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

Association Secretary James A. Cress Editor Nikolaus Satelmajer Assistant Editor Willie E. Hucks II Tell the world Production Consultant Myrna Tetz 5 What must we do, and how must we act to bring Christ to Editorial Assistant Sheryl Beck Database Assistant Mark Sigue people who do not know Him? Professional Growth and Interchurch Relations Anthony Kent IN Contributing Editors: Jonas Arrais, Sharon Cress, John EVERY M. Fowler, , Anthony Kent, Peter Prime, ISSUE Kit Watts International Editors: God’s mighty acts in a changing French John Graz Letters Inter-American Division Felix Cortes 10 world (Part 1 of 2) South American Division Zinaldo A. Santos 3 Consulting Editors: Ben Clausen, Raoul Dederen, Do you question whether the hand of God can be seen in Ron Flowers, Michael Hasel, Roland Hegstad, Gerry Karst, Kathleen Kuntaraf, Ekkehardt Mueller, Jan Paulsen, postmodernism? Then consider the author’s eight reasons Robert Peach, Angel Manuel Rodriguez, Penny Shell, William Shea, Russell Staples, Richard Tibbits, Measapogu Editorial to believe that postmodernism is an act of God in the Wilson, Ted Wilson, Edward Zinke 4 positive sense. Pastoral Assistant Editors: John C. Cress, Fredrick Russell, Maylan Schurch, Loren Seibold Jon Paulien International Advisors: Alejandro Bullon, Russell Burrill, Daniel Duda, R. Danforth Francis, Passmore Hachalinga, John Kakembo, Pavel Khiminets, Miguel Luna, Hector Pastor’s Pastor Sanchez, Houtman Sinaga, Bruno Vertallier, Gary Webster 30 Pastoral Advisors: Leslie Baumgartner, S. Peter Campbell, Contemporary design theory: The Miguel A. Cerna, Jeanne Hartwell, Mitchell Henson, Norma Osborn, Leslie Pollard, Dan Smith, Steve Willsey 13 intelligent design movement Advertising Editorial Office Natural laws, intelligent design, living organisms, cosmic Ministerial Association Resource Project Coordinator Cathy Payne force, naturalistic process or creation. Which is it? Cover Illustration Harry Knox James Gibson Photo Credit Sensory Communications Layout 316 Creative Subscriptions: 12 issues (double issue for July/August): US$29.99; Canada and overseas US$31.99; airmail US$41.75; single copy US$3.00. To order, send name, address, and payment to Ministry Subscriptions, A search for spirituality 12501 Old Columbia Pike, Silver Spring, MD 20904 U.S.A. 19 A plurality of spiritualities in the religious market exists— Web site: www.ministrymagazine.org what are they? Queries/renewals/new subscriptions/address changes: [email protected] (email); Marcos De Benedicto 301-680-6510 (phone); 301-680-6502 (fax) To Writers: We welcome unsolicited manuscripts. Editorial preference is to receive manuscripts on diskette with name, address, telephone and fax numbers, and Social Security number (if U.S. citizen or possessing a U.S. Social Security number). Send editorial correspondence to God is in control: Daniel’s 12501 Old Columbia Pike, Silver Spring, 301-680-6510 (phone); 301-680-6502 (fax); ministrymagazine@gc. 23 message of hope adventist.org (editorial office email). They’re colorful, dramatic, and suspenseful—why wouldn’t Writer’s Guidelines available on request and on web site at www.ministrymagazine.org. we want to investigate the writings? Ministry (ISSN 0026-5314), the international journal of the Seventh-day Adventist Ministerial Association © 2006, Joel N. Musvosvi is published monthly (except for July/August, when a double issue will be published) 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 Press. Standard mail postage Dateline paid at Nampa, Idaho. 27 PRINTED IN THE U.S.A. Vol. 78 Number 2 Bible credits: Texts credited to the NEB are from The New English Bible. Copyright © 1961, 1970 by the Delegates of the Oxford University Press and the Syndics of the Cambridge University Press. Reprinted by permission. Texts credited to the 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. Bible texts credited to RSV are from the Revised Standard CORRECTION: Version of the Bible. Copyright © 1946, 1952, 1971 by the Division of December 2005 published as Vol. 78—should have been Vol. 77 Christian Education of the National Council of the Churches of Christ in January 2006 published as Vol. 79—should have been Vol. 78 the USA. Used by permission.

 MINISTRY F e b r u a r y  0 0 6 L e t t e r s

Pastors are people too, and we suffer the results of this sinful world just like everyone else.

We must go on without” [December 2005]. I wish that see it that way. They saw behind it the had to write to express my appreciation this would be a regular feature in your government of God: “The lot is cast into Ifor Dr. James Cress’ “Pastor’s Pastor” magazine. I am just out of the seminary the lap, but its every decision is from the article in the December 2005 issue en- and I know that lists like this would be a Lord” (Proverbs 16:33, NKJV). titled: “What My Psychiatrist Didn’t Tell great benefit to the development of my Pastor Rice does mention that the Me.” Brother Jim’s pain at the loss of his library. It also may encourage ministers Azazel “[bears] these sins into the wil- youngest brother, Dave Cress, is shared my age to read. I talk to many colleagues derness.” To say this, however, is to only by many, including yours truly. my age about reading and often their hint at the implications of this action. As For Jim to open his heart of hearts comments are, “I don’t have time,” or I make clear in my treatment of the boy- to us and be so vulnerable about his “Why do I need to read?” Maybe if hood of the prophet Samuel at the Tab- loss was heartwarming and encourag- they saw that those in the top pulpits ernacle, Samuel: One Small Light (Review ing to me. Pastors are people too, and out there and the leaders of our church and Herald, 2002), once the Azazel is we suffer the results of this sinful world were voracious readers they too would released into the wilderness, then he is just like everyone else. I was especially be encouraged to read. no longer the congregation’s problem. impressed that Jim would share with us, Thank you. He could conceivably survive to a ripe his readers, the fact that he is seeking —Chad Stuart, Associate Pastor, Calhoun old age and live happily (for a goat) ever professional support via a mental health Adventist Church, Calhoun, , USA after. The practice demonstrates that provider, for his grief. This is something once one’s sins are forgiven, the best many ministers would be very hesitant Interesting . . . thing to do, to use the modern phrase, to do, let alone admit to. astor George Rice’s “The scapegoat is to “let them go.” In order for God’s ministerial servants Pand the law of malicious witness” By the time of Christ, however, the to be whole-person healthy, we must take [December 2005] is interesting but seri- practice had been altered simply because care of ourselves in every respect, and that ously flawed. Jerusalem was suffering from the Roman includes our mental health. Seeking out His premise, “The scapegoat in the Empire equivalent of urban sprawl and the services of a psychologist, psychiatrist, earthly service was a type of ” is wilderness was running scarce. So it or some other qualified mental health fundamentally in error. First, in examining became the practice for the “suitable clinician is not a denial of faith, nor is it the service of the Day of Atonement in man” (Leviticus 16:21) accompanying a sign of weakness. Leviticus 16, we see that both the Lord’s the Azazel to seal its fate by backing it My prayer and hope is that those of goat and the scapegoat (Heb: Azazel) were off a designated cliff to a certain death. us who recognize that we need the sup- identical in all respects. To apply this to the This may have satisfied an urge for justice, port of someone professionally prepared comes perilously but at the same time demonstrated a to journey with us through the “valley of close to seeing in the controversy a kind of presumption on the part of man to do the shadow” will follow the courageous dualism, whereas the most fundamental God’s work for Him. example of our “Pastor’s Pastor.” difference between Satan and Christ is As for the notion of malicious witness, —Chaplain Bob Burns, Florida Hospital, that between creature and Creator. Satan does not need to be malicious; Orlando, Florida USA Second, the assignment of which he does not even need to exaggerate. goat was to be for the Lord and which From the forests of Rwanda to the cor- Regular feature? was to be the Azazel was done by the ridors of power, at every time in every hank you for the article by James High Priest drawing lots. While the action continent, the catalogue of human sins TW. Zackrison, “My Personal Classics: may smack of gambling, reminiscent hardly needs an overzealous prosecutor, Twenty-one books I wouldn’t want to be of a game of chance, the Jews did not continued on page 29

If you’re receiving Ministry bimonthly and haven’t paid for a subscription, it’s not a mistake. Since 1928 Ministry has been Free Subscription published for 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 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.

F e b r u a r y  0 0 6 MINISTRY  E d i t o r i a l The nightmare of numbers—don’t let them scare you

y father’s voice saved me from numbers can be symbols of that which is the nightmare. important—namely God’s people—they M What a nightmare it was! Nikolaus Satelmajer become our friends. The focus must Wherever I turned I saw numbers—ahead always be on people, and I believe that of me, to my left and right, and behind the articles mentioned have that focus. me. Numbers! Numbers! Numbers! All I was about 13 years old when I attempts to escape from them failed. I received for the first time a series of was trapped. Bible studies from a Bible instructor. My father’s voice announced that it At that time more churches had indi- was time to get up. I have always been viduals—often women—who had this a late-night person, which means that I humble-sounding but vital role. Week am not the first to get out of bed. Hear- after week, Gertrude Battle—an older ing my father’s voice was more welcome too many grandchildren. In Jamaica, Pas- lady who seemed very old to a 13-year- than the jarring ring of a wind-up alarm tors Leon B. Wellington and Noel Fraser old—studied the Word of God with me. clock. This morning I especially welcomed asked me to participate in a funeral for a Shortly before those studies we had his announcement. My nightmare of one-hundred-four-year-old man. He had immigrated to the United States from numbers was over. (if I remember correctly) 9 children, 54 Germany, and I had a limited under- My nightmare was understandable. grandchildren and 104 great-grandchil- standing of English. At times I found it Several months previously I started work- dren. At the funeral we were told how difficult to understand her, but I could ing as an accountant for a large corpora- much he loved his family—all of them. tell that she was truly interested in me. tion in City. As the junior mem- Several articles in this issue refer She wanted to know about my school, ber of the team, I had the responsibility to numbers. Mark Finley’s focuses on, my family, and how I liked my new coun- of posting the main ledger. The ledger among other things, the number seven— try. Even though I was not baptized at included two large books, and I had to seven areas of church life. Jon Paulien’s that time, she did not act as if she had transfer into them numbers from various article challenges us to look behind the wasted her time with me. She continued reports. This task took at least one week, numbers—who are the people coming to to show interest in my well-being. Was which meant that during that week I saw our churches, and whom are we ignor- I a number to her? Did she indicate on only numbers. On this particular night ing? Joel Musvosvi’s takes us to the book some report how many Bible studies she the numbers became my enemies. In fact, of Daniel—a book full of numbers—and had given me? Most likely she did, but my father told me that before I woke up reminds us that God is personally inter- she treated me as someone important. he heard me calling out numbers—large ested in His people. Numbers can bring That’s what matters. numbers—into the millions. to our mind very positive images. How many did you baptize last year? Ministers work with people but can- Jesus liked numbers. In Luke 15:3-6 A large number, you say. That’s wonder- not avoid numbers, either. How many He tells us that 99 and 1 are significant ful—as long as they know that you have members do you have in your church? numbers, but (strange as it seems) of a personal interest in their lives. How How many come to worship? How many them both, the number “1” is the more many hours did you spend reading the new members joined your church? Did significant. Jesus had a special affinity for Word of God? One hundred and fifty, you your church reach the budget? What 1—a small number, whether it was one say. What has the Word done for you? is your baptismal goal for next year? small outwardly insignificant coin (Mark How many new pastors did you start in Numbers, numbers, and more numbers. 12:42) or one small child (Matt. 18:2). ministry during the last two years? Five, They are all around us and just won’t In Matthew 16:21 He reminds us that 3 you say. Are they now as important to you go away. is important, for on the third day He will as when you were recruiting them? But are numbers the enemy? Cer- be resurrected. Numbers are a part of our lives but tainly not the numbers we like. If our Numbers should not scare us as long should not govern them. They should be salary increase is larger than expected, as numbers alone are not the only focus. symbols—symbols of how important we we like the larger number. Grandparents If we chase numbers we will never experi- are to God and how important others usually do not complain about having ence the joy of ministry. If we realize that are to us.

 MINISTRY F e b r u a r y  0 0 6 with His remnant church and to nurture them in preparation for His soon return.”2 Over the next five years, the Seventh-day Adventist Church will embark on a strategic plan directly focused on its God-given mission. “Tell the World” envisions just how the gospel of Jesus will be shared by the church from 2005–2010. It emphasizes the church’s identity as a called-out community and its end-time mission of proclaim- ing the gospel to “every nation, tribe, tongue, “Tell the World” and people” (Rev. 14:6).3 What is “Tell the World”? More than a program, “Tell the World” incor- God’s compelling porates what the church, by God’s grace, will be and will do in fulfilling the command of Jesus to preach the gospel to every creature. As an vision for today’s individual and corporate commitment, “Tell the World” challenges each member to live out the key values of quality of life, unity, and growth in church God’s family. “Tell the World” inspires the church to know Jesus personally, to share Him enthusiastically, and Mark A. Finley ertainly not routine. Maybe his- to proclaim His name intentionally with one voice. toric. Whatever you call the open- Can we ever begin to imagine what God might do ing session of the Annual Council1 if every church administrator, pastor, and church of the world Seventh-day Adven- member lived out the principles of the gospel in tist Church, President Jan Paulsen their personal lives and lovingly witnessed the truths Centhusiastically introduced the “Tell the World” of Scripture to the people in their world? Imagine initiative that includes reaching every person on a global community living out the life of Christ in the planet with the gospel by 2010. selfless service, a praying people empowered by Neither a slogan nor empty rhetoric, the the Spirit, nurtured on God’s Word, and united in initiative calls for a prophetic cry for a prophetic mission to fulfill their destiny as God’s ambassadors church. As Dr. Paulsen clearly put it: “When it to a waiting world. comes to the mission of the church, nothing should be routine. In all of our thinking and Seven key areas planning, at every level, we must constantly ask The Church has identified seven key areas to ourselves: What must we do, and how must we focus its resources, energies, and prayers during the act to bring Christ to people who do not know next five years that will unite the entire church in Him? How can we effectively and creatively a comprehensive vision of sharing the good news. communicate hope to those who have none? Every level of church leadership, every institution, This continues as our mission. May each one of every service, every initiative, and every church us—church members and church leaders—com- member will be involved. These seven target areas mit ourselves anew to the task entrusted to us; include spiritual growth, community involvement, to tell the world of the good news of Jesus and personal witness, city outreach, church planting, Mark A. Finley is a His soon return.” evangelistic programming, and media ministry. vice president of the Without an emphasis on reaching people, Let’s probe these areas a little and ask these ques- General Conference the church fails in the reason for its existence as tions: How do they relate to the local church? How of Seventh-day described clearly in the mission statement: “The can the broad vision of “Tell the World” become Adventists, Silver mission of the Seventh-day Adventist Church is to the specific call to Tell Your World? How can the Spring, MD, United communicate to all peoples the everlasting gospel corporate vision of the world church become the States. of God’s love in the context of the three angels’ driving force behind the local church? messages of Revelation 14:6-12, and as revealed in the life, death, resurrection and high priestly Challenges to spiritual life ministry of Jesus Christ, leading them to accept Recent surveys indicate that Seventh-day Jesus as personal Savior and Lord and to unite Adventists have confidence in the Christ Who

F e b r u a r y  0 0 6 MINISTRY  redeemed them. They have accepted the assurance of salvation through Christ alone. But other data relating to spiritual life raise serious concerns. Most church members do not spend time in daily devotions. Fewer than 50 percent of Adventists spend time with God in prayer and Bible study each day. And even fewer regularly read Ellen G. White writings. If through the “precious promises” of the Word, “we [partake] of the divine nature” (2 Pet. 1:4), how can church members grow in Christ without Bible study? If as Peter declares we are “born again, not of corruptible seed but of incor- ruptible, through the word of God which lives and abides forever” (1 Pet. 1:23), how is it possible to be a genuine Christian without a personal devotional life? Ellen White put it well when she said, “If God’s Word were studied as it should be, men congregation. It takes little effort to pastor other activities such as work, sports, family would have a breadth of mind, a nobility a spiritually complacent, going-nowhere activities, or social clubs. Now they have of character and a stability of purpose that church. It takes energy, creativity, and become extremely difficult to reach. is rarely seen in our times.”4 All genuine vision to pastor a spiritually dynamic, “Tell the World” is not simply a vision revivals have their roots in prayer and alive, ministering congregation. of what happens on another continent God’s Word. With no devotional life, there The problem of apostasy has also or another culture at another place—it is no spiritual growth. Could it be that one affected Adventist churches with the happens in your church. It asks the ques- of the main reasons the church seems so average attendance in tion: How can your church increase the powerless to tell the world is because of and church in some parts of the world percentage of church members spending its spiritual poverty? For, “a revival of true field hovering around 50 percent. Can time in personal Bible study and prayer godliness among us is the greatest and any church be spiritually healthy when from the current rate of 50 percent to 65 most urgent of all of our needs. To seek approximately half of its members never percent? How can we increase our church this should be our first work.”5 attend church? In the last five years, there attendance to a majority of the member- I know of a church in Asia where 40– have been 5,049,157 accessions to the ship? How can we intentionally develop a 60 women meet each morning at 4:30 church through baptism or profession of strategy to reduce apostasy and actively to seek the Spirit’s blessing upon their faith. During the same period, 1,397,608 engage new members in service? lives, families, community, and church. people have been dropped from church In response God has done some marvel- membership. The loss-gain ratio is 27.68 The challenge of growth ous things in their congregation. On a percent. “Tell the World” envisions a Growing churches equip and train their recent visit, I witnessed 350 people come spiritually alive, caring, sensitive church members for service. They reach out to forward in response to a powerful altar concerned about members who leave as the community to meet the felt needs. call by the pastor. When the Spirit moves, well as those who stay. These dynamic growing congregations God does something special. In the parable of the lost sheep, the are sensitive to community needs while Every pastor must ask penetrating Good Shepherd recognized one sheep at the same time they are intentionally questions. “What can I do to lead my lost out of 100, and he cared enough to evangelistic. Only one in three Adventist church in a deeper spiritual life? Where go after it. The only way he knew one church members is sharing their faith or is shall I begin? At a monthly prayer was lost was by counting his sheep. Are involved in community service. One of the breakfast with my elders? In a Wednesday you counting your sheep? Do you know strategic goals of “Tell the World” centers night prayer meeting series on the deeper who is present on Sabbath morning and on increasing the percentage of members devotional life? Perhaps in a Sabbath who isn’t? Do you have a plan in place involved in the community from 29 percent morning service on ‘Knowing Jesus’ with to sensitively reach out to those who are to at least 40 percent. If your church closed calls to deeper spirituality.” Whenever missing each Sabbath? Data from church its doors tomorrow, would the community or however this becomes reality, one growth surveys on apostasy indicate if miss it? If it shuts down, would the com- thing is for certain—if the deeper spiritual a missing member does not hear from munity demand it reopen? life does not exist as a priority for the someone within a six-week time frame, A fascinating church-growth principle pastor, it will not be a priority for the they typically re-invest their time in some called the “narrow-few” principle, simply

 MINISTRY F e b r u a r y  0 0 6 means: The narrower your program base, Division, shared the secrets of South agglomerations of Tokyo, Mexico City, the fewer people you will win for Christ. America’s rapid growth rate this way: Seoul, New York, and Sao Paulo top- If you contact a few, you will win a few. It “Integrated evangelism—the involvement ping 20 million each. The challenge of is that simple. Why not write down all of of the whole church and small groups—is the cities can be described as massive, the ways your church interfaces with the the reference of success for the South but the challenge is more than numeri- community this year? How many guests American Division.” Church leaders cal. Numerous ethnic groups live in the and visitors will you touch? If the number passionately committed to mission also cities, and these groups represent the totals less than three times the member- passionately commit to equipping lay population of the world. ship of your church, you probably will people to participate in mission. In 1882 Ellen White raised the issue have little impact on the community. Are of the cities with the Adventist Church you planning Bible study classes, musical The challenge of the cities leadership. She observed, “I have been concerts, health and family life seminars While in many areas the church expe- shown that in our labor for the enlight- specifically designed to bring your church riences rapid growth, a huge challenge enment of the people in the large cities, members in contact with the community? still remains. The world has a population the work has not been as well organized If so, your church will grow. of more than six billion. Every second, or the methods of labor as efficient as in “Tell the World” challenges five million four babies are born. China with 1.3 other churches that have not the great Adventists to reach at least one person billion people, and India with over 1 light we regard as so essential.”7 for Jesus and bring them into fellowship billion, pose enormous challenges for In 1902 she continued her plea: “New with God’s family in the next five years. the church. The burgeoning population methods must be introduced.”8 This leads If five million Adventists win five million centers of those vast countries remain administration and pastors alike to ask at of their friends and neighbors to Christ virtually untouched with the gospel. The least three soul-searching questions: in the next five years, we will baptize as greatest population growth in the world 1. What strategic changes in planning many people from this initiative as we resides in big cities that soon will be home and prioritizing does God call churches, have in all others combined in the last to more than half of the world’s popula- conferences, unions, and divisions to five years. “Win One” is a “Tell the World” tion. But in this increasingly urban world, make to reach the cities? initiative where each local region of the most Adventist congregations locate out- 2. What new “out of the box” meth- world field will develop action plans and side the big cities. World divisions of ods might we try to reach today’s urban, programs to equip five million lay people the Adventist Church have targeted 66 secular cities? in witnessing activities. major cities in a master strategy to make 3. If the cities are mission fields, how The apostle Paul discusses the role an impact on their massive populations. might we reallocate finances and person- of the pastor as the one who “[equips] More than 400 cities in the world have nel to reach them? . . . the saints [believers] for the work of a population of 1 million or more. Of God has the answers. As we prayer- ministry” (Eph. 4:12). Ellen White adds, these, 58 are mega cities of more than fully seek Him, He will reveal how to reach “Every church should be a training school 5 million population, with the urban the great urban population centers. for Christian workers.”6 “Tell the World” envisions pastors equipping and involving church members in service. Growing churches, evangelistic churches, intentionally equip their members to reach others for Christ. Is your church a “training school” for Christian workers? Do you have specific plans to involve the entire membership in reaching the community? What classes will you teach this year to equip your members with effective witnessing skills? Your church exists as the body of Christ. With members equipped to serve, they will meet needs everywhere in Jesus’ name, and your church will explode in growth. Peru with over 680,000 members and a ratio of 1 Adventist for every 40 of the country’s population baptized more than 57,000 in 2004. The 2005 figures will be in the range of 70,000. Ruy Nagel, president of the South American

F e b r u a r y  0 0 6 MINISTRY  A church planting movement the style that works best for you. Some “Tell the World” also centers around series focus on the prophecies for five or a church–planting movement. From six weeks. Other pastors prefer a shorter 2000–2005 the Adventist Church planted series on the life of Christ. The issue is not 17,000 new congregations. During the the topics or length of series. Whenever next five years, church leaders have Christ is exalted, the word is preached committed to plant 20,000 new con- and appeals are made, the Spirit moves, gregations. The early church exploded and people are converted. in growth because it constantly focused on planting new churches. Acts 9:31 Media ministry reports that “the churches throughout “Tell the World” envisions an interna- all Judea, Galilee, and Samaria, . . .were tional linkage of media ministries covering multiplied.” Acts 16:5 adds, “So the the globe with the three angels’ messages. churches were strengthened in the faith, The leadership of the Adventist church and increased in number daily.” New has committed seriously and creatively congregations generally pulsate with to use technology and all communication spiritual life. New members bring a fresh- channels—radio, television, the Internet, ness to the body of Christ. Might God and publications to reach every person in be leading your congregation to plant a the world with the gospel message. “Tell new church in a neighboring community? the World” envisions a church of praying Maybe you have a group of Spanish, members, filled with the Spirit, nurtured Romanian, Ghanaian Adventists, or some on God’s Word; a dynamic, vital, caring other group, within your congregation church meeting its own spiritual needs who has a burden to reach out to others and lovingly reaching out to the lost. It in their community who do not know the envisions a church where all departments, three angels’ messages. How might you entities, leaders, and members are unified support them? How might you encourage in a single-minded redemptive mission. them in their mission? Have you thought All of our Lord’s biddings are of the idea of targeting a neighboring enablings. All He calls us to accomplish, community with no Adventist presence His Spirit empowers us to accomplish. and sending five “mission families” to He promises, “ ‘And this gospel of the raise up a new church plant? Churches kingdom will be preached in all the world planting churches grow spiritually stron- as a witness to all the nations, and then ger themselves. the end will come’ ” (Matt. 24:14). Your city has become your world. The work of Public evangelism God will not be finished anywhere until Public evangelism continues as a finished in your town. Why not commit significant factor in the growth of the yourself anew to telling the old, old story church in most parts of the world. It still to your world? pleases “God through the foolishness of the message preached to save those 1 Annual Council meets every year in the fall with who believe” (1 Cor. 1:21). Twenty-first the full membership of the world church (General Conference) Executive Committee, including century men and women still respond some 300 church and lay members from around to Christ-centered, Bible-based, preach- the world, to discuss plans and review what has ing that reveals God’s last-day message been already accomplished. of love for the world. “Tell the World” 2 Working Policy of the General Conference of Seventh- envisions the more than 60,000 Adven- day Adventists, 2004-2005 ed., A 05 05. 3 All Scripture passages are from New King James tist churches in the world sponsoring at Version. least one evangelistic series each year. If 4 Ellen G.. White, Steps to Christ (Mountain View, CA: every church conducted an evangelistic Pacific Press Publishing Association, 1956), 90. meeting each year, we would conduct 5 ------, Review and Herald, March 22, 1887. 300,000 evangelistic meetings in the next 6 ------, The Ministry of Healing (Mountain View, CA: Pacific Press Publishing Association, 1942), 149. five years. What an evangelistic explosion! 7 ------, Medical Ministry (Mountain View, CA: Why not get out your calendar, meet Pacific Press Publishing Association, 1963), 301. with your church board, pray, prepare, 8 ------, Evangelism (Washington, D.C.: Review and and plan your evangelistic series. Choose Herald Publishing Association, 1970), 70.

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Roy Adams, an associate Marguerite Shuster William G. Johnsson is Haddon W. Robinson editor of , turns to the Word in each editor and executive publisher of is the Harold John Ockenga hails from the Caribbean of her roles: as a woman, a AdventistReview and editor of the Distinguished Professor of nation of Grenada, and was pastor, and as a teacher. A new AdventistWorld magazine. Preaching at Gordon-Conwell the first candidate to finish a professor of preaching at Fuller A theologian who has taught in Theological Seminary, and he doctoral degree in Systematic Theological Seminary who has India and the United States, his is widely regarded as an expert Theology at the Seventh- been on the faculty there since writing ministry has spanned a in the area of preaching. Dr. day Adventist Theological 1992, Shuster holds a Ph.D. in gamut of subjects over several Robinson was named one of the Seminary. His pastoral ministry psychology. She is an ordained decades. He has authored books twelve most effective preachers began at the West minister of the Presbyterian on prophecy, Bible study, and in the English-speaking world in Seventh-day Adventist Church, Church (U.S.A.) who has served theology, including two on the a 1996 Baylor University poll. He and he is the author of four as an associate pastor for six book of Hebrews. Before joining is one of the hosts for Discover books, including his latest, years and a solo pastor for five the Adventist Review, Johnsson theWord (formerly Radio Bible Crossing Jordan: Joshua, years. Her books and articles had been an associate dean and Class), a daily radio program of Holy War and God’s Unfailing about the dynamics of good and aprofessor at RBC Ministries in Grand Rapids, Promises (Review and Herald). evil, as well as on Paul Jewett’s Theological Seminary, having MI, which is broadcast 600 Christology, have pointed previously been the dean of the times a day on stations around readers back to the Word. School of Theology at Spicer the world. His book, Biblical College in Puna, India. Preaching, is currently used as a text in 120 seminaries and Bible colleges around the world.

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F e b r u a r y  0 0 6 MINISTRY  numbers from third or fourth generation His- panics. And in the Asian community, massive defections are common among second and third generation Korean-Americans. This leads me to the conclusion that the real evangelistic challenge faced by the Adventist Church in the Western world is not how to reach whites, but how to reach the mainstream cultures of North America, Europe, Australia, and other developed countries. When it comes to evangelism, we do not face a racial problem but an indigenous God’s mighty problem. When I shared these thoughts with the largely West Indian audience of Adventist pastors in acts in a South England, one pastor remarked: “Why are we wasting time talking about hard–to–reach people? We don’t have time for this. Let’s invest changing world our time and money on people groups that are open. If the majority culture isn’t open to the gospel, it’s not our problem.” Part 1 of 2 I responded, “Do you care if your children and grandchildren stay in the church? My experience as a second-generation German-American tells Jon Paulien he Seventh-day Adventist Church faces me that your children and grandchildren will serious problems in evangelism and be indigenous Brits; they won’t be West Indians church growth. One such problem anymore. If the church doesn’t learn how to reach became clear during a recent pastors’ indigenous British, it won’t interest your children meeting in South England, where and grandchildren either.” Twe reviewed the status of the church in Britain. A white pastor spoke up: “There’s something In spite of a major increase in immigration over here I don’t understand. When the Adventist the last twenty years, 95 percent of the British Church first came to Britain (toward the end of population remains English-speaking whites. Of the nineteenth century), we reached the British the 20,000 Adventists in that country, about 10 mainstream. If that wasn’t so, we wouldn’t have percent reflect this majority; 85 percent come from any Anglos in the church at all right now. What West Indian immigrants, who constitute only 2 has changed between then and now?” percent of the general population; and the rest The question suddenly connected a whole from other ethnic groups. Of the 8,000 Adventist lot of things in my mind. My recent study and members in London, only about 100 are whites. research on the philosophic changes that have Most members felt that these statistics indicate a affected Western thought, giving way to what is racial problem: blacks are naturally open to the now known as postmodernism, suddenly made gospel and whites are naturally closed. sense concerning the lack of response to gospel My experience in New York City and exten- outreach on the part of the indigenous popula- sive research on Western suggest a tions of the Western world. What I am about to different explanation. In North America the divide share is relevant to the situation in North America of spiritual interest is not between whites and and in other western countries where the concept Jon Paulien, Ph.D., blacks but between indigenous and immigrant. of truth and reality has undergone tremendous is chair of the Recent immigrants from Eastern Europe have changes. These changes need not frighten us, New Testament been wide open to the Adventist message, as my but with patience and understanding we can Department, German forebears had once been. But second see God at work through such changes for new Seventh-day Adventist and third generation German-Americans are not ways of witness and outreach. Theological Seminary at Andrews University, being reached. Large numbers of blacks from This article will provide a brief historical Berrien Springs, places like Haiti, Jamaica, and Trinidad are bap- survey of the religious thought and discuss the Michigan, United tized every year in New York City, yet that seems main contours of postmodernism, and how we States. not to be the case with African-Americans. can shape our response to postmodern chal- Likewise, church growth among immigrant lenges, keeping in view that God is in ultimate Hispanics continues, yet we rarely baptize large control.

10 MINISTRY F e b r u a r y  0 0 6 A short history of religious in which conservative Christianity lost (with a capital “T”), the postmodern pre- thought touch with the mainstream. fers to think of “many truths,” a “variety At the risk of superficiality, we begin Beginning with Descartes (1596– of truths,” or “truth for me.” Feeling that with a short history of religious thought. 1650), the father of modern philosophy, no one has a clear grasp on truth but that The following question will guide that secular modernists came to believe that everyone has a part of the picture results history: How do people determine truth? the key to truth was not careful Bible in small bits of expertise floating around How do they decide what is true and study but methodological doubt. The in a vast array of ignorance. what is not? goal was to eliminate superstition of all The building of community, there- The premodern period. In the Middle kinds by exposing the flaws in all previous fore, is a key component of the postmod- Ages (the premodern period), truth was thinking. This would be done by applying ern search for truth. As we each share thought to reside in privileged groups. careful, scientific methods to all ques- that part of truth that we are “expert” The average person didn’t think he or tions, including religious questions. So on, everyone benefits. In the postmod- she had a clue. Truth could be found secular modernists believe that truth can- ern environment, building community only in the clergy or in the Church. If you not be found in the church or the Bible, becomes more important than the ideas wanted to know the truth, you needed it is found in a scientific process of careful that once held communities together. to talk to a priest. Whenever the priests observation and experimentation. At first blush the basic “truth” of post- would disagree, truth would be decided The goal of secular modernism was a modernism seems a self-evident truth. by the head of the Church or an action “bomb-proof” minimum of truth in which Only an egotist would claim to have a of one of the great councils. one could have absolute confidence. With handle on all truth. Human beings have Christian modernism. During the continued application of scientific method, long recognized that “in the multitude Reformation, people’s confidence in privi- these “assured results” could be gradually of counselors there is safety,” and that leged people and groups began to break increased until life could be lived with a fair we all have a lot to learn. But something down. Truth was seen to reside no longer amount of confidence that we knew what more than this is going on here. in the Church or the state but in logi- was really going on. Science would pro- Generally accepting and inclusive, cal statements based on careful biblical vide the “truth,” and technology would postmodernism is quite exclusive in three research. Priests, popes, and nobles had provide the power to change the world. areas: no greater access to truth than anyone Education would spread this new “gos- 1. It rejects metanarrative, the big stories else. Anyone with diligence and talent pel,” and the result would eventually be that try to explain everything, like the great could understand the truth through care- a paradise of affluence and security. controversy—feeling that metanarratives try ful study of the Scriptures. But reality got in the way of this to explain too much and therefore promote The worldview of Christian modernism dream. A hundred years ago the concept an exclusivism that leads to violence. It is, dominated nineteenth-century America. of relativity and the uncertainty principle after all, faith in a metanarrative that fuels It was the milieu in which got of quantum mechanics began to paint the terrifying actions of an al Qaeda or the its start and found its logical appeal to the a very different picture of the universe. medieval papacy. American mainstream. It was the milieu in The twentieth century also shattered 2. Postmodernism rejects truth as an which early Adventist missionaries found the dream of a technological paradise. institution (church), particularly when a ready audience in Great Britain as well. Scientific progress seemed to go hand in that institution thinks of itself as unique And anywhere in the world where Christian hand with an increase in pollution and or better than others (the true church?). modernism still dominates, Adventism crime. World War I, World War II, the Thus the Adventist idea of a “remnant still reaches the mainstream with power. Holocaust and other genocides, weap- church” is problematic in a postmodern But those areas are shrinking rapidly. ons of mass destruction, and terrorism environment. The spearhead of philosophical change combined to wring the confidence out of 3. Postmodernism also tends to reject has already moved two generations past scientific modernists. A new generation truth as Bible considering the Bible to be nineteenth-century America. The changes proclaims the god of secular modernism filled with violence, everlasting burning have been wrenching and massive. to be a false god. Humanity today turns hell, and the subjection of women and Secular modernism. With the away from the truth of science to look minorities. While most of these charges Enlightenment the world experienced for truth in other directions. are somewhat misplaced, they can be a a shift from Christian modernism to Secular postmodernism. In the significant barrier to casual exploration secular modernism. While intellectual United States, beginning with Genera- of the Scriptures. circles were already making this move tion X (born 1964–1980), an increasingly in the eighteenth century, secular mod- pervasive worldview distrusts the scientific The hand of God in ernism became the dominant worldview approach to truth. In postmodernism, postmodernism in North America sometime in the early truth is not primarily found in science, the As we contemplate these trends, decades of the twentieth century. The Bible, or the church. It is found in relation- we find it easy to question whether the Fundamentalist-Liberal controversy of the ships and the telling of stories. Truth has hand of God could possibly be seen in 1920s could be seen as a rite of passage, become rather elusive. Instead of Truth postmodernism. Is postmodernism an

F e b r u a r y  0 0 6 MINISTRY 11 act of the devil, or something that God postmoderns tend toward identity crisis. practice. While there is a strong suspicion could use? Is it, perhaps, even a neces- They may try on several “identities” yet toward traditional institutions and the Bible, sary steppingstone to where God wants end up with no clue which identity is postmoderns are open to spiritual discus- the human race to go? As a Seventh-day really theirs. sions with anyone who knows God and Adventist nurtured in the prophecies of This is an opening for the kind of posi- can teach others how to know God. Daniel and Revelation, I cannot fathom tive identity that can come from knowing 7. Toleration of opposites. One of an environment that leaves God “with- that one has been bought with a price. A the fascinating characteristics of post- out witness” (Acts 14:17). Convinced well-rounded Christian faith helps people modernism centers on its ability to toler- that God’s hand is behind these changes know why they are here, where they have ate opposites. Philosophically, the Greeks and that we are heading to the place of come from, and where they are going. saw the opposite of a truth to be false. His choosing, I have found eight reasons Postmoderns need their lives to have a Scientific modernism was grounded in to believe that postmodernism is an act sense of mission and purpose, a sense Greek Western logic. But Hebrew logic of God in the positive sense. that their lives make a difference in the could often see contrasting ideas not 1. A sense of brokenness. Postmod- world. Scripture encourages the idea in terms of true and false but in terms erns definitely don’t share the self-confi- that each person is the object of God’s of a tension between two poles. So the dence of secular moderns. They are much purpose (Jer. 1:5). postmodern ability to tolerate opposites is more likely than their grandparents to 4. Need for community. Postmod- closer to the biblical worldview than the think of themselves as broken people. They erns have a strong need for community. I sharp distinctions of scientific modernism. often come from broken families. When have been amazed to watch this younger This means that postmoderns may have they share home stories with their friends, generation handle relationships. Unlike an easier time understanding the Bible they discover that things aren’t any better my generation, they seem much less likely than did previous generations. with them. Postmoderns, as a result, have to pair off. They tend to go out in groups 8. Truth as story. For postmoderns a keen sense of brokenness, a deep need of five (say two girls and three guys) or truth is found not in church, Bible (as for inner healing. While brokenness can seven (say five girls and two guys), always traditionally understood), or science but lead to despair, it also can open the way with their friends, yet somewhat afraid in community and in story. The concept to the refreshing winds of the gospel. to go deep. of truth as story provides a powerful cor- 2. Humility and authenticity. Living Community (koinonia) remains foun- rective to traditional use of the Bible. in an age where image is king, postmod- dational to New Testament faith. If Chris- Many are frustrated that the Bible was ern individuals place a high premium tian communities can learn to experience not written as a systematic theology. You on humility, honesty, and authenticity and express the kind of community the would think God would have been a little in interpersonal relationships. It is con- New Testament proclaims, they would more logical about this truth business. But sidered better to be honest about one’s find postmoderns quite interested in what since I cannot outline exactly what God weaknesses and handicaps than to craft they have to offer. Once again, the hand thought when He caused the Bible to be an image. This principle is closely related of God seems to be moving the main- put together the way it was, I can only to the previous one. Postmoderns are stream a bit closer to the biblical ideal. assume that the result is exactly what He willing to share that sense honestly with 5. Inclusiveness. There exists a refresh- wanted. If God chose the Bible to be a friends they consider safe. ing inclusiveness in the postmodern atti- collection of stories, then postmodernism Humility and authenticity are, of tude toward others. When I was doing my might be our best chance to fully explore course, at the root of Christian faith. doctorate, the intellectual atmosphere of the implications of those stories for the Confession is nothing else than telling scholarly societies seemed much more character and purposes of God. the truth about oneself. In modernism, controlled than it is now. One could only humility was thought demeaning to read papers and make meaningful com- Conclusion human value; people were humble only ments in relation to the fairly rigid agenda I realize that some sociologists ques- if they had plenty to be humble about! of modernistic historical criticism. Since tion whether such a thing as a postmodern Postmodernism, on the other hand, sees that time scholarship has been much more worldview exists. Perhaps it is better to genuineness as a higher value. God is open to a variety of perspectives, includ- speak of a “postmodern condition.” There bringing the culture to the place where ing Adventist ones. The inclusiveness of are definitely changes afoot, even though it values one of the great testing truths of postmodernism has opened the way for we do not know where those changes are the Christian tradition (John 3:19, 20). Adventist exegetes and theologians to taking us. But one thing is clear to me: 3. The search for identity and pur- share the kinds of insights that have ben- God’s hand is not weaker than before. His pose. Postmoderns long for a clear sense efited us for a century and a half. mighty acts are present in even the most of personal identity, yet question whether 6. Spirituality. The younger genera- challenging of circumstances. they could ever attain it for themselves. tion tends to be more spiritual than its In a succeeding article (April 2006), In their experience, the identity claims of predecessor. Even among actors, athletes, we will explore the impact of the post- others often prove to be flawed or self- and scholars, people are becoming more modern condition on the mission of the constructed. With few or no role models, open about their own personal faith and Seventh-day Adventist Church.

12 MINISTRY F e b r u a r y  0 0 6 is a kind of living organism, with homeostatic feedback systems that favor the existence of condi- tions suitable for life. He does not favor intelligent design but seems sympathetic to the possibility of some type of vitalistic force that produces favor- Contemporary able results. Another book addressing the design of the physical universe was by Barrow and Tipler.4 These authors all have in common a recognition design theory: that the physical universe is fit for life with no apparent necessity that it be so. They also share a reluctance to attribute the remarkable design of The intelligent the universe to a Creator/God, preferring instead to propose some kind of vague cosmic force or, at best, a deist conception of God. design Although the books mentioned above provide an intellectual basis for inferring design, it was an entirely different kind of book that gave rise movement to the intelligent design movement. That honor goes to Evolution: A Theory in Crisis.5 In this book, Michael Denton points out that the general theory Part 2 of biological evolution was not well-supported by the data. After reviewing the evidence from com- parative anatomy, paleontology, and molecular James Gibson In the December 2005 issue we reviewed the biology, Denton concludes: “Neither of the two development of the intelligent design theory of fundamental axioms of Darwin’s macroevolu- origins. We also noted how the arguments of Hume tionary theory—the concept of the continuity of and Darwin and their followers were thought to nature, that is, the idea of a functional continuum have brought about the demise of the design theory. of all life forms linking all species together and But in recent times some scholars have argued that ultimately leading back to a primeval cell, and certain phenomena in nature are best explained in the belief that all the adaptive design of life has terms of intelligent design theory. In this concluding resulted from a blind random process—have article, we will review the contemporary status of been validated by one single empirical discovery the design theory and examine some of the major of scientific advance since 1859.”6 criticisms leveled against it. Denton has softened some of his statements since the book was published, but the overall n 1913, Lawrence Henderson published a impact of his critique remains. Chance is simply book1 in which he described the physical not a plausible mechanism for the origins of the features that facilitate the existence of kind of complexity we observe in living organ- living organisms. He concluded that the isms, nor is there adequate empirical evidence environment and living organisms were to conclude for a single tree of life. Imutually fit for each other, and that both must be Among those who read Denton’s book was products of similar kinds of processes. Noting that Phillip Johnson, a professor of law at the Univer- teleology would be a tempting explanation for sity of California, Berkeley campus. Johnson had the fitness of the environment, he opted instead supposed that evolution was on a firm empirical for an explanation using only natural laws. He basis and had never been motivated to chal- James Gibson, Ph.D., looked for a process parallel with natural selection lenge it. Denton’s book changed that perspective. is the director of the and appealed to cosmic evolution as the process Johnson began to study evolutionary writings, Geoscience Research by which the environment became so friendly to paying particular attention to the structure of the Institute, Loma Linda, the possibility of life. Henderson’s book has been arguments presented and the evidence used to California, United largely forgotten, but the issues he raised have support them. He was surprised by the results and States. recently come into focus again. concluded that the central evolutionist claims were A more recent book with similar arguments based on philosophical presuppositions rather is by Michael Denton.2 However, Denton is more than logically derived from empirical evidence. open to the possibility that the laws of nature As a result, Johnson decided to challenge the themselves may be the result of intelligent design. evolutionary establishment. Thus was born the James Lovelock3 advocates the idea that the earth intelligent design movement.

F e b r u a r y  0 0 6 MINISTRY 13 Johnson opened his attack on Dar- Dembski, Stephen Meyer, Paul Nelson, Several other scholars sympathetic winism with his book Darwin on Trial. and Jonathan Wells. Each of these has to intelligent design have written books Johnson pointed out that the data from published supporting arguments for intel- and articles.15 nature support evolution only if they ligent design. Wells has written7 a strong are interpreted on the assumption that critique of evolutionary arguments that Criticisms of intelligent design evolution is true (and design is false). If use misleading evidence to support their I will briefly describe and evaluate separated from the assumptions of natu- conclusions, and Nelson8 and Meyer9 some of the major criticisms leveled ralism, the data may actually be problem- have both contributed to books discuss- against intelligent design. atic for the evolutionary hypothesis, and ing various aspects of design. Criticism 1: Intelligent design inhib- design might be the best explanation. William Dembski has been especially its scientific inquiry.16 Thus, Johnson concluded, it is actually successful in developing the theory of Description. Attributing a phenom- philosophical naturalism, rather than intelligent design by proposing a method enon to design is to remove motivation for empirical data, that is driving scientists of identifying design through what he further study, and/or to make it impossible to affirm evolution. If intelligent design calls “specified complexity.”10 Demb- to reach any conclusion because we cannot is ruled out a priori, the only remaining ski proposes an “explanatory filter” to know the intentions of the designer.17 alternative is some kind of naturalistic identify three types of causes: natural Evaluation. This is a false concern. process, such as evolution. law, chance, and design. Events that Historically, science was developed by The influence of philosophical natural- are not the result of natural law must people who believed in design, and who ism on science is a focus of the intelligent be due either to chance or to design. even attributed phenomena to design, design movement. Johnson eschewed any Chance is ruled out only if the probability but who, nevertheless, attempted to specific process for design—focusing only is extremely low, and the phenomenon explore how God might have brought on the question of design itself, by what- to be explained is complex, and if the about the observed phenomenon, and ever process might have been used. phenomenon matches some indepen- what regularities might be inferred from Johnson’s book attracted a great deal dently derived pattern. Dembski’s pro- their study. Indeed, it has been argued of attention, both positive and negative. posals have been criticized on grounds that the idea of design provided the nec- Unsurprisingly, evolutionary scientists that certain computer programs develop essary context in which modern science opposed his arguments vehemently. Bibli- complexity by selection, allegedly falsify- developed. Those who are inclined to cal creationists were intrigued that the ing specified complexity as an indicator explore the world will do so whether or flaws in evolutionary thinking were so of design.11 Dembski’s explanatory filter not they believe in design. skillfully being revealed, but they were has been criticized for separating the dif- Criticism 2: Intelligent design is a not satisfied to leave the details or age of ferent causes when in fact they may not sterile idea.18 creation ambiguous. Ancient creationists be mutually exclusive.12 Natural evil is also Description. Intelligent design does welcomed Johnson’s arguments, because said to be a problem for design. not provide any questions to explore they were consistent with the possibility A group of other scholars has joined scientifically, hence it is useless for sci- of direct divine actions in nature without the intelligent design movement. Michael ence, whether true or not. insisting on a young earth. The most Behe, a biochemist from LeHigh University, Evaluation. Intelligent design may surprising reaction came from those who has probably had the greatest impact. not be a hypothesis to test, but it may believe that evolution through natural Behe introduced13 the concept of irreduc- provide a “metaphysical research pro- selection is God’s chosen method for ible complexity as a criterion to identify gramme”19 in which hypotheses may creating. This group vigorously protested design. An irreducibly complex system be generated and tested. For example, against the idea that God is active in is any system that requires numerous, consider historical biology. Under the nature. According to this view, God may well-integrated parts to function, whereas current paradigm, three major types of or may not have designed the laws of removal of any single part destroys func- questions are being asked: nature, but nature is the product of tion. Such systems cannot be constructed a. What is the pattern of relationships natural law, not of any specific activity by natural selection one piece at a time, of living organisms? Assuming it is a single on God’s part. Johnson’s argument for because selection cannot favor a nonfunc- tree or bush, how are the various species intelligent design implies an active God. tional system. Thus, if such systems exist, connected within that single structure? Thus reaction to Johnson’s argument they must have been formed by intel- b. What processes have led to diversi- tends to be based on whether or not ligent design. The flagellum is a favored fication of life within the tree/bush? one believes in an active God. example. Several criticisms have been c. What is the history of life in time Johnson’s stature as a tenured profes- leveled at Behe’s argument, including and space? sor at a prestigious university attracted a the claim that it is premature to identify Intelligent design would pose the group of young graduate students who the flagellum as irreducibly complex, and same categories of questions, but agreed with his argument, despite hold- that an irreducibly complex system might without the same assumptions about ing differing views on the age and process be built stepwise by providing different the answers. For example, design might of creation. Among these were William kinds of functions at each step.14 ask the following: (continued on page 16) 14 MINISTRY F e b r u a r y  0 0 6 F e b r u a r y  0 0 6 MINISTRY 15 a. What is the pattern of relation- free inquiry, making this argument sound conclusions drawn in all areas of science ships of living organisms? Assuming there politically motivated. In addition, it can be and would create chaos, leaving only are numerous trees or bushes, what are argued that evolution itself is religiously religious speculations to take the place the boundaries of the various natural motivated. of rigorous inquiry. lineages?20 Criticism 5: Any designer would also Evaluation. First, the mere fact that b. What processes have led to diver- have to be responsible for evil.23 accepting design would force a change sification within each lineage, and what Description. If the world is the result in scientific methodology and/or scientific might be the limits of such processes? of intelligent design, the existence of conclusions is irrelevant to the question c. What is the history of life in time so much suffering and violence implies of whether design is true or not. Indeed, and space? What similarities and differ- that the designer is evil. Since Christians if design is true, and if its acceptance ences might we find in comparing pat- claim their God is good and not evil, He would radically alter the way science terns in time and space among various cannot be the designer. is done, then the sooner the change is independent lineages? Evaluation. The character of the accomplished the better for science. Criticism 3: Intelligent design is an designer is irrelevant to the question of On the other hand, it seems a great appeal from ignorance.21 whether design exists. The great contro- exaggeration to claim that all of science Description. Design is invoked when versy metanarrative provides an explana- would be overturned by acceptance of we don’t understand something, of the tion for why God does not prevent evil. design. The best of science is based on same kind as the “god-of-the-gaps” argu- Criticism 6: Design is superfluous experiment, whereas design is a historical ment of former ages. As science advances, because natural selection is adequate.24 explanation. An explanation of intelligent our understanding will increase, and the Description. Natural selection is an design would have little or no effect on number of mysteries will decrease. Thus, adequate mechanism to explain the experimental procedures or inferences what appears as design today will eventu- apparent design of living organisms. This drawn from them. This is because, if ally be shown to be the result of chance has been demonstrated by computer design is true, the regularities in nature, and natural law. analogies such as the Tierra program, in which are the subjects of experiment, are Evaluation. This problem has occurred which computer images are subjected to due to God’s continuous, consistent activ- historically, but contemporary intelligent a series of modifications and selection, ity. Any irregularities due to God’s special design arguments are meant to avoid resulting in unexpected complexity and actions are not amenable to experiment, this problem. The criterion of irreducible creativity. Design is an unnecessary and since they are singularities and do not complexity requires an understanding untestable hypothesis. form any patterns to be investigated. of function and mechanism rather than Evaluation. Natural selection has Thus, acceptance of design would have ignorance. Dembski’s explanatory filter never been shown to have the power minimal effect on the kind of science that requires that law and chance be given claimed by its advocates.25 Selection forms the basis for technology, but might first consideration as potential explana- clearly has the power to favor different affect the kinds of historical explanations tions, and design is inferred only when variants in different environments, and to and “just-so stories” that are offered in other explanations can be reasonably “pull” the process of speciation. However, the historical sciences. ruled out. This is a valid concern, but it is a leap of presumption to claim that advocates of intelligent design have this provides support for the contention A caveat and future prospects developed their arguments explicitly to that all biodiversity originated from a Two questions were posed at the avoid this problem. common ancestor. Nor will it help to beginning of this article in the December Criticism 4: Design is religiously moti- appeal to experimental evidence. The 2005 issue: Is design a necessary inference vated and inappropriate in science.22 experimental evidence we have available from nature? And would the explanatory Evaluation. This is basically an suggests that natural selection lacks the power of design enhance our understand- ad hominem argument. The value of power to produce morphological novel- ing of nature? I think the answer to both intelligent design should be examined ties. Living populations respond rapidly to is a qualified “yes.” Design is a necessary on its own merits, not on the private views selection at first, but variation soon runs inference from nature if one is concerned of its advocates. Mere religious motivation, into limits. Appealing to computer mod- with its origins, but most of science is by itself, is irrelevant to whether design eling is not satisfactory in the absence of unconcerned with origins. Intelligent should be considered as an explanation any evidence that the modeling applies design would improve our understand- of nature. Honesty is a religious value, to real biological systems. ing of the history of life, but one can but scientists have found it very helpful Criticism 7: Accepting design would practice a great deal of experimental in the practice of science. Although there overturn all of science.26 science without considering historical is always the danger that ideology will Description. All of science is based explanations like design. negatively affect free inquiry, this danger on naturalistic explanations. To accept A caveat is in order here. I believe that is the fault not of religion but of politics. design as an explanation would change intelligent design is a useful explanation Critics of the general theory of evolution the fundamental nature of scientific meth- for the origin of many features in nature. may find that ideology is currently affecting odology. Furthermore, it would alter the However, it is inappropriate to attribute

16 MINISTRY F e b r u a r y  0 0 6 every event in nature to the direct will of (Bethesda, Md.: Adler and Adler, 1995). God. God does not normally intervene 6 Denton, 1985, 345. to prevent our behavior from having 7 J. Wells, Icons of Evolution: Science or Myth? (Washington D.C.: Regnery Press, 2000). predictable consequences. Thus, when 8 Nelson contributed chapters to Mere Creation someone slips and falls, it is not valid to and, with John Mark Reynolds, to Three Views on claim that God designed that person to Creation and Evolution, and has another book in fall. Freedom of choice requires that God preparation. not prevent our will from being actual- 9 Meyer co-edited, with John Angus Campbell, Darwinism, Design and Public Education ized. This is the best explanation I know (Michigan State University Press, 2003), and has of for the problem of moral evil, and the contributed chapters to Mere Creation and The problem of natural evil has a parallel kind Creation Hypothesis. of explanation. Scripture indicates that 10 Dembski, The Design Inference, (1998) 36–47. God delegated to Adam the responsibility 11 R. T. Pennock, Tower of Babel: The Evidence Against the New Creationism (Cambridge, Mass.: for the world and its creatures, and Adam MIT Press, 1999), 108. forfeited that responsibility to Satan. Thus, 12 Ibid., 95. Satan is the “prince of this world,” and it 13 M. J. Behe, Darwin’s Black Box (New York and is only reasonable to expect that evil will London: Free Press, 1996). be the result. The book of Job reveals that 14 Pennock, 266–269. 15 These include: J. P. Moreland, Christianity Satan has an influence on nature. What and the Nature of Science: A Philosophical we term “acts of God” may actually be, Investigation (Grand Rapids: Baker Books, 1989); Reading the Word of God in some cases, “acts of Satan.” Intelligent J. P. Moreland, ed., The Creation Hypothesis For some, reading has almost become a lost design has a useful place, but it is not the (Downer’s Grove: InterVarsity Press, 1994); art. However, to the follower of Jesus, Bible only factor to consider. J. P. Moreland and R. M. Reynolds, eds., Three reading is an informative, encouraging, Views on Creation and Evolution (Grand Rapids: and spiritual exercise. Some find it difficult What is the probable future of intel- Zondervan, 1999); C. G. Hunter; Thomas to maintain a consistent schedule of Bible ligent design? Of course, no one can say Woodward, Doubts About Darwin: A History of reading. It seems like it is always easier to do something else. What can you do if you don’t with certainty. However, I think it is clear Intelligent Design (Grand Rapids: Baker Books, really enjoy reading the word? that the present leaders of science will not 2003); Del Ratzsch, Science and Its Limits: The accept it. They are too deeply commit- Natural Sciences in Christian Perspective, 2nd 1. Make a decision. Determine that, ed. (Downer’s Grove: InterVarsity Press, 2000); come what may, you are going to follow ted to materialistic philosophy. This does philosopher Alvin Plantinga, and others. a Bible Reading Plan every day. Start not mean that intelligent design will not 16 E.g., Ruse, 24, 25, discussing Bacon and with a short, but specific, amount of time (just five or ten minutes). gain a stronger foothold in the scientific Descartes; T. M. Berra, Evolution and the Myth of 2. Use the power of your will. community. I suspect it will. Those who Creationism (Stanford: Stanford University Press, 3. Establish a set time and place to study. 4. Always pray before you open the Bible. believe that God intentionally used the 1990),66. 17 Pennock, 291, 292. Ask the Holy Spirit to guide you. process of descent with modification to Remember, “spiritual things are 18 Berra, 142; Miller 28, 126. spiritually discerned.” bring about the diversity of life may find 19 Popper in D. Miller, Popper Selections (Princeton: 5. Get acquainted with the Bible as a it easy to suppose that He actively guides Princeton University Press, 1985), 242. Popper whole—compare what a prophet says once applied the term to natural selection; he with the teachings of Jesus and the the process. The drawback from this is letters of an apostle. the potential for acceptance of occult, later modified his position to accept the notion 6. Keep reading the same passage until of natural selection as testable. it becomes a part of your mind. Aim vital forces and the dark side of the super- 20 Such research is already being conducted by the for comprehension more than quantity. natural this involves. On the other hand, group Wort and Wissen in Germany, and the Sometimes a paragraph must be read several times to understand God’s intelligent design also has the potential Baraminology Study Group at Bryan College in message. to open minds to the possibility of bibli- Tennessee. 7. Read for understanding and application. Ask yourself, what is God cal supernaturalism and to consider the 21 Pennock, 249. 22 Pennock, 352–358; Ruse, 287. trying to tell me personally in this promises of the gospel. Believers should passage? 23 Hume, 1779; Charles Darwin, The Origin of Species: 8. Take notes as you read. A special work to make this happen. By Means of Natural Selection or the Preservation notebook journal and pencil are of Favored Races in the Struggle for Life (New York: invaluable tools. New American Library, 1859, 1958); Ruse, 28, 9. Determine to apply what you discover. 1 L. J. Henderson, The Fitness of the Environment Don’t ask for more light. Ask for more (Basingstoke, Hampshire, England: Macmillan 330–333; Pennock 1999; K. R. Miller, Finding willingness to follow. Co., 1913). Darwin’s God: A Scientist’s Search for Common 10. Expect the Holy Spirit to help you live 2 M. Denton, Nature’s Destiny (New York: Free Ground Between God and Evolution (New York: what you learn. When you request God’s power, you will receive it abundantly. Press, 1998). HarperCollins, 1999), 127, 128. 3 J. E. Lovelock, Gaia: A New Look at Life on Earth 24 Pennock, 106–109; Ruse, 319–328. (Oxford and New York: Oxford University Press, 25 Recall Denton’s criticism, endnote 20; see also 1979, 1987). J. Whitefield, 2004. “Born in a Watery Commune,” 4 J. D. Barrow. and F. J. Tipler, The Anthropic in Nature 427:674–676, last sentence. Cosmological Principle (Oxford and New York: 26 Pennock, 340, 341; Miller, 1999, 81; Berra, 120, Oxford University Press, 1986). even goes so far as to worry that society would 5 M. Denton, Evolution: A Theory in Crisis be ruined.

F e b r u a r y  0 0 6 MINISTRY 17

progressive, social, and transcendental, spirituality results in religious identity. A one-fits-all expres- sion of spirituality—a wrapped package that one can adopt forever— does not exist. Spirituality, to be real, must be cherished, nourished, and elaborated continuously. One must be careful, for plurality of spiritu- alities in the religious market exists today, many of them selfish and syncretistic. For example, a new subculture known as neopaganism has begun to grow. Fluid, diverse, eclectic, highly individualistic, inclusive, and relativistic, mostly formed by urbanites in the 26- to 41-year-old range, this new religious movement reacts, to a great extent, against nominal Christian- ity.2 For neopagans, self continues as the most A search for beloved god. The root metaphors Even among the great variety of Christian spirituality spiritualities, some are obviously more aligned with the Bible than others. A valid approach involves the study of biblical spirituality through Marcos hough the quest for spirituality cannot “root metaphors” in order to describe the spiritual De Benedicto be considered a modern phenome- experience. I will mention ten of these metaphors. non, after the failure of virtually all the We can combine them to better understand our “isms” of the past, people today seek spirituality and reshape our experiences.3 for some kind of God to worship. Ob- 1. Rescue, redemption, and justification. Deeply Tviously, spirituality must first be defined before we rooted in the New Testament and valued by can hope to deepen our spiritual experience. Protestant Reformers, these metaphors focus on God as the One Who loves us and takes the What is spirituality? initiative to save us. Spirituality may be described as the search 2. Healing, restoration, and strength. These for the ultimate meaning of life and a quest for metaphors suggest a process of physical or inner finding a pleasant place for the self in the cosmos. renewal. Mystics, Pentecostals, and charismatics In the Christian context, it’s the answer to the emphasize healing and wholeness. question, “Who am I?” based on the reality of 3. Walking, climbing, journeying, and hom- the One Who said, “I am Who I am.” ing. Focusing on the theme of pilgrimage, these Spiritual people center their life on God, not metaphors show that we have come from God on self. Paradoxically, they live integrated into and are returning to Him. Some streams in the the real life. Evasion from busyness continues as Catholic tradition prefer these images, keeping essential, but just for periods of time. the eyes fixed on sacred shrines. As Beverly Beem To be spiritual, in Pauline terms, challenges and Ginger Hanks Harwood point out, the early each person to say again and again, in the Adventists also saw their religious experience as power of the Spirit, a grateful “Yes” to God, who a pilgrimage toward the heavenly city, longing Marcos De Benedicto, expressed a graceful “Yes” to the sinner/believer to enjoy eternal communion with God.4 D.Min., is magazine in Christ Jesus.1 4. War, battle, and combat. The apostle Paul and book editor at True Christian spirituality begins through used these metaphors to describe his inner spiri- Brazil Publishing the door of spiritual rebirth. Although external tual struggles. He advised the believers of Ephesus House, in São Paulo, evidence may result from increased spirituality, to use the armor of God to fight the invisible Brazil. growth manifests itself as an internal experience. forces of evil (Eph. 6:10-18). In a sense, spirituality equates with relationship— 5. Connection and contact. These metaphors the way we relate to God, to others, to ourselves, underline the search for spiritual relationship and to the environment. with God. Jesus said that we must live connected How we experience God depends on our per- with Him as the branch is connected to the vine sonal and corporate history. Complex, dynamic, (John 15).

F e b r u a r y  0 0 6 MINISTRY 19 6. Contemplation and presence. These my view, the “core of the cores,” the become sons. In being sons we receive metaphors have two streams. In the truly essential, centers in prayer, study the Spirit, and in receiving the Spirit we Christian tradition, we look to God in of the Bible, meditation, celebration, have consciousness of our sonship and order to be changed, while in the Jew- and prophetic living.6 They do not bring cry “Abba, Father” (Gal. 4:6; Rom. 8:14- ish tradition, God looks to us, as we live spirituality automatically but can be a 16). The Spirit leads us to see God as a ethically and responsibly a common life helpful means of grace in the “hands” loving Father. In prayer, especially when in the world. To walk in the presence of of the Spirit. the horizon seems foggy, our discourse God, according to Arthur Green, best and the utterance of the Spirit are mixed. summarizes Jewish spirituality.5 The Tool 1: Deep dialogue Prayer as an eschatological discourse believer must walk after God, with God, Essentially, conversation with God helps us, through the Spirit, to pulsate and toward God. at a profound level in prayer includes at the rhythm of God. 7. Imitation and discipleship. Imita- opening yourself to God so that God tion of models, both human and divine, may touch you. Dialogue with God only Tool 2: Study of the sacred demonstrated a very important element happens through Christ, in the Spirit. By classics of religious practice in ancient times. The Christ’s merits, we can approach God In the matter of “soup” for the mind/ Gospels may be thought of as biographies as we are. This fact, already suggested soul, there exists a variety of sources. written to teach an ethical way of life. in the Old Testament, links prayer and Today one interested in learning from 8. Silence, expectancy, and rest. These sacrifice (Gen. 13:4; 26:25). In a sense, the classics of Christian spirituality has metaphors underscore a disposition of to sacrifice (Hebrew haqrib, “to draw access to most of them. These works surrendering all to God and waiting for near”) means to bridge a gap. The sac- may be truly insightful. However, we His help. rifice brings forgiveness, reconciliation, must be aware of two things. First, most 9. Thirst and hunger. Conscious of our and intimacy. works are “dated,” in the sense that insufficiency, we seek for God’s supplies. We can pray (1) to request or (2) to they were written in a different cultural Only He can satiate our souls with the commune. Both motives are legitimate. context. If they succeeded in their time, water, the bread, and the wine of life. There is nothing wrong with the prayer it is because they had significance to These metaphors appear, not by chance, style “Please, God,” especially if made their target audience. Yet, their potential in some significant biblical passages in with unselfish purposes. After all, if we audience may be small today, because the mouths of the psalmist, Isaiah, Jesus, do not ask things of God, we will ask their presuppositions, descriptions, and and the Spirit. for them from false gods. Yet, to change prescriptions do not fit our needs and 10. Feast and banquet. These met- us, prayer must be more than a request tastes. Second, they are a secondary aphors speak of the joy that exists in based on a list of material items; it must source, in the sense that the Bible is the the presence of God. From the Gar- be a personal, intimate, and passionate primary source. den of Eden to the New Jerusalem, relationship of love. If a power-releas- The Bible stays as the inexhaustible sensorial delights and spiritual nour- ing symmetry in a picture of a finite well of Christian spirituality. Whenever the ishment are not mutually exclusive. being bowed before the Infinite Being Spirit of God reveals, the content provides exists, there would also be a power- a richness that feeds many generations A minimalist set of tools transforming synergy in a picture of without being exhausted. In the store- Unfortunately, many churches do a sinner embraced and kissed by the room of the Bible we find old and new not promote personal spirituality or offer Holy One. treasures (Matt. 13:52). Its insights are corporate spiritual formation. Perhaps We do not know exactly how the actualized and amplified, not surpassed in reaction to a past of veiled legalism, Holy Spirit uses prayer to change us. or nullified. they act as if spiritual formation were Perhaps the Spirit seizes a state of open- There are many Bible-study methods. a forbidden practice, or as if spiritual ness to refine our thoughts, gives us new Whichever we choose, we should con- maturity might appear without a deliber- insights, draws clear pictures in our sider adopting (1) a wholistic approach, ate pursuit. However, spiritual formation minds, presents better ways of life, and applying the whole of ourselves to the does not come as an automatic byprod- impresses on our consciences the charac- study of the Bible, and the whole of uct of justification. Spirituality must be ter of God. Prayer distances us from sin, the Bible to ourselves; (2) an existential desired, sought, cultivated, and nurtured. makes us more dependent on God, and approach, avoiding a mere aesthetic It needs focus (or intentionality), orga- reinforces our good purposes. Through and unengaged study; (3) a spiritual nization (or structure), and continuity prayer, we acquire a sense of belonging approach, studying the Bible with prayer (or discipline). to a cosmic community, which makes and asking for the illumination of the There are many “how-tos” and us more accountable to the Sovereign Spirit; (4) a soteriological approach, “should-dos” for improving spiritual- of the universe and more responsible knowing that Christ is at the center of ity. Yet, an excess of techniques may to the world. the Bible. be counterproductive. Spiritual disci- Paul especially emphasizes the role of When we go beyond the letter, meet plines should not become a tyranny. In the Spirit in prayer. Through the Son we real personalities, and glimpse new pos-

20 MINISTRY F e b r u a r y  0 0 6 sibilities, the Bible indicates the identity of God’s people, draws the framework for a holy community, and nourishes our selves. As we appropriate its promises, we live as if God were speaking directly to us. Factual knowledge of the Bible alone does not cause spiritual develop- ment, although it can help to shape one’s attitude. The Spirit must penetrate our inner world and use biblical truth to change us.

Tool 3: Balance of the self Meditation can be divided into two broad categories: (1) meditation to empty the self and reach the zero (cosmic noth- ing) and (2) meditation to fill the mind and unite with the One (God). Christian meditation fits into the second one; it has content and leads to God. Biblical meditation is characterized not so much by our emptying but by the ecstasy of God’s emptying, in order to include us in His circle of love. Meditation, it is believed, has spiritual and therapeutic advantages. It adjusts our vision, sharpens our focus, gives us perspective (the ability of seeing the rela- tionship of the parts to the whole or the big picture), and elevates our dreams. During this time we hear God’s voice, discern God’s will, decide to obey God’s Word, and increase our love. There are different approaches to meditation. A few possibilities are: 1. Meditation as contemplation. In the mystical traditions, the meditator searches for a direct experience of unity with the divine, in which the self disappears in the cosmic sea, so to say, and brings a sensa- tion of ecstasy. A better biblical strategy calls for us to look to Christ, with the help of the Spirit, in order to gain awareness of God’s self and ways. 2. Meditation as insight-search. The study and appropriation of the biblical content results in finding new insights. For biblical authors, meditation is focus- ing on God’s Word, work, and world. This helps us to evaluate ourselves in relation to God and the universe. We see ourselves as in an infinite mirror. 3. Meditation as imagination. Through imagination, we can fly beyond the stars, visit other worlds, and visual- ize new universes. Imagination is not

F e b r u a r y  0 0 6 MINISTRY 21 incompatible with God, for the Bible consolidates our experience with God advance the realities of God’s kingdom. authors filled their writings with meta- and others. Always in a stand-by mode, the prophet phors, parables, images, visions, and How do we define a prophet, beyond is ready for God. dreams. In meditative imagination we the idea of a spokesperson totally faith- can visualize fighting spiritual battles in ful to God? A prophet travels between Logical priority various circumstances. As we face and two covenantal spheres—divine and As a way of conclusion, we need to overcome them, we virtually create a human. Attuned to the sighs of heaven remember that a tension exists between new behavioral pattern. and groans of earth, open to divine and being and doing, intimacy and action, 4. Meditation as solitude. People human feelings, the prophet responds prayer and compassion, the inward and generally fear loneliness, but solitude emotionally to God’s pathos. “In contrast the outward, the individual and the cor- can bring blessing. The Spirit seems to to the Stoic sage who is a homo apathe- porate dimensions of spirituality. The work better in a context of silence and tikos, the prophet may be characterized tension is real, but these dimensions solitude. Great characters of the Bible as a homo sympathetikos,” says Abraham are not mutually exclusive. The Bible who faced demanding tasks were at Heschel.7 establishes a logical priority/sequence: times prepared in the desert. We can Prophets have a special sensitivity vertical/horizontal, being/doing. mention Moses (Exod. 3), Elijah (1 Kings to evil. Always aware of injustice, they Each person of the twenty-first cen- 19:1-18), Jesus (Matt. 4:1-11), and Paul do not fear to criticize the corruptions tury who seeks a more profound spiritual (Gal. 1:15-18). The desert became a and perversities of the dominant ide- experience needs to be balanced like metaphor of quietness and quietude ologies. From Moses to Amos, from Jesus. Christ focused on important things before God. John the Baptist to the apostle John, and gave to every thing its correct value. 5. Meditation as relaxation. Meditation every true prophet has challenged the He passionately loved the people and, can be used as a technique for relaxation. status quo. above all, experienced directly the loving The human body manifests a state of Prophets hate commonplace, but fatherhood of God in a new way and to calmness whenever the mind concentrates love common sense. For the prophet, an unprecedented degree. for some time. whose concerns center with reality All tools mentioned here, as well as more than with originality, good is other possible tools, are just tools. A tool Tool 4: Creative celebration good, evil is evil; truth is truth, a lie is does not work by itself—it needs an exter- With solitude basic for spiritual a lie; justice is justice, injustice is injus- nal power to manage it. This power, in growth, the collective and celebrative tice (Isa. 5:20). Many prophetic shouts the spiritual sphere known as the Holy environment is no less important. When are calls to abandon twisted ways of Spirit, makes God real, immediate, and we meet our peers of spiritual pilgrim- thinking and behaving and to recover craveable. age, there appears a critical energy that common sense. In the prophetic realm, pushes us toward a common goal. The it is imperative to dream, but always 1 R. P. Meye, “Spirituality,” Gerald F. Hawthorne Christian community is vital to us. leaning on reality; namely, the ultimate and Ralph P. Martin , ed. Dictionary of Paul and his Letters, (Downers Grove: InterVarsity, 1993), The usual meeting place for Chris- reality (God). 906. tians is the church. The church forms Prophets have a cosmic ecological 2 Danny L. Jorgensen and Scott E. Russell, the context for conversion, incorporates conscience. They respect and protect the “American Neopaganism: The Participants’ the God-seekers, creates a new identity natural world. According to a prophetic Social Identity,” Journal for the Scientific Study of for us, presents us a new value system, voice, God takes ecology so seriously that Religion 38 (1999): 325-338. 3 Here I partly follow Bradley P. Holt, Thirsty and reorientates our personal story. In he will judge “those who destroy the for God: A Brief History of Christian Spirituality the church, memory and imagination earth” (Rev. 11:18). More significantly, (Minneapolis: Augsburg, 1993), 124-126. come alive. the nature also will share the future glori- 4 Beverly Beem and Ginger Hanks Harwood, The Sabbath, as a sacred time and ous cosmic restoration. Accordingly, the “Pilgrims and Strangers: Adventist Spirituality, foretaste of eternity, is the best opportu- prophet has a simple, healthy, and even 1850-1863,” Spectrum 31 (2003): 67-75. 5 Arthur Green, “Introduction,” Arthur Green, nity to promote this kind of experience. frugal lifestyle. ed. in Jewish Spirituality: From the Bible Through Free from the pressure and hurry, we Prophets, aware of God’s action in the Middle Ages (New York: Crossroad, 1986), open our minds to the cleansing pres- history, can read off what God is doing xiii-xiv. ence of the Spirit. in the world—or at least can read bet- 6 See Marcos C. De Benedicto, “The Role of the ter than the rest of people. Prophetic Holy Spirit in Enabling Believers for Ministry: An Adventist Perspective” (D.Min. dissertation, eyes see deeper, far away, and far bet- Tool 5: Prophetic living Andrews University, 2004), 206-208. Biblical prophets have impacted and ter—hence the prophet’s tendency to 7 Abraham J. Heschel, The Prophets, two volumes blessed the world by their disturbing and attribute human deeds to God. In line in one (Peabody: Prince, 1999), 2:88, italics in comforting voices. Prophetic living has with God, prophets not only speak but original. become part of spirituality. All are invited also act. What they do has always been to manifest the attitude and the spirit much more important than what they of the prophets. The prophetic living say. Prophets live in advance and to

22 MINISTRY F e b r u a r y  0 0 6 Russell considers the book “the first, and greatest, of all Jewish apocalyptic writings,”3 although P. D. Hanson, on the basis of his analysis of Isaiah, argues for the presence of apocalyptic style in books written earlier than Daniel.4 The word “apocalyptic” comes from the Greek apocalypsis found in the opening verse of Revela- tion, and became a fitting name for the literature God is in that shares certain special features. So while Daniel was the first biblical book to develop an extensive usage of apocalyptic features, Revelation was the control: first to give a name to such a genre of literature. As Tremper Longman III observes, “Apocalyptic . . . communicates an impending sense of doom, a Daniel’s feeling that existence might come to an end at any moment.”5 D. S. Russell defines apocalyptic as “essentially a literature of the oppressed who saw message of no hope for the nation simply in terms of politics or on the plane of human history. The battle they were fighting was on a spiritual level; it was to hope be understood not in terms of politics and eco- nomics, but rather in terms of spiritual powers in high places. And so they were compelled to look Joel N. Musvosvi s one of the most fascinating books beyond history to the dramatic and miraculous of the Bible, Daniel contains color- intervention of God.”6 ful, dramatic, and suspenseful nar- rations that have appealed to all The crisis setting of Daniel generations of Bible students. The The was written in the setting of Aauthor portrays the great conflict between God God’s people in crisis in Babylon. Jerusalem lay in and Satan, revealing its outworkings in a religio- ruins, and Judah was devastated. With the temple political setting that spans history from the Babylo- destroyed, why would one want to live? How could nian exile to the Second Advent with a perspective God’s people find a sense of their identity? Daniel’s larger than its own historical setting. book sought to bring comfort and encouragement The faith of the four Hebrew youths speaks to to those in such distress. Not written primarily as God’s children in times of crisis. The story of Daniel a theological treatise for trained biblical special- in the lions’ den inspires faith. Nebuchadnezzar’s ists, Daniel seeks to speak first and foremost to wanderings and rescue challenge one’s lifestyle the heart, not the head. And while we may tussle and faith. Tremper Longman III’s observation over and wrestle with the symbolic complexity of fits well: “The first six chapters [of Daniel] are the document, we must not miss or overlook the deceptively simple stories of faith under pres- simple heartwarming divine message of confident sure.”1 But beneath the simple narratives lies a assurance and hope. profound message. As noted, the book of Daniel divides itself The last six chapters, steeped in symbolism, into two major sections. The first section covers have beckoned the imagination of Bible students chapters 1 to 6; the second, chapters 7 to 12. throughout history. Over the rich prophetic sym- Since the first section covers mostly historical Joel N. Musvosvi, bolisms, battles have been waged. events that had already happened by the time Ph.D., is the dean of Young Daniel, taken into exile during the first the writer recorded them, we may refer to it as the seminary at the siege of Jerusalem by Nebuchadnezzar II, king the historical section. And since the second half Adventist International of Babylon in 605 b.c.,2 was chosen, along with comprises prophetic predictions that were yet to Institute for Advanced three others, for special training for royal service be fulfilled, we may refer to that section as the Studies, Silang, Cavite, Philippines. in Babylon. Daniel rose to be a prominent and prophetic, or eschatological, section. distinguished statesman. There are some distinct contrasts between the two sections. The grouping of events in the two The nature of biblical apocalyptic sections does not seem to be by chance or random The book of Daniel plays an important role in placement of events. In fact, it is clear that the author the development of “apocalyptic literature.” D. S. has not merely followed a chronological order of

F e b r u a r y  0 0 6 MINISTRY 23 been resolved at the time of writing. The reader does not puzzle over what the outcome of the story will be; each story is complete. So, as we read the story we watch as God enters and directs the crises of His people to a victorious climax. By contrast, the last six chapters por- tray a series of unfolding megadramas. As one vision leads into the next, the sense of bewilderment intensifies. After the vision of chapter 7 Daniel says, “I, Daniel, was grieved in my spirit within my body, and the visions of my head troubled me” (Dan. 7:157). In response to the vision of chapter 8 Daniel became afraid and fell on his face, and eventually fell asleep as the angel tried to help him understand (8:16–18). Later Daniel fainted and became sick as a result of the vision experience (8:27). Chapter 10 records Daniel mourning and events. The overriding guide seems to have den as recorded in chapter 6. Therefore, fasting for three weeks as he contemplated been stylistic and structural. The author the grouping of materials in the book has the visions. In the ending of chapter 12 placed in the historical section a group been determined by considerations other Daniel says, “Although I heard, I did not of events that shared certain common than mere chronology. And we must understand. Then I said, ‘My lord, what features, while those with a different discover those other considerations as shall be the end of these things?’ And he set of features were set in the prophetic we seek to uncover the central plot and said, ‘Go your way, Daniel, for the words section. Once the author has established message of the book. are closed up and sealed till the time of the two basic sections and grouped his the end’ ” (12:8, 9). With no sigh of relief material in accordance with the stylistic Contrasting characteristics of expressed after the second section, readers categorization, he then follows in each the two sections must await God’s final action. section a chronological sequence. Different characteristics set apart the two sections of the book. The table below The unity of the two sections Sequence of events in Daniel outlines some of these structural and stylistic Because of the different characteris- Daniel 5 provides an important date- differences between the two sections. tics of the two sections of the book, some line for understanding the time sequenc- Chapters 1–6 Chapters 7–12 ing of the events in the book. Chapter 1. Written largely in Aramaic 1. Written largely in Hebrew 5 records the fall of Babylon during the 2. Written in plain style 2. Written in symbolic style days of its last king, Belshazzar, and the 3. Contains short, complete stories 3. Contains long, unfolding prophecies entry of the Medo-Persian Empire. The 4. Drama cast in a local setting 4. Drama cast in a cosmic setting feast of Belshazzar recorded in chapter 5 5. Crisis affects small remnant 5. Crisis faces cosmic remnant took place in the tenth year of his reign. 6. The remnant’s adversary is local 6. The remnant’s adversary is cosmic Keeping this dateline in mind, we notice 7. Drama records past events 7. Drama portrays future events that a number of events recorded in the 8. A realized divine vindication 8. A promised divine vindication prophetic section of the book (chapters 7–12) actually took place before the Daniel, a master at interpreting dreams scholars have argued for a dual authorship events recorded in chapter 5. It is note- and scripts in the historical segment, experi- of the book, suggesting that the historical worthy that the vision recorded in chap- ences constant baffling by his own dreams section (chapters 1-6) was written by one ter 7 occurred in the first year of the reign in the eschatological section of the book. author, and the prophetic section (chap- of Belshazzar (Dan. 7:1), before the fall of Thus the man who always stands by per- ters 7–12) by another author. However, Babylon, an event recorded in chapter 5. plexed dreamers to bring them under- some interesting interlocks bind these two The vision of chapter 8 occurred in the standing in chapters 1 through 6 seems sections together and thus favor a single third year of the reign of Belshazzar (Dan. consistently perplexed by his own dreams author. For instance, the language of the 8:1), again before the fall of Babylon. The and needing Gabriel, the angelic inter- two sections is intertwined. Daniel 1:1–2:4a events of chapter 9 occurred in the first preter, to bring him understanding. and 8:1–12, 13 is written in Hebrew, while year of the reign of Darius (Dan. 9:1-2), Interestingly, the first six chapters Daniel 2:4b–7:28 is written in Aramaic. before the episode of Daniel in the lions’ portray a series of crises that have already We can easily notice that the language

24 MINISTRY F e b r u a r y  0 0 6 break-off point differs from the structural remnant—God’s faithful ones. Daniel 1 Daniel’s theological design or stylistic sectional break-off point. The introduces the crisis of lifestyle for the We now examine the theological historical section begins in Hebrew and people of God: Will they compromise structure and design of the book. Dan- ends in Aramaic, while the eschatologi- with Babylon in matters of what to eat iel stands as a beacon light in a world cal section begins in Aramaic and ends and what to drink, or will they uphold enshrouded in ever–deepening darkness in Hebrew. Why would the author of the God’s Word? Daniel 2 presents the cri- and controlled by mindless despots and historical section use two languages for sis of knowledge and understanding. inhuman coalitions of evil. Ellen G. White his document, and why would the author In the land of Babylon knowledge and states: “In the annals of human history, of the eschatological section also use the understanding were highly regarded. Will the growth of nations, the rise and fall same two languages in reverse order for human knowledge and understanding of empires, appear as if dependent on his document? And why would these two prevail, or will the remnant honor God by the will and prowess of man . . . . But authors have the same central character as turning to Him and pointing to Him as the in the word of God the curtain is drawn Daniel? I believe that the two–author solu- source of knowledge and wisdom? Daniel aside, and we behold, above, behind, tion does not deal with the fundamental 3 portrays the crisis of worship. Will the and through all the play and counterplay issues of the book. I believe the solution is remnant worship the image of Babylon, or of human interest and power and pas- to be found in the historical realities and will they worship and serve God? Daniel sions, the agencies of the All-merciful theological design of the author. Ferch has 4 presents the crisis of sovereignty. Will One, silently, patiently working out the demonstrated several uniting features that Nebuchadnezzar uphold his own abil- counsels of His own will.”9 link the two parts. For example, God’s sov- ity to think, to do and to be, or will he The first six chapters of Daniel show- ereignty and the arrogance of the enemy acknowledge the sovereign God? Daniel case six microcosmic dramas through coupled with the passivism of the saints 5 relates to the crisis of insight and under- which divine intervention and the vin- argue in favor of the unity of the book.8 standing. And Daniel 6 climaxes with the dication of the saints stand as an open crisis of integrity. Each crisis demands a testimony to the power of the God of The dramatic crises of the solution greater than available human heaven. First, they serve to introduce the first section resources. Each crisis brings into focus prophet, Daniel, and authenticate his pro- Noted previously, the historical section the faithful remnant, focusing attention phetic integrity. By presenting a series of of the book consists of six short episodes, on their God. God resolves each crisis in stories in which Daniel demonstrates his each of which is complete in itself. Each favor of the saints. Thus the sovereignty personal integrity, spiritual commitment, story involves a series of events that even- of God continues as the controlling and and ability to understand mysteries, his tually precipitate a crisis involving the organizing theme of this book. prophetic credentials are established.10

F e b r u a r y  0 0 6 MINISTRY 25 Second, these first six chapters serve role—a role that cannot be laid aside in to prepare the reader for the crises of the the name of humility or modesty. last six chapters. Only those who have In biblical terms, being the remnant read with understanding and discern- points to God’s grace, not to human ment chapters 1 through 6 can live with achievement. The biblical concept of the confidence through chapters 7 through remnant points to God’s doing: “Unless 12. Each of the first six chapters asks, “Can the Lord of hosts had left to us a very small we count on God in the great issues of remnant, we would have become like life?” The certainty of the answer prepares Sodom, we would have been made like the way theologically and spiritually for Gomorrah” (Isa. 1:9). It is the Lord who the larger unfolding dramas of the last establishes a remnant. As Romans 11:5, 6 six chapters. The end-time reader who expresses it, “Even so then, at this present must face the uncertainties of living under time there is a remnant according to the the threat of cosmic enemies will have election of grace. And if by grace, then it is six previews of God’s faithfulness to the no longer of works; otherwise grace is no remnant. We have a basis for assurance longer grace. But if it is of works, it is no and confidence when we move into the longer grace; otherwise work is no longer larger end-time crises. work.” And so a correct understanding of the concept of the remnant of grace does The significance and relevance not lead to pride. It leads to humility. of Daniel The remnant in Daniel demonstrate Apocalyptic times often bring puzzle- this attitude of humble and trusting ment about the suffering of the God- dependence on God. They do not make a fearing. parade of their status, but humbly ascribe The saints wonder why they are per- glory and honor to the Most High. Daniel mitted to suffer; they are perplexed why speaks to the church today, challenging God seems so distant from their pressing the remnant to live triumphantly through situation. These are not new questions God’s grace. in modern times—the saints in Babylon were faced with the same issues. * Scripture quotations from the New King James One of the functions of biblical apoca- Version. 1 Tremper Longman III, The NIV Application lyptic literature is to remind the rem- Commentary: Daniel (Grand Rapids: Zondervan nant of their unique and special place in Publishing House, 1999), p. 19. God’s plan. Surrounded by the enemy, 2 While some scholars today favor a late date the remnant may be in danger of relegat- for the authorship of Daniel, Arthur J. Ferch, ing themselves, their function, and their among others, has argued convincingly for an early (exilic) date. Arthur J. Ferch, Daniel on Solid significance to the role of insignificant, Ground, (Hagerstown, MD: Review and Herald minor players of a local drama. But the Pub. Assn., 1988), 33–36. See also William H. apocalyptic reminds them that they play Shea, The Abundant Life Bible Amplifier: Daniel 1-7 key roles in a cosmic drama. (Nampa, ID: Pacific Press Publishing Association, From its inception, the Seventh-day 1996), 33–49; Gerhard F. Hasel, in Symposium on Daniel (Hagerstown, MD: Review and Herald Adventist Church has seen itself as an Publishing Association, 1986), 84–164; Desmond apocalyptic movement, immersed in Ford, Daniel (Nashville, TN.: Southern Publishing the thought patterns and worldview of Association, 1978), 30–44. an apocalyptic end-time message. We 3 D. S. Russell, The Method and Message of Jewish find much that affirms our identity in Apocalyptic (Philadelphia: The Westminster Press, 1964), 16. the apocalyptic books of the Bible. This 4 P. D. Hanson. The Dawn of Apocalyptic core of self-understanding characterizes (Philadelphia: Fortress Press, 1975). both our message and mission. When 5 Longman III, 177. this self-understanding is removed from 6 Russell, 17, 18. focus, Adventism begins to suffer from an 7 Scripture quotations from the New King James Version. identity crisis that threatens our unique 8 Ferch, 24. place and destiny. Sometimes we feel that 9 Ellen G. White, The Story of Prophets and Kings to identify ourselves as the remnant is to (Mountain View, CA: Pacific Press Publishing make claims to being better than others. Association, 1917), 499, 500. But, in fact, the remnant has a prophetic 10 See Longman III, 23.

26 MINISTRY F e b r u a r y  0 0 6 Dateline

Tobacco Conference Free Plan to Stop Smoking can be Steve Cassimy, senior pastor of the obtained at the Health Connection, www. Grand Concourse Church, The Bronx, ilver Spring, Maryland, United [email protected] or 800-548- New York and a former conference SStates—On December 12 and 13, 8700. Information about the Quit Now! speaker was one of the many in atten- 2005, health professionals and others stop-smoking program can be obtained dance. He stated, “This event has inspired interested in the topic of smoking ces- at . my ministry over the past 20 years. God sation met at the Seventh-day Adven- has used this Council to nurture gospel tist Church world headquarters in Silver workers in their ministry.” Spring, Maryland, USA, to review current Annual Pastoral and According to Dr. Mervyn A. War- stop-smoking programs. Additionally Evangelism Council ren, provost of Oakwood College and they studied ways the church could be chairman of the Annual Pastoral and more involved in helping people to stop akwood College, Huntsville, Evangelism Council, “For well over two smoking. For more than 40 years the OAlabama is the location of this decades now without skipping a single Seventh-day Adventist Church has pro- yearly conference. The most recent year, continuing education at the Oak- moted smoking prevention and cessation conference, held December 4-7, 2005, wood College location has been provided throughout the world. brought more than seven hundred par- for evangelists, pastors, Bible instructors, The group also made plans for an ticipants from United States and Canada. and other religious workers.” Adventist Tobacco Conference that Additionally there were representatives During the conference Dr. Delbert will be held July 14–17, 2006, in Wash- from the United Kingdom, Caribbean Na- W. Baker, president of Oakwood College, ington, DC. “We invite those interested tions, Africa, Central American countries, United States, also announced that the in providing stop-smoking programs to Australia, and the Philippines. Bradford-Cleveland Institute has been attend this conference,” stated DeWitt The keynote speaker was Dr. Gardner renamed the Bradford-Cleveland-Brooks S. Williams, director of health ministries C. Taylor, pastor emeritus, Concord Institute for Continuing Education in Min- for the Seventh-day Adventist Church in Baptist Church of Christ, North America. Williams pointed out that Brooklyn, New York. C. E. smoking is still one of the most serious Bradford, long time friend and health problems and that many smokers former president of the North need help with the addiction. For addi- American Division of Seventh- tional information on the conference, day Adventists, introduced the visit Just prior to this conference will be the readers of Ministry. He was the 13th World Conference on Tobacco, one of the speakers for the first also in Washington. Ministry Professional Growth Currently there are several effec- Seminar that was broadcast tive stop-smoking programs avail- live by satellite. able. Information on the Breathe Some of the presenters for the 2005 evangelism council Gardner C. Taylor, Pastor Emeritus at Concord Baptist were Barry Black, chaplain of Church of Christ, Brooklyn, NY, USA, keynote speaker at the US Senate and first Adven- the Annual Pastoral and Evangelism Council, Oakwood tist to serve in that role; vet- College, Huntsville, AL, USA. eran evangelist Kenneth Cox; Benjamin P. Browne, the new president istry. This continuing education institute of the South Central Conference of Sev- honors three veteran Adventist ministers, enth-day Adventists; and Hyveth Wil- C. E. Bradford, E. E. Cleveland, and liams, senior pastor of the Loma Linda C. D. Brooks. Campus Hill Church. Each day seminars The next conference will be held on were held on various topics of interest the campus of Oakwood College, Decem- to ministers. ber 3-6, 2006.

F e b r u a r y  0 0 6 MINISTRY 27 R e s o u r c e s

Book Review Each lecture reads like an intimate coun- career in ministry. Richards read exten- seling conversation between a veteran sively. His acquaintance with literature, pastor and his cherished intern. The book philosophy, poetry, and personalities deals with bedrock issues of ministry as and, above all, his depth in understand- Feed My Sheep, H. M. S. Richards, reflected in lecture titles including, “What ing Scripture, demonstrate why he was Review and Herald Publishing Association, Is Preaching?” “The Preacher Himself,” one of those preachers to whom one Hagerstown, MD 21740, copyright © 2005 by “Feed My Sheep,” “Reading to Preach,” must listen. the Harold M. S. and Mable E. Richards 1980 and “The Tongue of Fire.” Although the lectures contained in Trust. Foreword by Dwight Nelson. Paperback, Richards, a master of preaching, this book were delivered almost 50 years 335 pages, $17.99. declares that “true gospel preaching is ago, they have not lost their significance. never present where man talks about any- The author knows the life of a minister, eed My Sheep is the published version thing except the Holy Scriptures, the Word its challenges, traps, and rewards. The Fof a series of lectures on preaching of God.” It follows from this that “preach- reprinting of Feed My Sheep makes avail- presented by H. M. S. Richards in Takoma ing is the most important function of the able to a new generation of ministers a Park, Maryland, in 1957. Richards (1894– Christian church and of the Advent mes- resource both simple and substantive, 1985) founded the radio sage.” Every pastor, according to Richards, provocative and profound, on the life broadcast and achieved worldwide recog- can improve his preaching by getting “onto and ministry of a pastor/evangelist. nition as a preacher and evangelist. the affirmative side” and preaching “in the In this series of nine lectures, Rich- light of the cross and the resurrection.” —Lowell Cooper, vice president of the ards shares his experience, insights, and Every presentation in the series is fla- Seventh-day Adventist Church, Silver Spring, convictions regarding pastoral ministry. vored with anecdotes from the author’s Maryland, United States

28 MINISTRY F e b r u a r y  0 0 6 Letters continued — never mind a malicious witness. Satan can Dr. Knight states in his book A for sinless inhabitants of other worlds be perfectly honest and free of malice Search for Identity, p. 39, that “Miller’s and to the angels at least until the when presenting the sins of the human teachings would eventually form the crucifixion of Christ. But he says that race before the heavenly Tribunal. He theological foundation of Seventh-day his thinking has changed and that evil may be “relentless,” to use Pastor Rice’s Adventism.” He is referring here to Wil- will never be explained which infers that description, but relentlessness is hardly liam Miller of the Second Great Awak- God cannot explain it either. He goes a synonym for malice. ening period of the first half of the 19th further by writing, “Does this position, Even if Satan were to resort to mali- Century. Dr. Knight presented to us that then, imply that God doesn’t have an cious witnessing, he would be declared William Miller developed “a well-thought- explanation for all evil? Yes.” He then to have committed a procedural error. As out set of rules for interpreting Scripture. tries to support this by his inexplicable God has made clear in a statement Sev- His rules divide into two sections. The first reasoning “If something is, by definition, enth-day Adventists usually associate with five rules deal with general principles of inexplicable, then it can’t be explained, our belief in the state of the dead, “The interpretation for the entire Bible, while period. If God can explain it, then it’s soul who sins shall die” (Ezekiel 18:4). the last nine deal more specifically with not inexplicable.” Goldstein must be The sins of A cannot be used to convict interpreting the prophetic writings of the equating human reasoning with God’s. B. Only the death of Jesus, by virtue of Bible” (p. 41). Further on down the page What a sad and confused position to His being both Priest and Sacrifice, could I note the statement regarding Miller’s have. He is making a gigantic leap to release one from guilt. rules of prophetic interpretation that transfer this inexplicableness to God, Satan could complain about the interpretation should come out of the with no foundation except his own unfairness of it all he wants, but in the end Bible, rather than being read into it. E.G. reasoning he would end up sounding like the day White states in The Great Controversy, p. It is sad to see where Goldstein might laborers in the parable of the Husband- 320, that angels guided Miller’s under- be going with this logic. He is weaving man. The workers were never cheated out standing of the Scriptures. Ellen White in and out with other theo- of the wage they agreed to receive, so One of Miller’s rules of prophetic logians and using her writings selectively why should they have an attitude about interpretation according to Dr. Knight to prove his theory. how the Husbandman chooses to pay his is that if a statement of Scripture makes —L. Emery Karst, DDS, Salem, Oregon, USA employees? God never made a secret of sense on its own, then it is to be taken this: “I will be gracious to whom I will be literally. If we follow this appropriate line Herbert Douglass’ article gracious, and I will have compassion on of interpretation with the text of 1 Timo- grabbed me! whom I will have compassion” (Exodus thy 3:2 and allow that which makes sense Herbert Douglass’ [December 33:19, Romans 9:14-15). Against such on its own to be allowed to stand on its H2005] “God’s blueprint—a secure, expansive grace the most malicious wit- own as the literal meaning of the text, loving universe,” grabbed me because he ness stands no chance. then it is quite clear that the “Bishop” writes about the great controversy which —Daniel J. Drazen, Editor, Seventh-day Ad- that Paul referred to would be a male, provides a mix of attention-catching ventist Periodical Index, email the husband of one female, period. Let elements and issues such as “creation, us not read into the Bible our own pre- Eden, sovereignty, choice, freedom, (George Rice responds: It was not and is not ferred interpretation, but let us rather human nature, death, law, obedience, my intention to get into all of the detail. I let the Bible interpret itself. This would distrust, seduction, disobedience, shame, intended to present a simple concept, the be likewise in reference to pastors. estrangement, exile, slander, divine, Law of Malicious Witness in Deuteronomy, Further, let us not take women love, distortions, deceptions, rebellion, that may very well give us insight that might down from the most important place spins, lies, disasters, incarnation, divine be worthy of consideration as to how God in the church structure, that of rear- and human natures of Christ, loyalty, will deal with Satan and the redeemed in the ing the children to love the Lord. “The compliance, angels, both good and bad, judgment.) mother is God’s agent to Christianize the dragons, evil empires, pride, ambition, family” Adventist Home, p. 235. duplicity, exposes, kingdoms, violence, More on the bishop, husband —David Tripp, pastor, Fort Dodge district, fidelity, justice, judgment, vindication, of one wife Iowa, USA reconciliation, atonement, redemption, offer for your consideration the fol- restoration, eternal life, peace, victory, Ilowing follow-up response to Nancy Whatever happened? songs, to name a few and, oh yes, the Vyhmeister’s article, “The bishop, hus- am sad! Whatever has happened to big fight!” “War in heaven!” (Enough band of one wife: What does it mean?” Imy hero Clifford Goldstein (“The in- grist for the sermon mill?) [October 2005]. explicable unexplained: another look at Today’s culture is awash with “cun- As a suggested addition to the article evil,” November 2005)? ningly devised fables,” to use Peter’s by pastor Liebelt’s letter to the editor in Goldstein makes a good case that description, that will, to use Jesus’ words, the December Ministry, I offer the follow- evil and sin cannot be explained to “if possible, deceive the very elect.” ing for your consideration: humankind. It was difficult to understand —Oliver Jacques, Fallbrook, California, USA

F e b r u a r y  0 0 6 MINISTRY 29 P a s t o r ’ s P a s t o r

Believers behaving badly

harles Bradford sums it up things, and causes of a grievous character succinctly and poetically: occurred which required an action on the C James A. Cress part of the church. But then the responsibil- To live above with the saints in love, ity was not assumed by merely the resident For me that will be glory! elder, the deacon, or any church member, But to live below with the saints I know, but the church waited in patience for help, That’s another story! for wise counselors, and then moved with the greatest caution. Beware any disconnect between These hasty movements in such cases belief and behavior. The path is wide, tend to ruin a church. It shows a self-suf- and the trap is easy to assume that good ficient, self-important, bigoted spirit which goals justify either suspect means or if indulged will ruin any church . . . mean suspects. more than a new believer was able to bear “Doctor Osborn has not pursued that Curious as it may sound to ortho- and discouraged a “little one” at the very meek and Christian course which the Bible doxy-loving minds, Jesus bases judgment moment he should have been protected requires, but those who have condemned not on our doctrines but on our behavior and nurtured, not lambasted. him have pursued a course far more objec- toward Him and the least of His broth- Jesus uses the strongest warnings pos- tionable in the sight of God than that pur- ers. That’s right! While Jesus loves and sible against those who would discourage sued by him, and they are answerable for upholds the truth—Himself being truth “little ones” or new believers (Luke 17:1, their influence . . . personified—He demands that truth be 2). In fact, on the very topic of tobacco “I was shown that the same injudi- spoken in love. Should we fail this test, usage as reason for church action, I’m cious treatment has been exercised toward then any truth telling becomes merely reminded of good counsel on how to others. Some precious souls that could clanging brass. Our worst behavior can deal with errant members. not justify the unchristian course pursued occur at the very moment we mistakenly toward the doctor were crowded until believe we are performing our best ser- “The course pursued toward Doctor they have separated from the church, and vice. For example: Osborn has been all wrong. others have been cut off. Such a spirit has Abuse of platform. At last year’s “Had this man been handled judiciously taken possession of those who have ever General Conference Session some indi- he would have been a blessing to the carried things by storm that Satan, instead viduals, while standing at the micro- church. He has used tobacco to a greater of the Spirit of Christ, has triumphed. Some phones, railed as they urged evicting or less degree, but this habit was not as of those who have been deprived of the miscreants from membership for offenses offensive in the sight of God as the defects fellowship of the church have been more ranging from tobacco usage to divorce. in the character of those who might judge worthy of a place in the church than those Although the letter of law might permit him, for God weighs the motives . . . by whom they were cut off. God calls upon such punishments, their opinions were “His human nature could not bear the these to repent, and learn of Christ in recorded and published in such manner unintelligent, unreasonable, unchristian, the spirit of meekness, of self-denial, and that brought more harm than good. course pursued by men and women who love.” (Ellen White Manuscript Releases, One individual, who had recently had more zeal than knowledge. God has Vol. 12, pp. 285-287). begun attending worship services in a been displeased with, and dishonored distant location, read these “opinions” in by, them . . . Of course, other examples abound the printed minutes and concluded that “Some have taken a position that those of believers behaving badly that we will such harshness was the church’s official who use tobacco should be dealt with and later discuss: abuse of knowledge, abuse position, rather than just the free expres- turned out of the church. In all of our experi- of position, abuse of advantage, abuse of sion of a delegate with a bad attitude. ence for many years not a case of this kind legality, and abuse of influence. Of course, no harm was intended has thus been treated by us. We have borne For the moment, however, let’s strive by the publishers of record, but clearly with them and labored with and prayed to live in peace with the saints below these diatribes, expressed with much less with them for years, and if after a time, they if we expect ever to live with them in charity than Christ’s love demands, were did not reform they became lax in other love above.

30 MINISTRY F e b r u a r y  0 0 6 F e b r u a r y  0 0 6 MINISTRY 31 GENERAL CONFERENCE OF SEVENTH-DAY ADVENTISTS Nonprofit Organization MINISTRY U.S. Postage 1350 N. KINGS ROAD PAID NAMPA, ID 83687-3193 Nampa, ID Permit No. 147 CHANGE SERVICE REQUESTED