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The significance of a comma An analysis of Luke 23:43 “…Finally, be strong in the Lord…put on the full armor of God….” Ephesians 6:10

How do Paul’s first century words and descriptions of the Roman armor of his era apply to modern living and the challenging situations we face daily today? Join a group of scholars, educators, clergy, and administrators as they examine and explain the various pieces of armor Paul lists in Ephesians 6:10-18. Explore with them historically accurate armor and weapons like those used by soldiers common in New Testament times. Roman armor was timely; the principles derived from Paul’s illustrations are timeless. Six of the thirty-minute discussions focus on armor Paul mentions, and the seventh session looks at other parts of Roman military gear mentioned or alluded to by Christ and other Bible personalities. In a bonus eighth segment the five panelists share some of their personal “Aha!” experiences as a result of making the DVD set. These DVDs are ideal for a wide range of settings from individual and small group use to classroom and home school applications. Each segment has an introduction as well as a series of questions to prompt deeper thought and study. They can be printed directly from the discs as needed. Belt of Truth

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Helmet of Salvation Sword of the Spirit • 2 DVD set • 8 thirty minute panel discussions Other Military • 60 + pages of photos, background information Equipment and discussion starters To order the Armor of God two-DVD set, see sample videos, or for other products (and information), visit: www.biblefaces.com Dr. Dick Stenbakken • 2493 Frances Drive • Loveland, Colorado 80537 • Phone: 970-667-0866

Photo of the Centurion by Peter Field Peck: www.pfpeck.com • Photos of the armor by Erik Stenbakken: www.stenbakken.com “…Finally, be strong in the Lord…put on the full armor of God….” Ephesians 6:10 CONTENTS

Years How do Paul’s first century words and descriptions of the Roman armor of his era apply to modern living and the challenging situations we face daily today? The significance of a comma: An 05 Editorial Join a group of scholars, educators, clergy, and administrators as they examine and 06 analysis of Luke 23:43 09&22 Revival & Reformation explain the various pieces of armor Paul lists in Ephesians 6:10-18. Explore with Wilson Paroschi them historically accurate armor and weapons like those used by soldiers common 27 Resources in New Testament times. Roman armor was timely; the principles derived from What does the evidence teach us about the proper Paul’s illustrations are timeless. meaning of Luke 23:43? 28 Dateline Six of the thirty-minute discussions focus on armor Paul mentions, and the seventh session looks at other parts of Roman military gear mentioned or alluded Preaching from the Old Testament 30 Ministry Matters to by Christ and other Bible personalities. In a bonus eighth segment the five 10 Prophets panelists share some of their personal “Aha!” experiences as a result of making the Stephane Beaulieu DVD set. Ministry® International Editors Do we, as leaders, have an unbalanced biblical diet? International Journal for Pastors Chinese-Robert Wong These DVDs are ideal for a wide range of settings from individual and small group 12501 Old Columbia Pike, Silver Spring, Indonesian-Edwin T. Pandjaitan use to classroom and home school applications. Each segment has an introduction MD 20904-6600 U.S.A. Japanese-Yukio Ebihara www.ministrymagazine.org Korean-Sung Sun Hong as well as a series of questions to prompt deeper thought and study. They can be The ordination debate: How to approach [email protected] Portuguese (South America)-Zinaldo Santos printed directly from the discs as needed. Editor 13 the theological issues Russian-Michael Kaminsky Derek J. Morris Ekkehardt Mueller Spanish (South America)-Marcos Blanco Associate Editor Spanish (Inter-America)-Pablo Perla Willie E. Hucks II Belt of Truth While discussing ordination, there are four different International Consultants to Editor Advisors categories of questions that believers face. John Fowler, Clifford Goldstein, Myrna Tetz Mario Brito, Michael Kaminsky, Janos Kovacs-Biro, L. Chansanga Colney, Armando Editorial Specialist Miranda, Rudatinya M. Mwangachuchu, Sheryl Beck Breastplate of Daniel Opoku-Boateng, Jongimpi Papu, Trends facing Adventist spiritual leaders Finance and Bruno Raso, Ángel M. Rodríguez, Hector Righteousness Stanley E. Patterson Technology Manager Sanchez, Houtman Sinaga, David Tasker, 17 John Feezer IV Ivan L. Williams, Ted N. C. Wilson This article addresses the trend toward viewing the church Sandals of in the context of the business model and the potential Advertising Subscriptions Peace consequences of following that model. Melynie Tooley 12 issues: United States US$32.99; [email protected] Canada and overseas US$47.00. To order: +1 301-787-2790 send name, address, and payment to Pastoral support: An interview with Subscriptions/ Ministry® Subscriptions, 12501 Old renewals/address Columbia Pike, Silver Spring, MD 20904- Shield of Faith 20 Bob Peach changes 6600 U.S.A. [email protected] www.ministrymagazine.org/subscribe Willie E. Hucks II +1 301-680-6511 To Writers +1 301-680-6502 (fax) Read about a program that provides counseling and We welcome unsolicited manuscripts. Cover DESIGN Before submitting, review the writers’ Helmet of support services for Christian leaders—The Ministry 316 Creative guidelines at www.ministrymagazine.org. Layout Please send manuscripts via email to Salvation Care Line. 316 Creative [email protected].

Dealing with doctrinal issues in the Co-hosts Anthony Kent Sword of the and Derek Morris 23 church: Part 3 www.MinistryinMotion.tv Spirit Paul S. Ratsara and Richard M. Davidson • 2 DVD set The authors continue their discussion of how to deal with Ministry® has been published Printer Pacific Press® Pub. Assn., monthly since 1928 by the Ministerial 1350 N. Kings Rd., Nampa, ID 83687 controversial subjects in the church. Association, General Conference of • 8 thirty minute panel discussions Other Military Seventh-day Adventists.® Ministry is a Standard mail postage paid at Nampa, Idaho. peer-reviewed journal. (ISSN 0026-5314) • 60 + pages of photos, background information Equipment SECRETARY Jerry N. Page Member of Associated Church Press. Associate Secretaries and discussion starters Jonas Arrais, Robert Costa, Adventist®, Seventh-day Adventist®, and Willie E. Hucks II, Anthony Kent, Ministry® are the registered trademarks Bible credits Scripture taken from the HOLY BIBLE, NEW INTERNATIONAL VERSION®. Copyright © 1973, 1978, 1984 by International Bible Society. Used by permission Derek Morris, Janet Page of Zondervan Publishing House. Scripture quotations marked NLT are taken from the Holy Bible, New Living Translation, copyright 1996. Used by permission of Tyndale House of the General Conference Corporation of Ministerial Resource To order the Armor of God two-DVD set, see sample videos, or for other Publishers, Inc., Wheaton, Illinois 60189. All rights reserved. Scripture taken from The New American Standard Bible®, Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, Seventh-day Adventists®. 1977, 1995 by The Lockman Foundation. Used by permission. Scriptures quoted from NKJV are from The New King James Version, copyright © 1979, 1980, 1982, Thomas Nelson, Inc., Center Coordinator Publishers. Scripture texts quoted from NRSV are from the New Revised Standard Version of the Bible, copyright © 1989 by the Division of Christian Education of the National Council Cathy Payne Vol. 85 Number 6 © 2013 products (and information), visit: www.biblefaces.com of the Churches of Christ in the USA. Used by permission. All rights reserved. Scripture quotations marked (ESV) are from The Holy Bible, English Standard Version®, copyright© 2001 by 888-771-0738, +1 301-680-6508 Crossway Bibles, a publishing ministry of Good News Publishers. Used by permission. All rights reserved. www.ministerialassociation.com PRINTED IN THE U.S.A. Dr. Dick Stenbakken • 2493 Frances Drive • Loveland, Colorado 80537 • Phone: 970-667-0866

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2013-2014 Student Writing Contest look for information in the September 2013 issue editorial Derek J. Morris

The right side of history

eismic cultural shifts occur in who labeled him as one who lived on perspective, he was clearly on the many parts of the world, and the wrong side of history—living out in wrong side of history. The odds were Sonce solid ground now feels like the desert, refusing to play by the rules against John the Baptist as well, and shifting sand. As agendas are developed of his culture. Who did he think he was, when he died alone and was appar- and battle lines are drawn, you will hear asking those who had two coats to ently forsaken in a stinking dungeon, this phrase often repeated: “I want to be give one to a person in need, or telling evil appeared to have gained the upper on the right side of history.” soldiers not to intimidate people or hand. What do people mean by these accuse them falsely and to be content But we must never forget that words? Is the right side of history with their pay (see Luke 3:11–14)? “ ‘ “the Most High rules in the kingdom based on the tide of popular opinion? Didn’t he realize that you have to of men” ’ ” (Dan. 4:17, NKJV). He is Or a majority vote? By what criteria work within the system? When John Lord over history and works out His do people decide the “right side” or the Baptist confronted corruption will in the midst of human plans and “wrong side” of history? History reveals that the majority has often been mistaken. Truth is not determined by an opinion poll or The call to follow Jesus as Savior popular vote. Solomon reminds us, “There is a way that seems right to a man, but its end is the way of death” and Lord involves a willingness to (Prov. 16:25, NASB). As Christians, determinations regarding right and wrong should be made in the context surrender our agenda and let Him of the clear teachings of the Bible. God’s Word must always be a lamp to our feet and a light to our path (see be the Author of our histories. Ps. 119:105). We must also show grace and respect to those whose opinions differ from our own. By claiming to be on the right side, we implicitly imply that and moral failure, he was thrown into passions. Ultimately, aligning our lives those who hold differing positions are prison (Mark 6:17, 18). Undoubtedly, and our wills in complete harmony on the wrong side. We judge them. many of the secular and religious with His will is all that really matters. The call to follow Jesus as Savior leaders of his day judged him for being As we courageously follow God’s and Lord involves a willingness to sur- on the wrong side of history. revealed will, there may be times when render our agenda and let Him be the Jesus, on the other hand, affirmed we are affirmed by some for being on Author of our histories. We will become John, announcing to the multitudes, the right side of history. We will also less and He will become more. We will “ ‘there has not risen one greater than surely be condemned by others for ask the Holy Spirit to bring our dreams John the Baptist’ ” (Matt. 11:11, NKJV). being on the wrong side of history. and aspirations into alignment with “ ‘If you are willing to receive it,’ ” Jesus But when the final chapter of earth’s the will of God. We will pray, as Jesus said, “ ‘he is Elijah who is to come’ ” (v. history is written, we will see that taught us, “ ‘Your will be done on earth 14, NKJV). If Elijah had been preoccu- God’s Word endures. His will has been as it is in heaven’ ” (Matt. 6:10, NKJV). pied with the tide of public opinion, he done on earth as it is in heaven. We find a wonderful example of a would never have spoken out against As cultural views and values life surrendered to the will of God in Baal worship. The odds were against change all around us, may the articles the person of John the Baptist. When him. With 450 prophets of Baal and 400 in this issue of our journal help you to people heard reports of his call to prophets of Asherah, Elijah was obvi- be attentive to God’s Word and His will repentance, I’m sure there were some ously outnumbered. From a human for your life and ministry.

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JUNE 2013 Ministry® Lead Article Wilson Paroschi

Wilson Paroschi, PhD, is professor of New Testament studies, Brazilian Adventist Theological Seminary, Engenheiro Coelho, SP, Brazil.

The significance of a comma: An analysis of Luke 23:43

esus’ promise to the “good” written without separation between Jesus meant; this addition appears in a thief on the cross—“ ‘Truly I tell words and sentences; little or no punc- number of medieval Greek manuscripts you, today you will be with me tuation was used to indicate how the as well as in several ancient and modern Jin Paradise’ ” (NRSV)—is often text should be read. The comma, for translations. taken as major proof of the immortality of example, was introduced as late as the We find it interesting, however, that the soul; that is, the belief that the spirit ninth century; before that, short pauses the fourth-century Codex Vaticanus, or soul of the faithful dead has conscious were sometimes indicated by means of “one of the most valuable of all the existence in heaven before the resurrec- a point on the line ( . ), while full stops manuscripts of the Greek Bible”3 and a tion. Yet not all are convinced Jesus really were indicated by a high point ( ˙ ). close relative of P75 textually speaking,4 told the penitent criminal they would be Though no NT autograph has survived, has a point on the line right after, not together in Paradise that very day. most likely originally Luke 23:43 had before, the adverb sēmeron. Because The whole problem hangs on a no punctuation of any kind, as Papyrus the manuscript also has some sparse single comma, most likely absent Bodmer XIV-XV (or simply P75) seems to accidental dots or inkblots, this could from Luke’s original manuscript. With demonstrate. Written at the beginning of well be the case of the point in our the comma placed before “today” the third century, P75 is our oldest copy passage; but the fact that the point is (sēmeron), as most translations do, of Luke and it has no point either before right on the line and equidistant from the adverb would refer to the follow- or aftersēmeron in our passage, though the two adjacent words greatly reduces ing verb (“to be”), and the text would some punctuation can be found here the chances of an accident. Yet we find have the traditional meaning: “Truly I and there. it difficult to know whether this point tell you, today you will be with me in Punctuation marks, therefore, are goes back to the original scribe or was Paradise.”1 But if placed after “today,” not an integral part of the canonical added at a later time, which seems then the adverb would modify the text. In fact, they reveal only how the more probable.5 At any rate, Codex preceding verb (“to tell”), and Jesus’ text was read and understood by those Vaticanus has a point after sēmeron, words would have an entirely different who copied it. So, when Luke 23:43 was and the manuscript shows no attempt connotation: “Truly I tell you today, you punctuated, the comma was placed to have it removed or corrected by any will be with me in Paradise.” Though before sēmeron not for grammatical of its readers. sometimes considered pleonastic and reasons, but for the theological convic- Notwithstanding, even if this senseless,2 the alternative reading tion prevailing at the time that the final evidence is inconclusive, there is no could be possible, especially if all the reward of the faithful who die comes question that important segments in evidence—textual, linguistic, and scrip- immediately after death. Sometimes the the Christian church read the adverb tural—is accounted for. scribes also rephrased the text in order “today” with the preceding verb (“to What does the evidence teach us to make its meaning supposedly clearer. tell”). Another example is the Greek about the proper meaning of that text? This is how the word that (hoti) became minuscule manuscript 339, from the part of Jesus’ statement. “That” was not thirteenth century, that not only has Textual evidence in the original but was added before the a point after sēmeron but also has left In the early Christian centuries, adverb (“Truly I tell you that today . . .”) enough space before the next word so New Testament (NT) manuscripts were under the assumption that this is what as to make the thesis of an accident

Ministry® JUNE 2013 virtually impossible. In addition, there did have notable supporters in Christian This might be true as far as English and are several other medieval punctuated history, thus allowing the possibility that other modern languages are concerned, manuscripts that simply leave this pas- this was, in fact, what Luke meant. but the NT was written in Greek—not sage as it is, without any punctuation plain Greek, but sometimes a Greek mark,6 though the rule was to place Linguistic evidence stuffed with Semitic idioms. Luke’s Greek a point or comma before the adverb. In Greek, there is no specific rule fit into this category, especially in the The alternative reading (“Truly I tell concerning the position of the adverb, Gospel, despite the fact that he himself you today . . .”) is also found in the whether before or after the verb.11 was not a Jew (see Col. 4:10–14). And it Curetonian Syriac, one of the earliest Thus, from the grammatical standpoint has long been demonstrated that the translations of the NT whose text goes we find it impossible to determine if use of “today” with a preceding verb to back to the second century. Among the sēmeron in Luke 23:43 modifies the introduce or close a statement is nothing church writers, this reading was also preceding verb (“to tell”) or the follow- but a Semitic idiom intended to intensify attested by Ephraem the Syrian, of the ing one (“to be”). Luke, however, has a the significance and solemnity of the fourth century,7 as well as Cassian and definite tendency of using this adverb statement that either will follow or has Hesychius, of the fifth century. Though with the preceding verb. This happens just been made.15 Cassian and Hesychius themselves in 14 of the 20 occurrences of sēmeron In fact, this idiom is rather common preferred to link “today” with the verb in Luke and Acts (Luke 2:11; 5:26; 12:28; in Scripture, especially in Deuteronomy,

Comfort in the face of death is always related to the resurrection, not to the idea that at death the spirit or the soul is liberated from the body to be in God’s presence.

“to be,” they explicitly refer to those 13:32, 33; 22:34, 61; Acts 19:40; 20:26; where there are more than 40 examples who used to read the adverb with the 22:3; 24:21; 26:2, 29; 27:33).12 Of the five of expressions such as, “I teach you verb “to tell” as heretics.8 At last, the uses of the adverb with the following today” (4:1), “I set before you today” alternative reading is also found in verb, one is a quotation from Psalm (11:26), “I give you today” (28:13), “I two independent apocryphal works, 2:7 (Acts 13:33), and, in three cases, command you today” (6:6; 7:11; 12:32), probably from the fourth century, if not sēmeron is preceded by a conjunction “I testify against you today” (8:19), and earlier—the Acts of Pilate and Christ’s (Luke 4:21; 19:5, 9),13 which makes such “I declare you today” (30:18; cf., 4:26; Descent Into Hell. These works, known in a construction inevitable. That is, there 30:19; 32:46; Acts 20:26; 26:2).16 In the three slightly different versions, both in is only one example in Luke’s writings in case of Luke, this and other biblical idi- Greek and Latin were united about the which sēmeron was freely placed before oms would have come to him through fifth century and, from the thirteenth the verb (Acts 4:9). The attempt to read the influence of the Septuagint, a Greek century onwards, have sometimes been the adverb in Luke 23:43 in connection translation of the Old Testament exten- called the Gospel of Nicodemus.9 to the preceding verb, therefore, is not sively used by the early Christians. We None of this evidence establishes only fully acceptable in terms of gram- find it worth mentioning that “ninety Luke’s original punctuation or demon- mar but is also in complete agreement percent of Luke’s vocabulary is found” strates that the alternative reading was with Luke’s literary style. in the Septuagint.17 predominant in ancient and medieval A recurrent argument suggests that Christianity; it was not.10 But together such a reading cannot be correct for it Scriptural evidence they do show that the attempt to link the would make Jesus’s statement pleonas- To help establish the meaning adverb “today” with the preceding verb tic or even “grammatically senseless.”14 of Jesus’ statement on the cross, we

JUNE 2013 Ministry® Lead Article Wilson Paroschi

acknowledge the importance of con- tries to comfort the living by saying that to hold on to Him because He had not yet sidering the overall biblical teaching the deceased are already with Jesus in gone to the Father (John 20:17). concerning the time when the saved heaven. On the contrary, he attempts to will receive their reward in Paradise. By bring peace to their hearts by reminding Conclusion “Paradise,” there should be no ques- them of the resurrection (1 Thess. 4:13– It does not seem appropriate, there- tion that Jesus meant heaven (2 Cor. 18; cf. 2 Cor. 1:8–10; Phil. 3:8–11),19 and fore, to conclude that Jesus promised 12:2–4) or the eternal habitation of that only when Jesus comes again both the penitent thief that they would be the redeemed in the New Jerusalem in the resurrected righteous and righteous together in Paradise the day they died. If which the tree of life and the throne of living will be caught up together to meet the comma is placed before the adverb God will be found (Rev. 2:7; 22:1–5).18 Him in the air, and so they will be with “today,” it becomes virtually impos- In another passage, Jesus refers to the Him forever (see 1 Thess. 4:17). sible to reconcile the passage with what many dwelling places in God’s house and Besides, according to Paul, Jesus’ the Bible—and Jesus Himself—teaches to the time when He will come again to resurrection, not His death, gives the concerning the time when the faithful take His own to Himself (John 14:1–3). righteous any hope for life after death dead get their final reward in heaven Only then will He invite His followers to (1 Cor. 15:16–20; Rom. 10:9). How, then, (cf. Luke 14:13, 14; 20:34–38; John 5:28, inherit the kingdom prepared for them does one make sense of the idea that 29; 6:39, 40, 53–58). There is not a single since the beginning of the world (Matt. Jesus had promised the thief that they instance in which the Bible writers try to 25:31–34). This event will be a glorious would be together in Paradise that same comfort the believers by saying that the moment of reunion in which the final day, especially because the Bible also dead in Christ have already been taken and complete celebration of deliverance clearly teaches that the day He died, to heaven. Comfort in the face of death is from sin will take place (Luke 22:14–18). Christ went into the grave (Luke 23:50–54; always related to the resurrection, not to Paul teaches that the believers who Acts 2:31, 32; 13:29–31)? To argue that the idea that at death the spirit or the soul die will come forth from their graves at only Christ’s body went into the grave is liberated from the body to be in God’s Jesus’ second coming (1 Cor. 15:20–23), while His spirit ascended to heaven20 presence (cf. John 11:21–27; Rev. 20:6). and then the gift of immortality will be is to ignore the fact that, early on the On the other hand, if we read bestowed on them (vv. 51–55). He never resurrection morning, He told Mary not “today” with the preceding verb, Jesus’

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Ministry® JUNE 2013 Years

statement may indeed sound some- 4 Careful textual analyses have convinced the great majority of NT contrary to hoti (4:21; 19:9), gar is postpositive, i.e., it normally scholars that, together with P75, Codex Vaticanus represents the takes the second position. what pleonastic in modern, Western form of the text that was in use in Alexandria before the end of 14 Robert A. Morey, Death and the Afterlife (Minneapolis: Bethany, languages, but this pleonasm becomes the second century (ibid., 58, 59). 1984), 199–222, quoted in Erwin W. Lutzer, One Minute After You fully acceptable if understood as an 5 See Bruce M. Metzger, Manuscripts of the Greek Bible: An Die (Chicago: Moody, 1997), 51. idiomatic way to emphasize the sig- Introduction to Palaeography (Oxford: Oxford University Press, 15 E. W. Bullinger, How to Enjoy the Bible, 4th ed. (London: Eyre & 1981), 74. Spottiswoode, 1916), 48. See also E. W. Bullinger, The Companion nificance of the announcement: “Truly, 6 Examples are MSS 57 and 713, both from the twelfth century. Bible (London: Oxford University Press, 1932), appendix 173. I tell you today . . .” Finally, there is also 7 Ephraem quotes Luke 23:43 three times, each time omitting 16 To call this a “phantom idiom” just because none of the examples enough evidence that this way of under- “today,” but he also says, “Our Lord shortened His distant in Deuteronomy have the words “truly” (amēn) or “say” (legō), standing the passage is neither new liberalities and gave a near promise, ‘today’ and not at the end. . . . as Kenneth D. Boa and Robert M. Bowman Jr. do (Sense and Thus through a robber was paradise opened” (Moes., 244, 245). Nonsense About Heaven and Hell [Grand Rapids: Zondervan, nor illegitimate, as this shows exactly In another passage, he refers to the thief’s story by saying that 2007], 58), is nothing but a tergiversation. What is idiomatic is the how important segments of the church his soul could not enter Paradise without the body because the adverb “today” to enhance the solemnity of an announcement, understood it, even in a time when the righteous cannot, in fact, enter Paradise until the final resurrection not the other words. belief on the immortality of the soul (Hymn. Par. 8.11). 17 Raymond E. Brown, The Birth of the Messiah: A Commentary on 8 Cassian, Collat. 1.14; Hesychius, PG 93:1432, 1433. the Infancy Narratives in the Gospels of Matthew and Luke (New had already become predominant in 9 The reading that connects “today” with “to tell” appears in the York: Doubleday, 1993), 623. Christianity. What the thief asked Jesus B-Greek version of Acts of Pilate (chap. 10), and in the Greek 18 In an attempt to reconcile the traditional interpretation of Luke was to be remembered in His kingdom version of Christ’s Descent Into Hell (also chap. 10). 23:43 with the fact that Jesus does not ascend to heaven but only (Luke 23:42), and this is exactly what 10 It is important to highlight, however, that all apostolic fathers and several days later, it has been argued that “Paradise” is not heaven most Greek fathers up to the fourth century were conditionalists, but only the abode of the righteous as a separate compartment Jesus promised him, thus the dying that is, they did not believe in the immortality of the soul. For of hades, which would also have a compartment for the man received peace and comfort. This details, see Leroy Edwin Froom, The Conditionalist Faith of Our unrighteous (see Lutzer, One Minute After You Die, 138, 139). is the great promise of the gospel—to Fathers, (Washington, DC: Review and Herald Pub. Assn., 1965), Some even suggest that since the resurrection and ascension of 1:758, 759. Christ, Paradise has been removed from hades to the third heaven be with Jesus forever (John 14:1–3; 11 “Word order in Greek and so in the NT is freer by far than in mentioned in 2 Cor. 12:4 (H. A. Kent Jr., “Paradise,” in Evangelical 1 Thess. 4:16, 17; Rev. 21:1–4). modern languages.” F. Blass and A. Debrunner, A Greek Grammar Dictionary of Theology [Grand Rapids, MI: Baker, 1984], 826, 827). of the New Testament and Other Early Christian Literature, trans. To hold such claims, however, is to leave the realm of Scripture 1 Unless otherwise noted, all emphasis has been added in Scripture and ed. Robert W. Funk (Chicago: University of Chicago Press, and to validate similar, traditional claims on the part of those who quotations. 1961), § 472. believe, e.g., in purgatory and limbo. 2 E.g., Anthony A. Hoekema, The Four Major Cults: Christian Science, 12 In Luke 22:61, the position of sēmeron in relation to the verb 19 For a discussion on 2 Cor. 5:6–8 and Phil. 1:21–23, see Samuele Jehovah’s Witnesses, Mormonism, Seventh-day Adventism (Grand must be settled on the basis of its unequivocal use in v. 34, and in Bacchiocchi, Immortality or Resurrection? A Biblical Study Rapids, MI: Eerdmans, 1963), 353. Acts 27:33, the adverb must necessarily be read after an implicit on Human Nature and Destiny (Berrien Springs, MI: Biblical 3 Bruce M. Metzger and Bart D. Ehrman, The Text of the New “to be” (“Today is the fourteenth day”), as nearly all translations Perspectives, 1997), 178–186. Testament: Its Transmission, Corruption, and Restoration, 4th ed. recognize. 20 See Douglas Groothuis, Christian Apologetics: A Comprehensive (New York: Oxford University Press, 2005), 67. 13 The position of sēmeron in Luke 19:5 is explained by the fact that, Case for Bible Faith (Downers Grove, IL: InterVarsity, 2011), 390.

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Does your life match the message?

In 1 Samuel 19:19–24, Saul with the Spirit, people repented and received word that David could 3,000 were converted in a day (Acts be found with the prophet Samuel 2). What made the difference? These in Ramah. Saul immediately sent were not two different spirits. The contingent after contingent of soldiers Bible says Saul was filled with the effective if the rest of the system is in to capture him; but as each group Spirit of God, but nothing positive proper operating order. approached, they were overpowered came from it. This tells us why we so desperately by the Holy Spirit, and they began The Holy Spirit’s power is only need revival and reformation. We to prophesy. Finally, completely effective if our lives match the must have the consistent working of frustrated, Saul struck out on his message. Saul’s life did not match the the Holy Spirit in our lives now, not own to capture David. He, too, was message he was giving while under just a power surge at some point in filled with the Spirit, overpowered the power of the Holy Spirit. Saul was the future. and prostrated naked before Samuel, filled with the Spirit, but he did not prophesying all day and night. let the Spirit mold, shape, and change When Saul was filled with him. Temporary bursts of power, even —Homer Trecartin serves as president of the Holy Spirit, nothing notable those from Heaven, do not force us the Greater Middle East Union Mission, transpired. When Peter was filled to change direction. They are only Beirut, Lebanon.

JUNE 2013 Ministry® Stephane Beaulieu

Stephane Beaulieu is a PhD candidate at the Seventh-day Adventist Theological Seminary, Andrews University, Berrien Springs, Michigan, United States.

Preaching from the Old Testament Prophets

hen was the last time 1. These books seem strange in the in prophecy. Or we may let church you preached from the sense that they appear to portray members dictate what types of section of the Bible God as a harsh God, or at least as preaching they want—to the det- Wcalled the Prophets? One that appears to conduct cruel riment of their spiritual growth. I am not talking about using a verse acts. For example, Isaiah 1:24 states, Richard Mayhue observes this from the Prophets in passing but rather “The Lord says, the Lord of hosts, the trend: “ ‘What the people want, preaching from a particular passage in Mighty One of Israel, ‘Ah, I will rid the church should provide. What the Prophets. We have likely preached Myself of My adversaries, and take the church provides, pastors should from the books of Daniel and Jonah vengeance on My enemies.’ ”1 In other be trained to deliver.’ ”2 or on familiar passages, such as the places, the prophets perform strange 5. We assume that the prophet’s mes- fourth servant song in Isaiah 53 and acts. For example, Isaiah walked sage was only for people back then the vision of the dry bones in Ezekiel “naked and barefoot” (Isa. 20:2); and does not apply to us today. 37. But when was the last time your 2. Prophets are complex to under- Many pastors and theologians think congregation heard a sermon based on stand and interpret. As preachers that the Old Testament was meant the books of Obadiah, Nahum, Micah, and teachers, we tend to prefer pas- for a different culture of long ago Haggai, or Zephaniah, or on Isaiah 19 sages that are narrative in nature. and is not relevant for today. or Jeremiah 17? However, most of the prophets 6. As a society, we have become well During the five years I served as a wrote in poetry style, making it adjusted to injustice; therefore, we district pastor before coming to the harder to understand their mes- cannot identify with the prophets’ seminary, I never preached on such sages. The latter prophets wrote outrage over injustice.3 books or passages, staying instead with in a genre not at all storylike. 7. Biblical readers often prefer the familiar ones. Then, two years ago, it Furthermore, the prophets do not New Testament over the Old dawned on me that, as preachers or always write in chronological order. Testament. Bruce Moulton rightly teachers, some tend to use only certain Sometimes in the Prophets we also points out: “Unfortunately, much portions of the Bible—the parts that find apocalyptic prophecy (such of the Old Testament and many of are the most comfortable to study and as Isaiah 24–26), and this genre the Minor Prophets are not being prepare. Could we, as leaders, have an requires a different approach from preached and taught. Pastors deem unbalanced biblical diet? And, by using the remainder of Isaiah. these books too controversial, hard only a small portion of the Bible, do we 3. Some of us assume that these books to understand and irrelevant.”4 also feed an unbalanced diet to our seem to talk only about judgment, Walter Kaiser fittingly asks, “Why congregations? and there appears to be nothing do so many pastors admit to hav- positive about their message. ing a mental block, feelings of Why some avoid However, the same prophets who inadequacy or plain guilt when preaching from the talk about judgment call for repen- it comes to preaching the Old Prophets tance, righteousness, social justice, Testament?”5 The preaching or There are a number of possible moral uprightness, and salvation. teaching of the New Testament is reasons why we avoid this area of the 4. As pastors, we may assume that more appealing for the simple rea- Bible: church members are not interested son that this portion of the Bible is

Ministry® JUNE 2013 easier to understand and interpret. 12:1–6; Jer. 3:6–25; 23:1–8; Ezek. Context. In Micah 6, we observe a Furthermore, a perception lives 33:10–19; Mic. 7:1–20). definite contrast from what has hap- on that the New Testament was 5. As we study the Prophets, we will pened in the previous five chapters written for Christians, while the Old see how Jesus is the fulfillment of because of the first word hear. This Testament was written for Israel.6 their predictions and promises. The word calls for the reader’s special 8. Some pastors do not take time disciples came to know that Jesus attention; the words that follow reveal to explore the Prophets in great was the Messiah by studying the that the Lord will speak through the detail. We have busy schedules and Prophets. prophet. Chapter 6 can be divided often need to quickly put together a 6. We will discover that the Prophets’ into two parts: verses 1–8, and verses sermon or lesson. We may not have messages are as applicable to us 9–16; the imperative exhortation shema time to dig deeply into the Bible; today as they were back then. Our means to “listen, hear” (v. 1 and v. 9 are but the busyness of life should not society has grown cold toward the clues). prevent anyone from finding new spiritual things, and the Prophets’ Structure/Literary form. As stated truth, including that revealed in messages were directed to a simi- above, this chapter contains a covenant the Prophets. larly apathetic and lawless society lawsuit, which utilizes the covenant before the time of Christ. pattern found in Deuteronomy. The The benefits of 7. We, and our church members, will exception to the usual covenant pattern preaching from the see a bigger picture of God’s work- in this passage is the witnesses, which Prophets ing in the lives of His people. are often placed at the end of the pas- There are great benefits, for a bal- 8. Pastors who take the extra time sage rather than the beginning. Thus, anced spiritual diet, to preaching and to research and preach from the we have the following structure: teaching from the Prophets: prophetic books will uncover a rich treasure of truth for their own lives 1. List of witnesses; mountains and 1. We will have a more balanced view and for the church. hills): Micah 6:1, 2a. of God’s character by taking into 2. Preamble (introduction of the account the prophets’ perspectives. Sample sermon based on suzerain9 and call to judgment): 2. We will deepen our skills of preach- Micah 6 Micah 6:1, 2. ing and teaching by spending In the remainder of this article, I will 3. Historical prologue (review of the more rigorous time researching demonstrate the benefit of preaching suzerain’s benevolent acts toward God’s golden truth in challenging and teaching from the Prophets with the vassal): Micah 6:3–5. passages. an example. Micah 6 remains somewhat 4. Indictments (breach of the covenant 3. We will discover that the Prophets familiar because pastors often quote stipulations): Micah 6:6–8 (review of do not have a different message verse 8, but why not examine a larger general stipulations); 6:9–12 (viola- from the rest of the Bible; they portion of this chapter? Remember that tion of specific stipulations). just packaged their writing differ- after studying a particular passage and 5. Verdict (guilty, “therefore”) and ently. While the theme of judgment extracting as much as you can on your sentence (pronouncement of the practically flows throughout the own, you will often find it beneficial curses): Micah 6:13–16.10 Prophets, this should not stop us to consult commentaries and biblical from exploring the reasons why God journals.7 A quick review of this structure brings judgment upon His people reveals possibilities for at least one or and the nations of the world (e.g., Background study two sermons drawn from this particular Isa. 5; 13–23; Jer. 25; Amos 1–3). Genre. This particular section in passage. I will now focus briefly only Although readers will find judgment Micah belongs to the poetry genre; the on the first part (Mic. 6:1–8) to suggest in these books, the documents also interpretation will not be based on a a possible message based on these reveal the character of God and story. Thus, key words are needed to verses. humans. guide one’s study; patterns established 4. We will see that the Prophets’ mes- in other Old Testament books will help Sermon outline sages not only present judgment, determine what is occurring here. In this Title: God as plaintiff: A covenant but they are also saturated with passage, the word contend (Mic. 6:1, 2) lawsuit against Judah (Mic. 6:1–8). the love of God and His desire to is important. The Hebrew word riv Introduction of the case: This pas- redeem humanity, God’s grace (“contend, strive”) also refers to a law- sage reveals the seriousness of the toward humanity, and a restless suit or conducting a legal case. Thus, relationship breakdown between God God who reaches out with incred- we have a covenant lawsuit brought by and His people. This lawsuit in Micah ible patience to bring back those God against His people (cf. Deut. 32; Ps. specifies a final appeal to the people— He loves (e.g., Isa. 1:16–20; 6:1–7; 50; Jer. 2; Hos. 4).8 a wake-up call. The people of God

JUNE 2013 Ministry® Stephane Beaulieu Years assumed that God’s covenant relation- questions will remove the listeners’ circumspectly,13 walking wisely. “By ship would continue forever, even defensive posture and open them up explaining these three principles Micah when they were not committed to wor- to considering God’s failure—that is, hopes to correct the misunderstanding shiping and serving God. However, as their supposed objection to what God of his audience in 6:6–7 and to explain announced by Moses in Deuteronomy has done for them.”11 This leads one to the basis for God’s verdict of this law- (see 4–7; 27, 28; 31:14–21), God’s conclude that if listeners find nothing suit in 6:13–16.”14 people—by their actions—could sever wrong with God, then the breakdown this relationship. in the relationship is, therefore, found Conclusion The witnesses: In Micah 6:1, 2, the with the people. As demonstrated in this example Lord says to His people, “ ‘Arise, plead God shows that He has not been from Micah 6, speakers will find it possi- your case before the mountains and unfaithful to His people by reminding ble to preach or teach relevant messages hills.’ ” If the people have something them of His past actions. He talks from the Prophets to our congregations. to say, let them ask the mountains about how He brought them out of The Prophets reveal God’s character in and hills, which act as witnesses. The Egypt; sent Moses, Aaron, and Miriam a different context, and we see how He “heavens and earth” also act as wit- to lead them, and acted for His people interacts with His people and how He nesses (see Deut. 32:1; Ps. 50:1). The in the incident between Balak and reveals His love through the covenant mountains are personified so that they Balaam. The past demonstrates how of relationship. know about the people’s immorality God cared for His people and fulfilled and false worship. His promises (e.g., Gen. 12:1–3; Exod. 1 All Scripture passages, unless otherwise stated, are from the New King James Version. The claim: In verse 2, Micah reveals 6:6–8). 2 Richard L. Mayhue, “Rediscovering Pastoral Ministry,” Masters the purpose of God’s lawsuit. God The defendants’ response: In Micah Seminary Journal 6, no. 1 (Spring 1995): 50, 51. shows to His people that this covenant 6:6, 7, the Israelites must defend their 3 See Abraham J. Heschel, The Prophets (Peabody, MA: Hendrickson, lawsuit is against His own people and actions in their turn. These verses are 2007), 3–5. 4 Bruce Moulton, “Analyzing the Applicability of Preaching the states the seriousness of the charges rhetorical statements in the form of Minor Prophets in the 21st Century” (DMin thesis, Liberty Baptist against them. The author does not questions by which the people try to Theological Seminary, 2011), 1. portray the relationship between God defend themselves in how faithful they 5 Walter C. Kaiser, Toward an Exegetical Theology: Biblical Exegesis 12 for Preaching and Teaching (Grand Rapids, MI: Baker Book House, and His people as in good shape. We have been to God. However, their 1981), 201. find the same word contend, or riv, statements are not humble; they focus 6 See Moulton, “Preaching the Minor Prophets,” 52–54. used twice here (vv. 1, 2), and God is on their giving and the amount of their 7 Some good resources include the following: Andreas J. the One doing the contending. Micah doing rather than on the relationship. Köstenberger and Richard D. Patterson, Invitation to Biblical Interpretation: Exploring the Hermeneutical Triad of History, repeats this thought in the last part of The basis for judgment: Micah 6:8 Literature, and Theology (Grand Rapids, MI: Kregel, 2011); verse 2, this time not with the word riv answers the question about what the Grenville J. R. Kent, Paul J. Kissling, and Laurence A. Turner, but rather with the related word ykḥ Lord really looks for—not the sacrifices eds., Reclaiming the Old Testament for Christian Preaching (“reprove, dispute”). This time the verb and shallow outward appearances. (Downers Grove, IL: IVP Academic, 2010); Ernst Jenni and Claus Westermann, eds., Theological Lexicon of the Old Testament, is hithpa’el, which means “lodging a The fact that Micah begins verse 8 trans. Mark E. Biddle (Peabody, MA: Hendrickson Pub., 1997); charge, to argue with,” suggesting that with the words “He has shown you” G. Johannes Botterweck and Helmer Ringgren, eds., Theological it will be a dialogue, a dispute, between reveals to the people something that Dictionary of the Old Testament (Grand Rapids, MI: Eerdmans, 2000); The New American Commentary series (Nashville, TN: God and the people. The question here: God had done in the past but that His Broadman & Holman Publishers, 1990–?); New International Who is right? people had obviously not learned. Commentary on the Old Testament series (Grand Rapids, MI: Examination of the plaintiff: In God did not jump in with new ideas, Eerdmans, n.d.). Those who know Hebrew should consult the Micah 6:3–5, God does not accuse the principles, or truths, but rather God original language or a computer program, such as Accordance, Logos, or BibleWorks. people of Judah with a series of fail- was consistent with His relationship 8 See Richard M. Davidson, “The Divine Covenant Lawsuit Motif in ures, as one might expect, but rather and what He expected His people to Canonical Perspective,” Journal of the Adventist Theological Society and the ביִר He uses a rhetorical approach by asking do. Obviously, the people distorted 21, no. 1 (2010): 45–84; J. Limburg, “The Root See what Prophetic Lawsuit Speeches,” Journal of Biblical Literature 88, no. 3 whether He has done wrong: what God proposed to them by simply (1969): 291–304. I have done wrong; where I have failed assuming what God wanted instead of 9 A suzerain is an overlord. you? Thus, God places Himself on trial taking Him at His Word. 10 Davidson, “The Divine Covenant Lawsuit.” before His people. God appears to open Summary: Thus, God wants human- 11 Gary V. Smith, Hosea, Amos, Micah, The NIV Application Commentary (Grand Rapids, MI: Zondervan, 2001), 550. up His heart to be searched to see if ity to embrace three basic concepts: 12 Ibid., 552. there is any evidence of unfaithfulness (1) to do/act justly; (2) to love faith- 13 D. W. Thomas, “The Root s.n’ in Hebrew and the Meaning of on His part. These verses reveal the fulness, mercy, and kindness (ḥsd qdrnyt in Malachi 3:14,” Journal of Jewish Studies 1, no. 4 (1949): love of God toward “My people.” As relates to “steadfast covenant loyalty”); 182–88. 14 Smith, Hosea, Amos, Micah, 552. pointed out by Gary Smith, “These and (3) to walk humbly or to walk

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Ministry® JUNE 2013 Ekkehardt Mueller

Ekkehardt Mueller, ThD, serves as deputy director, Biblical Research Institute of the General Conference of Seventh- day Adventists, Silver Spring, Maryland, United States.

The ordination debate: How to approach the theological issues

he ordination of women is a This has serious implications. We have we believe that God has revealed passionately discussed issue to be cautious. We have to listen to Himself in Scripture and inspired His not only in the Seventh-day each other and treat each other as prophets. Their writings are the Word TAdventist Church but also brothers and sisters who happen to of God. We use a historical-biblical in other churches. For Adventists, a have different perspectives. We have to (grammatical) method to interpret number of questions arise: What is study Scripture carefully and weigh the Scripture. This includes the principles ordination? What does the Bible teach arguments. We have to be careful with of sola scriptura (Scripture alone is about ordination? What does the Bible preconceived ideas and stay away from to determine matters of faith), tota teach about the ordination of women? blanket statements. We may find it more scriptura (the Bible as the propositional Is the ordination of women a cultural advisable to state, “I believe Scripture Word of God with a human and a divine issue? Is ordination not so much a is opposed to women’s ordination” or side, linked inseparably; the use of biblical but an ecclesiastical issue? Is “I am convicted that the Bible is not Scripture in its entirety), Scripture as its it advisable to ordain women in case opposed to women’s ordination” rather own interpreter and the guidance of the ordination is possible from a biblical than declaring “The Bible is opposed/ Holy Spirit in the interpretation process. perspective? is not opposed to women’s ordination.” Exegetical and theological work. While we discuss ordination, we Blanket statements let others appear After we have agreed to a common should keep in mind that quite likely as heretics. In this issue, which we foundation concerning Scripture, we there are at least four different groups find incomparable to the fundamental can engage in exegesis, biblical theol- within the Adventist Church: (1) those beliefs, we should avoid hurting and ogy, and systematic theology. who favor women’s ordination, (2) blaming each other. We are called to Exegesis deals with the interpreta- those who oppose women’s ordination, control our feelings and ourselves, and tion of verses and passages of Scripture (3) those who are indifferent and do not be agents of reconciliation. and includes a careful study of the care either way, and (4) those who are Let us turn to a possible process of historical and literary contexts and of opposed or not opposed to women’s engaging in the ordination debate. the passage under investigation before ordination but are willing to go with applied to our situation.1 Exegetical whatever decision the Adventist Church Hermeneutical and studies should also carefully distin- takes at a General Conference session. exegetical deliberations guish between biblical descriptions Women’s ordination is not simply Hermeneutical foundation. For and biblical prescriptions. Biblical an issue between so-called conservative Adventists, the Bible is normative. But descriptions paint a picture of what and liberal Adventists. “Conservative” before we begin studying it, we need to happened at a certain time, but they Adventists are found on both major remember our common approach to the do not always need to and sometimes sides of the discussion—those that exposition of Scripture. We accept the even should not be followed (e.g., support it and those that oppose it. self-testimony of Scripture. Therefore, Noah’s drunkenness). This is different

JUNE 2013 Ministry® Ekkehardt Mueller

with biblical prescriptions. Divine (e.g., Dan. 7 or 8), (2) questions on Second approach: What Scripture commands—either positive (e.g., to biblical topics (e.g., the Sabbath), (3) does not allow is prohibited. This do something) or negative (e.g., not questions on biblical concepts (e.g., the approach is not as wide as the first one to do certain things)—must be fol- Trinity), and (4) theological and ethical but faces some problems as well and lowed, unless they were only given to questions not mentioned in Scripture is too exclusive. It would, for example, an individual or a specific group at a (e.g., human cloning or the question prohibit the use of all modern means specific time (e.g., Jesus’ command if Christians today can be involved in of transportation and communication, to the young rich ruler to give up his one or another form of slavery because modern medicine, and the Adventist possessions). the Bible does not clearly prohibit slav- Church structure, including most of its Biblical theology studies themes ery). It seems that women’s ordination institutions. throughout biblical books and the belongs largely in the fourth category. Third approach: Choosing the two entire Bible. It observes trajectories, Approaches to questions that cannot aforementioned approaches simultane- changes, and advances. be answered with one or more bibli- ously. This, however, is an inconsistent Systematic theology does not only cal text. How do we handle fourth way to deal with issues not directly discuss all major topics of the Bible, category questions—questions on addressed in Scripture. Although this providing an overarching system of biblical concepts not directly dealt sounds illogical, these issues are still theology, but also addresses contem- with in Scripture? There are four major found with believers. Under the first porary issues and questions that are approaches to what can be done in approach one may watch television, and not directly spelled out in the Bible. these cases: under the second approach one may Different categories of questions First approach: What Scripture be opposed to candles or flowers in the that believers encounter. This brings does not prohibit is allowed. While this sanctuary. In such cases, Scripture does us to the issue that not all questions approach sounds good on first glance, not act as the guide but the authority of Christians raise or encounter are of it has major weaknesses and would, for the human agent to determine what to the same nature. There are different instance, allow for the use of narcotic include and what to exclude. categories of questions that believers drugs, smoking, and involvement in Fourth approach: Using biblical face: (1) questions on biblical texts gambling and pornography. principles to determine how questions

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Ministry® JUNE 2013 on theological issues should be decided. or if we follow a certain tradition not when it comes to ordination (see, A look at our fundamental beliefs and necessarily found in Scripture; if it is e.g., the priesthood)? What does the other tenets of our belief system reveals sacramental and moves persons into priesthood of all believers mean? that Adventists have decided to use this a specific sphere that makes them What is the relationship between fourth approach; that is, employing different from the rest of the people and leadership, offices, and spiritual biblical principles to determine how allows them to function in a way the rest gifts? What kind of authority does questions on theological issues not of the church members cannot function the church have? Consideration of directly addressed in the Bible should (baptism, Lord’s Supper, marriage, such and similar questions should be decided. This is also the biblical preaching); how it relates to the priest- lead to developing a consistent approach (see, e.g., Jesus and divorce hood of all believers, why we ordain theology. in Matt. 19).2 deacons, church elders, and pastors • Apply the results to the practice in The approach of using biblical prin- and no other persons; if ordination is a the Seventh-day Adventist Church. ciples. The fourth approach does not biblical command or a decision of the Is ordination a setting apart for a do away with a literal understanding church that the church may have the specific ministry? Who should then of biblical texts (unless we encounter authority to take; if there are different be ordained? How do we ordain? parables, metaphors, symbols, etc.), kinds of ordination, and so on. Should we have different kinds of with sound exegesis, and the discovery How to study the topic ordina- ordination? What are the functions of biblical themes. This is all included. tion? The term ordination is found of those ordained? Are these func- However, the question would be: How in several English translations but in tions limited to the ordained? do we find biblical principles and apply the Old Testament only. The verb “to them to the issues we face? Here are ordain” occurs in several English trans- The issue of women’s some suggestions: Read Scripture lations, mainly in the Old Testament ordination widely to recognize biblical principles but also in the New Testament. Some This brings us to the last step. that can be employed to a specific case. translations do not employ it at all How should we approach the study Ask the Holy Spirit to guide you to the in the New Testament. “To ordain” is of women’s ordination? Here are a right principles. Be willing to listen to used for phrases and words such as number of suggestions: the church as a whole, and do not rely “filling the hands” (Lev. 8:33), “laying on your own deliberations only. on of hands” (1 Tim. 5:22), “appointing” • Have in place a general, compre- (Titus 1:5). Quite often it occurs in a gen- hensive, and consistent theology The issue of ordination eral sense (the Lord ordains/establishes of ordination that clarifies the Having clarified how we understand peace—Isa. 26:12; Paul ordains/directs important issues. Scripture and interpret it, we are ready in all churches—1 Cor. 7:17, and “certain • After having checked which males to address the issue of ordination and people . . . were [ordained/]designated are mentioned in connection with ask some relevant questions. for this condemnation”—Jude 4 [ESV]). ordination, investigate if the Bible What is ordination? Typically, So what should we do? says something about women’s Christian churches have a theology of ordination. Does the Bible allow ordination. The Catholic Church holds to • Study the vocabulary that may for women’s ordination? Does a sacramental view. Deacons (different point to ordination (“laying on of Scripture prohibit women’s ordi- from Adventist deacons), priests, and hands,” “filling hands,” “appoint- nation? Which principles would bishops are ordained. Ordination does ing,” “anointing,” etc.). Each word help in the debate? Do not confuse not only bring about an ontological or phrase may have different mean- texts that talk about the role of change in the person ordained, but ings, depending on the context. For women and functions performed also is a matter of succession. The pope example, “laying on of hands” has by women with the question of “stands” in the apostolic succession various meanings, including bless- ordination, although indirectly they and shares it with the bishops. ing children. Therefore, one has to may contribute to the discussion. Protestants have a more functional be careful not to read too much into • Study the ontology of the female understanding of ordination and do these terms. Questions have to be gender. Is there a basic equality not consider it a sacrament, and yet addressed: What is the meaning of between the genders or is there ordination keeps a somewhat semi- the term? Who experienced such none at all or is equality limited sacramental character. Ordination is procedures? What did they mean? to certain areas? How must subor- understood as being representative. What is the context? dination be understood? If there In some respects, ordained persons • Study the broader theological is subordination, is it limited to represent the body of believers. concepts involved, such as: Is marriage or must every woman Adventists have to ask what ordina- there a difference between the Old be submissive to each and every tion is—if it is found in Scripture and/ Testament and the New Testament man? So what place do women

JUNE 2013 Ministry® Ekkehardt Mueller Years

have in marriage, in church, and In order to be well informed, one Adventists are keen to maintain in society? How has the life, death, must also read arguments, pro and their faithfulness to Scripture. A sincere and resurrection of Jesus Christ con, regarding women’s ordination and and deep study of the Word of God by affected the life, role, and functions articles about the history of the debate all those already involved and those of women, if at all? on women’s oridnation. They force us to willing to get involved, if pursued in a • Study the biblical trajectory of study Scripture more thoroughly. spirit of humility, can help us be even the ontology and the functions of more united. Adventist pioneers were the female gender. Do we notice a Conclusion not afraid to tackle difficult issues. change from the Old Testament to The issue of ordination in general Neither should we. the New Testament? and of women’s ordination specifi- cally is not only a great challenge but 1 See, for instance, Richard M. Davidson, “Biblical Interpretation,” in Handbook of Seventh-day Adventist Theology, Commentary Some of these questions and issues also a wonderful opportunity for the Reference Series, vol. 12, ed. Raoul Dederen (Hagerstown, MD: must be addressed exegetically, namely worldwide Adventist Church to listen Review and Herald Pub. Assn., 2000), 58–104; Gerhard Pfandl, those that deal with the interpretation to each other, pray, and study Scripture The Authority and Interpretation of Scripture (Wahroonga, of biblical texts and passages. Some intensely. This topic is certainly not Australia: South Pacific Division of Seventh-day Adventists, n.d.); Ekkehardt Mueller, “Guidelines for the Interpretation of Scripture,” cannot be addressed exegetically enough to follow a mere gut feeling or in Understanding Scripture: An Adventist Approach, ed. G. W. Reid, because Scripture does not speak a habit anchored in Adventist tradition Biblical Research Institute Studies (Silver Spring, MD: Biblical directly to them. They must be part only and also not enough to argue with Research Institute, 2006), 1:111–134. 2 For a more detailed discussion of these approaches, see Ekkehardt of an overall, well-integrated theology necessary adaptations to culture and Mueller, “Hermeneutical Guidelines for Dealing With Theological of ordination that does justice to all of society. Culture may be opposed to Questions,” Reflections: The BRI Newsletter, October 2012, 1–7. Scripture. God, the gospel, and biblical teachings.

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Ministry® JUNE 2013 Stanley E. Patterson

Stanley E. Patterson, PhD, serves as chair and associate professor of the Christian Ministry Department, Seventh-day Adventist Theological Seminary, Berrien Springs, Michigan, United States.

Trends facing Adventist spiritual leaders

ow is our world church to the church and its institutions, however, As the church moved through the be run? What model do we resulted in abusive behavior toward the twentieth century, the organization’s use to govern a church as people and prompted the following administrative structure and function Hbig and expansive as the comment, “In the past, the Lord’s work has increasingly suffered from the influ- Seventh-day Adventist movement has has been carried on altogether too ence of the Western business model, become? The tendency has been to run much in accordance with the dictation as well as the secular presidential the church under what has been deemed of human agencies. . . . A time of great model. Leaders became executives, the the business model. The purpose of this perplexity and distress is not the time president was elevated as chief execu- article is to address the trend toward to be in a hurry to cut the knot of dif- tive, pastors became employees, and viewing the church in the context of the ficulty. In such a time are needed men of command and control management business model and four of the potential God-given ingenuity, tact, and patience. became common practice in directing consequences of following that model. They are to work in such a way that they the mission of the church. Concurrently, will “hurt not the oil and the wine.”2 functional authority gradually shifted The church and the As a reaction to this kingly model, from the people to the leaders as business model changes were implemented in the early a result of increased membership, As the Seventh-day Adventist years of the twentieth century, and these decreased ratios of delegates to total Church emerged from the nineteenth resulted in a decentralization of the membership, longer terms between century, it faced the need for organiza- organization and a distribution of the sessions, and the simple expediency tional change. Leadership dysfunctions authority of the church. Reforms enacted of getting things done. A sense that the generally tagged as “kingly authority” during the 1901 General Conference lower levels of the church organiza- had emerged in the absence of struc- Session resulted in a reorganization of tion were accountable to the higher tures that supported the theological the Seventh-day Adventist governance levels began to emerge in place of the values associated with Christian leader- system. The body of members was lower levels cooperating with higher ship. The following statement from recognized in a way that represented levels and being accountable to the Ellen White is typical of her during ecclesiastic authority as opposed to constituencies that elected them. this time: “No man’s intelligence is to being subjects of authoritarian leaders. The representative system, which become such a controlling power that Emphasis was placed on the spiritual was designed as a hierarchy of order one man will have kingly authority in authority of this body, and a well-defined rather than of power, continues as the Battle Creek or in any other place. In system of delegating authority to leaders Adventist model but on a decreasing no line of work is any one man to have was established. In this representative scale of effectiveness. power to turn the wheel. God forbids.”1 system of governance, authority clearly The consequences of these changes This kingly model was compatible flowed up from the body. Buffers that (and possible solutions) follow. with the leadership behavior in secu- restricted the power of individuals and lar business, military leadership, and levels of organization were set up as Silencing the voice of organizational management, wherein safeguards against the reemergence the people command and control behavior was of consolidated power and abusive The representative voice of the expected. Imposing this model upon authority. people has progressively grown more

JUNE 2013 Ministry® Stanley E. Patterson

silent, leading to a disengagement of Our delegate processes upon which increase in the relational distance laity and the local pastor in governance the strength of the representative between denominational leaders and of the church. This is particularly so in model is founded, must be upgraded the body. To many members and pas- the developed Western world. Attempts to assure that delegates are not voting tors, the organizations and leaders to empower and reengage laity in min- or counseling in ignorance. Delegates above the local conference or mission istry in these areas has had marginal should be provided with information level are so distant. The link between impact. Commitment, engagement, regarding all whom they are asked their actions and the life of the member and passion are inextricably linked to to consider for election as well as the has become so vague that these orga- a sense of personal ownership in the issues they are required to consider. nizations and leaders possess little or process, but that sense of ownership Ignorance among the members was a no relational connection to the people. has gradually passed from the member- primary enabling factor in the move Also, little significant relationship exists ship level to the corporate level of the of the early church from a system between the local church and what church. of distributed authority to a model3 happens at the union and division lev- Millions of dollars are spent on that concentrated all authority in one els. This breakdown of relationships in media that allow the church to speak— person. Listening and ensuring an an organization designed, not as a busi- journals, books, television, radio, informed constituency has become the ness with control structures, but rather Internet, and satellite; unfortunately, responsibility of the church organiza- as one built around a relational model however, little is invested in increasing tion and remains a critical need if we begs the question: Who is following the the capacity of the organized church are to maintain a solid and effective guidance of the higher organizations? to credibly listen. Consequently, the representative system of governance. If the average member perceives that organized church must find a means the structure above the conference or of listening in a manner that will rein- Increase of relational mission level has little impact on his vigorate the voice of the body; after distance or her life, then the relationship needs that, an increased sense of ownership Closely associated with the disen- to be rebuilt, whether the member’s will follow. gagement of the laity is the progressive perception is correct or not.

Mission to the Cities is an emphasis of the Seventh-day Adventist Church on sharing Jesus’ love and the hope of His soon return with people in urban settings. It envisions initiatives in more than 650 of the world’s largest cities, starting with New York City in 2013 and running through 2015.

Please pray for the outpouring of the Holy Spirit on Mission to the Cities: For the church members and church leaders working in these cities For the people yet to be reached with the Gospel For each world division and union that is now preparing the soil for Mission to the Cities For the thousands of evangelistic series that will take place For the strongholds of Satan to be broken, and relationships with Christ to be established

For a list of cities and more information, go to: www.MissiontotheCities.org and www.RevivalandReformation.org/777

Ministry® JUNE 2013 Years

An unintended consequence of an but also intensely and intentionally work. Leaders must help the church action taken after the 52nd session listen to it. remember that it was the church— (1975), and which was published in the body—that created the managed 1980,4 was the disenfranchisement of Pastors as employees church to serve the needs of the body. ordained pastors from membership in The business model has resulted All leaders draw their authority from the union constituencies. Until 1980, in “administrators” and “employees.” the body and exercise their loaned all ordained pastors were voting con- Pastors are corporately referred to as authority on a basis limited by term stituent members of their unions; this employees. This nomenclature fits the and scope as stewards of the body. created an immediate and large group business model, but does this describe This concept can be virtually tested that clearly represented the local God’s will for the church? Look at this with this question: If global disas- church and whose voice resonated in in the context of the pastor’s salary. ter, whether natural or man-made, both the constituency session hall as As an employee, the pastor is paid resulted in the collapse of the systems well as in the local church upon their for his or her ministry services; in the that support our organization (trans- return. This dismissal of the pastors original context of our church, the portation, finance, communication, as a block (a few pastors serving on pastor was paid so that he or she could etc.), would we still have a church? conference executive committees or provide ministry service. In the latter, The answer? Yes, but without the elected as delegates-at-large contin- the pastor’s service is not linked to a benefit and blessing of a professionally ued to attend constituency sessions) transactional exchange of money for directed organization. The body would has contributed to an increase in ministry services; the commitment still exist because it is the church. relational distance in the years since. to ministry is pursued, regardless of Leaders must address this issue by Similarly, pastors have tradition- remuneration. The employee des- intentionally avoiding any leadership ally been invited to the ministerial ignation assumes a transactional or governance behavior that employs presession of the General Conference relationship between pay and service. episcopal methods. The representa- sessions, where connection and rela- This subtle difference determines tive model that allows the aggregate tionships are established and renewed whether the pastor owns his or her voice of the body to be heard must between the organized work and the calling, or is simply carrying out the be addressed by the stewards of the local pastor. The presession event was plans of the organization, the hireling organization in a manner that moves discontinued prior to 2005, in favor of or the shepherd. us away from the business model and allowing each union to address minis- The danger that must be addressed back into the arena of ministry by a terial training on their own within the by leaders is the tendency for pastors to collective of Spirit-directed people. North American Division. Again, the gravitate toward employee behavior, unintended impact is a loss of con- which can be typified by marginal Conclusion nection and presence and an increase contribution, low creativity, and The issue addressed in this article in the relational distance between the compliance rather than commitment. represents the understanding of one pastor and the local congregation and Redefining the pastor as a professional man. Some of what has been men- the higher levels of church organiza- rather than an employee can restore a tioned is supported by recent research, tion—both leaders and institution. sense of ownership of the pastoral call- but other elements may need to be Leaders at all levels of the church ing and has the potential to reinvigorate established or discarded on the basis must reemphasize the relational the creativity necessary to meet the of careful investigation. An infallible fabric that unites us and reduces the unique challenges of local ministry. source would suggest that all things relational distance between mem- should be established in the presence bers and leaders. Church members, What is the church? of two or three witnesses. Maybe we generally speaking, do not know their The common perception among could expand that concept and ask the leaders and perceive that decisions Seventh-day Adventists is that the body of believers for their testimony and actions at higher levels have church is the organized system of regarding the issues raised above. marginal personal impact on their conferences, unions, and the General lives and local churches. The church Conference and divisions. The man- 1 E. G. White, Manuscript Releases, vol. 4 (Washington, DC: White Estate, 1990), 292. was not built upon a command and aged structure of the church has 2 Ibid., 291. control model but upon a network of largely replaced the mental model 3 Ellen G. White, From Here to Forever (Mountain View, CA: Pacific relationships governed by the Spirit- of a collective membership birthed Press Pub. Assn., 1982). directed common voice of the body. In and knit together by the Holy Spirit 4 General Conference of Seventh-day Adventists, NAD Constitution, Bylaws and Working Policy (Washington, DC: General Conference order for this relationship to flourish, as a functioning body that represents of Seventh-day Adventists, 1980), C 70 05. leaders must not only talk to the body Jesus and is commissioned to do His

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JUNE 2013 Ministry® Willie E. Hucks II

Willie E. Hucks II, DMin, is associate editor of Ministry.

Pastoral support: An interview with Bob Peach

Editor’s note: Bob Peach, LPCC, serves as director of the Kettering Counseling Care Center (KCCC), based in Miamisburg, Ohio, United States. One of the services KCCC provides is the Ministry Care Line, a resource for ministers who need pastoral support.

Willie E. Hucks II (WH): What was the BP: We have identified six major catego- a safe place to impetus for starting the Ministry Care ries of calls people make to the Ministry talk about it. Line? Care Line. The first category (and 23 per- The fourth cent of our calls) is a simple request for category (about 22 percent of our calls) Bob Peach (BP): The Ministry Care Line a referral for face-to-face counseling with includes people calling about what we started in 1992 as a result of the general a Christian professional in the caller’s call individual or personal issues. The mission we at Kettering Health Network community. We can usually provide two caller might be suffering from depres- were calling the Kettering Clergy Care or three referral suggestions to the caller sion, an anxiety disorder, or a problem Center at that time. Hospital leadership from our access to online directories. that isn’t necessarily arising from their asked us to start a program that would The second category (and about 10 profession. Perhaps the caller is unhappy provide counseling and support services percent of our calls) is about the caller’s in their present job and is considering for Christian leaders, such as pastors, professional relationship with another going back to school and wants to talk teachers, conference staff members, person; if they’re a pastor, perhaps an about the pros and cons of doing it. and their immediate family members. issue with a parishioner; if they’re a The fifth category (about 8 percent Kettering is a faith-based hospital, and teacher, maybe in their professional of calls) is an update from a previous the hospital leadership wanted to give relationship with a colleague, parent, caller. This means that we’ve had an back to the Christian community and or student; if a conference office staff earlier phone conversation with a caller. that was one of the ideas to do it. Within a member, maybe office personalities They are calling back again to follow up couple of years, we realized that, in order clashing. In addition, all of us, when we with us about the previous call. Perhaps to fulfill our mission in a broader scale are counseling with people, sometimes they’ve tried a solution to a problem than just the immediate local community, get stuck. The Ministry Care Line is a suggested in the previous call and they we needed to do something in addition, confidential place for a counseling pastor wish to report its success or failure and so the telephone medium was the way we or teacher to talk with somebody about continue the discussion. chose to expand the Kettering Counseling those situations. The last category (about 24 percent Care Center so it could have a nationwide The third category of calls (13 percent of our calls) is what we label information impact. We called this telephone support of our calls) is for marriage and family calls. We have a free quarterly resource program the Ministry Care Line. relationship issues. Clergy and other that is made available to subscribers— church workers have the same family they might be calling for that. They WH: What are some of the major issues as everybody else: your teenagers might be a new employee that just challenges callers face today that are are bugging you, and you’re feeling heard about the Ministry Care Line and addressed in the Ministry Care Line frustrated with them; you’re having some are asking questions about the nature telephone consultation sessions? disagreement with your spouse and need of this service, etc.

Ministry® JUNE 2013 WH: What are some of the warning signs people. What they’re used to doing is WH: Can you give our readers a phone that might indicate a pastor is at some helping other people cope with their number they can contact? kind of risk? stuff. Because of that, they are pre- disposed to expect, I’ll always be the BP: Yes. Our business office number is BP: If they are showing signs of depres- helper. I help you; you don’t help me. 1-937-384-6920. Our toll-free number, sion and anxiety, beware. In the mental When they get in a personal situation if that’s more convenient, is 1-866- health field, we talk about the vegeta- where life is starting to get crumbly 634-0493. The staff on duty at those tive signs of depression. Things like a around the edges, and they begin to numbers will talk to you and give you sleep disturbance, trouble concentrat- feel some of the symptoms of anxiety information. If you want to ask us if your ing or remembering, loss of a sense or depression, they don’t know what to organization is a member, we can tell of happiness or closure, a sense of do—that’s very disturbing to them. The you the answer to that question as well. pessimism or negativity, a lowered thought might come, Well, maybe some- resistance in the immune system, being thing’s wrong. But then their training WH: Is this ministry available interna- more temperamental, and a decrease in and expectations reassert themselves tionally? If not, what suggestions can interest in the sexual relationship with a and they say, “That couldn’t be true. It’s you offer to others outside of North spouse. If any of these signs begin to be not the way I do it.” And so that forms a America who need such assistance? noticed by the individual or a spouse, barrier of denial. They need to be able family member, or others around them, to say, “I am not made of stainless steel. BP: This ministry is internationally that is a warning to them that things are I’m a human being too. The people available. But, one of the challenges not going right, and they ought to get who’ve come to me for help, I’m human for us is the time zone differences. We help before it gets worse. just like them. It’s OK for me to get help are not accessible twenty-four hours a Signs of anxiety sometimes overlap from somebody else when I need it.” day. We had hoped, earlier on, that we with that, but there is a greater sense would have a large enough subscriber of aggravation: The person has a hard WH: How do church leaders go about base to be able to offer the service time sitting still; they tend to feel more receiving the aid that you and your that way. It has not become large jittery. They are more reactive. If it gets staff offer? enough to maintain a twenty-four/ really bad, people tend to get panicky, seven presence. So we have chosen to and it’s not unusual for a person who BP: If there’s an openness for the ser- concentrate our available time more is beginning to exhibit some panic vice of the Ministry Care Line, the first to the North American time zones. I disorder to end up going to the hospital thing to do, practically speaking, is would be pleased if another division emergency room, thinking they’re determine if your organization is a sub- is interested in this concept. I would having a heart attack, because panic scriber. This decision is an individual be delighted to share our experience disorder or high anxiety symptoms employing organization’s decision. And if someone else wants to develop tend to mimic what people ordinarily right now, across North America, about something similar in another part of think of as heart attack symptoms—the half of the local conferences subscribe the world. pressure in the chest, the tingling down to the Ministry Care Line. Talk to your the arms, the shortness of breath. I ministerial director to see if your orga- WH: The conference ministerial sec- remember a pastor telling me years nization is a subscriber. If they’re not a retary essentially serves as the pastor ago that he was suffering from what we subscriber, ask them to become one. to the pastors in his territory. What colloquially would call burnout. One of Call me and ask for a MCL subscription would you say to them as they read the signs was that he caught himself application form. You can pass it along this interview? putting his key into the church office to the president or ministerial director. door lock; and as he shoved the key BP: Just to encourage them and to into the lock, he would sigh. He realized WH: Is this limited just to conferences express my deep appreciation for what he was not eager to begin his day of and unions or can universities and they do. They are in a strategic position ministry. And that was a warning sign other entities also participate? to be of help and encouragement to that something wasn’t right for him. their employees. Ministerial secretar- BP: No, it’s not limited. Any church- ies are sometimes called upon to serve WH: Why are some pastors afraid to get related employer is certainly invited in dual roles, which can conflict. They the help and support they desperately to contact us to be a subscriber. It’s can have administrative responsibili- need? organized on the basis of a group. The ties that make it hard for the pastors to smallest group is a group of fifteen. So feel safe with them when they put their BP: Pastors, along with other helping generally, it’s going to be an employing “pastor’s pastor” hat on. So I would professionals, are trained and gifted organization that becomes a Ministry encourage them, number one, to be with abilities to be helpers of other Care Line subscriber. aware of the dual relationship, and if

JUNE 2013 Ministry® Willie E. Hucks II Years

you feel somewhat frustrated by that, kind of an isolated hothouse place that pain. Christian counselors are prepared you’re not alone. It is hard to straddle ministers are hatched and delivered to to help you deal with your past. And those dual roles. I encourage ministe- the church. We bring our human frailties there’s no shame in recognizing and rial directors, if they find people have a and problems we have experienced in acknowledging that. wariness to confide in them, that’s not our lives to ministry. So if a person has To ministerial directors, come a strange thing. But they are still in the been abused as a child, just becom- alongside your clergy. If you are sur- position to use their energy to provide ing a minister does not instantly fix prised at seeing an employee acting in a confidential resources. For instance, all of their negative life experiences. bizarre manner, you might be observing investigate a subsidized counseling Unfortunately, it can even camouflage the external manifestation of their program in their neighborhood, in them. The expectation of being a per- wounds. Your opinion of this person their local field; spend some time fect Christian and having everything as being a gifted pastor, an intelligent recruiting and vetting mental health work just fine can make us blind to our individual, might not be wrong. You’re professionals that pastors can go to; own humanness. in a position to come alongside them enhance a local blind billing counsel- My appeal would be for ministers and say, “I have noticed some areas ing program; utilize the Ministry Care to be good stewards of themselves. of concern in your ministry. Let’s do Line, communicating its availability to They find themselves depressed and something to make repairs.” Even if their employees. They are in a position tend to think, Well, if I just prayed more you do not counsel that person, you to be great facilitators, providers, and and read my Bible more, that would may be in a position to gently prod organizers of caring resources for the instantly get fixed. But it isn’t neces- them into taking some action to deal clergy. sarily the thing that is going to fix the with the issue. wounds of abuse that they suffered, WH: Is there anything else you would these wounds that they bear in their WH: Well, thank you so much for spend- like to say to our readers? hearts and lives. It might be that the ing this time with us and with our wounds surface in troubled relation- readers. I pray that as a result of our BP: Ministry is becoming increasingly ships with lay leadership on the board. time spent here in this interview, men complicated and challenging. Our I would like to encourage you to sit and women who, deep down inside, clergy are part of the population that down and talk to somebody. Take care want to get the help that they need, will the church serves. There’s not some of those wounds; get rid of that internal reach out and get that help.

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Renewed

“But those who hope in the Lord will drink in the air of power-giving renew their strength. They will soar on presence—to “wait” long enough to wings like eagles” (Isa. 40:31, NIV). renew their lives, and to restore our No matter how exhausted life No question. Getting weary is souls with His healing touch. God leaves us, when we look expectantly easy, in part because life demands so mends our raw nerve endings with the to God in faith, we will surely find much of us. Where do you turn for stitches of His peace. What a God we solace, strength, and hope. This living relief, comfort, and escape from all the serve! hope renews, heals, restores, and pressure? God’s promise to those who look redeems the day. God gives us a promise in His to Him for such renewal is that they Word. The Creator, who “neither shall not be disappointed (Isa. 49:23). faints nor is weary” (v. 28, NKJV), Are you weary? Wouldn’t you like —Raquel Arrais, associate director, Women’s Ministries, General invites weary ones to spend time to rise above it? Have confidence in Conference of Seventh-day in His presence, to bathe in the the Lord who can help you to soar on Adventists, Silver Spring, Maryland, atmosphere of eternal strength, to wings like the eagle. United States.

Ministry® JUNE 2013 Paul S. Ratsara and Richard M. Davidson

Paul S. Ratsara, PhD, is president of the Southern Africa-Indian Ocean Division, Pretoria, South Africa. Richard M. Davidson, PhD, is J. N. Andrews professor of Old Testament interpretation, Seventh-day Adventist Theological Seminary, Berrien Springs, Michigan, United States.

Dealing with doctrinal issues in the church: Part 3

he 1888 Minneapolis Bible righteousness by faith. “Waggoner was Ellen White, the church was saved from conference exemplifies using asked to present a series of lectures on an incomplete understanding of the wrong attitudes to deal righteousness by faith. We do not know gospel.”10 Twith doctrinal controversy. exactly what Waggoner said, because The conference was convened on beginning only in 1891 were all Bible Bad attitudes Wednesday, October 17; the delegation studies at General Conference sessions The 1888 conference was, how- was composed of 90 people repre- recorded, but from what he wrote before ever, characterized by a battle for senting 27,000 church members. The and after Minneapolis we know approxi- supremacy instead of a humble and conference agenda included progress mately what he taught.”5 Gerhard Pfandl prayerful spirit.11 Their approach was a self- reports concerning new mission fields, summarizes the main points: “(1) man’s confident one divorced from prayer and the distribution of labor, city evange- obedience can never satisfy God’s law; rigorous study of the Bible. Prejudice lism, a new ship for the South Pacific (2) Christ’s imputed righteousness alone prevailed and a spirit of debate perme- (Pitcairn), and several others.1 is the basis of our acceptance by God; ated the discussions on righteousness Among the delegates, the names of and (3) we constantly need the covering by faith. Ellen White attempted to Alonzo T. Jones and Ellet J. Waggoner of Christ’s righteousness, not just for our intervene, but her call for a change fell stood out. They were close friends; both past sins.”6 on deaf ears.12 were editors for Signs of the Times in Some accepted what he taught, The personal attitudes manifested California.2 Jones and Waggoner were some rejected it, and some were during the 1888 conference contributed at the center of the doctrinal contro- neutral. Among those who accepted to the church’s polarization. Some versy that arose during a ministerial the message were Ellen White, W. C. believers, as a result of the contention, workers’ meeting, October 10–16, prior White, and S. N. Haskell. Among those left the church. Jerry Moon observes to the 1888 conference itself. who rejected the message were Uriah that a mixture of issues and multiple Smith, J. H. Morrison, and L. R. Conradi.7 misunderstandings characterized the The battle lines are drawn “Eventually most of those who opposed 1888 session.13 He says the results that The divisive issue had to do with the message changed their attitude and followed the theological conference the interpretation of Galatians 3:24. accepted the message of righteousness were devastating because Scripture Was the law referred to in the text by faith, though some left the church.”8 was put aside and personal issues were the moral or ceremonial law?3 O. A. After the Minneapolis session, Ellen the central focus.14 Johnson, in an article published by White proclaimed, with Jones and The 1888 conference was held the Review and Herald in 1886, had Waggoner, the message of righteous- 25 years after the church’s formal concluded that the law in Galatians is ness by faith. Forums for presenting organization and 44 years after the ceremonial. E. J. Waggoner published a the messages included camp meetings, Great Disappointment. The participants series of nine articles in Signs, in which workers’ meetings, and Bible schools.9 were dedicated, yet divided. In fact, the he argued that the law in Galatians is Pfandl states, “Minneapolis 1888 was attitude undergirding the conference the moral law.4 a turning point in the history of the was a “search for truth,” which Waggoner became instrumental Seventh-day Adventist Church. Through ultimately became a basis for furthering in the understanding and teaching of Waggoner and Jones, supported by personal ends.15

JUNE 2013 Ministry® Paul S. Ratsara and Richard M. Davidson

The pioneers also manifested Ellen White insisted that her writings The first conference was at Rocky Hill, negative attitudes against the Bible. should not take the place of the Bible. Connecticut, April 20–24. The confer- They did not regard the Bible as God’s Instead, they must be used to magnify ence focused on the doctrine of the Word. White mentions “caviling over” God’s revealed will through the Bible. Sabbath.24 The second conference was God’s Word, “sitting in judgment upon In other instances, her writings may held in Bristol, Connecticut, in June its teachings,” and other irrelevant be used to clarify biblical truth in the (the exact date unknown). The third handling of the Word.16 Therefore, the event that the church or individuals conference was in Volney, New York, purposes of studying the Scriptures have thoroughly studied the Bible but August 18, 19.25 David Arnold presented had nothing to do with discovering cannot fully understand God’s will. his understanding of the millennium, its meaning but had much to do with The attitudes that the pioneers the 144,000 people, and the Lord’s sustaining one’s personal preferred manifested in the 1888 conference Supper. Respectively, he held that the presuppositions about the Bible.17 threatened the unity of the believers. millennium was in the past; the 144,000 The process for studying God’s Word Moon mentions that the neglect to were comprised of the saints who were resurrected at Jesus’ resurrec- tion; the Lord’s Supper ought to be held once a year, during the feast of Passover. During the In addition to the study of the Scriptures, same conference, Joseph Bates preached on the Sabbath truth and James White taught about the pioneers spent time seeking God’s the sanctuary.26 Ellen White recounts, “There were about thirty-five present, all that could be collected in guidance through prayer. that part of the State. There were hardly two agreed. Each was strenuous for his views, declar- ing that they were according to included absence of prayer, a focus first make a thorough examination the Bible. All were anxious for an oppor- on nonessentials, use of “ad hominem of Scripture was a major factor at tunity to advance their sentiments, or arguments,” use of “cloture on debate,” Minneapolis.21 The 1888 conference to preach to us.”27 The presence of a “wresting of Scriptures,” and use of showed the most blatant shortcom- Ellen White was instrumental to the religious political alliances.18 ings in the way the pioneers related to conclusion of this conference. Moon There was also much “jesting, divine authority as expressed in God’s mentions that the two visions of Ellen joking, and casual talking, but little Word and the Spirit of Prophecy.22 White contributed to resolution of the earnest prayer in the delegates’ private Richard Schwarz points out that while theological differences.28 rooms.”19 Moon observes that the church leaders spent resources on The fourth conference was held in order of study included presentation theological debates, “the spiritual Port Gibson, New York, August 27, 28. by Waggoner, debate with searching awakening faltered, wavered, and During the conference, White received Scriptures, confusion and rejection of got sidetracked for a quarter of a another vision after which she coun- truth, and disregard or rejection of the century.”23 The 1888 conference exem- seled the participants to preserve Spirit of Prophecy. plifies using the wrong approach to biblical unity.29 The fifth conference deal with controversial issues in the was held at Rocky Hill, Connecticut, A threatened divide Seventh-day Adventist Church. September 8, 9. The sixth conference Ellen White was instrumental in was held in Topsham, Maine, October dealing with the controversy. Moon The 1848 and 1855 20–22. Again, Joseph Bates and shows that White called for a “fair conferences James White presented the Sabbath hearing” of Waggoner’s presenta- In contrast to the 1888 debacle, and sanctuary truths. The seventh tion, a thorough investigation of the 1848 and the 1855 conferences conference was held in Dorchester, Scriptures with “humble prayer and exemplify right approaches toward Massachusetts, on November 17–19. teachable spirit, use of her writings dealing with controversial issues in The conference participants discussed after thorough Bible study, thorough the church. the seal of God referred to in Revelation investigation of Scriptures before The 1848 conferences were 7:1–3.30 Earnest Bible study, prayer, applying her writings, and a willing- intended to lay doctrinal foundations and prophetic guidance characterized ness to re-examine the Scriptures.”20 for the Seventh-day Adventist Church. the 1848 conferences.

Ministry® JUNE 2013 White recounts, On some occasions the Spirit of God explanation of the passages “under would come upon me, and difficult investigation” was arrived at and “dif- Often we remained together portions were made clear through ficult portions were made clear through until late at night, and sometimes God’s appointed way, and then there God’s appointed way.”37 This process through the entire night, praying for was perfect harmony. We were all of also helped the pioneers establish the light and studying the Word. Again one mind and one spirit.32 doctrinal system of the church.38 and again these brethren came With these examples before us, together to study the Bible, in order The theological process was criti- perhaps the question that one would that they might know its meaning, cal for the successful search for truth ask today’s Adventist Bible scholars, and be prepared to teach it with and unity among the early pioneers. theologians, and leaders might be, power. When they came to the point The subject of discussion during the “Are we following the footsteps of the in their study where they said, “we conferences was the Bible only. White pioneers as we, ourselves, struggle with can do nothing more,” the Spirit of describes the conference participants as important theological issues?” the Lord would come upon me, I people who were keen, noble, and true. would be taken off in vision, and a These people included Joseph Bates and A Sabbath question clear explanation of the passages James White, who served as the main A few years later, in 1855, the we had been studying would be presenters of the biblical truths. pioneers had to deal with a dispute given me; with instruction as to over the beginning of the Sabbath.39 how we were to labor and teach A better approach Moon mentions that Joseph Bates, a effectively. Thus light was given The process of biblical investiga- retired sea captain, held that “even” in that helped us to understand the tion included a combination of prayer Leviticus 23:32, the time for beginning scriptures in regard to Christ, His and study, avoidance of minor points of the Sabbath, was 6:00 p.m. equatorial mission, and His priesthood. A line of disagreement, freedom of expres- time. In fact, he says that Bates was well of truth extending from that time sion, and individual prayer and study.33 respected and followed by the majority to the time when we shall enter the Intensity characterized the process of since he was “the leading advocate of city of God, was made plain to me, interpreting the Scriptures. White recalls, the Sabbath among Adventists.”40 He and I gave to others the instruction “Often we remained together until late also mentions that some Sabbath keep- that the Lord had given me.31 at night, and sometimes through the ers from Maine, in 1847–1848, “cited entire night, praying for light and study- the King James Version of Matthew She goes on to say, ing the Word.”34 In addition, she says, 28:1 in support of beginning Sabbath “Often we fasted, that we might be at sunrise, but a vision of Ellen White in We would come together bur- better fitted to understand the truth.”35 1848 refuted this.”41 He goes on to say, dened in soul; praying that we What this should teach us is that when “A tongues-speaking incident in June might be one in faith and doctrine; church leaders and Bible scholars have a 1848 supporting the 6:00 p.m. time for we knew that Christ is not personal relationship with God and with was accepted as confirming that the divided. One point at a time was each other, they promote unity of faith Sabbath begins at 6:00 p.m. As a result, made the subject of investigation. and mission in the church. from 1847 to 1855, a few began the The Scriptures were opened with Successful outcomes of the Bible Sabbath at sundown, but the majority a sense of awe. Often we fasted, conferences also had to do with an followed the 6:00 p.m. time.”42 that we might be better fitted to element of persistence—seven con- In summer 1855, James White understand the truth. After earnest ferences in 1848.36 Bible scholars to requested J. N. Andrews to study the prayer, if any point was not under- whom God reveals His will are those issue, and Andrews demonstrated from stood, it was discussed, and each who spend adequate amounts of time the Scriptures that the Sabbath begins one expressed his opinion freely; studying the Scriptures. These will at sundown. Moon mentions that the then we would again bow in prayer, never quit the study of God’s Word or study was presented to the conference and earnest supplications went up get discouraged before they discover in Battle Creek on November 17, 1855, to heaven that God would help us a “thus says the Lord” in the Bible. and published in the December 4, 1855, to see eye to eye, that we might be Instead, they will continue studying the Review.43 Further, he states that the one as Christ and the Father are Word until they understand what God’s majority of attendees found Andrews’ one. Many tears were shed. will is on a given subject. arguments convincing. He mentions We spent many hours in this The theological process that the that the response was unanimous with way. Sometimes, the entire night early church pioneers employed in their an exception of two people—Joseph was spent in solemn investigation search for truth and unity influenced Bates and Ellen White.44 of the Scriptures, that we might the outcomes of the 1848 Bible confer- Comparing with the 1848 theologi- understand the truth for our time. ences. As a result of this process, clear cal process model that contributed to

JUNE 2013 Ministry® Paul S. Ratsara and Richard M. Davidson Years the church’s unity of doctrine and faith, today.”48 He affirms the role of Ellen 1 Gerhard Pfandl, “Minneapolis, 1888: An Adventist Watershed,” the issue of Sabbath keeping would not White’s writings in unifying the church Adventist World, January, 2010, http://www.adventistworld.org /issue.php? issue=2010-1001&page=24; accessed May 29, 2012. 49 be considered as over yet. According today. 2 Ibid. to Moon, “On Sunday, Nov. 18, Ellen In addition to the study of the 3 Ibid. White received a vision endorsing the Scriptures, the pioneers spent time 4 Ibid. 5 Ibid. sundown view. She asked the angel why seeking God’s guidance through prayer. 6 Ibid. God allowed this error for nine years. Moon reports that Ellen White, who was 7 Ibid. Answer: Because you never thoroughly present, highlights the importance of 8 Ibid. studied the Scripture evidence. Direct prayer during the 1848 conferences. 9 Ibid. 10 Ibid. 50 revelation of the Holy Spirit was not Their burden in prayer was for unity. 11 Jerry Moon, “Lessons From the Adventist Pioneers in Dealing With given in place of thorough study of This is a recurring attitude through- Doctrinal Controversy” (a paper presented to the symposium of Scripture.”45 out the writings of Ellen White as she the Adventist Theological Society, Andrews University, May 16 1997), 5. The 1855 dispute was resolved, reports on her personal experience dur- 12 Ellen G. White, Manuscript 15, 1888. then, by a thorough study of the Bible ing these conferences.51 In times when 13 Moon, 5. and by the believers’ acceptance of there were disagreements, there was an 14 Ibid., 7. 15 Ibid., 5. prophetic guidance. Moon says, “More emphasis in individual prayer and Bible 16 White, Manuscript 15, 1888. 52 comprehensive study disproved the study. The focus of their study was 17 Moon, 5. interpretive assumptions.” Today, the Bible.53 The results were positive 18 Ibid., 6. people of experience and influence and led to a clearer understanding of 19 Ibid. 54 20 Ibid. may also contribute to wrong theologi- the truth. 21 Ibid. cal conclusions and church practices. During the 1855 conferences on the 22 Moon, 7. Thorough study of the Bible, intense time for beginning the Sabbath, Moon 23 Richard Schwarz, Light Bearers: A History of the Seventh-day Adventist Church (Nampa, ID: Pacific Press Pub. Assn., 2000), 195. prayer, and prophetic guidance contrib- observes that there was superficiality 24 Moon, 1. ute to successful theological processes in the manner in which they studied the 25 Ibid. and conclusions, and hence, the unity Bible at the beginning stages, and with 26 Moon, 1. of the doctrine and faith. intensity of Bible study God blessed 27 White, Spiritual Gifts, vol. 2 (Battle Creek, MI: Seventh-day Adventist Publishing Association, 1864), 97, 98. them with understanding and the mat- 28 Moon, 1. Study the Word ter was settled.55 Looking at these two 29 White, Spiritual Gifts, 2:99. One of the lessons we can learn from conferences, it is very evident that truth 30 Moon, 1. 31 White, Selected Messages, vol. 1 (Washington, DC: Review and our pioneers is that they were serious and light came at a price. They had to Herald Pub. Assn., 1980), 206, 207. Bible students. Francis Wernick states, give up their own opinions and focus on 32 White, Testimonies to Ministers and Gospel Workers (Mountain “They viewed the Bible as a unified allowing God to bring them to unity. In View, CA: Pacific Press Pub. Assn., 1962), 24, 25. 33 Moon, 3. whole, a message from God through addressing the subject of the ordination 34 White, Selected Messages, 1:206. human instruments writing under the of women in our time, the same attitude 35 White, Testimonies to Ministers and Gospel Workers, 24. inspiration of the Holy Spirit.”46 needs to prevail. 36 Moon, 3. He goes on to say, In his conclusion, Moon highlights 37 White, Testimonies to Ministers and Gospel Workers, 25. 38 Moon, 3. three elements that are important in 39 Moon, 4. To reach their conclusions, our dealing with theological controversies. 40 Ibid. pioneers compared Scripture with How we relate to God, the Bible, and 41 Ibid. 42 Ibid. Scripture, using one Bible writer fellow believers is important in this 43 Ibid. 56 to explain what another had writ- process. However, the key toward 44 Ibid. ten. They saw the Old and New dealing with controversial subjects 45 Ibid. Testaments as complementing in the church is a personal relation- 46 Francis W. Wernick, “Leadership Role in Maintaining Unity,” in Here We Stand: Evaluating New Trends in the Church, ed. Samuel one another and the Bible as a ship with God. Moon states that this Koranteng-Pipim (Berrien Springs, MI: Adventist Affirm, 2005), 769. unified whole. Thus today we have relationship with God is “the first issue 47 Ibid., 770. a system of truth that has kept us to settle in resolving doctrinal dis- 48 Ibid. 47 49 Ibid. unified for several generations. agreements within the church or in 50 White, Testimonies to Ministers and Gospel Workers, 24, 25. seeking a response to pluralism and 51 White, Selected Messages, 1:206. Wernick mentions that the writings postmodernism.”57 52 White, Testimonies to Ministers and Gospel Workers, 25. of Ellen White were instrumental “in 53 White, Selected Messages, 1:206–207. 54 Moon, 2, 3. helping our pioneers to unite in their (Part 4 will appear in the August 2013 55 Ibid., 5. understanding of the special Biblical issue.) 56 Ibid., 7. truths that make us a distinct people 57 Ibid., 9.

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Ministry® JUNE 2013 RESOURCES

The Six Deadly Sins of Preaching: Becoming Responsible for the Faith We Proclaim by Robert Stephen Reid and Lucy Lind Hogan, Nashville, TN: Abingdon, 2012.

any books come across my desk Mthat I do not see the need to have reviewed. The Six Deadly Sins While reading The Six of Preaching is an exception. Robert Stephen Reid and Lucy Lind Hogan Deadly Sins, I found have done an excellent job of identify- ing what they call an “Irresponsible myself (as did the Preaching Typology,” claiming that “failures of in-authenticity, greed, authors of the book) and exploitation represent a lack of reliability for listeners. Failures listing names of of self-absorption, pandering, and self-righteousness represent a lack preachers I have known of faithfulness to the gospel” (10). They offer a credible alternative logi- over the years who have “transgressed” cally called a “Responsible Preaching Typology,” which promotes preach- in the ways mentioned. ing authenticity over inauthenticity, self-control over greed, wooing with a reasoned reception over exploita- tion, selflessness over self-absorption, ethics for preachers, written by Ronald value to be derived by purchasing and honesty over pandering or trendiness, J. Allen and reprinted by permission reading the book. and revealing an ineffable God over from an article in the Autumn 2005 issue While well written, The Six Deadly exercising self-righteousness (11). of Encounter. Sins also includes lively (although copi- The book consists of eight chapters While reading The Six Deadly Sins, ous) illustrations drawn from both plus an epilogue. The first chapter I found myself (as did the authors of the religious and political worlds. Yet serves as an introduction, with chap- the book) listing names of preachers despite the numerous accounts therein, ters 2–7 detailing the six deadly sins. I have known over the years who have it doesn’t feel like Reid and Hogan Chapters 2–8 are each subdivided, “transgressed” in the ways mentioned. have included too many stories to addressing the negative elements, then But the greatest benefit (and scariest prove their points; rather, they reached providing the antidote to each deadly lesson) personally derived was dis- their mark and caused me to say, “I sin. Chapter 8 contains an alliterated covering that I have been guilty on thought the same thing back then!” “Abecedarium of Missteps” (94–100) one or two counts myself (I won’t say Pastors and preachers who want to that address issues such as aggravating, which). While I understand and agree seriously conduct a self-inventory of boring, and confusing the listeners, with the premises behind chapters 7 their homiletics and delivery should followed by homiletic lapses in judg- and 8, dealing with the demagogue read this book, for it will strengthen ment (100–104), such as using technical and despot, I find the first four culprits their ministries and, more importantly, terms that few understand or employ- listed—the pretender, the egoist, the save those who listen to their sermons ing less-than-appreciated stories from manipulator, and the panderer—to be from being spiritually abused. family life, often at the expense of the far more common and more insidious preacher’s kids. After the epilogue in their effects upon congregations. And —Reviewed by Willie E. Hucks II, DMin, associate comes an appendix detailing a code of those chapters, 2–5, are well worth the editor, Ministry.

JUNE 2013 Ministry® DATELINE

A focus on comprehensive health ministry

ilver Spring, Maryland, United 1905 book The Ministry of Healing, Finley said the highlight of the SStates—Top leaders from the and developing training resources summit was public outreach during Health Ministries and Ministerial for Adventist schools. Leaders the meetings. For two evenings, the Association of the Seventh-day emphasized, however, that the future group modeled health evangelism, Adventist Church met March 4–6, 2013, direction would not be limited to just inviting the public to attend health at the church’s headquarters to exam- ine how the two entities can encourage a comprehensive approach to mission and evangelism. “Our church cofounder, Ellen White, gave “This is all counsel we’ve had advice that the church’s work could be more from the beginning,” said Jerry N. Page, secretary of the Ministerial effective when the health professionals and Association. “We just want to have it reemphasized,” he said, referring ministers are working hand-in-hand.” to the Adventist Church’s historical emphasis on healthful living. Health Ministries director Allan Handysides concurred. “Our church cofounder, Ellen White, gave advice that the church’s work could be more effective when the health profes- sionals and ministers are working hand-in-hand,” he said. A comprehen- sive approach, Handysides said, would also help ensure that the church’s teachings on healthful living are more consistent throughout the world. Over the next few months, leaders plan to define a core philosophy of health and prepare for the implemen- tation of comprehensive ministry at local congregations for the coming years. For now, this represents the first step in a process of what many summit Dr. Allan Handysides (pictured) leads a discussion with the 13 world division Health attendees said was the first top-level Ministries directors about core health philosophy goals for the denomination. meeting of its kind in their church [photo: Ansel Oliver] career, and it harkens back to what the denomination was first founded on. In the coming years, leaders said a few resources or events but a whole lectures and cooking demonstrations possible methods of supporting the renewed approach. in the world church headquarters’ health emphasis could include bring- “We want to use Christ’s methods of auditorium. ing back a combined master of divinity developing relationships and meeting “We were blessed to be able to and master of public health degree at people’s needs before we try to share the model comprehensive, total health the church’s Loma Linda University gospel with someone,” said Mark Finley, evangelism,” Finley said. “I think this in California, releasing a modern and assistant to the president for evangelism is a real model for the future.” [Ansel abbreviated adaptation of White’s and organizer of the summit. Oliver/ANN]

Ministry® JUNE 2013 Hope Channel Ukraine

iev, Ukraine—The March 2013 Church leaders hold a commemorative plaque on the opening day of operations for launch of Hope Channel Ukraine K Hope Channel Ukraine in Kiev on March 1. The new channel is expected to poten- gives the Seventh-day Adventist Church tially reach 60 percent of the country’s population. [photo courtesy ESD] its fourth full-time satellite channel in Europe, along with growing Internet channels potentially laying the ground for future satellite transmissions. The March 1 opening caps a nearly five-year application process for a license to operate. In August, Hope Channel Ukraine became the first Protestant TV channel officially granted broadcast distribution rights across the eastern European country and former Soviet Republic. The network can now broadcast on some 600 cable networks, potentially reaching up to 60 percent of the coun- try’s population. There are roughly 45 million people in Ukraine. Daniel Reband, who oversees TV production for the denomination’s Euro-Asia Division, based in Moscow, said, “Having lived under communism The network can now broadcast on some 600 and experienced for many years count- cable networks, potentially reaching up to 60 less obstacles to sharing our message, I can hardly believe what I am seeing.” percent of the country’s population. There are Hope Channel Ukraine currently roughly 45 million people in Ukraine. operates a Ukrainian- and a Russian- language studio in the capital, Kiev, and in eight other cities. For years, church members in Ukraine financially supported the Republic, Hungary, Italy, Norway, and development of the media ministry Poland. outreach, said Kandus Thorpe, Hope Hope Channel Ukraine is the 14th Channel vice president for international full-time satellite channel in the global development. There are roughly 60,000 Hope Channel network. Adventist Church members in Ukraine. Hope Channel Philippines is set The channel joins its three other to launch as the network’s next satel- sister satellite channels on the conti- lite channel in August. The channel nent—Hope Channel Europe, based in already operates online. Similarly, the ministrymagazine.org England; Speranţa TV in Romania; and Internet-based Hope Channel Indonesia Hope Channel Germany. is scheduled to also make the transition 85 years of commentary The Adventist Church also operates to a satellite channel later this year. and resources at your six Internet Hope Channel broadcast Also upcoming is the launch of Hope digital fingertips. channels in Europe: Bulgaria, Czech Channel Africa. [ANN Staff]

JUNE 2013 Ministry® Ministry Matters Miroslav Pujic Years Miroslav Pujic, DMin, is the Ministry to Postmoderns director for the Trans-European Division of Seventh-day Adventists, Hertsfordshire, England. Postmodern cultural patterns

ll statements are true in some Whether a pop idol, reality TV star, or perceptions and arbitrary values,” con- sense, false in some sense, mean- political figure, image and personality cludes Marshall McLuhan.4 Aingless in some sense, true and are top priorities. This needs to be Yet, in so many ways, Jesus did false in some sense, true and meaningless understood, not necessarily endorsed. exactly what these postmodern in some sense, false and meaningless It is the culture in which we live, and statements indicate. He challenged in some sense, and true and false and knowing this comprises the way things contemporary cultural patterns. He meaningless in some sense.”1 work is vital to be able to address rejected accepted traditions. He ques- Really? While the above may be a postmoderns. tioned people’s priorities and religious parody of inclusiveness, mocking the Here is a summary list of statements beliefs. Most of all, He both understood idea that truth and false are opposites, that reflect a postmodern attitude: and challenged cultural patterns. He postmoderns do tend to see less of a was not afraid to identify truth, yet also distinction. Contemporary culture has 1. If it works for you, that doesn’t recognized that people’s experience of blurred some previously clear lines: mean that it works for me. truth was different. As a demonstra- docu-fiction, “reality” television (TV) 2. Does not like to be kept in a box; tion, examine these words of Jesus that has scripts, celebration of crime, prefer no structure. and see how many correspond to the and amoral behavior. Much that we 3. Question everything. postmodern statements above: have learned from culture patterns 4. Objectivity is out, subjectivity is in. “ ‘That is why I tell you not to worry says that image is all important, and 5. Tell the personal story. about everyday life—whether you have this plays into postmodern thought. 6. Never make a final list, have an enough food and drink, or enough Since “everything is subjective,” the open end. clothes to wear. Isn’t life more than food, implication suggests that you can do and your body more than clothing?’ . . . as you please. Of course, following Let’s examine these six postmodern “ ‘So don’t worry about these such a principle does not avoid the statements. things, saying, “What will we eat? What painful consequences of being so Assertion 1 is undeniably true. But will we drink? What will we wear?” self-referenced; denying distinctions behind this, you will find an overem- These things dominate the thoughts of between good and evil does not make phasis on subjectivity and a tendency unbelievers, but your heavenly Father it right. But as a characteristic of post- to deny the applicability of a good already knows all your needs’ ” (Matt. modern thought, the impact of cultural example and objective analysis, as 6:25, 31, 32, NLT). patterning is important to understand indicated in assertion 4. More than enough to challenge and address. The rejection of structure and “boxes” many of today’s assumptions! Playwright Harold Pinter states it (2) can sound liberating, but all too often well: “There are no hard distinctions this results in the equally confining rule of Question: Why is it important to between what is real and what is unreal, the self. This need to be explored because, understand cultural patterns? How can nor between what is true and what is in the end, we all operate according to we deal with those cultural patterns false. A thing is not necessarily either true some kind of structure. that challenge the way that we believe? or false; it can be both true and false.”2 “Question everything” (3) sounds Ancient wisdom: “ ‘Seek the Such propositions are hard for radical; but while a cultural pattern, this Kingdom of God above all else, and moderns who draw very clear boundary is a challenging maxim to live by. One live righteously, and he will give you lines. While it’s important not to accept response is to accept the questioning, everything you need’ ” (Matt. 6:33, that good and evil can be interchanged, but then ask for answers. Questions NLT). when it comes to perceptions of truth, without answers are hardly helpful. we must admit that it is possible to see Since objectivity is out (4), then 1 “Principia Discordia,” Wikiquote, accessed Apr. 16, 2013, en.wikiquote.org/wiki/Principia_Discordia. things in different ways. the personal-story emphasis (5) can 2 Harold Pinter, “Nobel Lecture: Art, Truth & Politics,” Nobelprize.org, The nature of TV programming is a be very helpful and used to share with accessed Feb. 14, 2013, www.nobelprize.org/nobel_prizes great example of how cultural patterns postmoderns since this provides a /literature/laureates/2005/pinter-lecture-e.html. work. As David F. Wells says, “In our vehicle to share important convictions. 3 “David F. Wells Quotes,” oChristian.com, accessed Apr. 16, 2013, christian-quotes.ochristian.com/David-F.-Wells-Quotes. postmodern culture which is TV domi- The open-endedness aspect (6), 4 “Marshall McLuhan Quotes,” SearchQuotes, accessed Apr. 17, nated, image sensitive, and morally while it may be challenging, does allow 2013, www.searchquotes.com/quotation/All_media_exist_to vacuous, personality is everything and for continuing conversations. “All media _invest_our_lives_with_artificial_perceptions_and _arbitrary_values./133189/. character is increasingly irrelevant.”3 exist to invest our lives with artificial

Ministry® JUNE 2013 You are invited to attend: RECHARGE

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