1:4 International Journal F I R S T GLANCE Ministry Ministry is the international journal of the Seventh-day Adventist Ministerial Association and has been published since 1928.
5 Association Secretary Pastoral Assistant Editors James A. Cress John C. Cress, Fredrick Russell, Indicators of ministerial resilience Maylan Schurch, Loren Seibold Editor The first part of a long-term study of trends Wilimore D. Eva International Advisors A. Abdulmajid, Alejandro Bullon, among Adventist ministerial students and pastors Assistant Editor Jaime Castrejon, Victor P. Julia W. Norcott Krusherntsky, Carlos Martin, Jack E. Bynum and Douglas R. Clark Editorial Assistant Gabriel Maurer, Joel Musvosvi, Sheila Draper David Osborne, Paul Ratsara, Peter Roennleldt, John Willmott, Professional Growth and Eric Winter, R. A. Zeeman Inter-church Relations 12 Nikolaus Satelmajer Pastoral Advisors Leslie Baumgartner, S. Peter Prayer: A leader's point of view Contributing Editors Campbell, Miguel A. Cerna, Sharon Cress Jeanne Hartwell, Mitchell Interview covering aspects of the North American Division Peter Prime Henson, Greg Nelson, Norma Spiritual Emphasis Committee initiative Joel Sarli Osborn, Leslie Pollard, Dan Kit Watts Smith, Steve Willsey George Rice interviews Neville Harcombe Consulting Editors Advertising Matthew Bediako, Ben Editorial Office Clausen, Raoul Dederen, Teofilo Ferreira, Ron Flowers, Subscriptions and Circulation 14 John M. Fowler, Michael Jeannette Calbi Hasel, Roland Hegstad, Resources The Adventist Church and independent ministries Kathleen Kuntaraf, Ekkehardt Cathy Payne Mueller, Jan Paulsen, Robert Cover Photo Peach, George Reid, Angel Some lessons for the Seventh-day Adventist Church Dennis Crews Rodriguez, Penny Shell, from the Wesleyan revival William Shea, Russell Staples, Richard Tibbits, Woodrow W. Whidden Edward Zinke
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2 Ministry/August 2000 S
Dynamics of inspiration all were considered "heretics" staunch The clearest voice, however, is Pastor Coffen, referring to the dissidents of the Roman Catholic "Among the leading causes that had Waldenses states, "They flourished hierarchy, advocates of the "faith once led to the separation of the true from 1170 and ceased to exist in 1532, delivered to the saints," before 1170. church from Rome was the hatred of when they merged with another When Ellen White stated that these the latter toward the Bible Sabbath... Christian group" (" 'Thy Word is a witnesses for the truth maintained the Through ages of darkness and Light Unto My Feet,' " February ancient faith (called Waldenses after apostasy there were Waldenses who 2000). I visit the Waldensian Valleys perhaps the 11th century), we find denied the supremacy of Rome, who often and my Waldensian friends abundant historical support. rejected image worship as idiolatry, would be amazed to learn they are not Again, author Coffen states, ". . . and who kept the true Sabbath (The supposed to exist. A large Waldensian there is no historical record of Great Controversy, 65). Church in Rome hosted the Seventh- Waldensian Sabbath keeping; in their It is apparent that faithful wit- day Adventist Net 2000 broadcast by own documents they clearly refer to nesses found a haven in northern Italy ACN satellite from February 4-20, worshiping on Sunday." It is true that and southeastern France from the 4th or 2000. Waldenses certainly exist today! by 1532, the subject of Sabbath 5th centuries. By the 14th century, some In 1989 the Waldensian Church, keeping was not an issue; Sunday is were beginning to compromise because now affiliated with Methodists had the only day mentioned. It is essen- of relentless persecution; some were 13,000 members in the historic tially true that we have no official seventh-day Sabbath keepers, but not Waldensian Valleys and about 17,000 records of their seventh-day all. So, from perhaps the 4th or 5th until members in the rest of Italy and Sabbathkeeping. However, that is the 15th century, the light of apostolic Switzerland, and another 15,000 in understandable, considering that truth shone from that "Church in the Uruguay. virtually every document was de- Wilderness" for a thousand years. In 1532, the Waldensians joined stroyed by their persecutors. —Bill Sherman, Wildwood Lifestyle the Protestant Reformation. They later B. G. Wilkinson, Ph.D., in Truth Center, Wildwood, Georgia. sent young men to Geneva for pastoral Triumphant draws from many sources training, but never then aligned for his support of their keeping of the + While I was challenged by some themselves with any religious group. Sabbath. "Abundance of evidence can of the logical arguments Richard W. Brother Coffen also states, "That be produced to show that these Coffen uses, I find his documentation the Waldenses did not exist for a Sabbath keepers (A.D. 1194) were threadbare and his attention biased thousand years as Ellen White interchangeably called Waldenses and when arguing for historical errors in asserted." A close review of her insabbatati"( Truth Triumphant, 261). Ellen G. White's writings ("A Fresh wording is necessary. In the context of Then quoting Goldast, Wilkinson Look at the Dynamics of Inspiration" the Waldenses, in the bulwarks of the states, "They were called Insabbatti, not [December 1999] and " 'Thy Word is a mountains, she states, "Here, for a because they were circumcised, but Light Unto My Feet' " [February thousand years, witnesses for the truth because they kept the Sabbath accord- 2000]). maintained the ancient faith" (Great ing to the Jewish law" (ibid., 262). Upon Coffen's assertion that the Controversy, 66). Long before they "While, under the pressure of Waldenses were not Sabbath keepers, were referred to as Waldenses, the long-continued persecution, some there is testimony to the contrary. followers of Ambrose and Vigilantius compromised their faith, little by little Christian Edwardson in Facts of Faith, (A.D. 400), Claudius (early 9th yielding its distinctive principles, others 125, quotes David Benedict's General century) Peter de Bruys (early 12th held fast the truth" ( The Great Contro- History of the Baptist Denomination, century), Henry of Lausanne and versy, 65). Regular Sabbath observance vol. 2, 413, "Robinson gives an Arnold of Brescia (12th) resisted Papal with absence from Sunday mass would account of some of the Waldenses of authority and doctrine in northern be most obvious grounds for heresy, an the Alps, who were called Sabbati, Italy and southeastern France. They easy target for Inquisitors. continued on p. 31
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Ministry/August 2000 3 EDITORIAL
E lien White even truth if the Truth Himself is not has a way of present in the proclamation. Truth lies expressing "The truth much more in the Heavenly Presence profound realities that is behind or within the thought with such a quality about truth" and word, than in the word or of simplicity that thought itself. Truth is at its heart a her insights tend to WIL L E VA particular Person—He who called be concealed from But three things convict me in Himself "the truth" (see John 14:6). over-intellectualized minds. The well- this sentence: This, of course, has huge implica- educated reader, committed to 1.The disciples are not only tions for our witness. We are not estimating the worthiness of theologi- pictured as speaking, but they are merely asked to impart information, cal writing by whether or not it is doing it "fluently." to educate or instruct. Our communi- sufficiently loaded with the prevailing 2.As they speak, they might even cation does not merely involve telling currents of sophisticated expression, be "repeat [ing] the words of Christ people how to get from point A to tends to bypass what is concealed Himself." point B. We are instead summoned to beneath Mrs. White's unaffected 3. But all this impressive commu- be mediums of conviction and of the language. nication may well in fact "deny Him" healing grace of God. Such a role The insights shrouded in Mrs. if certain elements are absent from resoundingly transcends the necessity White's simple literary style shine only their speech or witness. of mere theological and homiletical on those who are actually humbly training, professional skill, and even searching for truth. Truth, as expressed charisma (which easily masquerades in these writings, presents itself in as the voice of God). If we want to be much the way it did in the case of the authentic Christian ministers, there is "stone that the builders rejected" (see nothing for it but to possess the Acts 4:11, NIV). Perhaps this character- genuine article. istic is in fact a worthy test of whether ruth lies Along this line, I once heard the or not a body of writing is "inspired." story of two businessmen who were As you might already suspect, I much more in the Heavenly visiting a certain city. One night they am saying this because recently I was went together to a nearby church to struck squarely between my spiritual Presence that is behind or hear the preaching of a renowned eyes by something that tackled not minister. After the meeting they only my mind, but my heart as well. It within the thought and returned to their hotel in awe of the pressed its way through the well- word, than in the word or preaching and unable to stop savoring guarded doors of conscious thought the impressiveness of the sermon. and broke in on the private world of thought itself The next night the two men went my well-barricaded conscience! Here's their separate ways. One went back to the sentence that especially struck me: hear the same minister while the other "The disciples might speak went to hear a second, less renowned fluently on doctrines, they might preacher. When they met later, the repeat the words of Christ Himself; first man could again hardly contain but unless they possessed Christlike When we look at this sentence his enthusiasm, saying that he wished meekness and love, they would deny carefully, it seems that truth in fact is his friend had come with him to once Him, whatever the professions' As not even being communicated in the more hear the minister they had heard you can see by the way I have intro- first place if crucial, supernatural, and the first night. If anything, his second duced this sentence, I am keenly aware experiential realities are absent. In sermon had been even greater than his that in and of itself there appears to be other words, as we proclaim truth it first. nothing new in it. In fact, it is a may be that no viable witness is The man then asked his colleague thought we often repeat, especially at actually taking place, even though how it had gone with the sermon ministers' meetings. After all, this deft, elegant expressions of theologi- preached by the second minister. His particular statement was written in cally pristine proclamation are friend, unable to express what had the context of the full-time evangelis- flowing from our lips. There is a actually happened to him, could only tic work of Jesus' disciples. striking sense in which truth is not continued on p. 19
4 Ministry/August 2000 INDICATORS OF MINISTERIAL RESILIENCE irn 1987 several Seventh-day Adventist academicians and the Southwestern Union Conference launched a longitudinal research investigation on Seventh- day Adventist clergy residing and working in the United States of America.
Jack E. Bynum, Ph.D., Stage I of Project SDA Clergy was opinions as they evaluate their past and is professor emeritus designed to survey 82 senior ministe- face their future as ministers. of sociology at rial students enrolled that year at At the same time, we realized that Southern Oregon Adventist colleges and universities in the 34 percent of 1987 senior ministerial stu- University. United States and Canada. The highly dents did not climax their college train- detailed questionnaire resulted in an ing with a ministerial appointment. What extensive database of demographic, at- became of them? To our knowledge, titudinal, and experiential information there has been no previous systematic Douglas R. Clark, from the study group. Extremely in- inquiry into the possible stress, malad- Ph.D., is professor of sightful and useful reports on patterns justment, and sense of failure and rejec- Biblical Studies and of origin, background, recruitment, and tion that may afflict many of those whose Archaelogy at Walla placement of young Adventist ministers "call to ministry" and years of hope and Walla College, College were subsequently published in two is- preparation did not bear fruit. Thus, this Place, Washington. sues of Ministry in 1993.1 large group became a secondary target In 1997, in keeping with the ongo- of the 1997, Stage II investigation. ing longitudinal commitment of the As our research strategy crystallized, research team, Walla Walla College spon- another troubling and understudied sub- sored Project SDA Clergy: Stage II. This group emerged. Not all of the 53 mem- second phase was initially designed to bers of our 1987 cohort who entered the focus solely on the 66 percent of the 1987 ministry of the church remained in that ministerial student graduates who actu- capacity; 34 percent had dropped out of ally entered the professional ministerial church employment between 1987 and ranks of the church. We wanted to find 1997 for one reason or another. This out how they had progressed in their unexpected and alarming finding alerted ministerial careers during the interven- us to the need for different forms of the ing ten years—their fulfillments and 1997 survey instrument to address the frustrations, pleasures and problems, sig- three current subgroupings of the 1987 nificant experiences and aspirations, cohort of SDA ministerial students, along with their attitudes, values, and which in this study are called: 1) Minis-
JACK E. BYNUM AND DOUGLAS R. CLARK
Ministry/August 2000 5 nization and committee structure!' Table 1: Evaluation of pre-ministerial components of college curriculum Another summarized a point made by many respondents: "I highly valued Good Mediocre Poor my biblical studies, and critical think- Courses in Homiletics 69% 21% 0% ing classes; however I was left helpless Courses in Bible 72% 18% 9% Courses in How to Give Bible Studies 33% 30% 24% and hopeless when it came to adminis- Courses in Church Administration 24% 42% 21% tration and leadership." Courses in Pastoral Counseling 21% 33% 33% 2. Recollections of unrealistic college Courses in Biblical Languages 78% 6% 6% expectations of ministry. The 1997 sur-
Responses in course categories may not total 100 percent because a few subjects did not respond filly or clearly. vey inquired of cohort members whether any expectations they may have had in college concerning their future terial Persisters; 2) Ministerial Dropouts; marks to ministerial education courses ministry proved to be unrealistic and and 3) Ministerial Rejects. The nomen- they had received in homiletics, Bible, disappointing, and whether such expec- clature of "Dropouts" and "Rejects" and biblical languages. On the other tations required later revision. The close troubled us as unhappy and stigmatiz- hand, the respondents were less enthu- correspondence of answers to this ques- ing labels—regardless of the validity of siastic about the usefulness of course tion from both Ministerial Persister and those terms in describing the experience work in how to give Bible studies, Dropout groups allowed us to combine and identifying the members of those church administration, and pastoral their responses in Table 2. The table two groups. Later it was found that those counseling. organizes the subjects' responses in a subjects often referred to themselves as Nearly 75 percent of respondents typology of three clusters of unrealistic "Dropouts" and "Rejects" in their com- suggested that their college preparation expectations: The Role of the Minister, pleted questionnaires. for ministry would have been greatly im- The Role of Church Members, and The proved with additional instruction in Role of Conference Leadership. The data how to handle church finances and ad- One pastor verbalized some expec- During the summer of 1997 we ministration, leadership skills, ethics, tations that proved unreal: "My began our search for the current ad- conflict resolution, fund raising, how to education would be valued by my con- dresses of our original 82 subjects. Our give Bible studies and officiate at wed- gregation. My personal devotion and intensive data gathering efforts were dings and funerals, and course work in ministry would be appreciated by my well rewarded: we received the com- business, sociology, and psychology. One conference. I would be master of my pleted questionnaires from 33 of the 35 pastor complained: "Upon graduating, I time and to some extent my ministerial Ministerial Persisters (94 percent); from received my own church. While I could agenda. It doesn't matter who I knew 9 of the 18 Ministerial Dropouts (50 parse a Greek text, or discuss theology for I was following God's leading." percent); and from 14 of the 29 of the from a philosophical standpoint, I lacked Another pastor contrasted the situ- Ministerial Rejects (48 percent). practice in daily application. I completely ation: "Expectation: ministry is about In the 1997 Stage II report that fol- lacked in understanding of church orga- winning souls. Reality: Ministry is lows, readers may see a few things in the minds and experiences of the ministers that may be surprising. We asked for Table 2. Unrealistic expectations of respondents when commencing their candid responses and we got them. Our professional ministry job is to report faithfully the facts and findings. We trust that colleagues will Unrealistic Expectations Regarding Minister's Role 29% rejoice with us with what seems good (e.g., the time and latitude to set personal goals and agenda with focus on soul winning; news. When the news is unsettling, we time for personal devotion and family; leadership opportunities; spouse involvement; etc.) trust there will be empathy and com- Unrealistic Expectations Regarding Church Members 58% passion for the occasionally beleaguered (e.g., cooperation, respect, and encouragement of pastor; democracy and fair play in church young ministers. and school board meetings; support for church standards and doctrines; brotherly love, etc.) Unrealistic Expectations Regarding Conference Administrative and The research findings Departmental Leadership 42% 1. 1997 evaluation of 1987 pre-min- (e.g., cooperation and support of local pastor; absence of prejudice and politics flexible, isterial college curriculum (See Table 1). spiritual, and zealous conference leadership; etc.) In general, our Ministerial Persister and No Unrealistic Expectations 14% Dropout groups—ten years after gradu- ating from college and based upon their Total responses exceed 100% because some respondents cited multiple disillusionments. ministerial experience—gave high
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2Those subjects who entered ministry and later "dropped out." volvement declines.
3Those subjects who never entered ministry. 4. Comparative findings on selected "A well-known scale measuring fulfillment and purpose in life. attitudes and values. 'Young ministers are often transferred; not applicable to other groups. Table 4 provides a set of continuum- type scales developed by researchers in 6Social class determined by widely-used "Occupation Status Rankings." the social and behavioral sciences to mea- sure such variables as authoritarianism, about keeping the saints from killing Dropout and Reject groups continue to marginality, liberalism/conservatism, each other." attend SDA churches and send their chil- idealism/realism, tolerance/prejudice, 3. Persisters, Dropouts, and Rejects: dren to church schools. and alienation.2 lifestyle comparisons. Table 3 presents ♦Life satisfaction. Results on this Responses to the first scale indicate several concrete indicators that identify, scale were not unexpected. Although that Persisters are more likely to have measure, and compare the current the Persisters are often troubled by se- authoritarian inclinations. This means "lifestyles" of the 1987 cohort subgroups. rious misgivings regarding their that a majority tends to perceive issues Table 3 provides data to compare congregations and conferences, they as "right" or "wrong," and to have un- the three subgroupings on family life, demonstrate a stronger sense of pur- swerving loyalty to focal institutions work and community involvement, pose and fulfillment than Dropout and (e.g., government or church). Ministe- socio-economic status, and religious Reject groups. Even after ten years, rial Dropouts are more likely to take a commitment. Note the following: many of the Rejects are still haunted by less rigid position and to be more inde- ♦Church attendance. While the their lost hopes and dreams. One re- pendent from centralized authority. Ministerial Persisters all reported regu- spondent lamented: "I still feel pain over Data from the second scale reveal lar attendance at an Adventist Church, my rejection because I know I was called that a large majority of minister respon- over a third of the Reject and the Drop- to the ministry." dents reinforced their earlier lack of out groups no longer attend church. A ♦Residence moves. Young minis- confidence in conference administrators. few of them reported joining other ters moved on an average of 4.5 times One anonymously observed: "I simply churches. between 1987 and 1997. This familiar cannot trust the conference with my own ♦Support to church schools. A pattern seems to be accepted as a stan- weakness or vulnerability." This survey third to one-half of the Dropouts and Re- dard inconvenience and "part of the item uncovers a serious concern. Minis- jects send their children to public job." This variable is not applicable to ters are human, too, and therefore can schools. However, it must be noted that the lifestyles of other groups. experience spiritual crises. But in whom despite disappointment and stress asso- ♦Social class. In this study, the so- might the minister confide without fear ciated with their unfulfilled ministerial cial class of every subject in each of the of judgment or career endangerment? careers, one-half to nearly two-thirds of three subgroups was identified and quan- The third scale illuminates a para-
8 Ministry/August 2000 dox. Ministerial Persisters—even with isterial Persisters are deeply hurt by their of our Persisters "sometimes feel very their common complaint about admin- critics. Dropouts apparently are less thin- lonely or remote from other people." istrative leadership—do not feel skinned. At the same time, the majority Clearly, this is part of a larger pattern over-regimented or over-regulated. of Persisters and Dropouts feel "used" or of occupational isolation from full as- Thus, it appears that subjects are able to manipulated by other people. sociation with their congregations and separate what they perceive as unfavor- Scale g focuses on the dimension their conference leadership. Ministers able administrative style from favorable of pessimism/optimism by probing have been "set apart" somewhat—both administrative substance. The result is subjects' attitudes toward the world at symbolically and literally. Many respon- that most ministers in this study willingly large. The majority of Persisters disagree dents recognize formidable barriers to conform to tasks and expectations de- with the statement that "the world is ba- candid communication and to anything fined by conference leadership. sically a friendly place." This perspective more than superficial relationships with Scaled reveals a measure of cynicism may be more common among those most parishioners and colleagues. and fatalism regarding job promotions who strongly anticipate future plagues Sadly, Ministerial Dropouts re- among a majority of subjects in all three and persecutions. On the other hand, ported an even higher incidence of subgroups. And one respondent noted: the Dropouts have evidently found liv- loneliness and remoteness. Social scien- "A few pastors have made apple-polish- ing in the secular world less threatening. tists have developed some theoretical ing an art form!" Perhaps merit criteria Scale h produces the most confirm- constructs that can help explain this for advancement to larger responsibility ing occupational data. Ministers are phenomenon. For example, Stonequist3 should be defined and emphasized. considered models of faith and spokes- and Wittermans4 describe the plight of Scales e and f touch on a perceived persons of truth regarding God's plan individuals who experience marginal, vulnerability and helplessness among for humanity and the ultimate destiny incomplete, and unsatisfying social as- many of our respondents. Ministers of this world. Consequently, the vast similation. The construct of the "Mar- sometimes feel that they are subjected to majority of Persisters is confident about ginal Man" suggests that persons are unrelenting criticism, yet are required to "the meaning of life." Dropouts and painfully caught between two divergent maintain a pious and stoic compliance Rejects are less sure. cultures, groups, or perspectives. The and congeniality. Over half of our Min- The last scale finds that over half individual's involvement and commit- shore Jesus
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Ministry/August 2000 9 Table 4. 1997 attitudes and values of three subgroups from 1987 cohort of senior ministerial students: Likert scales
Persisters Dropouts Rejects a) Obedience and respect for authority are the most important virtues children can have. Agree 54 12 46 Uncertain 18 25 36 Disagree 28 63 18
b) It would be difficult for ministers to tell conference leaders that they have a personal spiritual problem. Agree 67 N/A N/A Uncertain 12 N/A N/A Disagree 21 N/A N/A
c) We're so regimented today that there's not much room for choice even in personal matters. Agree 15 37 9 Uncertain 9 0 0 Disagree 76 63 91
d) In getting a job promotion, some degree of "apple polishing" is required. Agree 66 62 54 Uncertain 6 0 28 Disagree 28 38 28
e) I often feel upset when someone criticizes me. Agree 55 13 54 Uncertain 15 37 18 Disagree 30 50 64
f) Sometimes I have the feeling that other people are using me. Agree 52 63 27 Uncertain 9 0 9 Disagree 39 37 64
g) The world in which we live is basically a friendly place. Agree 33 50 27 Uncertain 15 12 9 Disagree 52 38 64
h) I often wonder what the meaning of life really is. Agree 16 50 37 Uncertain 3 12 0 Disagree 81 38 63
i) I sometimes feel very lonely or remote from other people. Agree 55 75 36 Uncertain 15 0 18 Disagree 30 25 46
ment are fragmented between the of- other. Similarly, many Persisters may a demographic profile of those subjects ten contrary demands of the two. Con- also experience a kind of lonely mar- with the greatest probability of becom- sequently, there is a failure to identify ginality as they negotiate their minis- ing Ministerial Dropouts. ■ fully or bond with either of the conflict- try between the expectations of ing groups or orientations. The "Mar- congregation, conference, and their ' Jack Bynum, Douglas Clark, and George Hilton. ginal Man" concept is helpful in own special calling. "Project SDA Clergy: Part 1," Ministry, April 1993, 16-21; describing and understanding the situ- Editorial note: The concluding part Part 2 in June 1993, 9-13. a Delbert C. Miller, Handbook of Research Design and ation of many Dropouts as they are torn of this report will appear in October. It Social Measurement (New York David McKay Co., 1970). between their previous occupation and will examine the reasons why individu- 'Everett V. Stonequist, The Marginal Man: A Study in Personality and Culture Conflict (New York Scribner's, religious subculture on the one hand, als leave the ministry and suggest a 1937). 4 Tamme Wittermans, "Structural Marginality and and their new occupations and orien- prevention and treatment strategy for this Social Worth," Sociology and Social Research 48 (April tations in the secular world, on the critical loss of clergy. It will also develop 1964), 348-360.
10 Ministry/August 2000
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o you want to see tangible evidence of God's power in your life? Pray. Do you want to see resolutions of knotty problems in the churches? Get down on your knees."
George Rice, Ph.D., is So says Neville Harcombe, presi- spiritually strong, we will have congre- pastor of the dent of the Chesapeake Conference. gations that are committed to the third Tridelphia Seventh- Because Elder Harcombe is a conference angel's message. So the Chesapeake Con- day Adventist president who has enthusiastically sup- ference immediately bought enough Church, Tridelphia, ported and promoted the North books to give to the pastors and to their Maryland. American Division's (NAD) call to members who regularly attend church. prayer and revival in his conference, the At the pastors' meeting in January Spiritual Emphasis Committee of NAD 1999, the book and the covenant were Neville Harcombe is asked him to share with the readers of introduced. We spent time talking about president of the Ministry what he has experienced. the responsibility of church leaders to Chesapeake guide the people into a deeper relation- Conference in George Rice: Please share with us ship with Jesus. We spent time in prayer Columbia, Maryland. how you introduced the book, Getting over this covenant and what God expects Ready to Meet Jesus, the covenant card, us to do. When it came time to call for a and NAD's call to prayer and revival. commitment, and the pastors were asked to sign the covenant and to move to the Neville Harcombe: When I looked front of the room where we were meet- through the little book, Getting Ready to ing to acknowledge their commitment, Meet Jesus, I saw something that could not one stayed in their seats. It was a be used by the Holy Spirit to direct the moving thing to witness. minds of our pastors and church mem- bers to the important work of preparing GR: You and Rob Vandeman, secre- our hearts for the latter rain. I was ex- tary of the conference, set the example cited by the vision of leading our pastors for the pastors by signing your covenant into a commitment to the covenant cards first. As you have followed through found at the front of the book, and then on your commitment over the past eigh- by the idea of them, in turn, leading their teen months, have you noticed or felt any members into accepting and signing the difference in your spiritual life? covenant. I realize, of course, that the conference leadership must set the pace NH: Definitely. I blocked off time in spiritual renewal. But our pastors are in the mornings for private study and the key to the spiritual condition of the prayer. I began rereading Acts of the churches. If we have pastors who are Apostles by Ellen White, and, believe me,
GEORGE E. RICE
12 Ministry/August 2000 it was moving. There are two powerful NH: Within a number of congrega- up many doors of opportunity. The vari- chapters at the beginning of the book tions, there is a growing interest in de- ous conferences are being encouraged to dealing with the Day of Pentecost and veloping prayer groups that meet on select a prayer coordinator for the entire the work of the Holy Spirit. I realized various days of the week. And where conference. In Chesapeake, we have as never before how dependent we are there is an emphasis on prayer, there is asked Rick Remmers, pastor of our on the power and efficiency of the Spirit spiritual growth, and conflict is mini- Atholton Church, to assume this respon- and what God wants to do with and mized. As with my responsibilities in the sibility. The prayer coordinator of the through His people. And you know, I office, it seems that solutions to knotty conference will facilitate and help orga- experienced some unusual things. First problems within church families are re- nize the program of the prayer coordi- of all, I felt a spiritual renewal within solved much more easily. Another thing nators of individual churches. myself. Then I began to realize that I was that I have noticed and find quite inter- I see the focus of my responsibili- being helped with administrative re- esting, prayer helps people correct dis- ties as Union Prayer Coordinator to be sponsibilities. It seemed to me that my torted pictures of God. There is no on the administration of the Columbia leadership style was being strengthened question in my mind that prayer helps Union conferences. As conference lead- and solutions to problems were com- the saints to be saints, and a strong em- ers throughout the union gather for vari- ing more easily. The whole experience phasis on prayer in churches helps ous meetings, opportunities can be given is exciting. churches to be a loving family. for special times of prayer. This is where I can give some guidance and make a GR: Since Getting Ready to Meet GR: I understand that you have contribution. Between meetings, I will Jesus and the covenant card were intro- been asked to be the prayer coordina- have opportunities by letters and by duced to the pastors in January 1999 and tor for the Columbia Union. What will phone to encourage our leaders to make then introduced to the churches of the that responsibility involve? prayer and revival a top priority. I am sure Chesapeake Conference in March of that that a strong emphasis on prayer, revival, year, what has your administration done NH: This is something new for me and reformation will continue to grow to help keep the focus on the renewal and for the Union, so I am entering un- in the Columbia Union as we prepare our experience? charted waters. This responsibility opens hearts to receive the latter rain. •
NH: Several things. The emphasis of our 1999 camp meeting was on get- ting ready to meet Jesus. Peoples' attention was directed to the book re- Hon. to essm p e ate dly, and the importance of tiness to by David. A. Farmer entering into the covenant was empha- erent sized over and over again. The pastors Personalities are encouraged at workers' meetings to A refreshing change from be loyal to the covenant that they have one-size-fits-all cookie-cutter signed, to keep praying and studying. witnessing, Power Witnessing Letters have been sent to the pas- helps tailor your individual tors and church elders stressing the need witness to reach different for revival and encouraging all to stay personality types for Christ. focused. There is a strong emphasis on 0-8280-1403-5 prayer ministry, seminars for prayer co- Paperback ordinators are being conducted, and a US$9.99, Can$14.99 strong emphasis on daily prayer sessions is a part of our camp meeting. Rob MS, Vandeman is preparing a daily Bible I Adventist Book Center. reading schedule for our conference Review and Herald Publishing members, and Rick Remmers, our con- Helping Others Prepare for Eternity Call 1-800-765-6955 ference prayer coordinator, is preparing or shopipiine. at a Spirit of Prophecy reading plan that .adventistbdacenter.comf- will be used in 2001.
GR: Have you detected any changes availablity subject to change. in the congregations that make up the Add GST in Canada. ,41 conference constituency?
Ministry/August 2000 13 THE ADVENTIST CHURCH AND INDEPENDENT MINISTRIES elf-supporting," "supporting," and "independent" ministries are terms that have created considerable discomfort and confusion in the minds of many Adventists in recent years.
Woodrow W These expressions encompass in doctrinal purity and ethical accom- Whidden, Ph.D., is Adventist para-church groups and or- plishment. professor of religion at ganizations that normally have some What is to be made of these para- Andrews University, missionary, evangelistic, revival, or re- church groups and their various Berrien Springs, form (theological or lifestyle) goal as theological and ethical concerns? How Michigan. their reason for existence. "Self-sup- should the leadership of the denomi- porting" and "supporting" groups have nation relate to these groups and yet still generally been positively viewed by de- maintain a sense of unity and common nominational administrators. It is the effort in the fulfillment of the church's "independent" ministries that have stated mission and goals? raised the most concern. This article looks at the history of While these varied "independent" the Wesleyan revival in 18th century Brit- ministry groups are not monolithic in ain to see if there are any lessons that can their theological emphases and their be learned from the way the Wesleyans relationship to the church, they all seem and the established Anglicans related to to have two things in common: one another. 1.The vast majority of these groups proclaim their loyalty to the formal de- The Wesleyan/Anglican struggle nominational organization. This, Any effort to draw parallels from however, is usually followed with a care- one historical setting to another is always ful listing of the church's numerous faults a delicate pursuit since the parallels of and theological defects. history are often elusive and inexact. The 2. While affirming loyalty to the Wesleyan Revival,' however, presents church, such organizations deliberately numerous striking similarities to many claim that the church is deficient both Adventist para- church movements. The
WOODROW W. WHIDDEN
14 Ministry/August 2000 parallels and concerns are so striking that the Wesley brothers: justification by faith, pendents largely supported Wesley in I find them quite irresistible as a labora- Christian perfection, and the "witness of this emphasis. tory to explore the dynamic ways reli- the Spire Christian perfection. When it came gious minorities and establishment Justification by faith. John Wesley's to Wesley's emphasis on Christian per- majorities relate to one another. advocacy of justification by faith largely fection, the partisanship was somewhat John Wesley never intended to be a stems from the influence of the Pietis- reversed: the Calvinistic evangelicals divisive schismatic in any of the innova- tic Lutheranism of the Moravians, suspected Anglican moralism, even Pa- tions that he introduced in his 18th-cen- especially that of Peter Bohler. The dis- pal, Tridentine influences. The estab- tury evangelical revival. He died an covery that divine forgiveness is the lishment vicars and prelates were more ordained Anglican priest and proclaimed basis of holy living, rather than the re- indifferent. his loyal intentions to the very end. How- verse, was the key to John's evangelical The issue was to remain controver- ever, Wesley never shied away from do- awakening. He stoutly proclaimed the sial, especially with evangelicals—both ing what he thought necessary to doctrine and experience of justification in the church and among independents advance his Methodist outreach, espe- by faith alone to all who would listen. and dissenters. Most of the opposition cially to the "poor" who were caught in This brought considerable discom- came from the Calvinistic wing of the the social and spiritual crossfire of the fort to Anglican divines of the day who evangelical revival led by the redoubt- early Industrial Revolution. It is in this had been nurtured in the moralism of able itinerant and sometime ally of the context that we will seek to identify the Enlightenment rationalism. Many An- Wesleys—George Whitefield. major factors that contributed to the glican clergy considered justification by The heart of the Wesleyan under- unwanted schism that the Methodist re- faith alone a serious threat to moral for- standing of perfection could be expressed vival ultimately experienced. mation. Wesley's response to such this way: just as there was an identifiable Two main sets of factors brought criticisms was to refer his critics to the moment of grace called conversion and about the schism: doctrinal and orga- articles on justification in the Thirty- justification, so there was also a second nizational. nine Articles and especially to the or subsequent work of grace variously Edwardian Homilies (1547),2 which ad- referred to as perfection, perfect love, Doctrinal contention dressed the subject. The evangelical fullness of faith, or simply the blessing Three main doctrinal issues gripped (mostly Calvinist) Anglicans and Inde- of holiness. appy Family Bible Seminar
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Very few Anglicans denied that to be Methodism's central reason for ex- peared to many to be a species of spiri- there was, subsequent to conversion and istence. tual elitism. justification, the experience of sanctifi- Witness of the Spirit. Drawing on cation and growth in grace. However, Paul's concepts found in Romans 8:14- Organizational issues the Wesleyan understanding became 17, Wesley held that Christians should I am using the expression "organi- controversial in its insistence that this experience the direct witness of the zational" in a rather broad way to second work of grace was instantaneous Spirit to their minds and hearts that describe a wide range of issues having and essential for salvation. The recipi- they had come into a saving, forgiven to do with parish boundaries, evange- ent of this second blessing was supposed relationship with God through Christ. listic techniques (such as field preaching to receive the direct witness of the Spirit The Spirit that witnessed to their and the use of lay preachers), para- that full deliverance from the power of initial salvation was also deemed to be church structures of nurture (the sin had taken place; and while remis- the Spirit who would witness to their societies with their bands, classes, and sible, it was taught that the perfect had experience of fullness of faith—the sec- various ministries to the poor), public all original or birth-sin purged away in ond work of perfect love. This concept criticisms of the clergy, ordination, and an instant. seemed to stir up the most reaction and the administration of the sacraments.' This vision of "Scriptural holiness," opposition. Wesley's opponents were It is in these more practical issues that proclaimed and wrought out in the nur- not slow to suggest that this version of we find the most dynamic elements ac- turing setting of the Methodist United the personal witness by the Spirit was tuating the schism that finally erupted. Societies (with their bands, classes, and the source of revivalistic "enthusiasm" "The world is my parish." As the emphasis on devotional piety, Christian (the 18th-century derisive term for re- Wesleyan wing of the evangelical revival service, and sacramental observance), ligious fanaticism). Especially troubling rapidly unfolded in the late 1730s and was deemed by Wesley to be the distinc- to many of the rationalistic Anglicans early 1740s, it did so in the setting of tive contribution of the Wesleyan revival was the evident emotionalism, which "field preaching" (open air proclama- to Christian thought and experience. had been manifested in the early stages tion) byWhitefield and the Wesleys. The Furthermore, the spread of "Scriptural of the revival. Such a direct link to the established church did not appear to holiness over the land" was understood Spirit also seemed to inspire what ap- have any burden to reach out to the e6 ancrQ5ropkew + + Can you afford not to know the truth? + +
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riOdf For gro Church alienated masses and thus the Method- ministry (such as the Society for the annoyance. Thus, many Methodists did ists (both Calvinistic and Wesleyan) felt Propagation of the Gospel in Foreign not feel welcome at the church's sacra- led to take the revival to the people Parts and the Society for the Promotion mental seasons and viewed the clerical where they were. of Christian Knowledge). The difference officiants as critical and corrupt. Such an outreach seemed inevita- between these groups and what would This tense state of affairs contrib- bly to incite the parochial instincts of develop under Wesley's organizing ge- uted significantly to a growing undercur- the established clergy who accused nius is that the former groups were al- rent among the Methodists agitating for Wesley and company of not respecting ways under the sponsorship of the the ordination of Wesley's "assistants." their parish boundaries and prerogatives. Anglican ministry, while Wesley's groups Wesley, to his credit, had strenuously When Wesley was challenged about his were under his direction. sought to unite his efforts with the pa- obvious disregard of such established So while Wesley urged his people to rochial clergy (especially those with more boundaries, he replied that his ordina- attend services at the local parish church evangelical leanings), but his efforts were tion to the Anglican priesthood gave him only slightly successful. universal access to the people of the In fact, the lack of sacramental op- church. In fact, he would proclaim that portunity for Methodists in North not only his ordination, but also the great America, during and after the Revolu- needs of the masses and the evidences tion, was one of the main factors that of the abundant harvest in such non-pa- forced Wesley's hand when he ordained rochial ministry justified him to conceive t should come Thomas Coke, who would in turn go to of the whole "world" as his "parish." I North America and ordain Frances Things were simply moving beyond the as no surprise that the Asbury, leading to still further schism. most ambitious dreams of the Method- ist revivalists, and there was no time to Wesleyan Methodists found Was schism preventable? pander to the insecurities and propri- The question is hard to answer; yet etary claims of the settled vicars. their main church identity there seems to be, from the easy chair of historical retrospect, a number of steps Lay preachers. The problem, how- more and more in their local ever, became even more acute when that both Wesley and Anglican leaders Wesley felt the need to use the services societies and the various could or should have taken to prevent it. of itinerant laymen to serve as his First, the doctrinal issues. Wesley "preaching assistants" or "sons in the ministries of outreach and and his wing of the evangelical revival Gospel." Their work was not only to win were quite orthodox by any of the ac- new believers, but also to minister to the nurture, and not in the knowledged canonical standards of the growing multitudes of awakened and Anglican establishment. In fact, Wesley converted sinners who were being gath- Anglican church. was probably correct in his oft-repeated ered into the burgeoning United claim that he was more orthodox than Societies of the Wesleyan wing of the were many of his most critical oppo- Methodist revival. Ordained itinerants nents. The main bones of contention such as Whitefield and John and Charles centered around Wesley's teaching on Wesley were one thing, but to have to (especially the sacramental occasions), it justification and perfection. contend with an invasion of fervent and should come as no surprise that the On the first issue, Wesley certainly mostly uneducated lay insurgents was Wesleyan Methodists found their main had the better part of the argument. more than many vicars could bear. church identity more and more in their Wesley and the Calvinistic evangelicals It was the role of these "sons in the local societies and the various ministries were quite "justified" in being critical Gospel" that would eventually prompt of outreach and nurture, and not in the of the pervasive moralism (and its de many questions about ordination and Anglican church. This was all exacer- facto legalism) prevalent among many the lay preachers' right to administer the bated by the often hostile attitudes of the of the establishment clergy. sacraments. These questions of ordina- local parish priests and some bishops. The issue of perfection and the wit- tion and administration of the Alienation in the church. In addition ness of the Spirit, however, is consider- sacraments and the Wesleyan religious to these tensions, when the scores of ably more problematic. It is quite ironic societies would be the main issues that Wesleyan converts arrived at their local that the establishment clergy would be would eventually precipitate schism. parish church for communion, the re- all that critical of Wesley's perfectionism: Religious societies. Religious societ- sources of the vicars and the parish were on the face of it, it would seem that their ies were nothing novel in early 18th-cen- overwhelmed with the large groups seek- moralism would be quite comfortable tury Britain. Numerous small groups had ing sacramental fulfillment. On many with Wesley's emphasis on sanctification. gathered for nurture or some specific occasions officiants did little to hide their It appears, however, that what sparked
Ministry/August 2000 17 their criticism was Wesley's move to base that the Wesleyans were among the per- ity and prefix their teaching with the his perfectionism solidly in the setting of fected, and the charge of fanaticism was caveat—"this is just one person's dearly the evangelical emphasis on human de- bound to erupt. The result was growing held conviction." The establishment pravity and total corruption—a perspec- suspicion and a deepening divide. needs to exercise patience, giving much tive not very popular among many clergy Could anything have been done? sensitive pastoral attention to the doc- heavily influenced by the Enlightenment Ironically, today there are very few Wes- trinal insurgents and pray that time will optimism regarding human nature. leyans that hold to the perfectionism of reveal whether there is precious new So even though Wesley's perfec- Wesley. A bit of patience on the part of light or only a dead-end street. tionism was not really all that radical in the Anglicans would have probably per- The organizational issues. It is prob- comparison with the Puritan heritage mitted the Wesleyans, over time, to work ably asking too much of the 18th-cen- of sanctification (making a clear differ- through their issues. tury establishment Anglicans, but they entiation between willful sin and unwit- Wesley, for his part, would have been appear to have been the main offenders ting mistakes), it did cause considerable wise to proclaim his doctrine with a bit when it came to most of ecclesiological opposition from both the establishment more tentativeness. Not only is one hard issues. Some theological patience and clergy and the Calvinistic evangelicals. put to be able to cite such a perfectionistic positive tolerance and support for many Furthermore, anytime there is a precedent in church history, but also the of Wesley's para-church outreach and strong emphasis on "holy living" in the witness of the Scripture, while it speaks nurturing innovations could have greatly setting of revivalistic fervor, it seems to of the witness of the Spirit, is absolutely augmented the numbers and ministries generate a body of rebuke aimed at the quiet about anything like an instanta- of the church. In retrospect, much of the unsanctified—especially the clerical op- neous work of perfecting grace that opposition to Wesley and his "sons in the ponents who can very easily be perceived burns away all propensities and tenden- Gospel" was the fruit of cultural elitism to be resisting the power of the Spirit. cies to sin. and parochial jealousy. Such an atmosphere is simply fraught When the main body cannot reach As we view the Wesleyans and their with great schismatic potential. Add to consensus on a doctrinal issue, it is best work among the masses in hindsight, this the evident emotionalism of the for all concerned, especially the pro- we wonder at the lack of compassion early revival and the rather arrogant moters of that which is new and novel, and adaptability shown by the estab- claims of the clear "witness of the Spirit" to hold their positions with some char- lished leaders. Many more of the bishops and the local vicars could have simply given basic support and affirma- tion to the abundant fruits of both spiritual and social uplift that were so evidently manifest amongst the efforts of the Wesleyans.
Considerations for preventing schism All across Protestantism, including Adventism, and in a number of sectors in the Roman Catholic community, there STOP is a growing appreciation for small group ministries and lay leadership in all as- pects of church outreach and nurture. In the face of these trends, denominational ministers and administrators need to adopt wise and restrained practical and/ or theological caution. At bare minimum, in many cases, church leaders need to get Do you believe in mission? out of the way if there is an abundantly evident manifestation of positive spiri- Connect your congregation to the tual fruitage. If the teaching and action blessings & challenges of the mission field. of a particular para-church movement shows little or no positive fruitage, there Read the Mission Quarterly. may well be need for church administra- tions to take necessary action. A message from the Office of Mission, Sabbath School-Personal Ministries Department 12501 Old Columbia Pike • Silver Spring \11) 20904 GSA • (301) 680-6676 [email protected] Second, the Seventh-day Adventist Church has long recognized many para-
18 Ministry/August 2000 church organizations as "self-support- ing" movements. These include varied ministries—from medical, publishing, NORTH AMERICAN DIVISION PASTORS missionary, and training institutions to independent business persons who have An opportunity to revoke Social Security exemption special burdens to be entrepreneurial about specific ministries. The denomi- nation, from its highest levels down to Many years ago, some NAD ministers opted not to enter the Social its local churches, has now developed Security system. As they approach retirement, these pastors may find quite a lengthy and successful history of themselves at a disadvantage. engaging such para-church ministries in mutually affirming ways that have pro- On December 17, 1999, the United States Congress opened a win- duced surprisingly little schism. dow for clergy to apply for and enter the Social Security system. This This does leave the question of how window opened on January 1, 2000, and will close on April 15, 2002 the "independent" reform movements (the 2001 tax deadline). To revoke their exemption, pastors need to and the established denominational leaders can most harmoniously relate to apply using the Government form 2031. one another. For more information, pastors in the North American Division In the Adventist situation, the cen- should contact their local conference treasurer. tral issues that appear to be unresolved between the main body and some of the so-called "independent" or "self-sup- porting" ministries does not seem to pri- dent" ministry leaders would do well to marily concern theology per se. Like with renounce any intention to knowingly re- "The truth about the Wesleyans and the Anglicans, the is- ceive tithes. They need to ask themselves: sues mostly have to do with matters of How far are we actually willing to go truth" continued from p. 4 organization and lifestyle. The main when it comes to our separate publica- matters crying out for resolution are tions, institutional development, camp whisper, "I could hardly wait to get these: How should the organized body meetings, conventions, and other inde- back to my room, fall on my knees, relate to groups that continue to criticize pendent teachings and activities? Are we and cry out, 'God be merciful to me a it regarding real or imagined compro- reaching the point where the finer points sinner!' " That's real preaching. mise on moral and lifestyle issues? Fur- of our own prescribed behavior and What is it we are trying to achieve ther, how does the church relate to a teaching are becoming the primary in our witness, either in the pulpit manifest claim of entitlement, by the "in- points of ecclesiastical identity and Sabbath by Sabbath, in our evangelistic dependent" ministries, to receive "tithes." meaning for our followers? And, at what preaching or elsewhere? This question The solutions don't reveal them- point do our criticisms of the church and badly needs to be regularly assessed selves easily, but some potential schisms its leadership become destructive or ir- before God by every Christian minister. do appear to be amenable to solution if reparably damaging and divisive to the I think that to quite some extent, we enough mutual patience and dialogue body of Christ? achieve what we aim for. I find myself can be brought to bear on the situation. With the loudest protestations of increasingly uneasy with the desire to Much of the stress could be alleviated if loyalty and all the best motives for re- be seen merely as "a good speaker." the establishment administrators would form and renewal, the Wesleyans even- So, in clear, deductive language take more time to reassure the "indepen- tually found their primary ecclesiastical what are the elements so crucial to dent" ministries that they affirm their identity with the United Societies rather proclaiming a living witness? Here doctrinal orthodoxy, loyalty and sincere than established Anglicanism. Do Ad- again are the simple, convicting, zeal to protect, for example, the delicate ventist "independents" really want now inspiring words of Ellen White: balance between justification and sanc- to go this route when it comes to estab- 1."He who would confess Christ tification. Denominational leadership lished, denominational Adventism? ■ must have Christ abiding in him." needs to be prepared to humbly and pa- 2. ". . Unless they possessed tiently dialogue with the independents ' The best introduction and overview of the Christlike meekness and love . ." Wesleyan Revival of the eighteenth century is Richard P. and seek every possible area of agree- Heitzenrater's Wesley and the People Called Methodists 3. And "He cannot communicate ment. They should be prepared to be (Nashville: Abingdon Press, 1995). that which he has not received."2 ■ See John H. Leith, ed., Creeds of the Churches, Third vulnerable to the questions and concerns Edition (Atlanta: John Knox Press, 1982), 230, 239-66. put to them. 'The classic study of the Wesleyan's relationship Ellen G. White, The Desire of Ages (Nampa, to the Church of England is Frank Baker's John Wesley and Idaho: Pacific Press® Pub. Assn., 1898),357. On the other hand, the "indepen- the Church of England (Nashville: Abingdon Press, 1970). 2 Ibid.
Ministry/August 2000 19 THE FISSION OF GOING CHURCH FOR A COVI% LOH he Adventist Church sees itself fulfilling a unique role, that of proclaiming
Tthe imminence of Christ's return in the context of the Three Angels' Messages.
Zebron Masukume We are a waiting and working reason, any form of neglect, negation, Ncube, D.Min., is people, confident that we have a message or territorial restriction to the mission associate professor of to proclaim and a method with which to of the Christian church contradicts the religion, Andrews proclaim it. marching orders of Jesus. Note that the University, Berrien Nevertheless, in a radically chang- commission is preceded by the enun- Springs, Michigan. ing world, we must keep pace with the ciation and establishment of universal trends unfolding around us. We must authority by Jesus. After all, "mission is constantly fine tune our self-understand- the summons of the Lordship of Jesus."2 ing. Yet no matter what our updating and Scholars agree that the Greek word methodology becomes, we must never matheteusate, "make disciples," is the lose sight of what our mission is. Differ- principal verb in the Great Commis- ent places and different circumstances sion. The other accompanying words, require different approaches and meth- "having gone,"3"baptizing," and "teach- ods, but we must keep vividly in mind ing"4 are modal participles subordi- just who we are and why we are here. In nated to "make disciples." They describe short, mission is foundational. We lose the making of disciples through teach- everything when we lose a clear sense of ing (a process) and baptizing (a one identity and mission. time event). The difficulty here is to have a single verb that makes a better Mission is imperative translation of matheteusate. The verity that underlies Jesus' According to Broadus, the verb words to His disciples in Matthew "disciple" was used in classical literature. 28:18-20 is that mission is essential.' While it has not found its way into Jesus mandated a clear mission on the popular versions, "it may be used in re- basis of His universal authority. For that ligious discourse with great advantage."'
ZEBRON MASUKUME NCUBE
20 Ministry/August 2000 Thus the mission of the church is to issues. We are all finite beings trying to thus of mission. Tooke is on target when disciple people. understand God's ways in every part of he suggests a paradigm for evangelism" Matthew 28:18-20 offers the only our human societies. that emphasizes the transcendence, the instance the term "make disciples" is used The quality of the presence of the immanence, and the deliverance of Jesus. in the imperative mood. Its basic intent church in every part of the world is cru- The mere mention of the name of is to signify a permanent relationship cial. The church should take the attitude Jesus is neither the message nor the with Jesus. The mission of the disciples of humility, courage, and servanthood. mission of the church. Christ must be was to enlist people into a relationship It should be a wounded healer.m In hu- presented as key in answering the ques- with Jesus. The bottom line is that the mility and transparency it must experi- tions people ask. He who is "the way, disciple bears the yoke, submits to the ence the hurts of the world around it and the truth, and the life" meets the essence teachings and requirements of the Mas- bring healing through the gospel. Jesus of human need. ter, and simply follows Him. provided an incarnational model for Yet we must acknowledge that part According to Gerald West, the cen- mission (see Heb. 13:12,13). He became of our problem in Christian communi- tral axis of the New Testament is cation is the tendency to thrive on discipleship. He states that the theme of slogans. We invite people to "look to `discipleship' provides us with an inter- Jesus" when neither the eye of the pretive key for our reading of the various preacher nor that of the listener can see texts in the New Testament. Even texts Him. We tell people to "walk with Jesus" which appear to have no direct discus- without defining what this means. This sion of discipleship can be read in the visual and symbolic language needs to be light of this theme."' translated into concrete terms that Jesus does not demand the impos- n many people can relate to. Theology and sible; thus discipleship is both a necessity' preaching go hand in glove. In mission, and a possibility. Anything short of this cultures of the world, the abstract language of theology must is a negation of the gospel itself. be transformed to suit the worldview of Jesus' imperative to His disciples, Christians resort to religions the people. Johnsson underscores the in- and thus the disciples' imperative mis- of culture just because separable link between theology and sion is simply to make disciples. To have exhortation as the main characteristic of clarity of mission and to carry out that Christ is presented only as the Epistle to the Hebrews." In the same mission is imperative. way theological pillars must become the an abstract concept. basis for the imperatives of evangelism Mission is contextual and mission. But as an imperative, mission must Pickard suggests that the schism be- be relevant to situation. For Adventists, tween evangelists and theologians is three key biblical passages supply a point unnecessary because they both fall un- of departure for the contextual under- der the discipline of communication. standing of our mission: Matthew 28:16- our Brother; He suffered and died for the Evangelism is "not a full stop, but a 20, Acts 1:4-8, and Revelation 14:6-12. world outside the gate. He did not recoil comma"14 in the process of communica- These passages assert that the gospel from the hurts of society. The church too tion. Theology is the extension of it. Hall must go to all nations. "Every nation" must go outside the gate and face the also decries the lack of interaction be- (Rev. 14:6, 7) underscores the universal- threats of a complex world with a mes- tween theological scholarship and the ity and importance of the message.' Any sage of healing. The church is the salt of churches. There are thousands of theo- form of exclusive regionalism, sectarian- the earth and the light to the world (Matt. logians, he observes, yet churches are not ism, and racial or tribal exclusion is a 5:13-16). This implies being involved affected. Scholars seem to write only for contradiction to the essence of Christian with God's creation. one another and for the students to mission. whom they assign their books." The task of the church is to take the Mission is Christ-centered In many cultures of the world, gospel to all cultures, which means there Jesus Himself is the gospel we Christians resort to religions of culture is no such thing as a prefabricated ap- preach. Ellen G. White spoke about just because Christ is presented only as proach that will work everywhere. Christ-centered preaching." The "I Am" an abstract concept. These Christians be- Bruce Moyer once remarked that "the sayings of Jesus (John 6:35, 48; 10:9, 14; lieve in Jesus but in hard times He is one McDonald approach to evangelism no 11:25; 14:6; 15:1) provide us with a door among many options. I suggest that the longer works."9 There is no such thing of hope for this Christ-centered, Christ- task of theology and of homiletics is to as one mode for everyone. The church sourced mission. These sayings endorse communicate the supremacy, the suffi- must cultivate tolerance as we debate Jesus as the content of the gospel and ciency, and the servanthood of Jesus. The
Ministry/August 2000 21 "greater than" and "better than" sayings at our disposal, not to be used but to use church must seek to become what Jesus about Jesus are a rich source for this ap- us. He promotes the mission of the intended it to be, in terms of its being proach. The symbols used to define Jesus church. As the "supreme resource for the and function. should be translated into the thought church's life and mission," He "gives The founders of the Advent move- forms of society without changing the power in evangelism as he glorifies ment struggled with the concept of the meaning or substance of the Christian Christ."18 According to Froom, the Holy church and its mission in the context of faith:6 Spirit makes God's truth a reality in our Christ's soon coming. They formulated inmost being.'9 a tripartite construct that highlighted Mission is Spirit-directed The church will do well to solicit, by organizational order, doctrinal purity, In the book of Acts, the birth of the prayer, His supremacy over its decision- and effective witness as inseparable ele- apostolic church, its work, and its lead- making processes. We need to constantly ments of the church." This has kept the ership were the work of the Holy Spirit. be on guard against the Holy Spirit be- Seventh-day Adventist Church together The missionary journeys of the apostles coming a mere slogan of the church at despite its geographical and numerical were spearheaded by the Holy Spirit. In the beginning and conclusion of its de- expansion. Uncertainty about any of the the Gospels, the Holy Spirit was at work liberations. He energizes and guides the above elements destabilizes the whole. in the life of Christ. As the Holy Spirit church all the way from the planning to We may disagree on some details but the was in Christ, He was also involved in the implementation of decisions. There- basic principles must remain founda- the life of the church. As Wells shows, fore, no individual or level of the church tional. "this intimate association is indispens- can claim a monopoly of the Holy Spirit. In all its challenges the church able to our presentation of Christ in the His presence in the church leads to unity should take comfort in the words of world today."' of purpose, selfless motivation, and the Jesus:" 'The gates of Hades will not over- It is therefore important that any vibrant evangelistic life in the church. come it"' (Matt. 16:18, NIV). This verse understanding and pursuit of mission by underscores the stability of the church the church should recognize the central- Mission is ecclesiastical even when it appears to be ungovernable ity of the Holy Spirit. The whole church Mission is the function of the or divided over some issue. We all must must always be at the disposal of the Holy church on behalf of Jesus Christ. To carry move to the center and maintain the Spirit. Similarly, the Holy Spirit is always out its mission more effectively, the unity of the church. This promise of Jesus
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22 Ministry/August 2000 also carries the assurance of victory over The method in mission is the mes- lism, an H. M. S. Richards on radio, or a the enemy. Through its mission, the sage and how it is defined. The doctrines John Wesley in small groups. Situations church is on the offensive while Satan is we believe, preach, and teach are not an differ and we need a multiplicity of ap- on the defensive. end in themselves. They are human proaches. The church should always reflect statements of faith about God. Charles simplicity, community, and evangelistic Kraft rightly argues that the ultimate Mission is conclusive zeal—the hallmarks of apostolic Chris- Christian message is a person, Christ, Mission culminates at the second tianity. With resilient faith it must and not what is said about Him.21 Thus, coming of Jesus. Until then we must toil withstand threats to its existence. It must the achievement of mission presup- on. A going church for a coming Lord is adjust to changing historical and cultural poses the message. both looking and working. It is expect- situations while preserving the essentials Scripture also strongly suggests that ant but also is missional. While we wait of the message. It is the depository of the a Christian is a crucial part of the mes- for the return of our Lord, we must work message of truth and as such the deposi- sage. Life is an act of worship (Rom. urgently, for the night comes when we tory of God's mission on earth. 12:1). Life is a stewardship (Rom. 14:7, shall work no more. 8). The treasure is in earthen vessels A going church goes by mission. The evidence of mission (2 Cor. 4:1, 7). Christians are a letter of Our mission is to make disciples. We The evidence of mission is disciples Christ which people read (2 Cor. 3:2, 3). can do this if our mission is imperative, who worship, fellowship, and witness. The idea of spiritual gifts (Rom. 12:6-8; contextual, incarnational, Christ-cen- Worship (upreach) is the point of de- 1 Cor. 12:1-11; 14:1ff; Eph. 4:8-16) finds tered, Spirit-directed, ecclesiastical, parture for the inreach and outreach life its context here. God equips every be- productive, methodic, and if it has a of the church. Anything short of this is liever with a particular spiritual tool for clear sense of destiny. ■ legalism, humanism, and secularism. achieving His mission. We are the 1 Richard R. DeRidder, Discipling the Nations (Grand When personal and corporate worship method for mission. Rapids, Mich.: Baker, 1977), 185. 'Ibid. of God dominates the life of the church, Communication or language forms Ibid., 184. the rest of what is done falls into place. the other method in mission. James See David Bosch in Wilbert R. Shenk, ed. Exploring Church Growth (Grand Rapids, Mich.: Eerdmans, 1983), 230. Worship of God must express itself Engel underscores what he calls "audi- John A. Broadus, Commentary on Matthew (Grand ence sovereignty" According to Kraft, Rapids, Mich.: Kregel, 1990), 593. in fellowship and community (Heb. Gerald 0. West, Contextual Bible Study 10:24, 25). The idea that one can belong strangely, we take communication too (Pietermaritzburg, South Africa: Cluster Publications, 1993), 39. to Jesus and not to the church negates much for granted." It is virtually a uni- Broadus, 593. the principle of discipleship. Another versally believed myth that hearing the Francis D. Nichol, ed., Seventh-day Adventist Bible Commentary 7 (Washington, D.C..: Review and Herald, misconception is that one can belong to gospel with one's ears is tantamount to 1980), 827. being reached with the gospel. A per- Bruce C. Moyer, interview coverage by Three An- the church without participating in its gels Broadcasting Network at the General Conference witness to the world. Discipleship also son can hear and not understand. It is Session, Utrecht, Netherlands, July 3, 1995. 1° Henri Nouwen, The Wounded Healer (Garden City, extends to the matter of stewardship, also a myth that mere preaching NY: Doubleday, 1972), passim. which includes responsible living and (monologue) is God's exclusive means '1 Ellen G. White, The Acts of the Apostles (Nampa, Idaho: Pacific Press Pub. Assn., 1911), 157. making the earth habitable. All this is of communicating the gospel. Ellen " J. V. Tooke, "Toward Contextual Evangelism," evidence that the mission of the church White said: "My ministering brethren, Missionalia 21 (August 1993), 135. " William G. Johnson, n Absolute Confidence (Nash- is alive and well. do not think that the only work you can ville, Tenn.: Southern Pub. Assn., 1979), 136. " Stephen K. Pickard, "Evangelism and the Charac- do, the only way you can labor for souls, ter Of Christian Theology," Missionalia 21 (August 1993), Mission and method is to give discourses. The best work you 169. " Douglas John Hall, "The Changing North Ameri- The methods for accomplishing the can do is to teach, to educate. Wherever can Context of the Church's Ministry," Currents in Theology min- you can find an opportunity to do so, and Mission 22 (December, 1995), 413. mission hinge on three key words: ' Frank A. Salomone and Michael Mbabuike, "The istry, message, and language. Without the sit down with some family, and let them Ancient Mind: Inculturation and Resistance," Missionalia 23 (November 1995), 262. function of these, mission cannot be ef- ask questions." "David F. Wells, God the Evangelist. How the Holy fected. These are the means to the end in It is a myth that the sermon itself is Spirit Works to Bring Men and Women to Faith (Grand Rap- ids, Mich.: Eerdmans, 1987), 28. mission. an effective vehicle for bringing about life Ibid., 45. or behavior change." Monologue is lim- " LeRoy Edwin Froom, The Coming of the Comforter To achieve its mission, the church (Hagerstown, Md.: Review and Herald Pub. Assn., 1956), 59. must construct a ministry that is shared. ited because it lacks personal interaction. " Andrew G. Mustard, "James White and the Devel- opment of Seventh-dayAdventist Organization, 1844-1881," Unfortunately ministry tends to be- It is also a myth that there is one best way Ph.D. dissertation, Andrews University, Berries, Springs, come too sacerdotal. Reliance on those to communicate the gospel. The theol- 1987, 195. " Charles H. Kraft, Communication Theory for Chris- who are on the payroll of the church ogy of spiritual gifts proves this point. Yet tian Witness (Maryknoll, NY: Orbis, 1991), 41. and the rift between "pastors" and "la- we want to duplicate the preaching styles James F. Engel, Contemporary Christian Communi- cations: Its Theory and Practice (Nashville, Tenn.: Thomas ity" is unscriptural. Ministry as a of those who appear to be successful. We Nelson, 1979), 57. Kraft, 25-31. method for mission is the function of can't all be a D. James Kennedy on tele- " White, Gospel Workers, 193. the whole community of believers. vision, a Billy Graham in public evange- " Kraft, op. cit.
Ministry/August 2000 23 READING THE BIBLE heBible says it. I believe it. That settles it," says one Christian. "History may Te been wrong. What I think the Bible says is . . ." states another. The first is introjecting. The second is projecting.
Linwood They both feel they have a special arrow points from us to them. They fur- Chamberlain, D.Min., knowledge of the Bible. They both may ther respond to us by expanding the is co-pastor of the aggressively, even arrogantly accuse the areas of interest that we have identified, First Lutheran other of intellectual or spiritual negli- and a third arrow points back in our Church in Lorain, gence. But it is impossible for them to direction. We say how we feel about this Ohio. let the truth of Scripture into their lives new exchange, and once again an arrow until they challenge their dysfunctional points to them. And so on. approach to Bible reading. When we recognize only our own thoughts and do not take time to under- Projection and introjection stand the thoughts of another, we create How we read the Bible matters. a relationship in which the arrows go However, how we read the Bible does only from us. If everything comes from not of itself promote or prevent our sal- us, we do not know others because we are vation. Salvation is still by grace alone only encountering our own ideas. and not by the works of "reading cor- Similarly, If we are so impressed rectly." But the way we read the Bible with others that we neglect to develop does shape the way we respond to Jesus' our own thoughts, then we have a rela- salvation. Our psychological tendencies tionship where all the arrows come from can open our minds and hearts to outside ourselves. When everything knowing the will of our Lord, or they comes from others, we still do not know can cause us to hide and resist His de- them because we do not know how they sire to change and direct our lives. A will react to our ideas. We only know psychologically healthy relationship to them partially. We do not know if they the Bible is necessary for a transform- would accept or reject us if we are hon- ing relationship with Jesus. est and let them see our questions. We Healthy relationships between do not know if struggling with us would people can be visualized as we see corn- drive them away or lead them to love munication as arrows pointing in two us more. We have only a sanitized, par- directions. As our friends share with us tial image of them and do not know their opinions, an arrow points from them fully. them toward us. We react to their opin- Gestalt psychology calls a relation- ion and share with them our own ship with all the arrows going from us understanding and a second, returning projection. A relationship with all the
LINWOOD H. CHAMBERLAIN, JR.
24 Ministry/August 2000 arrows coming from others is called in- also ignore other biblical evidence that then I have introjected his perceptions! trojection. is contrary to our own limited projec- Teenagers introject nonsense phrases Describing situations of projection tions. When we project, we are loathe ("That's fresh!" or "Cool!") and busi- is fairly easy. If we put a slide into a pro- to ask the question "What if I'm wrong? nessmen introject blue, pin-striped suits. jector and show the image on a screen, What if others' views about the Bible are Mothers know what introjections are we do not look at the screen but at the right?" When we project, we end up try- when they ask,"If everybody else jumped projection on the screen. Likewise, if we ing to prove we are right, and thus we off the bridge, would you jump too?" are proud of our preaching skills and cannot really know the Bible, at least not We can certainly apply the principles we see every comment of "good sermon all that it has to say. of introjection to reading the Bible. To today" as resounding support for all our do so, we must look at the complex in- ideas but do not see the glazed eyeballs Introjection and reading the Bible terplay between words and the person and rushed handshakes for what they Describing situations of introjection receiving the words. As an illustration we are, we are not really seeing the people is more complex. Introjection is accept- can use the sentence, "The man in charge in front of us. We are merely seeing what ing, at face value and without question, walked onto the field, picked up an ob- we want to see in their comments. This something that another person says or ject, and shouted 'Play ball!'" again is a form of projection. believes. Suppose a person comes to me The words in this sentence could and says "Others have talked to me, and imply to some that the man in charge Projection and reading the Bible we believe that your hair is too long." If I has made a discovery; that the ball on Let's now apply this to reading the rush out to get a haircut, forgetting that the field is a "play ball." This is an ap- Bible. When we live from a posture of this person always criticizes people propriate and true rendition of what the projection, we read the Bible as if only whenever he disagrees with them, then I words mean. Americans, however, our ideas about it matter. We read to am introjecting. If the weather forecaster would probably never notice that inter- interpret the Bible; we do not read to says "It's going to be a beautiful sunny pretation as a possibility. They are so be interpreted by the Bible. We do not day today with zero percent chance of influenced by their time and place that struggle to separate the Bible from our precipitation" but the sky outside my their first perception of the sentence hopes, dreams, or fears. We assume that window is dark and cloudy, lightning is would be to interpret "Play ball" as the the Bible mirrors our beliefs and then streaking overhead, thunder is echoing command to those on the field, "You we go about proving that it does. Our off the surrounding buildings, and the are at this moment to begin play." projections blur awareness of the Bible cars on the highway are using their wind- Teenagers today might assign dif- by making it a proof text for our own shield wipers, and I still leave my house ferent images to the word ball. Some way of thinking or behaving. Thus we without an umbrella because the weather might picture a basketball, others a tend to create the Bible in our image. forecaster said there would be no rain, football or soccer ball. If, however, the When we project, we do Bible study by saying, "What the Bible means to me is .." We tend to ignore what others say the Bible means to them. When we project, we see Scripture as flexible to our FREE favor. Parts of the Bible that are not con- sistent with our thoughts or that cannot ADVERTISING HELP! be shaped to support our thinking are sometimes relegated to insignificance by TELL YOUR COMMUNITY ABOUT YOUR CHURCH. ruling them as culturally biased in terms of the historical setting in which they Adventist ad agency will help you place radio spots, newspaper ads were written by human beings. In this and TV spots at no charge. Or you can buy our ads and do it yourself. way we misuse what could be a construc- tive way of getting at the meaning of the Preview our exciting ready-to-run ad packages. Bible. Call 877-877-2487 (toll-free) or 360-883-1891.
Reflections on the world that are ti jaded by projection, even though ex- pressed in terms of scriptural truth, are "I" centered and eliminate any impact New Paradigm another outside opinion could have. •oomm UNICAT1ONS• Projection distorts our perception of 22101 NE 99th Street • Vancouver, WA 98682 truth and invalidates our proclamations E-mail: [email protected] about the issues of the day. We might
Ministry/August 2000 25 sentence was being read by somebody the false prophets in verse 13? Are we our relationship to the Bible could not influenced by the well-established supposed to steal from our church to stand up to the reality of our doubts and idiom of America in the late 1950s, the make friends with the sons of darkness disagreements. Somewhere within our- sentence could have no other meaning as the dishonest steward did in Luke 16? selves we wonder if the Bible or our faith than "Start the baseball game." Should we nag Jesus the way the woman in it is actually able to measure with the Thus it is true that words have did who wanted the scraps tossed to the questions or challenges which have meanings in themselves, but the speaker dogs in Matthew 15? Did Judas com- come to the Bible or to our faith. We and the receiver of words also apply mit suicide by hanging himself or keep secret our inner feelings (perhaps meanings to the words. To say "The throwing himself off a large cliff? even from ourselves) for fear that if we Bible says it. I believe it. That settles it" When we introject, we do not allow really admitted how we feel and our first could well be to swallow a limited, cur- the Bible to touch us, because we keep understanding of the Bible was thus rent, tradition-bound interpretation of changed, we would abandon the whole what God's unlimited Word has to of- Bible or the Bible would prove us to be fer. This could be described as a kind of unworthy of our faith. social or cultural introjection. When- We, therefore, compartmentalize ever we stop short of examining root the Bible into a "religious" realm and meanings, variations of understandings, keep our daily lives away from it. We and possible corruption of interpreta- never know the Bible in the inner life tions, we force all the arrows in the okeep our of our existence. Scripture becomes an relationship to come from human T external set of controls that we must sources outside of us. To swallow words relationship to the Bible follow but which we never fully under- at their face value or with only the ob- stand or appreciate. When we introject, vious constructions that the traditions from becoming a series of we do not allow ourselves to ask the of our denomination places on them, questions, "What if my doubts and dif- without questioning or verifying them introjections, thereby ferences are correct? What if other views for ourselves (Acts 17:11). This is in- about the Bible are wrong? What if my trojection. When we swallow anything reducing ourselves to questions change the understanding of whole, without digesting or applying it, the text?" These were the very questions we gain no value from it. We do not nonentities in the the religious establishment of Jesus' day "know" it. relationship, we must chew failed to ask and which they prevented others from asking. In doing this they Avoiding introjection in Bible reading and digest what we rejected and opposed the most stupen- To keep our relationship to the dously important truth that ever came Bible from becoming a series of are receiving and not onto the human scene. Their inability introjections, thereby reducing our- to open their own minds to truth, lis- selves to nonentities in the relationship, merely swallow it. tening only to one another, caught them we must chew and digest what we are in a maelstrom of introjection and receiving and not merely swallow it. dead-end traditionalism. Although this seems contradictory to the process of being an earthen vessel A two-way relationship with the Bible for Christ (cf. 2 Cor. 4:7), even Paul To know the Bible we must learn chewed on Scripture. He approached our own questions suppressed or hidden. healthy habits that lead us into a two-way Scripture and showed a broader truth We grant the Bible the authority to an- relationship with the Word of God and beyond the literal language, as when he swer questions, as long as they are not not a one-sided relationship that yields quotes 2 Samuel 7:14 in 2 Corinthians the questions that bother us. In this way much empty information but no deep, 6:18 to include "and daughters," which we become receptacles for whatever is inner knowledge. To know the Bible, we is not in the original text. poured out, even if what is poured out must choose methods of study that let Did Paul really "steal" from other does not speak to the issues our minds Scripture question our way of thinking churches as he says in 2 Corinthians are exploring at the time. We only know and that also let us question Scripture. 11:8, or did he merely accept help from the Bible partially because we do not al- Reading the Bible may very well be them in order not to have to seek help low the Bible to speak to something new the most important activity we will ever from the Corinthians? Are the super- and real that concerns us. undertake in our lives. Hence it is too apostles in 2 Corinthians 11:5 really that When we introject, we are afraid to important to do without carefully in- good, or are they being mocked by Paul? think or say "That doesn't fit my expe- formed thought, prayer, and divine Are the super-apostles the same men as rience." We hide our reactions for fear guidance. •
26 Ministry/August 2000 PASTOR' S PASTOR
- '''.",7 henever information about francophone , I inter- Seven good institutions, publications, and act with geographical concentrations. pastoral colleagues, ideas Aaron and Hur Club. Lay -1_ _,,;.0' I learn much more evangelist, Willard D. Regester, than I teach. In initiated an emphasis on supporting JAMES AA. CRESS fact, I discover pastoral leadership based on the ft fresh approaches Committee is to watch the congrega- Exodus 17:12 story of Moses receiving to ministry wherever I find pastors. I tion closely, trying to catch people in support which led to victory. He hope these good, practical ideas will the act of doing something good. combines the Biblical principle of awaken excellence in pastoral ministry When a "detective" snoops out good joint effort to win the battle with the for you. deeds, he or she sends a note or following quotations which form a Come Home for Christmas. Lay card—often homemade, one-of-a- covenant card where members can leader Norma Beier and Pastor Dan kind creations—to celebrate the pledge their personal commitment to Knapp, of Pendleton, Oregon (USA), contribution to the church family. support their pastoral leadership. encouraged all churches in their city Women ministering. Female "Happy the minister who has a to invite missing members "home for members in Yorkton, Saskatchawan faithful Aaron and Hur to strengthen the holidays." Norma and Doris (Canada), established five specific his hands when they become weary Olson prepared a special banner and objectives for their emphasis on and to hold them up by faith and shared it with pastors of all denomi- ministering to their families, their prayer. Such a support is a powerful nations at a monthly meeting of the church, and their community. aid to the servant of Christ in his local ministerial association. Follow- 1. Encourage daily devotion to work, and will often make the cause of ing their presentation, 22 of the 26 learn to know Christ as best Friend truth to triumph."' "How .. . pleasing area churches posted banners which and example. to God it would be for [members of invited their missing members to 2. Pray, "We are willing Lord, to the church] to act the part of Aaron become reinvolved in church life. love others as You loved us." and Hur and help hold up the hands Providing a suitable house of 3. Encourage unity among the of those who are bearing the great and worship draws people. Lay members women in our church. heavy burdens of the work."2 in Windhoek, Namibia (Southern 4. Encourage each woman to Family-friendly services. Africa Union), wanted to invite their develop her own personal outreach. Youngsters are eager for worship colleagues to worship services but 5. Initiate short-term and services to begin at the Sandy, Oregon lacked a suitable location to invite ongoing outreach projects sponsored (USA), church because they get to their professional friends for worship. by the women of the congregation. visit their "pocket pals." The brightly- They began holding services in a Getting out the good news. colored fabric "pockets" are decorated university classroom but soon French-speaking pastors and mem- with a Noah's ark theme and are filled outgrew that limited space. Un- bers now have a four-color booklet to their tops with materials for quiet, daunted by financial reality, they available to share with those who seek creative, and spiritual activities. Each moved forward in faith and secured information about Adventists. This child chooses one of the "pockets" as one of the city's largest church attractive booklet, introduced by they enter the church sanctuary. facilities. Today, they fill the entire Bernard Sauvagnat of the Franco- You are encouraged to share your complex with worship, evangelistic, Belgium Union (France), arrests own good ideas and to adapt any of educational, and training activities attention and provides a quick these for your ministry. None of these and multiply their impact on govern- overview of life and ministry provided ideas will work in every situation. All ment, academic, and business leaders through the church. Major themes of them combine elements of faith- in the capital city of their country. include present activities through visioning plus a determination to Encouragement Committee. A ADRA, education, health ministry, share God's good news. One of them creative layperson at First Christian religious freedom, a brief history of may just be the spark your congrega- Reform Church, Lynden, Washington our denomination, a statement of tion needs. IN (USA), became tired of people seeing beliefs emphasizing life in Jesus, an only the negative in situations and overview of the great controversy , Ellen G. White, Testimonies to the Church (Nampa, Idaho: Pacific Press® Pub. Assn., 1885), 4:531. decided to emphasize the positive. theme, and current statistics about the - Ellen G. White, Testimonies to the Church The ministry of the Encouragement church worldwide with special (Nampa, Idaho: Pacific Press® Pub. Assn., 1885), 1:526.
Ministry/August 2000 27 Decision on Hope International and associated groups by a General Conference-appointed committee
Introduction White wrote, "Nothing else in this of Christ, the Remnant Church. The As a result of concerns raised by world is so dear to God as His church. effect of this methodology is the then General Conference President, Nothing is guarded by Him with such discouraging portrayal of the Church Robert S Folkenberg and several world jealous care" (Testimonies for the as steeped in a state of apostasy. After division presidents, the General Church, Volume 6, page 42). But the studying their materials and meeting Conference Administrative Committee Church is made up of mortals in with their leaders, we have some (ADCOM), in early 1998, established constant need of His presence and serious concerns with respect to the an ad hoc committee to interview the guidance. nature and purpose of Hope Interna- leadership of Hope International, For these reasons there is great tional and associates. publishers of "Our Firm Foundation," need for revival and reformation in and two other private groups, Hartland the Seventh-day Adventist Church as Areas of Serious Concern Institute, headquartered in the United it faces the final chapter in the great 1. Charge of Apostasy Against the States, and Remnant Ministries, based controversy. No one will question the Seventh-day Adventist Church in Australia. importance for church administra- According to Hope International The committee, comprised of tors, pastors, teachers, and laypersons and associates, it is an understatement General Conference Biblical Research to be personally involved in the task to say that there is apostasy in the Institute scholars, current and former of calling the whole Church back to Seventh-day Adventist Church. The General Conference administrators and the purity of faith and Christian living Church itselfis in apostasy! Therefore Andrews University Seminary and as found in the Scriptures. Such the condition of the Church is worse Oakwood College instructors, developed revival is simply indispensable for the than that of any other Christian a 20-question instrument that was the effective fulfillment of the mission of religious body that forms the end-time basis of their inquiry and appraisal. the Church. Our message and mission Babylon. They are not willing to refer The leaders of Hope International and should be constantly reaffirmed openly to the Seventh-day Adventist its associated groups accepted the through voice and action until the Church as Babylon because of the committee's invitation to answer the glory of the Lord is revealed through- occasions in which Ellen G. White questions. They met with the General out the world by a people who are opposed those who made such Conference appointed group on two totally committed to Jesus Christ as accusations. Yet they have found a way occasions for a total of three and one- Saviour and Lord. to bypass her counsel by accusing the half days. The following report Therefore the emphasis on revival Church of being in apostasy. We have constitutes the committee's assessment and reformation we found in the not found a single case where Ellen G. of their responses, both written and message of Hope International, White or the book of Revelation verbal, and its evaluation of results of Hartland Institute, and Remnant accuses God's remnant people of being research done by individuals contracted Ministries (hereafter referred to as in apostasy. It is this charge of apostasy specifically to study the theology and Hope International and associates) is against the Church that keeps Hope methodology of Hope International and welcomed. Further, we observed in International and associates alive. associates. conversations with Hope Interna- If the Church is in apostasy, it has ADCOM received the ad hoc tional and associates that they no reason to exist and the Lord must committee's conclusions on April 25, affirmed agreement on many of the raise up a new church as His instru- 2000 and, in light of the questions major elements of the Seventh-day ment for these last days. Hope raised by church membership in general Adventist faith. International and associates see over the years, voted to share this However, the method they have themselves as spokespersons for those information with the world Church. used to express their concern has who perceive that the Church is in resulted in what is perceived by many apostasy, and they believe that they Report to be a spirit of constant criticism have a divine mandate to catalogue All of us would agree that Christ directed against the Seventh-day and publicize this apostasy and to call is the Head of the Church. As Ellen G. Adventist Church, which is the body the Church to repentance. Although
28 Ministry/August 2000 we acknowledge that there is apostasy their understanding of its nature and nity break the common bond that in the Church—Jesus Himself authority does not seem to reflect the unites it, by developing a judgmental acknowledged the co-existence of doctrine of ecclesiology as held by the attitude against the authority of the wheat and tares in the Church—we Church (see below). The same applies community, the result is confusion and reject the blatant and irresponsible to the statement on "Stewardship" insubordination. Hope International accusation that God's Remnant (#20). and associates appear to have taken the Church is in apostasy. Their definition position that their interpretation of the of apostasy as "any deviation from b. Reluctance to Accept the Authority of Bible and the Spirit of Prophecy is the God's truth or mandated Christian the Church final arbiter over the Church, to practice" is not found in the Bible or Although acknowledging that the determine whether its decisions are in the writings of Ellen G. White. Church has a God-given authority, correct or not. If, in their judgment, a Hope International and associates do decision is not correct, they reject it 2. Distorted View of the Nature of the not consider the authority of the and proceed to believe and act as they Church Church to be final in the community of think best, while at the same time It is our clear impression that believers. It is the Seventh-day claiming to be loyal members of the Hope International and associates Adventist position that the Church was Church. That attitude is consistent with believe that the Church is composed formed when a group of believers the spirit of schism and, at the present of both an organized system of voluntarily, and under the conviction time, contributes to undermining the administration and a parallel self- of the Holy Spirit, accepted a common authority of the Church. supporting ministry independent of gospel, a common lifestyle, and a Self-supporting ministries are to the organized system. We understand common mission, understood to be work harmoniously with the Church. their position to be that, as divinely- based on the authority of the Scrip- Paul, who is often referred to as a self- appointed self-supporting ministries, tures. This community was vested with supporting worker was, after his they are not ultimately bound by the authority by Christ (Matt 18:15-18). conversion, brought by the Lord into decisions of the world Church. This Decisions made by the properly a permanent connection with the model of church organization is used appointed representatives of the Church. In that context we are told: by them to justify their activities. Such Church community are binding on all "God has made His church on understanding of the Church lacks members who, in order to preserve the the earth a channel of light, and any biblical support and is not found unity of the Church and to facilitate the through it He communicates His in the writings of Ellen G. White. fulfillment of its mission, are willing to purposes and His will. He does not Although we acknowledge the need set aside personal opinions and/or give to one of His servants an experi- for supportive ministries within the practices to follow the decisions of the ence independent of and contrary to Church, we perceive Hope Interna- body. But if elements of that commu- the experience of the church itself. tional and associates as having parallel organizational structures separate to, and critical of, the official Church Igniting organization. Support for this perception is found in the following apassion characteristics of their organizations: a. Diverse Understanding of Doctrinal for living a Positions UFA L Though strongly affirming their God's support for the Seventh-day Adventist Statement of Fundamental Beliefs, 4 I Hope International and associates love... seem to have some reservations with never losing respect to several of them. One such reservation concerns "The Son" (#4). Womend In this particular case they have taken focus of MINISTRIES a position different from that of the NORTH AMERICAN DIVISION Church by making their particular the cross. of SEVENTH-DAY ADVENTISTS understanding of the human nature of Christ part of the doctrine. On the 12501 Old Columbia Pike • Silver Spring MD 20904 topic of the Church (#11 and #13) 301.680.6427 • 301.680.6464 fax • [email protected]
Ministry/August 2000 29 Neither does He give one man a 3) In the rewritten Baptismal against the organized Church and its knowledge of His will for the entire Vow, the Seventh-day Adventist leaders and, from time to time, church while the church—Christ's Church does not receive a mention. assertions that the Church is in body—is left in darkness. . . The Remnant Church is mentioned, apostasy. Whatever truths these "There have ever been in the but it is never identified with the periodicals contain are more than church those who are constantly Seventh-day Adventist Church. The discounted by a recurring critical inclined toward individual indepen- fundamental question here is one of refrain. dence. They seem unable to realize that the nature and authority of the independence of spirit is liable to lead Church and where that authority 3. Supporting Dissident Movements the human agent to have too much resides. Those who promote the use of Hope International and associates confidence in himself and to trust in this reworded Baptismal Vow demon- have supported, and continue to his own judgment rather than to strate that they do not recognize the support, dissident movements who respect the counsel and highly esteem authority of the organized Seventh- turn against the Seventh-dayAdventist the judgment of his brethren, especially day Adventist Church. Church and its organization. They have of those in the offices that God has been supporting Norberto Restrepo in appointed for the leadership of His d. Redefinition of the Tithe Colombia and Venezuela, a former people. God has invested His church "Storehouse" Seventh-day Adventist minister who is with special authority and power which The financial support of their no longer an Adventist, and is rather no one can be justified in disregarding organizations comes, not only from one of the most severe enemies of the and despising, for he who does this their own earnings, nor only from the Church in the Inter-American Division. despises the voice of God. offerings of church members, but also In 1997 they supported a group of "Those who are inclined to from tithes. Some of their publica- church elders in Guatemala who regard their individual judgment as tions redefine the "storehouse" to be rebelled against the Seventh-day supreme are in grave peril."—Acts of any instrument of God that is Adventist Church, and they sent one of the Apostles, 163, 164. proclaiming "unadulterated present their representatives to Guatemala to truth." Whether intended or not, the support them. Recently they supported, c. Rewriting of the Baptismal Vow influence of such literature is to in a court of law, a non-Adventist who A Baptismal Vow was put together encourage members to redirect their was attempting to use the name of the by Colin Standish using the 1932 tithe away from the Church "store- Church for his own organization. Their Church Manual and other sources. An house," and to invest it instead with encouragement of breakaway activities examination of this baptismal vow these independent ministries. in the following countries, and others reveals that it is significantly different besides, is well documented: Australia, from what is found in the current e. Conducting Their Own Camp Bolivia, England, Fiji, France, Germany, Church Manual as approved by the Meetings Holland, Hungary, New Zealand, world Church. Among the differences Every year they conduct their own Macedonia, Malaysia, Papua New are the following: camp meetings, usually without the Guinea, Singapore, Solomon Islands, concurrence of the conference admin- Sweden, United States of America, 1) A new fundamental belief istration. They express that the need Vanuatu, Zimbabwe. These associations added as a requirement for joining the for such camp meetings arises from do nothing to build confidence in the Church: that "Jesus took upon their perception that the Seventh-day professed loyalty of Hope International Himself our fallen nature?' Such a Adventist Church is in apostasy, and is and associates to the Church. Rather, statement has never been part of the therefore incapable of meeting the they are a powerful evidence of their Seventh-day Adventist Baptismal Vow spiritual needs of its members through disregard for the carefully considered or of official statements of fundamen- the regular conference camp meetings. decisions of the Church, and it tal beliefs. Such change illustrates an amounts to disloyalty to the Church independence from the Church in f. Operating Their Own Publishing itself. Their misdirected support doctrinal matters as they constitute Enterprises interferes with the regular their own particular views into tests Hope International and associates organization's attempts to deal with, of faith, independent from the have their own publishing program and hopefully redeem, such dissident remainder of the Church. for the production of materials individuals, and makes the task of the promoting their views on different Church more difficult. 2) The vow dealing with tithing doctrines and lifestyle issues. While does not identify the Church as the much of this material is Adventist in 4. Selectively Using Ellen G. White repository of tithe, as does the official character, there are numerous Writings Baptismal Vow. examples of a judgmental attitude Hope International and associates
30 Ministry/August 2000 pride themselves in their profuse use will. However, by rejecting the nance instead of reform. When of the writings of Ellen G. White to authority of the world Church in assessed by their fruits, it is seen that support their teachings. But they session when their interpretation of the movement of reform promoted by select statements that seem to support Scripture and the Spirit of Prophecy Hope International and associates has themselves, while disregarding other differs from that of the Church, they failed to bring about either reforma- statements in which activities such as have set their authority above that of tion or increased unity. The Church is theirs are clearly condemned by Ellen the world Church and operate in a not perfect, but there is wisdom in G. White. Her overriding support of manner that is consistent with listening to its advice. We appeal, in the organized Seventh-day Adventist offshoot movements. Christian love, for a turn of heart and Church is intentionally minimized or purpose that will bring Hope Interna- ignored by Hope International and An Appeal tional and associates into full unity associates, or explained away as We appeal, in all sincerity and with the body of Christ, the Remnant irrelevant for us today. Christian love, to Hope International Church. and associates to hear the counsel of If Hope International and Conclusion the Church they claim to love. It is associates cannot bring themselves into The accumulative effect of the time for the spirit of condemnation harmony with the body of the world above information results in the and rebellion to be set aside, allowing Church, clearly evidenced within twelve perception of many Church members the reconciling blood of Christ to months, the Seventh-day Adventist that Hope International and associ- bring unity among His people. Church may need to consider whether ates are offshoot organizations. They All agree that there is serious there exists a "persistent refusal to have not taken the decisive step of need for revival and reformation in recognize properly constituted church officially separating themselves from God's Remnant Church, but the authority or to submit to the order and the Seventh-day Adventist organiza- methods used by Hope International discipline of the church" (Church tion, and they claim that they never and associates have produced disso- Manual, 169). ■
taming the seven-headed hydra he has —Ted Toms, Pastor, Paw Paw and confronted. In it, at times I feel asked Hartford Seventh-day Adventist Letters continued from p. 3 to grant him credibility at the expense Churches, Michigan. of Ellen White. While I wish him well, Sabbatati, Insabbatati, but more I am not willing to do so without Editorial note: Thank you for frequently Inzabbatati. One says they sufficient cause. I hope I am not thoughtful and challenging replies to a were so named from the Hebrew word alone. If the purpose of "Viewpoint" Richard Coffen's Viewpoint article. It Sabbath, because they kept the is to elicit thought, perhaps this should be said that it was definitely not Saturday for the Lord's day. Another installment was successful, for I am Richard Coffen's objective to "argue for says they were so called because they left with a rumination of my own: historical errors in Ellen G. White's rejected all festivals." . . . Isn't the whole issue of faith based writings." Had that been his objective, If these historical "errors" to upon one's resolution of the often the article would not have appeared in which Coffen alludes are subject to apparent conflict between the evidence Ministry. Coffen's objective was simply dispute, the argument of Ellen G. from logic, and that which is from to look honestly at the way inspiration White and her supposed historical intuition (or revelation)? The former worked in the life of Ellen White and in errors cannot be settled from his choice certainty rests on the evidence of the the lives of Bible writers and thus to of exhibits of proof. It the author is mind, the latter within the heart. To bring about a just strengthening of faith ignorant of, or biased against, the accept the product of inspiration as and understanding of the authoritative evidence in history that would concord authoritative is to give credence to the gifts of God given us in such writings with her accuracy, what effect does that working of the supernatural, without (particularly the Bible). To those who have upon the effectiveness of his attempting to create an exact schematic tend toward a belief in some genre of apparent resolution to the issues of of how it works. Once that is done, verbal inspiration (something Seventh- understanding prophetic inspiration? inspiration can be cloned, (as some day Adventists and Ellen White herself While credit is due Coffen for false prophets appear to have done) have constantly resisted), a quest such as addressing certain thorny issues and it no longer would be a human Coffen's will always seem questionable. surrounding the distinctly Adventist experience of Divine origin. And We hope our readers have read the acceptance of prophetic ministry, as further, once such precision becomes a response article to Richard Coffen's opposed to Roman Catholic or prerequisite to accepting the voice of thoughts, which was authored by Charismatic viewpoints, his February the messenger as authoritative, one no Ekkehardt Mueller and appeared in our article only partially succeeds in longer walks by faith, but by sight. April 2000 issue. ■
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