APRIL 2013

Years INTERNATIONAL JOURNAL FOR PASTORS

Remembering and learning from our past Contagious Adventist Recognizing & Creating Faith Sharing Moments

“I feel this seminar is the type of wake-up call to evangelize where we are and where the Lord puts us. This could be the revival call to the North American Church.” Retired Accountant, age 72 (Adventist 29 years)

“This material helps to re-define each of our fundamental beliefs as not Introduction by only an idea but a functional part of life that can be a benefit to those Pastor Dwight around us.” Seamstress Apprentice, age 24 Nelson of Pioneer Memorial Church “This is a great tool for people to use to enhance their witnessing skills. And if they are new to Adventism, as I am, an excellent resource to learn from and to assist with witnessing.” Human Resources Generalist, age 51 (Adventist 4 years)

Created by Dwight K. Nelson, Marilyn Bauer, Esther R. Knott, Skip MacCarty and Dick Mackie in partnership with the Pioneer Memorial Church

This nine-session seminar is designed to introduce Seventh-day Adventist church members to the art of being contagious Adventists. Participants will learn how to convert routine, everyday experiences into spiritual conversations that will attract others in winsome and friendly ways and create in them a desire to learn more about Leader’s Kit the message and mission of Jesus as they study the Bible. #417790 $49.95

This seminar will affirm the message and mission of the Seventh-day Adventist church, help participants formulate their personal testimony, sensitize members to contagious Adventist moments, and aid participants in leading others to a decision about Jesus.

Leader’s Kit includes: • Complete, step-by-step instructions • CD with PowerPoint • Sample participant’s guide • DVD with vignettes Participant Guide #417795 $9.95* Video presentations of the nine sessions lead by Pastor Esther Knott allow you to watch the session and use your participant guide. Video Presentations *Quantity discount available #417800 $69.95*

one name • one number • one source

Available at www.adventsource.org or 402.486.8800 CONTENTS

Years

Remembering and learning from our 04 Letters 06 past: An interview with Archives, 05 Editorial Statistics, and Research Derek J. Morris and Willie E. Hucks II 13 Revival & Reformation David Trim, Rowena Moore, and Benjamin Baker answer 27 Dateline questions about what they call “a three-legged stool— 28 Resources archives, statistics, and research” that represents a department at the General Conference headquarters. 29 Ministry Matters

Phoebe: Was she an early church leader? Darius Jankiewicz 10 Ministry® International Editors

Paul’s discourse on Phoebe hints at the remarkable stature International Journal for Pastors Chinese-Robert Wong 12501 Old Columbia Pike, Silver Spring, Indonesian-Edwin T. Pandjaitan this woman had among the early Christians. MD 20904-6600 U.S.A. Japanese-Yukio Ebihara www.ministrymagazine.org Korean-Sung Sun Hong The false security of sincerity [email protected] Portuguese (South America)-Zinaldo Santos Editor 14 Paul Dybdahl Russian-Ilie Leahu Derek J. Morris Spanish (South America)-Marcos Blanco How might a pastor dialogue with someone who has Associate Editor Spanish (Inter-America)-Pablo Perla Willie E. Hucks II elevated sincerity to the top of his or her virtue rankings? International Consultants to Editor Advisors John Fowler, Clifford Goldstein, Myrna Tetz Mario Brito, Mikhael Kaminsky, Janos Adventists and ecumenism Kovacs-Biro, L. Chansanga Colney, Armando Editorial Specialist Nicholas P. Miller Miranda, Rudatinya M. Mwangachuchu, 17 Sheryl Beck Daniel Opoku-Boateng, Jongimpi Papu, The author describes how a careful study of our history Finance and Bruno Raso, Ángel M. Rodríguez, Hector and teachings will show that a positive ecumenism and a Technology Manager Sanchez, Houtman Sinaga, David Tasker, John Feezer IV Ivan L. Williams, Ted N. C. Wilson problematic ecumenism exist.

Dealing with doctrinal issues in the Advertising Subscriptions 21 church: Part 2 Cheri Gatton 12 issues: United States US$32.99; [email protected] Canada and overseas US$47.00. To order: Paul S. Ratsara and Richard M. Davidson +1 208-965-0157 send name, address, and payment to In Acts 15, Luke records the first Jerusalem Council as they Subscriptions/ Ministry® Subscriptions, 12501 Old renewals/address Columbia Pike, Silver Spring, MD 20904- deliberated on issues. Read the description of ways the changes 6600 U.S.A. early church dealt with controversial doctrinal problems. [email protected] www.ministrymagazine.org/subscribe +1 301-680-6511 To Writers +1 301-680-6502 (fax) Leadership with vision We welcome unsolicited manuscripts. Cover DESIGN Before submitting, review the writers’ 25 Roger Hernandez 316 Creative guidelines at www.ministrymagazine.org. Layout Please send manuscripts via email to Read how the biblical story of Jonathan centers on a vision 316 Creative [email protected]. implementation with practical applications for leaders.

Co-hosts Anthony Kent COVER–Clockwise from top left: New Orleans General Conference Session, 1985; Japan Missionary College students, and Derek Morris 1906; Unknown portrait; British Adventists, W.E. Read, Arthur S. Maxwell, Roy Allan Anderson, L.H. Christian., delivering a www.MinistryinMotion.tv petition against Sunday Laws, 1931; Morning Star riverboat, Mississippi, circa 1898; Nurses at Maluti Adventist Hospital, in Losotho, 1950s; Eagle Lake, Minnesota Camp Meeting, 1875; Native Americans appealing for a teacher, circa 1918; First three Ministry® has been published Printer Pacific Press® Pub. Assn., ordained missionaries in Korea, circa 1910; G.I. Butler, S.N. Haskell and J.N. Loughborough, 1915; Group of African Adventist monthly since 1928 by the Ministerial 1350 N. Kings Rd., Nampa, ID 83687 ministers, circa 1935; Adventist Family Health Clinic, 2010; Black leaders at the General Conference, 1946; Ana Stahl on the Association, General Conference of Seventh-day Adventists.® Ministry is a Standard mail postage paid at Nampa, Idaho. peer-reviewed journal. Luzeiro mission boat in Brazil, circa 1935; Workers at the Review and Herald Publishing Association office, circa 1897. (ISSN 0026-5314) SECRETARY Jerry N. Page Member of Associated Church Press. Associate Secretaries Jonas Arrais, Robert Costa, Adventist®, Seventh-day Adventist®, and Willie E. Hucks II, Anthony Kent, Ministry® are the registered trademarks Bible credits Scripture taken from the HOLY BIBLE, NEW INTERNATIONAL VERSION®. Copyright © 1973, 1978, 1984 by International Bible Society. Used by permission Derek Morris, Janet Page of Zondervan Publishing House. All rights reserved. Scriptures quoted from NKJV are from The New King James Version, copyright © 1979, 1980, 1982, Thomas Nelson, Inc., Publishers. of the General Conference Corporation of Ministerial Resource Scripture quotations marked NLT are taken from the Holy Bible, New Living Translation, copyright 1996. Used by permission of Tyndale House Publishers, Inc., Wheaton, Illinois 60189. Seventh-day Adventists®. All rights reserved. Scripture quotations marked (ESV) are from The Holy Bible, English Standard Version®, copyright© 2001 by Crossway Bibles, a publishing ministry of Good News Center Coordinator Publishers. Used by permission. All rights reserved. Scripture taken from The New American Standard Bible®, Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 Cathy Payne Vol. 85 Number 4 © 2013 by The Lockman Foundation. Used by permission. Scriptures quoted from TEV are from the Good News Bible—Old Testament: Copyright © American Bible Society 1976, 1992; New 888-771-0738, +1 301-680-6508 Testament: Copyright © American Bible Society 1966, 1971, 1976, 1992. Scriptures quoted from CEV are from the Contemporary English Version, Copyright © American Bible Society www.ministerialassociation.com PRINTED IN THE U.S.A. 1991, 1995. Used by permission. LETTERS

testimony of Jesus” in context. The next “We should today, more verse confirms this. “Blessed is he that reads, and they that hear . . . and keep the things that are written here.” than ever, be confident in At the end of Revelation (Rev. 22:7, 10), Jesus Himself refers to “The sayings of the prophecy of this book” as His our prophetic calling, in “testimony.” I think it is a disservice to Christ and exegetically missing the point to apply this to Ellen G. White. our prophetic message, and Such an interpretation can logically reopen the abusive potential of regard- ing Ellen White’s words as authoritative with greater certainty in our as the words of Jesus Himself. I believe she would not want or stand for this. prophetic identity as clearly —Darrel Lindensmith, pastor, Fargo, North Dakota, United States Clarification of position described in Revelation.” I wish to respond to the article in the February 2013 Ministry, “A Job for Superman? A Call to Clarify the Role of the Adventist Minister,” by David J. Cook and Ryan L. Ashlock. In that article, I am The remnant church extensively referred to regarding my he article titled “The Remnant erhard Pfandl alludes to, but does position on the role of the pastor. First, TChurch” (February 2013) by Gerhard Gnot fully elucidate Revelation 1:2 I wish to thank them for continuing the Pfandl concisely summarizes the pro- as he begins his article “The Remnant discussion of a much needed subject phetic identity of the Seventh-day Church.” The article attempts to in the Adventist Church on the role of Adventist Church. Like John the Baptist connect in traditional fashion “the the pastor. However, I feel that I need who heralded the First Advent, we, too, testimony of Jesus” to the ministry of to clarify my position since what was are called by God to herald the second Ellen G. White. He does make his case in presented in the article concerning me advent of Jesus. This special message a secondary sense I feel, while missing is not totally accurate. is both one of hope and warning. Also, the primary point. There is a strong temptation when like John, there may be rejection, per- At the very beginning (Rev. 1:2), one recites history to assume that one secution, and suffering for those who John, as a prophet, does see his work is arguing to replicate history. That, proclaim it with similar conviction. as a part of the “testimony of Jesus” unfortunately, is the stand taken in the We should today, more than ever, but more specifically “the testimony article, but is not my position in any way. be confident in our prophetic calling, of Jesus” being the content of what This is the twenty-first century and not in our prophetic message, and with Jesus showed him. “[S]ignified it by the nineteenth. We cannot go back as greater certainty in our prophetic iden- his angel unto his servant John, who a denomination to the pastoral role of tity as clearly described in Revelation. bare record of the word of God, and the nineteenth century. To do so would In this excellent article, Dr. Pfandl does of the testimony of Jesus Christ, and cause irreparable harm. I have tried to this with humility and without arrogant of all things that he saw” (Rev. 1:1, 2, make that position clear whenever I exclusivity. However, it is also without KJV; italics added). present this subject. What I advocate is apology or reservation. Amen. “Even to all that he saw” would that we examine the historical evidence —Lonnie Mixon, Collegedale, Tennessee, United naturally refer to the content of the to discover those principles that guided States book of Revelation. Thus, this is “the the early Adventist Church in choosing Continued on page 24

Ministry® APRIL 2013 editorial Willie E. Hucks II

The beauty of history

y friend and former editor of and Bible-based teachings. Our under- Ministry features, in this month’s lead Ministry, Nikolaus Satelmajer, standing of Scripture was not conceived article, an interview that my colleague Mand I often jokingly discussed in a vacuum; rather, this was born from Derek Morris and I conducted with the importance (or nonimportance) of days and nights of serious and intense the director of the Office of Archives, properly understanding history and its study and later developed through a Statistics, and Research (ASTR), David meaning for the present. Satelmajer, a series of Bible conferences. Wrestling Trim, and his capable team of asso- historian, would chide me as I feigned with Scripture has produced the 28 ciates. ASTR serves as the church’s my lack of interest in past events. Of fundamental beliefs that define the repository of history; and taking a walk course, I do know the significance of theological beliefs of Adventists. through their offices in the GC building recalling the past, ever keeping in mind Without a doubt, there are some less inspires the observer with a sense of the words of George Santayana, “Those than stellar portions of Adventist Church the significance of our church’s history. who cannot remember the past are history, and those troubling realities As you read this interview, I believe you condemned to repeat it.”1 I apply these words to myself both personally and professionally, remem- “Enfeebled and defective as it may appear, bering that I (as do we all) have a history. I am proud of certain elements of my the church is the one object upon which God past, while there are other portions of it I would gladly erase, if that were pos- bestows in a special sense His supreme regard.” sible. But this editorial does not feature me; rather, my comments highlight my church, the Seventh-day Adventist have been played out on the corporate will catch a glimpse of the beauty of our Church, whose one hundred and fiftieth level of the denomination. This should historical past in much the same way anniversary we celebrate this year. My surprise no one since humans have that I experienced a fascination with church was born in May 1863 in Battle always been, since the inception of it when I first took a class in Adventist Creek, Michigan, United States. the Adventist Church, involved in the Church history during my undergradu- The Seventh-day Adventist Church governance and everyday life of this ate studies. More than that, I hope you possesses a rich history that encom- entity. But I have always maintained will catch the vision that God has a mis- passes the founding of the church in an appropriate pride in this church into sionary present and a glorious future for the United States and then spreading which I was born, whose preachers the Seventh-day Adventist Church, its to Europe, Australia, and around the and teachers molded me, and whose imperfections notwithstanding. globe. In more recent years, we have teachings have formed the basis of my The words of Ellen G. White ring true: witnessed meteoric growth in Africa, theology and worldview. This pride “During ages of spiritual darkness the the Caribbean, and South America. grew when, as a teenager, I attended my church of God has been as a city set on This expansion now counts for more first General Conference (GC) session in a hill. From age to age, through succes- than 17 million adherents among its 1980 in my hometown of Dallas, Texas, sive generations, the pure doctrines of membership. Over the years, the church United States. Although the worldwide heaven have been unfolding within its has experienced both organization membership was significantly smaller borders. Enfeebled and defective as it and reorganization in an effort to more than it is today, I felt that I was a part of may appear, the church is the one object effectively and efficiently conduct its a beautiful worldwide body. And that upon which God bestows in a special main business of proclaiming the three excitement has only grown in light of the sense His supreme regard. It is the theater angels’ messages of Revelation 14; and GC sessions I have attended since then of His grace, in which He delights to reveal it does so through its various institu- and as a result of having the humbling His power to transform hearts.”2 tions, such as churches, educational honor of serving the world church in my entities, medical establishments, and current capacity. 1 George Santayana, Reason in Common Sense, vol.1 of The Life of Reason (New York: Charles Scribner’s Sons, 1905), 284. publishing houses. When many think of In an effort to highlight the sesqui- 2 Ellen G. White, The Acts of the Apostles (Mountain View, CA: Pacific Adventism, they think of our distinctive centennial of the Adventist Church, Press Pub. Assn., 1911), 12.

Tell us what you think about this article. Email [email protected] or visit www.facebook.com/MinistryMagazine.

APRIL 2013 Ministry® Lead Article Derek J. Morris and Willie E. Hucks II

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

Remembering and learning from our past: An interview with Archives, Statistics, and Research (ASTR)

Editor’s note: David Trim, director; Rowena Moore, Yearbook editor; and Benjamin Baker, assistant archivist, serve as members in the Office of Archives, Statistics, and Research for the world church of Seventh-day Adventists, headquartered in Silver Spring, Maryland, United States.

Derek Morris (DM): We have been That is a large part of the archives. Of some consternation and a lot of disap- counseled, “We have nothing to fear for course, that’s only one leg of a three- pointment. On the other hand, none of the future, except as we shall forget the legged stool—archives, statistics, and us know the hour or time of His coming way the Lord has led us, and His teach- research. But the archives and the and God has unquestionably led in our ing in our past history.”* How does your records part are absolutely crucial. So church, and so we can certainly mark department at the General Conference we work to both conserve and preserve and be thankful for that leading. In help us remember God’s leading and the documents and to perpetuate terms of the events, the chief global teaching in our past? institutional memory. event is May 18, which is the closest We are also increasingly doing Sabbath to the actual one hundred and David Trim (DT): This is one of the stron- research on the documents. There are fiftieth anniversary of the founding of gest affirmations by any Christian leader the two sides to the documents: the the General Conference (GC), which has regarding the importance of Christian conservation side, taking documents been set aside to be a worldwide day of history and a particular denomina- in; and the more active side, which is prayer, remembrance, and recommit- tion’s unique history. There’s also an saying, “What can we learn from them?” ment to the shared movement. important point in it that we must not Thus, we are trying to make research a The Annual Council of world church miss. You know, the statement is often priority now. leaders last October voted to call every just read as, “We have nothing to fear for local church to get involved. This could the future, except as we shall forget the Willie Hucks (WH): The Seventh-day be a profound moment of unity as we way the Lord has led us.” But it also says, Adventist Church celebrates—if that is collectively look back. We should also “and His teaching in our past history.” the proper term to use—its one hundred recommit ourselves to mission because What is His teaching? What are and fiftieth anniversary in 2013. What the General Conference, above all, was the things we have learned? This is a are some events that will commemo- especially founded for the purpose of wonderful statement on multiple levels. rate the founding of the church? mission. That’s very clear in the records I do think, collectively, there is a lot of that first session. It was founded to more we must remember, because, in DT: I would say “commemorate” is further the outreach of the church. a sense, we have forgotten vast parts the word I would use rather than “cel- Also, a number of divisions are of our history and the Lord’s teaching ebrate” because if we could somehow going to be organizing their own events. in that history as well. go back to 1863 and tell all those people We’re looking to provide them with So, we as a collective team are gathered in Battle Creek, “We’re still resources. For example, my colleague preserving the record of our history. going to be here in 2013,” it would cause Benjamin Baker is working on providing

Ministry® APRIL 2013 photographs. We have a wonderful pho- What are some of the most important people have moved. You may find them tographic collection; the Ellen White statistical records that are kept here in in another part of the world. Estate, Andrews University, and Loma the General Conference? It’s interesting to trace where peo- Linda University also have very good ple are and see what departments are collections, parts of which are very Rowena Moore (RM): The main sta- in different fields. Some fields have very familiar and get used all the time, tistical record we use and produce is few departments; others have many and parts that are ignored. So, we’re the Yearbook. For the 2013 Yearbook, departments and multiple ministries trying to provide resources to divisions, for instance, we will use the second and services. You can see how fields

David Trim unions, and local churches as they have quarter 2012 statistics from the annual are reaching their constituents and the their own events. statistical report, compiled in our nonchurched in broader ways. It gives The other key event that the GC is department by Kathleen Jones, for a lovely capsule of the church. sponsoring is an exhibition that will focus churches and membership and the Now, you might think, I know we on the first approximately 60 years of the mid-2012 population of the countries have a medical work, but I’m not sure church—from 1863 to 1922. That will be around the world. So when you look what it entails. If you turn to the health located here in the General Conference at the Yearbook, you get a feel not only care section, you will see hospitals complex. We are also working to create for the churches and members, you see around the world. There will be clinics, a traveling version that divisions can all the countries that we are in as well. nursing homes, and retirement centers, have in their own territory[ies]. It will be We also update the maps each year and also children’s homes and orphan- replicas of the original documents and with new realignments of conferences ages. You will be able to see that this photographs. There will also be a Web or unions. really is a worldwide church. We are site with resources. The Yearbook is different from diversified in many ways. the statistical report because you And we have only a fraction in the DM: We talked about archives, but see names. You are able to compare Yearbook of our schools because we you also oversee statistical records. Yearbooks year to year and see to where do not list our elementary schools.

APRIL 2013 Ministry® Lead Article Willie E. Hucks II

For 2013, we’ll be showing accredited credential. All of that data is on the and so forth. We provide important secondary schools. We probably have Web site. resources, though. We help the church as many nonaccredited schools as we by providing background information do accredited. But again, it gives you RM: One of the nice things about the for historical theological decisions. We a view of the church that you don’t archives’ Web site is that you can check have been requested, for example, to do get in the pew on Sabbath morning, on your family history. We have had so two substantial reports for the Theology particularly if you have never worked many people thank us because they of Ordination Study Committee on for the church. have been able to go on the Web site and Adventist practice and attitudes, both on ordination and on women’s DT: Thus, if there’s a pas- ordination. Drawing on both tor trying to give his [or her] statistics and the archives, church members a sense of we also contribute to policy what does the worldwide decisions on how the church Seventh-day Adventist is organized. For instance, we Church mean, he or she will were involved in the recent have the resources. And reorganization of the work there’s also a Yearbook Web in the Middle East and North site, www.adventistyearbook Africa. I was asked to ascer- .org, and a directory Web tain whether church structure site, adventistdirectory.org, had any impact on missions. that enables you to find local And my suspicion was that it churches and schools. There’s wouldn’t. I was surprised to also a statistics Web site, see overwhelming evidence which is adventiststatistics that the way the church orga- .org. There, you can down- nized itself actually did have load a lot of information. I a major impact on mission. like to think that possibly we And a project we’re working are unique, or certainly very on at the moment is looking unusual, in that we make at church growth in the Japan our key information and Union. In this work, we bring documents, both historical together both history and and contemporary, freely statistics; statistics are much available to anyone who can more meaningful in a histori- access the Internet. Rowena Moore cal context. If someone sees a broad- For instance, if you look cast on television or the Web at two years’ statistics, what about Adventists, he or she can go find information on relatives. If someone do they tell you? Oh, look. The member- online and discover a huge amount of was a pastor, for instance, they can look ship has increased! But does that mean accurate information about us from for his name, not only in the Yearbook anything? You will want to look at these Web sites. In adventiststatistics but written up in different union papers ten years, twenty years, thirty years, .org, you can download historical sta- over the years as he moved around the because then you can see trends. So, we tistics for any field, union, division, or a church. You can do searches for your very much see ourselves as contributing combination thereof, since the church church’s history, to see who pastored to the mission of the church in terms was founded. They are downloadable over the years or when your church was of informing decisions about how we as spreadsheets for analysis. The key inaugurated. There’s a wealth of infor- organize and how we use and deploy statistical records we collect are the mation on the archives’ Web site. People resources. number of church members, local get really excited when they are shown churches, companies, and employees what is there and how to access it. Benjamin Baker (BB): I work on the broken down into the different catego- archives side of Archives, Statistics, ries: ordained ministers, commissioned WH: How does your department con- and Research, and enjoy focusing on ministers, licensed ministers, those tribute to the mission of the Adventist the Web site. Local pastors can visit who hold minister of teaching creden- Church? www.AdventistArchives.org and find tials, administrators, those who have a information of great interest. missionary license or credential, and DT: Obviously, we do not, as a depart- First of all, there [are] resources— employees who have no particular ment, conduct evangelistic series, historical, theological, and

Ministry® APRIL 2013 Years anecdotal—for your parishioners. More It is incredibly well documented about our jobs, when the research teams and more, the pastors are expected, how all of the fundamental beliefs were with whom we’ve contracted deliver even required, to be knowledgeable— drafted. Creation is a very vexed topic. their reports, is to ask, “What does this maybe more knowledgeable than And exactly how our church reached its mean for world church leaders and even they are able to be. You can point your fundamental beliefs and what the issues division church leaders?” Systematizing parishioners there. were, I think, is going to come up again. those kinds of findings will be interest- We also possess theological So we anticipate doing a search on that. ing and challenging. resources, should a church member Another area is the relationship of ask things like, “What is it Adventists the different levels of organization in WH: If someone has information—arti- believe about the Trinity?” We might our church; the relationship between facts or other materials—they think have information that can assist. We the conferences, unions, divisions, and will serve historical benefit, can they also possess resources for missions. We the General Conference. The discus- contribute to Archives, Statistics, and have all the mission quar- Research? terlies since they were first published a hundred DT: We’re always happy years ago and the Sabbath for people to approach School quarterlies as well, us and then we can say, which often have mission “Yes, we’d be interested resources. There [are] a in that,” or “Perhaps you huge number of stories might like to send that and photographs so that to . . .” If anyone is in any if somebody asks, “Where doubt, err on the side can I find a different mis- of keeping rather than sion story that everybody throwing away because hasn’t heard before?” one reason so much has it doesn’t take a huge been lost is because some amount of work to find of it was just never kept. If something. it isn’t of historical value, we will let them know. DM: You earlier men- tioned researching things BB: And they can contact like church growth in us through our Web site. Japan and the topic of The adventistarchives.org ordination and women’s site has a form that they ordination. Is there other can use to contact us. And significant research that we would much rather you are planning on over that people check before the next few years? they discard.

DT: Yes. One of the things DM: I want to thank you for we are working on is a a very helpful overview of book for the one hundred Benjamin Baker the ministry of Adventist and fiftieth anniversary— Archives, Statistics, and an illustrated history of Research. And it has the church. We hope that it will be a sions over this year have shown that helped us see that there are some very refreshing combination of the familiar there is a fair amount of misunder- valuable resources for pastors. And and quite unfamiliar. It will draw from standing on this topic, partly because these Web sites will tremendously help the exhibition we are preparing. our organization is complicated. So not only pastors but other lay leaders as Recently, we were also asked by the the GC now has, for the first time, a they seek to reaffirm the mission of the Fundamental Beliefs Study Committee budget for research that can improve church and complete the work we have if we had any documentation on how the effectiveness of mission, ministry, been asked to do. the current wording on belief num- and administration. ber six was adopted. Actually, we had So there are several large projects * Ellen G. White, Life Sketches of Ellen G. White (Mountain View, CA: Pacific Press Pub. Assn., 1915), 196. hundreds of pages of documentation. planned at the moment. And one of

Tell us what you think about this article. Email [email protected] or visit www.facebook.com/MinistryMagazine.

APRIL 2013 Ministry® Darius Jankiewicz

Darius Jankiewicz, PhD, is assistant professor of historical theology, Andrews University Seventh-day Adventist Theological Seminary, Berrien Springs, Michigan, United States.

Phoebe: Was she an early church leader?

y all accounts, the epistle of many individuals listed in this chapter, patron) of the apostolic task, to those Romans is a masterpiece of Phoebe, whom Paul refers to as “our ascribing to her a significant ministerial Christian apologetics where, sister,” receives special recognition role. As we shall see, this debate often Bin a brilliant and logical man- (Rom. 16:1, 2). Not only is Paul’s dis- influenced the biblical translations ner, the apostle Paul lays out the case course on Phoebe the first and longest of the Greek words used by Paul to for the Christian belief of salvation in the chapter but also the words and describe the ministry of this remarkable through Jesus Christ alone. This belief allusions he uses to describe her and woman. In this article, I will focus on was instrumental in the rise of the her ministry hint at the remarkable three aspects of Phoebe’s ministry that Christian community of believers called stature this woman had among the flow from the text of Romans 16:1, 2: into existence purely through God’s early Christians. For these reasons, her ministry as a diakonos; her role as gracious love. While clearly rooted in Phoebe has fascinated Christian writ- the letter bearer to the Romans; and the Old Testament idea of the “people ers throughout the centuries, most finally, her role as a prostatis, which of God,” this was a new community and, of whom have written in an environ- literally translates as “the one who as such, it powerfully challenged the ment unfriendly to the ministry of stands before.” various forms of racial, cultural, gen- women. Origen (c. a.d. 184­–253) wrote der, and economic discrimination so that “this passage teaches two things Phoebe as a deacon? prevalent in first-century Judaism and at the same time: As we have said, In Romans 16:1, Paul writes of the larger society. Toward the end of women are to be considered ministers Phoebe: “I commend to you our sister the letter, in chapter 12, Paul lays down in the Church, and . . . ought to be Phoebe, a deacon of the church in the ground rules according to which received in the ministry.”2 A century or Cenchreae. I ask you to receive her in this new community should function. so later, the “golden-mouthed” John the Lord in a way worthy of his people There we find that self-sacrifice and Chrysostom (c. a.d. 347–407) noted, and to give her any help she may need self-denial are essential elements of the “For how can the woman be else than from you, for she has been the benefac- Christian life, that each member of the blessed who has the blessing of so tor of many people, including me.” body of Christ is to function according favourable a testimony from Paul, who There has been much discussion to the spiritual gifting bestowed by God, had also the power to render assistance in Christian literature with regard to and, finally, thatagape love is to be the to him who had righted the whole the word servant, which is a transla- 3 primary value guiding the life of the world?” After the fourth century a.d., tion of the well-known Greek word community. Chapters 13–15 build on however, such statements became diakonos, also translated as “deacon.” the groundwork established in chapter rare, as the Christian church moved The concept of a deacon was familiar to 12, and then chapter 16 concludes the towards a male-dominated ministry in first-century society, referring primar- book of Romans. the church.4 ily to household service; and in the In this final chapter, Paul issues a The role of Phoebe in early New Testament, diakonos, at times, series of greetings to both men and Christianity has been hotly debated was used in conjunction with another women, all of whom he considers his throughout the centuries, ranging from Greek term, doulos, or slave.5 Reading “co-workers in Christ Jesus” (Rom. views suggesting that her ministry was the word diakonos from a modern-day 16:3; see also Phil. 4:3).1 Among the nothing more than that of a helper (or perspective often obscures the fact

Ministry® APRIL 2013 that, in Paul’s day, the position of the recognized ministry or held a position and trustworthy church leader and servant was considered to be the low- of responsibility within her local house whom Paul could entrust his message est in society—people who were the church.9 The case for Phoebe’s func- of salvation to the Gentile world. As one menials and lackeys of the day. Thus, tioning as such seems strengthened by scholar commented, “ ‘Phoebe carried there exists a tension between the Paul’s use of another Greek word, ousa under the folds of her robe the whole modern, ecclesiastical understanding (being), which occurs together with the future of Christian theology.’ ”16 and use of the word deacon and the noun diakonos. The phrase indicating ancient diakonos. It is this term as her as being a deacon denotes some sort Phoebe as a leader well as the word doulos, however, of leadership position. Thus, it could be (prostatis)? with all their cultural connotations stated that Phoebe was probably the Romans 16:2 provides us with one that Christ adopted to describe His first recorded local church deacon in more important piece of information own ministry (Mark 10:45). Following the history of Christianity.10 This being about Phoebe that often tends to disap- Jesus’ example, Paul used the words so, Paul’s exhortation to bishops and pear in translation. There Paul calls diakonos and doulos to describe Christ’s deacons, found in 1 Timothy 3, would Phoebe prostatis, literally, “the one who ministry when he wrote in Romans 15:8: apply equally to Phoebe as to any other stands before.” The New International “For I tell you that Christ has become church leader of early Christianity.11 Version renders the text this way: “for a servant [diakonos] of the Jews on she has been the benefactor [prostatis] behalf of God’s truth” (see also Phil. 2:7 Phoebe as a courier? to many people, including me.” Other where Paul refers to Jesus as doulos). Careful exegetical, historical, and versions translate the word variably Paul repeatedly used the same word linguistic studies have led many com- as “patron” (ESV), “succourer” (KJV), to describe his own ministry and that mentators to conclude that Phoebe was “helper” (ASV; NASB), “she has been of his coworkers (see, e.g., 2 Cor. 3:6; actually the person whom Paul chose to helpful to many” (NLT), or even “good 4:1; 6:4; 8:4). deliver his letter to the Roman house friend” (TEV). There are, however, some Thus, we find it remarkable that churches.12 While, to our modern eyes, translations that render prostatis as just a few sentences later, in Romans the text is more implicit than explicit, “leader” (YLT), “respected leader” (CEV), 16:1, Paul refers to Phoebe as diakonos, Paul’s words appear to be a recom- or “defender of many” (Emphasized essentially equating her diakonia (or mendation for a letter bearer written Bible of J. B. Rotherdam, 1872). service) with that of Christ as well as according to first-century custom.13 The translators’ disposition his own apostolic ministry. Also note- The purpose of such a recommendation towards rendering prostatis as “helper” worthy is that the word diakonos in this was to introduce the letter carrier to the or “patron” appears to flow from a passage is used in its masculine rather congregation in Rome. Paul’s letter to widespread conviction that Phoebe was than feminine form.6 At that stage of Philemon serves as another example nothing more than a rich woman who Christian history, the Greek term for of a similar recommendation, with supported Paul and other missionary deaconess had not yet been coined. Onesimus also functioning as a letter workers financially. This conclusion The distinctly feminine form diakonissa bearer.14 If Phoebe was indeed the seems to be supported by the fact did not appear until the fourth cen- carrier of the letter to the Romans, it that, in antiquity, there existed women tury.7 Be that as it may, Paul’s calling would be natural for Paul to introduce who, while they could not hold any Phoebe a deacon appears to make her and recommend her because she was public office, offered their patronage ministry as equally important and valid obviously unknown to the believ- and financial help to various causes. as that of other early church leaders, ers in Rome. Being Paul’s coworker Furthermore, the passage ends with such as Tychicus (Eph. 6:21), Epaphras and emissary, it is also probable “including me.” According to these (Col. 1:7), and Timothy (1 Tim. 4:6). that Phoebe read the letter to many translators, if prostatis had meant Otherwise, why would Paul use such Roman congregations and was able more than being a “helper,” it would a term in reference to a woman and to provide commentary on everything have meant that at times Paul would create intentional misunderstanding?8 that could have been misunderstood, have allowed others to exercise their It must be pointed out, however, thus providing needed clarifications. gift of leadership in his presence and that in contrast to Paul, who functioned Additionally, knowing Paul well, she possibly even submit to their authority. as diakonos in service to the entire could provide the house churches of This, according to hierarchical thinking, church, Phoebe’s diakonia seems to Rome with information regarding his would not have been possible, as Paul be specifically tied to the local church personal needs and travel plans.15 All would have outranked everyone in of Cenchreae. Being the only time this raises a question: why would Paul his presence (even in matters of local the New Testament links such service make such a culturally questionable church governance), and particularly directly to the local church suggests, decision as choosing a woman to be his a woman.17 for some commentators, that Phoebe emissary? It is conceivable that Phoebe However, this kind of reasoning was most likely involved in some sort of had proven herself to be a respected does not resolve the problem of why

APRIL 2013 Ministry® Darius Jankiewicz

Paul would use the word prostatis in his protecting citizens against the attacks “to acknowledge those who work hard description of Phoebe if he could have of the chief magistrates in power or among you, who care for you [proista- simply called her a boethos, “helper” the richer classes. They would also menous] in the Lord” (1 Thess. 5:12). (Heb. 13:6) or said that she was sum- defend the underprivileged in courts Most importantly, in 1 Timothy 5:17, ballo polu, “being of great help” (Acts and functioned as guardians of peace Paul uses the verb form of prostatis 18:27). Perhaps Phoebe was more than and constitutional liberty.20 Prostates when he writes, “The elders [proestotes just a rich woman who desired to sup- was also known to be a common term presbuteroi, i.e., “those elders who port the missionary work financially. used among the Greeks for presidents stand before”] who direct the affairs of To determine the veracity of this line of various secular or religious associa- the church well are worthy of double of reasoning, we must follow the line tions.21 The same term could also be honor, especially those whose work is of evidence that would unlock the applied to defenders or champions preaching and teaching.” meaning of the word prostatis. of Greek cities in times of need or How is it, then, that most versions The best way to begin is to look for warfare.22 At times, entire cities were seem to water down this important the same word used in other passages considered as prostates of other cities word prostatis and view Phoebe simply of the New Testament. Unfortunately, or regions. For example, between the as a “helper”? Why not, following the prostatis happens to be a hapax lego- sixth and fourth centuries b.c., Sparta Contemporary English Version, use menon, that is, it occurs only once in the and Athens jostled for the position of “respected leader”? The most likely New Testament as a noun. To discover the leading city (prostates) in the region answer to these questions is that per- the meaning of prostatis, we must thus and the protector of peace.23 haps the translators may have felt look beyond the New Testament to Evidence from ancient inscriptions uncomfortable with a notion that a sources such as the Septuagint, which indicates that in Egypt and, eventually, woman could carry any leadership or was Paul’s Bible,18 and other ancient in Rome the word prostates had already presiding role in the early Christian Greek literature as well as related words become a word of choice for synagogue church. We believe it conceivable that throughout Paul’s writings. leadership among Diaspora Jewry prior Phoebe may have been an important The masculine form of pros- to the birth of Christ. In this way, pros- leader among the ancient Christians, tatis occurs more than once in the tates functioned as an equivalent of the who led a congregation in Cenchreae Septuagint. First Chronicles 27:31 lists Hebrew rosh ha-knesset (the head of the and served so well that Paul was willing Jaziz the Hagrite as one of the pros- synagogue).24 Inscriptional evidence to let her run the affairs of the church in tates or chief officials of King David’s also indicates that in Rome prostates his presence and entrusted to her the court. The same word is also listed served as a technical term for the leader precious epistle of Romans to carry to in 1 Chronicles 29:6 where prostatai or president of the Jewish community.25 the Christians in Rome. (plural of prostates) were “the officials We can reasonably assume that Paul, A careful reading of Romans 16:1, in charge of the king’s work.” Similarly, being a Hellenistic Jew and growing up 2, thus, offers us a new glance at this 2 Chronicles 8:10 and 24:11 use the in the Diaspora, was thoroughly familiar remarkable woman who appears to word to designate “King Solomon’s with the Greek concept of the prostates be a close associate of Paul in spread- chief officials,” who were given charge as the champion, defender, or presiding ing the gospel of Christ; who served of workers and/or money. The English officer of the community. This would as a leader of her house church in Standard Version renders 2 Chronicles also mean that when the Christian Cenchreae; who, despite all the dangers 8:10 this way: “And these were the chief leaders in Rome received Phoebe, they associated with travel on Roman roads, officers of King Solomon, 250, who exer- were aware that she was a Christian accepted the task of carrying the mes- cised authority over the people.” When leader in her own standing. sage of salvation to the Roman church; the word is used in the Septuagint, The most interesting line of and who was recognized by Paul and therefore, it tends to signify some kind evidence, however, suggesting that others as a Christian leader in her own of leadership function. Phoebe might have been much more right. Prostates also frequently appears than just a helper, comes from Paul’s in ancient nonbiblical literature. For own writings. While prostatis as a 1 Unless otherwise stated, all Scripture passages are from the New International Version. Aristotle (384–322 b.c.), it designated noun occurs only once in the New 2 Origen, Commentary on the Epistle to the Romans, bks. 6–10 a person who stood before others as Testament, its other forms, such as of The Fathers of the Church, tr. and ed. Thomas P. Scheck a “democratic leader” or “protector of proistemi, appear several times. The (Washington, DC: Catholic University of America Press, 2002), the people.”19 Subsequent historical first time prostatis appears in the New 291. 3 John Chrysostom, “Homilies on Romans 30.2,” in The Homilies evidence testifies to the existence of Testament in another form is in Romans of S. John Chrysostom on the Epistle of St. Paul the Apostle to the specially selected persons in many 12:8 in Paul’s list of gifts from the Holy Romans (Oxford: John Henry Parker, 1841), 478. Greek cities who functioned as champi- Spirit: “if it is to lead [proistamenos], 4 Gerald Lewis Bray, ed., Romans, vol. 6 of Ancient Commentary on Scripture, New Testament (Downers Grove, IL: InterVarsity Press, ons or defenders of the poorer citizenry. do it diligently.” Speaking of elders, 2005), 355. These people were charged with Paul encourages the Thessalonians 5 Although the words diakonos and doulos carry different meanings

Ministry® APRIL 2013 Years

in literature, they were often used by both Paul and Jesus 9 James Dunn, Romans 9-16, vol. 38B of Word Biblical Commentary carried a special authority within the community of faith, this interchangeably. See, e.g., Matt. 20:25­–28; 22:1–14; Mark (Dallas, TX: Word Books Publisher, 1988), 886, 887; Kevin Giles, does not preclude the possibility that, once established, local 10:43–45; Phil. 1:1; and 1 Cor. 3:5. In Col. 1:7 and 4:12, Epaphras Patterns of Ministry Among the First Christians (Melbourne: Collins communities had freedom to govern themselves without external is called diakonos and doulos respectively. Cf. Murray J. Harris, Dove, 1989), 56 interferences. Slave of Christ: A New Testament Metaphor for Total Devotion 10 Dunn, Romans 9-16, 887. 18 Calvin J. Roetzel, The Letters of Paul: Conversations in Context, 5th to Christ (Downers Grove, IL: InterVarsity Press, 2001), 179. For 11 At the same time, warns James Dunn, it would be anachronistic to ed. (Louisville, KY: Westminster John Knox Press, 2009), 20–24. a thorough discussion on the differences between the words read into the New Testament our understanding of an established 19 P. J. Rhodes, A Commentary on the Aristotelian Athenaion Politeia diakonos and doulos, see Horst Balz and Gerhard Schneider, ed., office of episcopate or diaconate “as though a role of responsibility (Oxford: Clarendon, 1993), 447, 97. Exegetical Dictionary of the New Testament (Grand Rapids, MI: and authority, with properly appointed succession, had already 20 Abel Hendy Jones Greenidge, A Handbook of Greek Constitutional Eerdmans, 1990), s.vv. “diakonos,” “doulos.” been agreed upon in the Pauline churches.” Ibid.; cf. Thomas R. History (London: Macmillan, 1896), 188. 6 This fact should put to rest the argument taken from 1 Tim. 3:2, 12 Schreiner, Romans, Baker Exegetical Commentary on the New 21 Margaret H. Williams, “The Structure of Roman Jewry Re- regarding Paul’s statement that bishops and deacons must be “the Testament (Grand Rapids, MI: Baker Books, 1998), 787. considered: Were the Synagogues of Ancient Rome Entirely husband of but one wife” to mean that only men can function as 12 The notion that Phoebe was, in fact, Paul’s courier has been Homogenous?” Zeitschrift für Papyrologie und Epigraphik 104 bishops or deacons. strongly affirmed in contemporary exegetical literature on (1994): 138; cf. Franz Poland, Geschichte des griechischen 7 The technical term diakonissa appears for the first time in Romans. See, e.g., ibid., 786. Vereinswesens (Leipzig: Zentral-Antiquariat der Deutchen Christian literature in canon 19 of the First Council of Nicaea. 13 For a careful study of Christian passages of commendation and Demokratischen Republik, 1967), 363–367. There are no known earlier versions of the term. Jerome D. Quinn their comparison with contemporary non-Christian examples, 22 Peter Liddel, “Democracy Ancient and Modern,” in A Companion and William C. Wacker, The First and Second Letters to Timothy, see Chan-Hie Kim, Form and Structure of the Familiar Greek Letter to Greek and Roman Political Thought, ed. Ryan K. Balot (Oxford: Eerdmans Critical Commentary (Grand Rapids, MI: Eerdmans, of Recommendation (Missoula, MT: University of Montana Press, Blackwell Publishing, 2009), 138. 2000), 286. 1972), 50–60; also see Harry Gamble, The Textual History of the 23 Kurt A. Raaflaub, The Discovery of Freedom in Ancient Greece 8 Denis Fortin notes the inconsistency in how various versions Letter to the Romans (Grand Rapids, MI: Eerdmans, 1977), 44, 84, (Chicago, IL: University of Chicago Press, 2004), 169; cf. Tōru Yuge translate the word diakonos in reference to Phoebe. While most 85. and Masaoki Doi, Forms of Control and Subordination in Antiquity translators have no problem with translating the word diakonos 14 Chan-Hie Kim, Familiar Greek Letter of Recommendation, (Leiden: E. J. Brill, 1988), 575. as “minister” in reference to Paul and other early leaders in the 120–134. 24 Joseph Modrzejewski, The Jews of Egypt: From Rameses II to church, no translation uses the term in reference to Phoebe. Only 15 Arland J. Hultgren, Paul’s Letter to the Romans: A Commentary Emperor Hadrian (Princeton: Princeton University Press, 1995), the words servant, deacon, or deaconess are used. Fortin sees this (Grand Rapids, MI: Eerdmans, 2011), 569. 96; cf. Erich S. Gruen, Diaspora: Jews Amidst Greeks and Romans as a “strange bias against women in ministry.” Denis Fortin, “Was 16 Quoted in Brenda Poinsett, She Walked With Jesus: Stories of Christ (Cambridge: Harvard University Press, 2002), 115. Phoebe a Deacon, a Servant, or a Minister?” Memory, Meaning & Followers in the Bible (Birmingham, AL: New Hope Publishers, 25 Williams, “The Structure of Roman Jewry,” 138. Faith (blog), April 25, 2010, http://www.memorymeaningfaith 2004), 192. .org/blog/2010/04/phoebe-deacon-servant-or-minister.html. 17 Although the New Testament indicates that the original apostles

Tell us what you think about this article. Email [email protected] or visit www.facebook.com/MinistryMagazine.

A sample prayer for revival and reformation

In the prayer of Jesus while He Gethsemane. Revival is delayed when was at Gethsemane (Matt. 26:36–39), we allow worldly distractions during we learn the following principles for our time of intimacy with God. personal responsibility for his or her an effective prayer life for revival. Third, a “burden” must be prayer life to birth a godly revival. First, others should join with you developed to have an effective Fifth, the last part of verse 39 tells in prayer. Jesus, the Master of the prayer life. As soon as Jesus got to us that we need to pray for God’s will universe, prayed with His disciples Gethsemane, He took Peter and the to be done. Doing so may lead us into when He was faced with the great two sons of Zebedee along with Him places we never imagined. assignment of saving our world. We (vv. 37, 38). He began to tell them Through it all, let us always pray must also be ready to pray in groups His overwhelming trouble—a burden for revival. to sustain the vibrancy needed for our for the salvation of the world. prayer life. Fourth, there are the words “going —Abioye Oludare David, MA, is Second, seek a place away from a little farther . . . As important university pastor and head chaplain distractions, where your heart can as building a prayer life with like at Adeleke University, Ede, Osun State, Nigeria. be in tune with God while praying. minds is, an individual responsibility From the above text, Jesus went to also arises. Each person should take

APRIL 2013 Ministry® Paul Dybdahl

Paul Dybdahl, PhD, serves as professor of theology, Walla Walla University, College Place, Washington, United States.

The false security of sincerity

hinking and writing about I noticed this pattern of thought as a trait God highly prizes. In 1 Chronicles human virtues is a time- pastor, and I continue to see evidence 28:9, David urged his son, Solomon, to honored tradition.1 Plato of it among the students in the Christian “ ‘acknowledge the God of your father, suggested that every human university where I teach. and serve him with wholehearted T 4 being ought to possess the four cardinal Recently, the reality of this “sincer- devotion.’ ” Luke describes the earli- virtues of prudence, temperance, cour- ity” trend was illustrated by an informal est believers in Jesus as meeting and age, and justice. Buddha embraced the survey I distributed to students in two eating together “with glad and sincere need to renounce the world. Various of my religion classes. I provided them hearts” (Acts 2:46). In 1 Timothy 3:8, Bible writers also listed virtues that with a list of four qualities: purity, Paul lists sincerity as one of the neces- God’s followers should manifest in orthodoxy, sincerity, and faith. Then, I sary requirements for church leaders. their lives. For example, Paul urged the asked students to rank those qualities In James 3:17, wisdom from heaven is Corinthians to seek the virtues of faith, based on what they thought God would described as “impartial and sincere.” hope, and, above all else, love. most want to see in us. The response Beyond these explicit references, the History has demonstrated, how- was overwhelming. Students believed authors filled the Bible with stories ever, that humans are not content with that God valued sincerity more than He that demonstrate the value of sincerity virtue lists from the past. What Plato desired purity or orthodoxy.3 and an undivided heart before God. and Paul urged as central virtues in their I would agree that there is some- One of Jesus’ greatest criticisms of respective days may not necessarily thing comforting about the notion that the religious leaders of His day was be the primary values held by people belief and purity of life do not matter that they were hypocrites and lacked today. In some societies, temperance as long as one shows sincerity. Such a sincerity (see, e.g., Matt. 23:13, 15, 23, may be replaced by self-expression, view sounds open-minded, inclusive, 25, 27, 28). courage may lose ground to tolerance, and even kind. But is it safe, prudent, Clearly then, sincerity is indeed and faith may even be seen as evidence or wise to believe this about sincerity? an admirable quality that God would of childishness rather than virtue. Is this virtue really that virtuous? And if desire of all of us. God can save sincere During my lifetime, it seems that not, how might a pastor dialogue with people who may be ignorant or con- sincerity is one of the virtues gaining someone who has elevated sincerity fused about what is right and true. But in global popularity. According to the to the top of his or her virtue rankings? can we appropriately elevate sincerity dictionary, a sincere person possesses I would suggest initiating a conversa- to the point that we could conclude “honesty of mind or intention” and a tion that explores at least four truths that what we believe does not matter “freedom from hypocrisy.”2 There is a regarding sincerity. as long as we are sincere? growing consensus that thoughtful, lov- ing people should not get caught up in God wants us to be Sincerity is elusive needless debates over differing beliefs sincere From my perspective, true sincerity and views of truth. “After all, because First of all, while we may ques- is much more difficult to achieve than we will never agree, why bother?” many tion the elevation of sincerity as a we may at first suppose. The appeal to would say. “What really counts is that chief virtue, the Bible clearly teaches sincerity rather than correct belief is not we are sincere about what we believe.” sincerity (or wholeheartedness) is a a movement away from ambiguity to

Ministry® APRIL 2013 peaceful confidence. Instead of making at the wedding, they would have vehe- with the chief of the island, he noticed things simpler or easier, the call to mently—and sincerely—denied that a Bible in the chief’s home and realized sincerity is an incredibly high standard this was the case. Their mixed motiva- that missionaries had already visited that poses a problem for us. tions were present yet subconscious, the island. In disgust, the merchant According to Jeremiah 17:9, “The so, at the time, they could not even mocked the chief, saying, “What a heart is deceitful above all things and see that their vows were less than shame . . . that you have listened to this beyond cure. Who can understand it?” totally sincere. Clearly, our human foolish nonsense of the missionaries.” If the sinful human heart is so deceitful, judgments about sincerity are not very The chief faced the trader and said, perhaps retreating from debates over trustworthy. “beliefs” and “truth” to the safety of Do you see the large white stone sincerity may not be safe at all. Even Sincerity isn’t good when over there? That is a stone where if sincerity was all that mattered, how it stands alone just a few years ago we used to could we know whether or not we were The view that beliefs don’t really smash the heads of our victims fully sincere? It is a sort of slippery matter as long as I am sincere may also to get at their brains. Do you see virtue; one that we find difficult to arise from the assumption that sincerity that large oven over there? That

How many times have we thought we were sincere about something, only to realize later that we had deceived ourselves and that our motives were not as pure as we had first believed?

fully and consistently possess or even stands alone as a quality that can exist is the oven where just a few years define. as a virtue on its own. Actually, this is ago we used to bake the bodies How many times have we thought not the case at all. of our victims before we feasted we were sincere about something, only Bible authors demonstrate this upon them. Had we not listened to to realize later that we had deceived reality in a number of biblical passages what you call the nonsense of those ourselves and that our motives were that use the word sincere. Paul, writing missionaries, I assure you that your not as pure as we had first believed? to believers in Corinth, confesses that head would already be smashed on Marriages, for example, typically begin he fears that their “minds may some- that rock and your body would be with two people who honestly feel how be led astray from your sincere baking in that oven.6 that they have found a soul mate. The and pure devotion to Christ” (2 Cor. husbands and wives willingly take vows 11:3).5 Notice that sincerity has an What made the difference for the of fidelity and pledge faithfulness to object—Christ. In 2 Timothy 1:5, Paul chief? I suspect we would agree that each other for the rest of their lives. describes sincerity as “sincere faith”; in there was a powerful and positive They are sincere. However, if we were to 1 Peter 1:22, Peter depicts sincerity as change in the chief’s life, but that visit those couples a few years later, we “sincere love for your brothers.” In each change did not involve a movement would find that some of the marriages case, sincerity has a worthwhile focus. from hypocrisy to sincerity. Instead, had already ended. Further conversa- “Sincere and pure devotion to Christ” is the difference came when the chief tion would bring about a confession virtuous, but sincere and pure devotion decided to believe sincerely something from many that, in hindsight, they now to Caesar, alcohol, or violence, is not. new, something different, and some- recognize that they got married, at least If we remove the worthwhile focus, thing better. In short, sincerity must partly, to please parents, ease loneli- sincerity ceases to be a virtue. be focused on something or someone ness, satisfy their desire for physical Missiologist K. P. Yohannan tells the good in order for it to remain a virtue. intimacy, avoid problems at home, or story of a trader who landed on one of So, to the person who says, “I am sin- perhaps to enjoy financial security. If the islands of the Pacific for the first cere,” we might gently ask, “Sincere someone had suggested this to them time. As this merchant began to talk about what?”

APRIL 2013 Ministry® Paul Dybdahl Years

Sincerity is not a how infections were transmitted. It was and “Your word is a lamp to my feet and substitute for belief not surprising, then, that deadly infec- a light for my path” (Ps. 119:93, 105). It Those who elevate sincerity as tions spread wildly among those who may not always be easy to understand a supreme virtue likely do so in an had undergone surgery. Amputations God’s guidance. Believers will not always attempt to avoid the petty, divisive had a mortality rate of between 40 to 45 agree on every point of doctrine, but we battles over differing beliefs—battles percent. Puerperal fever (an infection of are expected to search the Scriptures that often destroy community. We the uterus at the time of childbirth) killed prayerfully and humbly so that each hope that if we are all sincere, then all nearly one in five new mothers in some of us can stand as one who “does not will be well. I believe this impulse is a hospitals.8 need to be ashamed and who correctly good one. The problem, however, is How many of us today would want handles the word of truth” (2 Tim. 2:15). that pressing this point can lead down a one of those surgeons operating on us? Abandoning this task as unnecessary path that common sense cannot follow. How many of us would say, “Well, as while trumpeting the virtue of sincerity Instead, common sense suggests long as the doctor is sincere, I don’t care does not offer a solution. The struggle that beliefs do matter because what we what they believe about the transmis- to understand rightfully God’s guidance, know and believe guide our behavior. sion of infection—or what they know and then sincerely follow it, is a high and The connection between belief and about human anatomy, even. What they noble calling. behavior—and the importance of that believe doesn’t matter!” Would we say In 1 Peter 1:21, 22, the importance connection—can be illustrated by an the same thing about pilots: “It doesn’t of belief, obedience, and sincerity are almost unlimited number of examples. matter if they believe the air traffic drawn together in beautiful unity. On April 26, 1986, the Chernobyl controller, as long as they sincerely There the apostle writes to the church, nuclear reactor in the Soviet Union want to fly me back home”? How about reminding them that, through Christ, released radiation that killed more than a teacher, politician, or accountant? We “you believe in God.” Peter then con- 4,000 people and disabled more than certainly want them to be sincere, but tinues, “Now that you have purified 70,000 others. The cause of the disaster we also want something more. yourselves by obeying the truth so was not a lack of sincerity on the part of In our daily lives, we expect people that you have sincere love for your the Soviet nuclear experts. Instead, they around us to be aware of the knowledge brothers, love one another deeply, from were testing one of Chernobyl’s four available to them. In short, we expect the heart.” reactors and honestly, wholeheartedly, them to know and believe that which I believe Peter would make the believed they would be able to control is reasonable and then sincerely live in same appeal to us. May our belief in the rate of fission. They were wrong. An harmony with those beliefs. To do oth- God lead to obedience, which will then uncontrolled chain reaction took place erwise is irresponsible—even foolish. be expressed in sincere, heartfelt love and the reactor exploded. We should One need not look far to find people for others. If we lived like this, we would recognize the importance of noting that today who are fervently and sincerely be happier, better people. The world these experts were not evil people. They devoted to a religious ideology. Their would be a happier, better place too. I were not trying to poison the environ- sincerity is admirable, but their beliefs believe that sincerely. ment and kill their families and the may lead them to actions such as strap- townspeople living nearby. They were ping explosives onto their bodies and 1 This article draws heavily from a chapter I wrote in Always Prepared: Answers to Questions About Our Faith, eds. Humberto M. sincere. But their sincerity did not protect then detonating those explosives in Rasi and Nancy J. Vyhmeister (Nampa, ID: Pacific Press Pub. Assn., them from the drastic consequences of the middle of unsuspecting crowds. 2012). That chapter was entitled “Does It Really Matter What I their misguided belief that eight boron- Jesus Himself warned against blind Believe as Long as I Am Sincere?” carbide rods would be enough to control religious passion when He told His 2 New Webster’s Dictionary, 2003 ed., s.v. “sincerity.” 7 3 The two classes surveyed included a lower division course with the nuclear chain reaction. disciples that the day would come 40 completed surveys and an upper division course with 43 Those acquainted with medical his- “ ‘when anyone who kills you will think completed surveys. Of the 83 returned surveys, 71 students tory are aware that, even into the first half he is offering a service to God’ ” (John ranked sincerity either in first or second place. Only nine students ranked purity in first or second place, and only six placed of the nineteenth century, well-meaning 16:2). Sincerity certainly is not enough. orthodoxy in first or second place. The survey was taken in Feb. doctors in much of the world regularly What we believe matters. 2010. examined and treated multiple patients 4 All Scripture quotations are from the New International Version of without washing their hands. They used An appeal for godly the Bible. 5 In all cases, italics are supplied for emphasis. instruments that had not been steril- sincerity 6 K. P. Yohannan, Revolution in World Missions (Carrollton, TX: GFA ized and wore the same surgical gowns Throughout the Bible, we see God’s Books, 2003), 111, 112. throughout the day despite the buildup efforts to instruct carefully His children 7 Judith Newman, “20 of the Greatest Blunders in Science in the of blood and pus from prior procedures. on the best way to live. As the psalmist Last 20 Years,” Discover, Oct. 1, 2000, accessed Apr. 9, 2010, http:// discovermagazine.com/2000/oct/featblunders. These doctors were sincere in their desire said, “I will never forget your precepts, 8 Discoveries in Medicine, “Antisepsis,” accessed June 28, 2012, to help patients, but they did not know for by them you have preserved my life,” http://www.discoveriesinmedicine.com/A-An/Antisepsis.html#b.

Tell us what you think about this article. Email [email protected] or visit www.facebook.com/MinistryMagazine.

Ministry® APRIL 2013 Nicholas P. Miller

Nicholas P. Miller, JD, PhD, serves as associate professor of church history, Andrews University Seventh-day Adventist Theological Seminary, Berrien Springs, Michigan, United States.

Adventists and ecumenism

or some conservative “The Remnant and Its Mission,” begins Presbyterians, Congregationalists, and Christians, the term ecumeni- as follows: “The universal church is those from the Christian Connection. cal has become a distasteful composed of all who truly believe in After the disappointment of 1844, the Fword. That attitude has all Christ.”1 This statement recognizes Advent movement that became the too often led to a doctrinal and rela- that Christ has faithful believers in Seventh-day Adventist Church was tional intolerance in reference to other many places, including the spectrum composed of former members of these Christians. The resultant apathy and of Christian denominations. churches. disinterest toward other Christians are Many Adventists would want to be Some hold the view that our justified on vague theological grounds, sure to add the lines that follow in belief founders sat in a room with a Bible such as “standing for the truth” or number 13: “but in the last days, a time and put together an entirely new set “avoiding compromise.” But, too many of widespread apostasy, a remnant has of beliefs and practices, rebuilding a times, such apathy represents simply been called out to keep the command- New Testament church from scratch. an unwillingness to move beyond the ments of God and the faith of Jesus.”2 The reality is that early Adventists familiar and predictable of our comfort Indeed, we believe in a special role for took beliefs and worship practices zones. Or worse, it can be motivated a visible remnant with a special mes- from a variety of groups, pressed them by a sense of elitism or even bigotry sage and mission. But never have we through a biblical filter, and adopted toward other Christians. To avoid these taught that the reality of this remnant and adapted those that met the bibli- barriers to fellowship, we need to think negates the existence of the ecumeni- cal test. Indeed, some of our worship carefully about our view of God’s church cal, universal, invisible church. To the practices are not mandated or even in both its visible and invisible aspects. contrary, our pioneers recognized that, described in the Bible but have been Caution, however, is needed in as Ellen G. White put it, “[t]here are true adapted from our Christian friends. approaching this topic. A careful study Christians in every church, not except- These include midweek prayer meet- of our history and teachings will show ing the Roman Catholic communion.”3 ing, Sabbath School, camp meeting, that there is a positive ecumenism and the order of the divine service, hymn a problematic ecumenism. The posi- Seventh-day Adventism singing, offering appeals, quarterly tive is about practical, on-the-ground, and the ecumenical Communion, and many other factors issue-oriented fellowship, support, and movement affecting our worship and witness caring between Christians. The negative A good argument can be made practices. Seventh-day Adventists are is a more formal, ideological search for that the nineteenth-century Advent themselves the result of a truly biblical doctrinal and institutional unity. Let us movement was one of the first truly ecumenical movement. consider both. ecumenical movements of modern times. William Miller was a Baptist, The three angels’ A positive ecumenism but he preached his Advent message messages and Many Adventists would be surprised in churches of many denominations. ecumenism to learn that our fundamental beliefs Initially, those who became Adventist Some would insist that with the recognize the validity of the ecumenical did not leave these churches but, in preaching of the three angels’ messages church. The Oxford English Dictionary many places, were eventually forced out. of Revelation 14, beginning in the late tells us that ecumenical literally means As the movement grew, it had rep- 1840s (including the second angel’s mes- “universal,” as in the universal church. resentatives from almost all American sage that Babylon is fallen), there can be Our statement of belief number 13, denominations—Methodists, Baptists, no more association with other Christian

APRIL 2013 Ministry® Nicholas P. Miller

churches as they make up fallen Babylon. deserve to be particularly noted. First, of the fourth angel still resides in the This was simply not the understanding we should pray “for and with” these future. In light of this, many Adventist of our pioneers. Rather, they were active other pastors. To say “with” shows pastors are involved, and more should in making common cause with other concern not just for outreach but also be, in local ministerial associations and Christians on points of shared concern, for fellowship. Second, we should note in visiting and praying with pastors from most notably, antislavery, temperance her acknowledgment that these other other denominations. These associa- reform, and religious liberty. ministers are “shepherds of the flock.” tions and relationships can also serve Ellen G. White spoke to her largest This phrasing is a recognition that these as the basis to work together on issues audiences in non-Adventist settings, ministers of other denominations are of community concern, such as religious speaking on behalf of temperance also watching over “the flock” of Christ. liberty, creation and evolution, racial reform and prohibition laws to groups How is this to be understood in light harmony, and issues of civil morality, of Christians from various churches. She of the second angel’s message about such as family and marriage. also spoke in the pulpits of churches of the fall of Babylon? The fourth angel of This underscores the point that other denominations. Moreover, she Revelation 18 indicates that Babylon has practical ecumenism is a local matter, used biblical commentaries and reli- finally and fully fallen when it has made involving issues of social justice and gious books written by other Christians common cause with the commercial and concern. Social justice rooted in the after 1844, calling some contemporary civil powers of the world, and used civil light of the gospel and Christ’s advent non-Adventist commentaries among force for religious ends. Ellen G. White was the basis of historic Adventist her “best books.”4 and the pioneers understood the fourth ecumenical efforts. Antislavery, temper- Urging Adventist pastors to be angel’s message to still lie in the future ance reform, and religious liberty were involved in a personal, ecumenical and that, in the meantime, Babylon, efforts aimed at protecting and uplifting work of common cause and fellowship, while falling, continues to house faithful the poor, weak, young, and marginal- White wrote, “Our ministers should seek Christians and churches with whom we ized. Adventists need to be recalled and to come near to the ministers of other can and should fellowship. Only when reinspired to this kind of issue-oriented denominations. Pray for and with these these Christians use the power of the ecumenical effort. men, for whom Christ is interceding. state to persecute those with whom A solemn responsibility is theirs. As they disagree on spiritual matters is this Negatives in ecumenism Christ’s messengers we should mani- point reached.6 There were also limits to early fest a deep, earnest interest in these If one studies it contextually, it is evi- Adventism’s ecumenism, particularly shepherds of the flock.”5 Two points dent that, even in our day, the message with the more formal ideological

Seventh-day Adventist Elder’s Handbook

Nowadays, elders in the church do more than greet people at the door— they preach sermons, go visit with people, and hold the church together in more ways than one. The Seventh-day Adventist Elder’s Handbook was created specially by the General Conference Ministerial Association to help those most important to our churches—the elders. Emphasis is given to the role and function of the elder according to biblical principles of organization and leadership. Each chapter ends with a study guide to help process the information and facilitate group discussion.

© 2013 Pacific Press® Publishing Association Call 1-800-765-6955 Please contact your ABC for pricing in Canada. Prices subject to change. Publishing Association Shop ABCASAP.com 35590146

Ministry® APRIL 2013 ecumenism. One very vivid historical First, as a practical matter, our Third, we find an inherent theo- example of this reservation was the distinct day of worship creates a bar- logical authority in the Sabbath. We World Missionary Conference of 1910 rier to worshiping regularly with other believe that the Sabbath is not just a in Edinburgh, Scotland. Adventists Christian groups. Other Christians day of the week but also an expression attended this event and participated in can tinker with liturgy, ritual, music, of the loving authority of God. The the meetings, but they were unwilling and homily and worship comfortably Sabbath reminds us that He created to join in the dividing up of the mission together. But a central commitment us for love. And it reminds us, in a field between various denominations.7 of our worship is that it takes place unique way, of His authority as Creator. This refusal to cooperate in mis- on a day when few others worship. In How is the Sabbath a unique reminder sions may seem narrow, sectarian, and the short term, this could be finessed of this authority? Some of the Ten even arrogant, but we can hardly argue for special occasions. We could attend Commandments are arrived at by civil that the Lord did not bless the results. worship on both Saturday and Sunday society apart from the Bible, such as Without this refusal, it is unlikely that for special events or others could join its laws against theft, murder, and Seventh-day Adventists would become us on Saturdays. But it presents a real adultery. But the seventh-day Sabbath the most widespread Protestant denom- problem for longer-term fellowshiping can be arrived at only through the ination in the world, with more than relationships, as most people cannot special command of God. 17 million members in more than 200 afford the time to attend worship ser- The science of physiology can tell countries, running the most widespread vices on both Saturdays and Sundays. us that humans function better and Protestant educational and medical sys- Second, our keeping of the Sabbath are healthier with a rest day out of tems in the world. We humbly recognize has given us a great sensitivity to the every seven days.9 But it cannot tell us that God’s power causes small and weak plight of religious minorities who have that the best day to rest is the seventh things to accomplish much, and must be been persecuted for holding beliefs day. Thus, in keeping Saturday holy, ever mindful of the warnings associated outside the mainstream. Anti-Semitism one carries a special mark of submis- with boasting that we are “rich, and has a long and unfortunate history in sion to God’s loving authority. In the increased with goods” (Rev. 3:17, KJV). Europe and America, and often the Sabbath, creation, love, and authority God has blessed in allowing us today to target of that bigotry has included the are brought together in one expressive be the fastest growing denomination in practice of Sabbath keeping. worship symbol. North America, as Adventist emigrants After the start of the Reformation, Adventists do not believe we are from overseas continue to swell our Lutherans, Calvinists, and Catholics saved by keeping the seventh-day ranks here. united in their persecution and killing Sabbath. But we do believe that the This growth does not prove we were of Anabaptists for their minority beliefs. keeping of it is a special acknowl- right, although a lack of growth would Some Anabaptists kept the seventh- edgment of God’s loving authority, in likely indicate we were on the wrong day Sabbath and were targeted for contrast to other human authorities, track. The important questions are, persecution because of this practice. whether tradition, a magisterium, or Why did Adventism resist this dividing In late-nineteenth-century America, the will of a majority. Formal ecumen- up of the mission field? What principle Adventists were fined and even jailed for ism tends to say, at least in practice, caused, and might it also limit, our violating Sunday laws.8 It was believed that those things that are important involvement in the formal ecumenical that pressure could be applied to minor- to the majority should be important movement today? ity groups to embrace beliefs held by the to everyone. Thus, the authority of the The ideological ecumenical move- majority, or perhaps to minimize beliefs group tends to determine what the ment can be defined as an attempt to not held by the majority. Given this his- important doctrines are and how they make visible the already existent, invis- tory, when Christians begin to gather in are defined. ible, universal church of Christ. This is a groups and propose uniting on common Is that not how all statements of profound theological and institutional points, Adventists become nervous. belief are formulated? True, but at the project and one that Adventists find Indeed, Adventists believe proph- Adventist table, there remains a com- difficult to fully join. ecy indicates that, at some point in the mitment to treating Scripture as the future, certain worship practices of the ultimate authority, the norm by which The Sabbath and majority will be enforced through law. all other claims of reason, history, and ecumenism We are thus sensitive, maybe at times experience are judged. As we look A foundational reason for this dif- overly so, to projects that wish to seek at today’s Christian denominations, ficulty centers on our belief in the unity by playing the game of doctrinal we see a wide variety of approaches seventh-day Sabbath. The Sabbath pro- or theological minimization. We hold to doctrinal and teaching authority. vides practical, historic, prophetic, and core beliefs, such as the Sabbath, that There are different views on the role of theological barriers to our fully joining history shows to be vulnerable to being tradition, the importance of a teaching the modern ecumenical movement. minimized. magisterium, and Bible study methods,

APRIL 2013 Ministry® Nicholas P. Miller Years such as the higher critical method, believe that such a universal, ecumeni- thousands of non-Adventists. In a section entitled “Non-Adventist Audiences,” he documents her speaking in non-Adventist pulpits. which Adventists place beneath the cal movement will recur before Christ’s In a letter to her son Edson White, written on January 1, 1900, she authority of Scripture. second coming and that it will encom- requested that he send to her in Australia “four or five volumes” of For Seventh-day Adventists, the pass “every nation, tribe, tongue, and Bible commentaries written by Presbyterian expositor Albert Barnes, ultimate authority of God speaking people” (Rev. 14:6, NKJV). We pray that one of the most popular Protestant biblical commentators of the nineteenth century. In the letter, she describes these books as being in the Bible through the Holy Spirit to my church, your church, and many among her “best books.” See Ellen White, letter 189, 1900. a community committed to keeping other churches will have the humility 5 Ellen G. White, Counsels for the Church (Nampa, ID: Pacific Press the weekly reminder of that author- and love to be a part of that movement. Pub. Assn., 1991), 313. ity, makes us unwilling to fully join In the meantime, we should share our 6 See Ellen G. White, The Great Controversy (Nampa, ID: Pacific Press Pub. Assn., 1950), 603–605. with groups who would place ultimate God-given gifts and insights with each 7 See F. L. Cross and E. A. Livingstone, eds., The Oxford Dictionary authority either in tradition, creeds, a other, not settling for a superficial or of the Christian Church (Oxford: Oxford University Press, 2005), priesthood or magisterium, or some surface unity, but letting the Spirit guide s.v. “Edinburgh Conference,” and George Knight, introduction to Historical Sketches of Foreign Missions (Berrien Springs, MI: kind of majoritarianism within the us to a genuine, biblically based unity Andrews University Press, 2005), xviii–xxvi. Christian community. of His making. 8 For Anabaptist Sabbath keeping and persecution, see George H. Williams, The Radical Reformation (Kirksville, MO: Truman State Conclusion 1 Seventh-day Adventists Believe (Nampa, ID: Pacific Press Pub. University Press, 2000), 272; Bryan W. Ball, The Seventh-Day Assn., 2006), 181; italics mine. Men (Oxford: Clarendon Press, 1994), 37; W. L. Emmerson, The Millerite movement, as an 2 Ibid. The Reformation and the Advent Movement (Hagerstown, MD: example of a truly biblical ecumenical 3 Ellen G. White, Evangelism (Washington, DC: Review and Herald Review and Herald Pub. Assn., 1983), 73–75; for descriptions of movement, we can applaud. It was Pub. Assn., 1946), 234; italics mine. Seventh-day Adventists in the nineteenth century being arrested, convicted, and imprisoned for their Sabbath-keeping convictions, based on a pursuit of biblical truth, 4 In his book Messenger of the Lord: The Prophetic Ministry of Ellen G. White (Nampa, ID: Pacific Press Pub. Assn., 1998), Herbert see William A. Blakely, American State Papers and Related with a commitment to its ultimate E. Douglass describes Ellen G. White’s speaking career before Documents on Freedom in Religion (Washington, DC: Review and authority as worked out by the Holy non-Adventist audiences. In chapter 12, “The Sought-for Speaker,” Herald Pub. Assn., 1949), 457–512. Spirit in a community of believers. We Douglass gives details of her speaking to audiences of tens of 9 Neil Nedley, Proof Positive (Armore, OK: Neil Nedley, 1999), 504.

Tell us what you think about this article. Email [email protected] or visit www.facebook.com/MinistryMagazine.

MINISTRYinMOTION is a fast-moving, weekly television program and podcast for pastors, elders, and local leaders looking to improve their ministry. The guests in each program of MINISTRYinMOTION are dynamic speakers, gifted leaders, or ministry professionals who bring fresh new insights, cutting-edge ideas, and relevant practices for your ministry. No long, boring monologues here!

Each program explores vital topics such as:

• Life-Changing Evangelistic Preaching • Technology in Ministry Exploring Best Practices • Visionary Leadership for Your Ministry • Reaching Other Faith Groups To subscribe to the weekly podcast MINISTRYinMOTION is a joint or view past episodes, go to production of the General Conference www.MINISTRYinMOTION.TV Ministerial Association and Hope Channel.

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

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

Dealing with doctrinal issues in the church: Part 2

he first Jerusalem Council, twofold: (1) Should Gentiles become various churches, who had gathered for described in Acts 15, has been Jews in order to become Christians? a general meeting.”5 the subject of numerous schol- (2) What Jewish practices beyond the Here is a model that gives biblical Tarly studies.1 In this article, we moral law of the Ten Commandments justification for Ellen G. White’s state- will look at these deliberations as a were required for these Gentiles? Ellen ment regarding the authority of the model of how the early church dealt G. White summarized the problem: General Conference of Seventh-day with controversial doctrinal issues. We “The Jewish converts generally were Adventists in general session: “God also argue that our church today can not inclined to move as rapidly as the has ordained that the representatives learn from this model on how to deal providence of God opened the way. . . . of His church from all parts of the with our disputes on doctrine and/or They were slow to discern that all the earth, when assembled in a General practice as well. sacrificial offerings had but prefigured Conference, shall have authority.”6 At the death of the Son of God, in which the same time, the basic principle of Setting the stage type met antitype, and after which the gathering representative leaders for a One of the problems the early rites and ceremonies of the Mosaic general assembly to deal with a theo- church had to face was that some dispensation were no longer binding.”3 logical issue also applies to appointed Jewish Christians had come from Judea assemblies held in regional settings and to Antioch and taught, “ ‘Unless you are An assembly of less formal occasions than the General circumcised according to the custom representative church Conference in session. of Moses, you cannot be saved’ ” (Acts leaders 15:1).2 Luke reported that, as a result of In response to the disputed theo- Frank and spirited this teaching, “when Paul and Barnabas logical issue regarding the Gentiles’ discussion of the had no small dissension and dispute relationship to the Jewish ceremonial issues and clarifying with them, they determined that Paul law, “the apostles and elders came presentations and Barnabas and certain others of together to consider this matter” (v. At the Jerusalem Council of Acts 15, them should go up to Jerusalem, to 6). This verse specifically mentions the there was much “disputing,” dispute” the apostles and elders, about this “apostles and elders” who met together (KJV, NKJV), “debate” (ESV, NASB), question” (v. 2). Coming to Jerusalem, with Paul and Barnabas and leaders and “discussion” (NIV) (v. 7). The Greek Paul and Barnabas brought a report to sent from the church at Antioch, but noun zētēsis, in the context of this the church and its leaders in Jerusalem verse 12 speaks of “all the multitude/ verse, probably refers to “engagement of what God had done with them in the assembly [plēthos]” and verse 22 of in a controversial discussion, debate, conversion of the Gentiles (vv. 3, 4), but “the apostles and elders, with the argument,” but the term can also mean “some of the sect of the Pharisees who whole church.” Ellen G. White clarifies “a search for information, investiga- believed rose up, saying, ‘It is necessary that this assembly involved “delegates tion” (as, e.g., in Acts 25:20).7 Ellen G. to circumcise them [the Gentiles], and from the different churches and those White states that the basic question to command them to keep the law of who had come to Jerusalem to attend at issue “was warmly discussed in the Moses’ ” (v. 5). the approaching festivals.”4 She also assembly.”8 Thus, the basic issues facing the early wrote, “At Jerusalem the delegates Along with the spirited discussion, church at the Jerusalem Council were from Antioch met the brethren of the debate, argument, and/or investigation,

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

Peter gave a presentation from his expe- Personal reports and ecclesiastical authority in which the riences and theological perspective. testimonies of the Holy church, empowered in the freedom He alluded to his own encounter with Spirit’s working of the Spirit, is able to reach back into Cornelius (described in Acts 10), when According to Acts 15:12, after the Old Testament (OT) witness and God Himself had directed that Gentiles Peter had given his presentation, “all select those portions of the OT still hear and accept the gospel from his the assembly fell silent, and they lis- relevant to the current situation. Then, preaching. Peter “argued that since tened to Barnabas and Paul as they with that same authority of the Spirit, God had established such a precedent related what signs and wonders God move beyond other portions of the OT within the Jewish Christian mission 10 had done through them among the that are no longer applicable, and even years earlier—though it had not been Gentiles” (ESV). An important part of add new stipulations not contained recognized by the church as such—God the Jerusalem Council was listening in the OT. In other words, the New has already indicated His approval of to reports detailing the miraculous Testament (NT) church, and by implica- a direct Gentile outreach. Thus Paul’s workings of the Holy Spirit, through tion the church today, supposedly has

The Spirit longs to guide His church into such a consensus today as they deal with doctrinal controversy, in fulfillment of Jesus’ promise (John 16:13).

approach to the Gentiles could not be Barnabas and Paul, among the the authority—by rejecting some OT branded as a deviation from the divine Gentiles.11 instructions and adding new ones—to will.”9 Peter asked the council members, So, in our dealing with doctrinal determine the best path to unity. “ ‘[W]hy do you test God by putting a controversy today, we should present Such a position, however, does not yoke on the neck of the disciples which reports and personal testimonies of the square with Acts 15. The Jerusalem neither our fathers nor we were able to Holy Spirit’s working through council Council did allow for vigorous debate bear?’ ” (Acts 15:10).10 And he concluded members and others in relation to the (vv. 7–12), but the deciding factor was with this theological statement: “ ‘But issue under discussion. Scripture. James’s concluding state- we believe that through the grace of However, the report of the Holy ment was based upon an exegesis the Lord Jesus Christ we [Jews] shall be Spirit’s work did not end the proceed- of OT passages. In Amos 9:11, 12, saved in the same manner as they [the ings of the Jerusalem Council. The he found the answer to the issue of Gentiles]’ ” (v. 11). next step, often overlooked in most whether Gentiles had to become Jews A spirited discussion, earnest inves- discussions of Acts 15, is perhaps the to become Christians: they did not.12 tigation, and public presentations of most crucial part of the process. They found, too, in Leviticus 17; 18 evidence—wrestling together with the biblical basis for deciding which issues of theological controversy—are Testing and verification by ceremonial laws applied to Gentiles. as appropriate today, in our appointed the witness of Scripture The intertextual linkage between Acts council sessions, as they were in the It has sometimes been claimed 15 and Leviticus 17; 18 is not apparent Jerusalem Council. that Acts 15 provides a model of on the surface; but as one looks more

Ministry® APRIL 2013 closely, the connection between the process at this stage of the council’s large: “The entire body of Christians relevant OT passages and the situation proceedings, highlighting the “careful was not called upon to vote upon the in the Jerusalem Council becomes investigation of the subject” by those question. The ‘apostles and elders,’ men evident. Acts 15 lists four prohibitions present: “James bore his testimony of influence and judgment, framed and for Gentile Christians given by the with decision—that God designed to issued the decree, which was thereupon Jerusalem Council: “that you abstain bring in the Gentiles to enjoy all the generally accepted by the Christian from things offered to idols, from blood, privileges of the Jews. The Holy Ghost churches.”18 Despite some resistance from things strangled [i.e., with the saw good not to impose the ceremonial among Jewish Christians, “[t]he broad blood coagulated and not drained law on the Gentile converts; and the and far-reaching decisions of the gen- away],13 and from sexual immorality apostles and elders, after careful inves- eral council brought confidence into the [porneia]” (Acts 15:29). One cannot fail tigation of the subject, saw the matter ranks of the Gentile believers, and the to notice, upon close inspection, that in the same light, and their mind was as cause of God prospered.”19 Such formal this is the same list, in the same order, as the mind of the Spirit of God.”15 White decision and public pronouncement the four major legal prohibitions stated further describes the consensus: “The of church action is applicable today in in Leviticus 17; 18 to be applicable to council moved in accordance with the such venues as Annual Council and the the stranger or alien as well as to native dictates of enlightened judgment, and General Conference in session. Israelites. In these OT chapters, we find with the dignity of a church established (1) sacrificing to demons or idols (Lev. by the divine will. As a result of their Universal authoritative 17:7–9); (2) eating blood (vv. 10–12); deliberations they all saw that God status of the council’s (3) eating anything that has not been Himself had answered the question at decision immediately drained of its blood (vv. issue by bestowing upon the Gentiles Some claim the Jerusalem Council 13–16); and (4) various illicit sexual the Holy Ghost; and they realized that decision was only advisory, not binding, practices (Lev. 18). it was their part to follow the guidance because Paul considered its ruling as Numerous scholars have recog- of the Spirit.”16 a nonissue in his dealings with food nized this intertextual connection.14 This consensus was articulated offered to idols (1 Cor. 10:19–33). In this clear case of intertextuality, by James, the brother of Jesus, who But such readings overlook both the the Jerusalem Council undoubtedly presided over the council (v. 19). The wider NT data and the OT basis for the concluded that the practices forbidden Spirit longs to guide His church into Jerusalem Council’s ruling. According to the uncircumcised stranger or alien such a consensus today as they deal to Acts 16:4, in Paul’s journeys after in Leviticus 17; 18 were what should be with doctrinal controversy, in fulfill- the Jerusalem Council, he and Silas prohibited to uncircumcised Gentile ment of Jesus’ promise (John 16:13). considered the rulings of the council as Christians. What was required of the It must be recognized that the first binding: “Now while they were passing Gentile “strangers” in the OT was still Jerusalem Council unity (consensus) through the cities, they [Paul and Silas] required of them in the NT. did not mean uniformity (of practice). were delivering the decrees which had Thus, Scripture ultimately provided It appears that the consensus reached been decided upon by the apostles and the basis for the church’s decision by the early church was not the conclu- elders who were in Jerusalem, for them regarding practice. Such an ultimate sion that was expected as the process to observe” (NASB). test by the Word of God is, obviously, began, but came as a surprise to those Paul did not change his basic posi- crucial for any contemporary pro- involved as the Spirit led them to a tion in his counsel to the Corinthians. ceedings dealing with controversial deeper understanding of Scripture. The Rather, he apparently recognized that doctrinal issues. Spirit may well surprise us again. the OT basis for not eating food offered to idols was found in Leviticus 17:7–9, Emergence of a Spirit- Formal decision and which prohibits the sacrificing of food led consensus circulation of the to demons or idols. Paul seems to As the study and application of council’s action have understood the intent of this OT Scripture proceeded, a consensus The consensus reached by the coun- passage that formed the basis of the began to emerge under the guidance cil was formalized in writing (vv. 23–29) Jerusalem Council prohibition, and of the Spirit and the leadership of the and circulated among the churches thus correctly upheld the prohibition apostles, as made apparent from the (vv. 22, 30; 16:4). Ellen G. White makes against offering food to idols or demons Jerusalem decree: “The apostles, the clear that the decision on the issues (1 Cor. 10:20, 21). At the same time, elders, and the brethren” (Acts 15:23); discussed, once made by the council, he recognized that Gentile Christians “it seemed good to us, being assembled “was then to be universally accepted not personally offering food to idols with one accord” (v. 25); “it seemed by the different churches throughout would not be going against the OT good to the Holy Spirit, and to us” (v. the country.”17 There was no need for prohibition (and hence, against the 28). Ellen G. White elaborates on the a vote by the church membership at Jerusalem Council ruling based upon

APRIL 2013 Ministry® Paul S. Ratsara and Richard M. Davidson Years

that OT prohibition) if they ate food 550, 559, 560. New Testament Theology (Grand Rapids, MI: Zondervan, 1975), that, unknown to them, someone else 2 Unless otherwise noted, all Scripture references are from the New 1:226 (hereafter NIDNTT ), s.v. “πνικτός”: “The command [of Acts King James Version. 15:20, 29] goes back to Lev. 17:13 f. and Deut. 12:16, 23. An had offered to an idol (vv. 25–27). Within 3 Ellen G. White, The Acts of the Apostles (Mountain View, CA: Pacific animal should be so slaughtered that its blood, in which is its the overall parameters of the Jerusalem Press Pub. Assn., 1911), 189. life, should be allowed to pour out. If the animal is killed in any Council ruling, moreover, Paul allowed 4 Ibid., 190. The reference to “elders” in v. 6 has been interpreted by other way, it has been ‘strangled.’ ” Cf. H. Bietenhard, Theological many to refer only to the local elders of the Jerusalem church, but Dictionary of the New Testament, ed. G. Kittel and G. Friedrich, for a difference of practice based upon it may also include local elders of the various Christian churches trans. G. W. Bromiley (Grand Rapids, MI: Eerdmans, 1968), 6:457 one’s individual conscience and the (cf. Acts 11:30; 14:23; 20:17; 21:18; 1 Tim. 5:17; Tit. 1:5). (hereafter TDNT), s.vv. “πνίγω, ἀποπνίγω, συμπνίγω, πνικτός”: conscience of others (vv. 27–29). 5 Ibid., 191. Cf. ibid., 196: “The council which decided this case was “The regulations in Lv. 17:13 f. and Dt. 12:16, 23 lay down that composed of apostles and teachers who had been prominent in an animal should be slaughtered in such a way that all the blood raising up the Jewish and Gentile Christian churches, with chosen drains from the carcass. If it is put to death in any other way, it Conclusion delegates from various places. Elders from Jerusalem and deputies ‘chokes,’ since the life seated in the blood remains in the body.” Acts 15 reveals that the church, in from Antioch were present, and the most influential churches 14 For scholarly concurrence and further discussion, see Richard M. its assembly of representative mem- were represented.” Davidson, “Which Torah Laws Should Gentile Christians Obey? 6 White, Testimonies for the Church, vol. 9 (Mountain View, CA: The Relationship Between Leviticus 17–18 and Acts 15” (paper, bers, may indeed speak with binding Pacific Press Pub. Assn., 1948), 261. Evangelical Theological Society 59th Annual Meeting, San Diego, authority upon the whole church, as 7 Walter Bauer, A Greek-English Lexicon of the New Testament, 3rd CA, Nov. 15, 2007). Cf. H. Reisser, NIDNTT (1975), 1:497–501, s.v. that authority is based upon the Written ed., ed. Frederick Danker (Chicago: University of Chicago Press, “πορνεύω”; and F. Hauck and S. Schulz, TDNT (1968), 6:579–595, Word.20 This chapter also provides 2001), s.v. “ζη´τησις.” s.vv. “πόρνη, πόρνος, πορνεία, πορνεύω, ε´κπορνεύω.” 8 White, The Acts of the Apostles, 191. 15 Ellen G. White, The Story of Redemption (Hagerstown, MD: Review a paradigm for dealing with doctri- 9 Richard N. Longenecker, “The Acts of the Apostles,” in John and and Herald Pub. Assn., 1980), 307. nal controversy, a paradigm that the Acts, vol. 9, The Expositor’s Bible Commentary (Grand Rapids, MI: 16 White, The Acts of the Apostles, 196. Seventh-day Adventist Church may Zondervan, 1981), 445. 17 Ibid., 190. well follow when facing controversial 10 Ellen G. White clarifies, “This yoke was not the law of Ten 18 Ibid., 196. Commandments” but rather “the law of ceremonies, which was 19 Ibid., 197. issues. Some of these principles apply made null and void by the crucifixion of Christ.” The Acts of the 20 Acts 15 is an illustration of the principle set forth by Jesus only to Annual Council or the General Apostles, 194. regarding the authority of the church in Matthew 16:19: “ ‘I will Conference in session; most, though, 11 For elaboration on the reports and testimonies of Peter, Barnabas, give you the keys of the kingdom of heaven; and whatever you and Paul, see White, The Acts of the Apostles, 192–194. bind on earth shall have been bound in heaven, and whatever have relevance for the special division- 12 For discussion of how James’s interpretation is in harmony with you loose on earth shall have been loosed in heaven’ ” (NASB). wide conferences and other councils in the meaning of Amos 9:11, 12 in its OT context, see especially As the NASB correctly translates the perfect passive participle their wrestling with doctrinal issues. R. Reed Lessing, Concordia Commentary: Amos (Saint Louis, MO: of the verbs for “bind” and “loose,” what the church decides is Concordia, 2009), 575–578, 586–590. not independent and arbitrary, but its “binding” and “loosing” is 13 The Greek adjective pniktos, usually translated as “strangled” or dependent upon recognizing what already “has been bound” and 1 See, e.g., the bibliography in Joseph Fitzmyer, The Acts of the “choked,” actually refers precisely to the situation described in Lev. “has been loosed” in heaven, as revealed in Scripture through the Apostles, The Anchor Bible (New York: Doubleday, 1997), 549, 17:13–16. See H. Bietenhard, The New International Dictionary of Spirit.

LETTERS Continued from page 4

the itinerant model and then, from pastor serving in the equipper role in especially those in the cities. Also, this those principles, develop a role for order to grow past 100. Our problem in freeing up of the resources would allow the Adventist pastor in the twenty- Adventism is that we subsidize small money to be allocated to church plant- first century. Those principles I have churches to have pastors, taking tithe ing as well, which no longer receives consistently advocated are the health of away from the large churches. As a adequate funding and thus hinders the the church, a nonpastoral dependency, result, our large churches are unable to advancement of the Adventist Church. and a mission-centeredness. I have grow because they are not adequately Actually, the authors and I are not as suggested ways that this might be staffed. My position is that you need far apart as they think I am. My biggest done, but none of them has been to a resident pastor for every 125–150 concern is that pastors do not lose their re-create itinerant pastors. That would people in attendance. However, those evangelistic function. We cannot ignore be an impossible lifestyle for most pastors are operating in the trainer- our Adventist heritage or the counsels pastors today. equipper mode, not in the caretaker of Ellen G. White on the pastoral role, At the present time in North mode. They supervise, but only provide but we must apply that knowledge on a America, there are many churches that care in the more difficult cases, as principle basis, not a replication model. are run totally by laypeople, and they Moses did with the Jethro model. Most Any pastoral role model we advocate are much like the churches of early of their time is spent helping members must be based on biblical and Adventist Adventism. However, we have discov- in their respective ministries. historical roots, not on the models of ered that these churches are never able I have also advocated large dis- other denominations. to move beyond 100 in attendance. It tricts of these multiple church districts —Russell Burrill, professor emeritus, Seventh-day is purely a small-church model. Larger in order to free up the resources to Adventist Theological Seminary, Andrews Univer- churches absolutely need a local adequately staff the large churches, sity, Berrien Springs, Michigan, United States.

Ministry® APRIL 2013 Roger Hernandez

Roger Hernandez, MDiv, is the Ministerial and Evangelism director for the Southern Union of Seventh- day Adventists, Decatur, Georgia, United States.

Leadership with vision

hen my wife and I cel- the king. He shares this plan only with ephod, the priestly vest. Ahijah was the ebrated our twentieth his trusted armor bearer. son of Ichabod’s brother Ahitub, son of Wwedding anniversary, I You have to be careful with whom Phinehas, son of Eli, the priest of the pondered what gift to give to her on you share your vision. Some people Lord who had served at Shiloh” (vv. 2, such a momentous occasion. This idea will get upset. Some will oppose your 3). No one was aware that Jonathan came to me: I would give her less of dream. Some will laugh at your con- had left (cf. v. 3). me! I would go on a diet and exercise cepts for visioning the future. Some Three groups are camping under regimen, and by the time our anniver- will question your wisdom. When I the pomegranate tree—and all of them sary date came around, she would be told my friends that I wanted to lose should have a part in a vision to defeat able to see the difference. This concept weight, I thought I would get unani- the enemy. There is King Saul, who started with a personal vision of what mous support. Instead, people said, should have a plan to wipe out the could be. I could get in shape. I could “You are crazy.” “You won’t do it.” “I adversary. With him are his soldiers, feel better. All this was possible. tried, but I quit.” You show up with a fist- who should implement Saul’s vision; Vision, simply defined, encom- ful of dreams like balloons, and you are Ahijah, the religious leader, should passes being able to “see it before you greeted with a handful of straight pins! confirm that vision. They all should see it.” Before every great invention, Do not expect everyone to be able have something to do. But they do not. accomplishment, transformational to see your vision. That is why it is The demoralized leaders sit under idea, someone had vision. Someone yours! Others may not necessarily the pomegranate tree feeling sorry for “saw it before he or she saw it.” understand your foresight because it themselves while Jonathan, a young One of those biblical leaders with was not their vision to begin with. person, takes action. But no one is vision was Saul’s son Jonathan. First Opposition does not mean your aware that Jonathan leaves. While Samuel 14 centers on a compelling vision is not worth pursuing. While those in authority sit around regretting story of vision implementation, which you do not want to be reckless and their previous defeats, the new genera- has practical applications for leaders. irresponsible, you do want to step out tion is moving on. This incident happened at a time when in faith. Most great ideas were initially Jonathan prefers death to inac- Israel was in bad shape. The Philistines opposed or dismissed, so if you are tivity. He thinks a better plan is to had them on the run. The people were convinced that God has given you a attempt something and fail than to demoralized. The king was distracted. vision you can take criticism in stride. do nothing and succeed. The greatest Their enemies were destroying them. Criticism can help you: it can be the enemy of the church these days is not sandpaper to polish the work of art worldliness but laziness. God calls us Share it with the right you are building with God. At the same to do something. More important than people time, do not let criticism stop progress; discussions, charts, ideas, opinions, “One day Jonathan said to his armor for whatever God blesses, the devil words, or desires, is action. bearer, ‘Come on, let’s go over to where attacks. What you say is not as important the Philistines have their outpost.’ But as what you do. Opinionology (a word I Jonathan did not tell his father what he Get going coined, meaning “to share with others was doing” (1 Sam. 14:1).1 “Meanwhile, Saul and his 600 the opinions no one else is asking you If you had a plan to attack the men were camped on the outskirts for”) does not come as a spiritual gift. enemy, would it not be logical to share of Gibeah, around the pomegranate During the time I was pastoring a that information with the king? Yet tree at Migron. Among Saul’s men was certain church, we had a church soc- Jonathan chooses not to tell his father, Ahijah the priest, who was wearing the cer team that we hoped would build

APRIL 2013 Ministry® Roger Hernandez Years community and make friends, and I from God, you are not a tiny bit appre- it’s more effective when we involve always got to play. As the game got hensive, then that vision probably does others. There is a small word, with big going, so did the crowd. Everyone had not originate with God. If you already power, and that word is and. It is one an opinion. I thought that hearing some knew you could do it, why would you thing to say, “It’s me.” It is altogether misguided soul yell, “Take the pastor need God? But if you wait for the fear to another thing to say, “It’s me and my out; he’s horrible!” was an interesting subside before attempting something church.” What we sometimes fail to message. At halftime, people from the great, you probably never will do it. understand in this polarized society is crowd would come into our huddle A visionary will attempt great things that we need each other. Unity multi- and offer unsolicited advice, strategy, regardless of fear. plies impact. and ideas. Not only were they very Jonathan’s faith motivates him to God created us for community. straightforward about what we should act; he says, “Let’s go!” But concealed God emphatically shares that a vision be doing, they became upset if we did in his faith is a crisis of doubt: “Perhaps should be given to the leader first but not play the way they prescribed. the Lord will help us,” he says. As part of not exclusively. A right vision, shared Is that not a lot like the work of the His plan, God sometimes allows us to with the right people, at the right time, for the right reason, will accomplish more, in less time. In this life, we need mentors—wise people to whom we can A visionary will attempt great listen. They have experience and can help you find ways to deal with your present situation. We also need friends, things regardless of fear. those caring people upon whom we can lean. They might not have all the answers, but knowing that they are there for you makes a difference. church? Many watching, complaining, experience trepidation before triumph In order to finish the work God has and advising, but few actually working. so we will understand that, at the end entrusted to us, we need everybody. Sometimes it seems like 20 percent of of the day, it’s not about us. Traditional and contemporary, men the congregation does 80 percent of Early in my ministry, I heard this line and women, youth and adults, first the work. that has shaped the way I do ministry. and second generations, accredited God does not expect us to do “What are you doing that if God is colleges and self-supporting ministries, everything, yet He does expect us to not completely involved and comes lay members and paid denominational do something. Action inspires your through in a big way, this will absolutely employees. We are one church. When followers, develops your strengths, and utterly fail?” Many of the things we attack each other, this creates and catches God’s attention. Perhaps we do we could do without divine confusion in our youth, discourage- you have, on your computer right now, intervention. What have you attempted ment in our members, and delay in our the blueprint of the next big idea for in the last year that took you outside progress. your organization. What stops you from your comfort zone? What risk, without implementing it? Instead of waiting being reckless, have you proposed to Conclusion around for the right circumstances, the people you lead? What innovative, My journey to a lighter me pro- change your circumstances. They might daring, out-of-the-box idea have you gresses positively. I see less of me when not erect a statue of you, but your implemented? Use God’s paintbrush I look in the mirror. My wife has also Creator will smile. So do something! and repaint with vivid colors. Do what- noticed the change. I am not where I ever it takes to rediscover His passion once was, but I am definitely not where Manage your fear with for your life. You were meant for bold I want to be. I see myself improving faith passion. every day. “ ‘Let’s go across to the outpost My prayer today centers around of those pagans,’ Jonathan said to his The power of many God giving you a clear vision, helping armor bearer. ‘Perhaps the Lord will “ ‘Do what you think is best,’ the you to develop a sustainable plan, and help us, for nothing can hinder the armor bearer replied. ‘I’m with you continuing to guide you as you lead Lord. He can win a battle whether He completely, whatever you decide’ ” people to see this before they see it. has many warriors or only a few!’ ” (v. 6). (v. 7). 1 Unless otherwise noted, all Scripture quotations are from the New Some fear is natural and even Jonathan understands that while Living Translation. healthy. If, before you act on a vision we find it easier to do something alone,

Tell us what you think about this article. Email [email protected] or visit www.facebook.com/MinistryMagazine.

Ministry® APRIL 2013 DATELINE

Adventists in Mongolia poised for growth he Seventh-day Adventist Church’s time an Adventist congregation was later, an American missionary worked TMongolia Mission Field acquired five officially organized in the country in to establish a mission headquarters new properties in 2012, positioning the eight years. and a clinic. He returned to the United still-nascent regional church to expand In 2012, the mission field acquired States in the late 1930s, and World War its community services and church a 600-square-meter plot of land in the II prevented further work in the region. infrastructure. Khentii Province, east of the capital, Adventist work was not reestab- Only established in Mongolia’s lished in Mongolia until the early modern era since the early 1990s, the 1990s after the end of Socialist denomination has 24 congregations rule, which opened the country to and nearly 2,000 members. Thanks religious expression. Volunteers to international support, recent from Adventist Frontier Missions, capital investments in land, church a supporting ministry, came buildings, and plans for community to Mongolia in 1992, and the centers, the church is poised for Adventist Church’s Mongolia more significant outreach, and, Mission Field was formally orga- church officials hope, membership nized in 1997. growth. Christianity is relatively “Mongolia has a bright future, new in Mongolia. About half of but we believe that if we don’t take Mongolians are Buddhist, and this opportunity now to establish more than a quarter are athe- our school and health centers, ist. Shamanism beliefs are also later on could be too late,” said Room to grow: Mongolia Mission Field staff with a widespread. The society today, Elbert Kuhn, director of the mis- recently acquired building. New church properties are though, is largely secular, Kuhn positioning the denomination in Mongolia for more out- sion field, based in Ulaanbaatar, reach opportunities. [Photos: ANN] said. Under earlier Soviet influ- the country’s capital. ence, the government conducted Kuhn said the mission field campaigns to dissuade young plans to build as many as 15 community and a 500-square-meter lot in the people in the region from participating centers in the country during the next Arkhangai Province, west of the capi- in religious activities. That influence four years. “The church must be relevant tal. The mission field also purchased remains. for its members but for the community a lot and a building in Erdenet, the “We want to try our best to ground as well,” Kuhn said. “We want to make second-largest city by population. our church by preparing local leaders a difference where we are established.” According to the Seventh-day who can take care of the church them- Evangelism outreach slowly yields Adventist Encyclopedia, Adventist work selves as soon as possible,” Kuhn said. results. A dedication ceremony of an among Mongol people began in 1926 —Sarah Deblois, Mongolian Mission Field, with Adventist church in the Övörkhangai by Russian missionaries operating additional reporting by Ansel Oliver, Adventist Province in October 2012 was the first from Manchuria, China. A few years News Network

Religiously unaffiliated “nones” swell to 1.1 billion worldwide, study says

f the seven billion people living on Relating the Christian gospel—and affiliation) may or may not know about Oearth, an estimated 1.1 billion—or the Seventh-day Adventist Church’s such concepts as God and would require 16 percent of the total—are not reli- message—to that population may additional effort to evangelize. giously affiliated, a December 2012 become a missiological challenge. The The religious affiliation data comes study finds. “nones” (those without formal religious from a demographic study conducted

APRIL 2013 Ministry® DATELINE Years by the Pew Research Center’s Forum on (6%) practice various folk or traditional equal in size to the world’s Catholic Religion and Public Life of more than 230 religions, including African traditional population. Surveys indicate that many countries and territories. The study finds religions, Chinese folk religions, Native of the unaffiliated hold some religious more than eight in ten people worldwide American religions and Australian or spiritual beliefs (such as belief in God identify with a religious group. The aboriginal religions. An estimated 58 or a universal spirit) even though they report estimates “there are 5.8 billion million people—slightly less than 1% of do not identify with a particular faith.” religiously affiliated adults and children the global population—belong to other The findings were contained in around the globe,” representing 84 religions, including the Baha’i faith, “The Global Religious Landscape: A percent of the world population. Jainism, Sikhism, Shintoism, Taoism, Report on the Size and Distribution “Based on an analysis of more than Tenrikyo, Wicca, and Zoroastrianism, of the World’s Major Religious Groups 2,500 censuses, surveys, and popula- to mention just a few. as of 2010,” Pew said. This effort is tion registers,” the Pew study “finds 2.2 “At the same time, the new study by part of the Pew-Templeton Global billion Christians (32% of the world’s the Pew Forum also finds that roughly Religious Futures project, which ana- population), 1.6 billion Muslims (23%), 1 one-in-six people around the globe lyzes religious change and its impact billion Hindus (15%), nearly 500 million . . . have no religious affiliation. This on societies around the world. Buddhists (7%) and 14 million Jews makes the unaffiliated the third-largest —Mark A. Kellner, ANN, with information from the (0.2%) around the world as of 2010. In religious group worldwide, behind Pew Research Center’s Forum on Religion and addition, more than 400 million people Christians and Muslims, and about Public Life

RESOURCES Ambassador for Liberty: Building Bridges of Faith, Friendship, and Freedom by Bert B. Beach, Hagerstown, MD: Review and Herald Publishing Association, 2012.

ert B. Beach was born in This book is well worth reading by Beach teaches by precept and BSwitzerland in 1928. His parents church members, educators, administra- example. The book’s final chapter, The were American missionaries in Europe. tors, pastors, and leaders. The author has Revived Spiritual Life, is worth the price The Seventh-day Adventist Church filled each of these roles and has sensible of the book for the condensed wisdom they served then was only 65 years old counsel to impart in each category. and spiritual truth within. Of great with a membership of approximately He shares his personal failings, not value in this story of Bert Beach’s life is 275,000. Today, our membership in the least the occasions when he has how the Christian can have fellowship exceeds 17 million. The author’s life hurt others. He is modest about his with those of different faiths without spans the church’s history, growth, and achievements and honors. Beach has being judgmental, critical, offensive, or development. In this, he is somewhat rubbed shoulders with significant world holier than others while being true to unique. figures: protestant archbishops, Popes one’s own beliefs and giving a witness During this period, Dr. Beach, argu- John XXIII and Benedict XVI, royalty, and of Christ. ably more than any other Seventh-day presidents of many countries—always Ambassador for Liberty is an enjoya- Adventist, has been “building bridges of as an ambassador and bridge builder ble read, reflecting the life and work of faith, friendship, and freedom.” for his Lord and church. the author in the Seventh-day Adventist This book is organized into three Solomon observed that he who Church and the God he serves. As he puts sections: (1) Being: his developing as has friends must show himself friendly it, “I don’t need extraordinary abilities a person; (2) Doing: the story of his (Prov. 18:24). Here, the author has or great occasions to work for God, and lifework; and (3) Thinking: working out excelled. A friend remarked to me, “He neither does anyone else” (179). the difficult task of how to live the life has grown wiser, wittier, and more —Reviewed by Patrick Boyle, MA, a retired pastor liv- that pleases God. winsome.” ing in Watford, Hertfordshire, United Kingdom.

Ministry® APRIL 2013 Ministry Matters Benjamin Baker

Preaching from the past: A minister’s guide to online resources on Adventist history

n their sermons, preachers often refer to both the history of thousands of articles from Adventist periodicals, most of of God’s people—ancient Israel—and the early Christians which can be read and downloaded directly from that site. The Iof Acts and the epistles. The trials and tribulations of the Seventh-day Adventist Obituary Index (http://www.andrews. Hebrews and early Christians provide invaluable instruction edu/library/car/sdapiobits.html) is where one can quickly and guidance to parishioners. find out the life dates of individuals and read their obituaries. On a less frequent basis, pastors include the history CAR also contains an extensive photo collection (http://www of their own respective denominations in their sermons. .andrews.edu/library/car/photosearch.html). However, God is just as active in His church today as He was in Bible times. http://archives.llu.edu/cdm/ Weaving experiences and lessons from denominational Operator: Loma Linda University (LLU) history into sermons demonstrates the continual providence The LLU Digital Archive offersAdventist Heritage, the only of God, and discerns His moving in recent times. This provides periodical dedicated solely on Adventist history, available parishioners with assurance, purpose, and meaning and can for download (http://archives.llu.edu/cdm/landingpage/ assist in illuminating the lessons of Scripture. collection/advhert). The Digital Archive additionally features Numerous sources on Seventh-day Adventist history can hundreds of photographs and interesting artifacts from be easily accessed on the Internet. Below are the best Web yesteryear. sites on the church’s past, which will yield rich material and illustrations for sermons, talks, devotionals, and lectures. www.adventistreview.org/ Operator: Adventist Review www.adventistarchives.org/DocArchives.asp The flagship journal of the Seventh-day Adventist Church, Operator: General Conference Office of Archives, Statistics, and this daily updated site has scores of searchable articles on Research Adventist history. This site boasts approximately two million pages of free, downloadable materials on Adventist history. Available are http://library.puc.edu/adventist/sda_resources. hundreds of photos, maps, charts, Yearbooks, Sabbath School shtml quarterlies, every major Seventh-day Adventist periodical as Operator: Nelson Memorial Library, Pacific Union College well as a selection of complete books. This Web page primarily directs to other sites, although Gary Shearer’s bibliographies are extremely helpful to those www.whiteestate.org/ searching for books, articles, and dissertations in a particular Operator: Ellen G. White Estate, Inc. area of Adventist and general history (http://library.puc.edu/ The White Estate has done much to make the writings heritage/bib-index.shtml). of church cofounder Ellen G. White available to browsers. The Web site features answers to frequently asked ques- www.oakwood.edu/goldmine tions, brief introductions to Ellen White and Adventist Operator: Oakwood University (OU) pioneers, a kids’ section, a television program, hundreds of The OU Goldmine contains dozens of documents ready for photographs, and apps. The White Estate also debuted an download on Seventh-day Adventist history with an emphasis additional Web site with Ellen White’s writings available in on the black experience. multiple languages (https://egwwritings.org/). Everything is free. www.adventistheritage.org/ Operator: Adventist Heritage Ministry www.andrews.edu/library/car/index.html The photographs of original Adventist buildings and Operator: Center for Adventist Research (CAR), Andrews University locales are the strength of this Web site. Visits to these historic The Seventh-day Adventist Periodical Index (http:// spots can be scheduled here. They also have a well-equipped www.andrews.edu/library/car/sdapiindex.html) holds tens resource store.

APRIL 2013 Ministry® Ministry Matters Benjamin Baker Years www.adventisthistory.org.uk/documents.php www.youtube.com/user/SDAArchives Operator: British Union Conference (BUC) Operator: General Conference Office of Archives, Statistics, and BUC provides a rich resource on Adventism in the United Research Kingdom and Ireland, replete with photographs, documents, This YouTube channel features the popular “This Week in and useful links. Adventist History” segment in both its entirety and trimmed into clips by subject. http://blacksdahistory.org/ Operator: Center for Ethnic Adventist History Studies https://twitter.com/GCArchives This site specializes in black Seventh-day Adventism with Operator: General Conference Office of Archives, Statistics, and resources, downloadable documents and books, videos, time Research lines, statistics, rare photographs, and an extensive obituary Following the tweets of the church’s archivist means being section. Also of note are their monthly features. treated to daily doses of Seventh-day Adventist history. www.aplib.org/ Because of the vast resources freely available regarding Operator: Adventist Pioneer Library Adventist history, ministers can, more ably and conveniently The strengths of this Web site include its short but infor- than ever, include in their talks vignettes and episodes from mative videos and concise, written biographies on Millerite our past that demonstrate the Lord’s leading. and Adventist pioneers. “We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our http://news.adventist.org/ past history.”* Operator: Seventh-day Adventist Church Although this site focuses on breaking news, the reader * Ellen G. White, Selected Messages (Washington, DC: Review and Herald Pub. Assn., 1989), bk. 3, 162. will find that, of course, old news is history. Here you will find archives of news broadcasts, photos, and stories.

“We embarked on the 777 program as a church and we started to observe the Holy Spirit at work. The church was marred with disunity, coldness, and even the construction of the church was at a standstill. Now the unity of purpose was re-ignited, trust restored, faithfulness revived, and the chapel is almost 85% complete, en route to the construc- tion of the main structure of the church. We wish the Almighty Lord will continue to energize our church.” Kefas Chikowero, Zimbabwe

“A chain of earnest praying believers God’s people are praying for should encircle the world . . . to pray the Holy Spirit’s presence for the Holy Spirit” (Review and Herald, January 3, 1907). in our families, churches, leaders and communities Join Us! 7 days a week, 7 days a week, at 7 am and 7 pm at 7 am and 7 pm www.RevivalandReformation.org/prayer

Ministry® APRIL 2013 Millions of eyes will turn to television to watch sports, festivals, and exotic travel in other countries. But how many eyes will be turned to Jesus?

Global Mission pioneers are trained and ready to go to big cities and rural areas to tell the world about God’s love, but they can’t do it alone. Your support will help give them the resources they need to take the good news of salvation to every part of the world. One hundred percent of your donation to Global Mission goes to support frontline workers and projects.

Thank you for making it possible for millions to see Jesus.

www.global-mission.org. ® GENERAL CONFERENCE OF SEVENTH-DAY ADVENTISTS

Nonprofit Organization U.S. Postage 1350 N. KINGS ROAD • NAMPA, ID 83687-3193 PAID Nampa, ID CHANGE SERVICE REQUESTED Permit No. 147

You are invited to attend: RECHARGE

PASTORAL SUMMER STUDY RETREAT JULY 7-19, 2013

Southern Adventist University, together with the Southern Union conference, invites you to attend an 11-day growth experience. Come enjoy time with your family, while strengthening your preaching skills and learning more about holistic living.

Features:  meals provided  kids’ activities  lodging provided  auto-repair workshop  professional development class  white-water rafting  personal development class  caving  workshop for spouses  rock-climbing  presentations by marriage and  ropes course family therapists  art class  library research opportunities  group worships

Availability is limited to 25 pastors and families. For questions, contact Barry Tryon or Star Stevens at 1.800.SOUTHERN.