INTERNATIONALI

JJOURNAL FOR PASTORS

JJULY 2008

Making a difference with young adults FIRSTGLANCE

Ministry® is the international journal of the Seventh-day Adventist® Ministerial Association and has been published since 1928. Reaching out: Making a Association Secretary James A. Cress 5 Editor Nikolaus Satelmajer difference with young adults Associate Editor Willie E. Hucks II Consultant to Editor Myrna Tetz What can we do to keep our youth in the church? Editorial Assistant Sheryl Beck A. Allan Martin Database Assistant John Feezer IV Professional Growth Anthony Kent Contributing Editors Jonas Arrais, Sharon Cress, IN The power of relationships in John M. Fowler, Clifford Goldstein, Anthony Kent, 10 Peter Prime, Kit Watts EVERY evangelism International Editors ISSUE Chinese Robert Wong Why is relational evangelism still the best way to Indonesian Edwin T. Pandjaitan Japanese Yukio Ebihara introduce people to Christ? Korean Sung Sun Hong Letters Portuguese Zinaldo Santos S. Joseph Kidder Russian Ilie Leahu 3 Spanish Marcos Blanco (South America) Spanish Fernando Zabala (Inter America) International Advisors Alejandro Bullón, Ron Editorial “The Word of God should be the Clouzet, Daniel Duda, R. Danforth Francis, Passmore 13 Hachalinga, John Kakembo, Ilie Leahu, Miguel Luna, 4 measure”: An interview with Eta Hector Sanchez, Houtman Sinaga, Bruno Vertallier, Gary Webster, Measapogu Wilson Linnemann Consulting Editors Leslie Baumgarter, S. Peter Campbell, Ben Clausen, John C. Cress, Raoul Dederen, Dateline A well-known theologian shares her concerns about Ron Flowers, Jeanne Hartwell, Michael Hasel, Roland Hegstad, Mitchell Henson, Gerry Karst, Kathleen 28 the historical-critical method and its implications for Kuntaraf, Ekkehardt Mueller, Norma Osborn, Jan Paulsen, Robert Peach, Leslie Pollard, Ángel Manuel ecclesiastical theology. Rodríguez, Fredrick Russell, Maylan Schurch, Loren Book Review Seibold, William Shea, Penny Shell, Dan Smith, Russell Frank M. Hasel Staples, Richard Tibbits, Steve Willsey, Edward Zinke 28 Advertising Editorial Offi ce Subscriptions/renewals/address changes The ministry of the deaconess [email protected] (email); Pastor’s Pastor 16 301-680-6512 (phone); 301-680-6502 (fax) through history—Part one of Ministerial Resource Center Cathy Payne 30 888-771-0738, 301-680-6508 two Cover Illustration 316 Creative In this fi rst of a two-part series, the author examines the Layout 316 Creative Subscriptions 12 issues: United States US$32.50; role of deaconesses in the New Testament and early church. Canada and overseas US$45.50; single copy US$3.00. To order: send name, address, and payment to Nancy Vyhmeister Ministry® Subscriptions, 12501 Old Columbia Pike, Silver Spring, MD 20904-6600 U.S.A. Web site www.ministrymagazine.org Achieving the mission of the To Writers We welcome unsolicited manuscripts. 21 Before submitting, review the writers’ guidelines at www.ministrymagazine.org. Please send manuscripts church via email with your name, address, and telephone Why self-denial, self-sacrifi ce, and total commitment of number. Send editorial correspondence to [email protected]. church members is required to grow the church. Ministry® (ISSN 0026-5314) is a journal of the Ministerial Association, © 2008, published monthly by Brempong Owusu-Antwi the General Conference of Seventh-day Adventists® and printed by Pacifi c Press® Pub. Assn., 1350 N. Kings Road, Nampa, ID 83687-3193. Member Associated Church Press. Standard mail postage paid at Nampa, Idaho. Grief and faith Adventist®, Seventh-day Adventist®, and Ministry® are 23 the registered trademarks of the General Conference Christianity reveals to us a God who understands our pain Corporation of Seventh-day Adventists®. and shares our sorrow. PRINTED IN THE U.S.A. Vol. 80 Number 7 Michael R. Lombardo Bible credits Scripture taken from The New American Standard Bible®, Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation. Used by permission. Scripture taken from the HOLY BIBLE, NEW INTERNATIONAL A few things I have learned VERSION®. Copyright © 1973, 1978, 1984 by International Bible 26 Society. Used by permission of Zondervan Publishing House. All rights reserved. Scriptures quoted from NKJV are from The New King A physician shares insights from his ministry that can James Version, copyright © 1979, 1980, 1982, Thomas Nelson, Inc., Publishers. Scripture quotations marked NLT are taken from the Holy assist pastors in caring for the infi rmed. Bible, New Living Translation, copyright 1996. Used by permission of Tyndale House Publishers, Inc., Wheaton, Illinois 60189. All rights Jay Randall Sloop reserved. Scripture texts quoted from NRSV are from the New Revised Standard Version of the Bible, copyright © 1989 by the Division of Christian Education of the National Council of the Churches of Christ in the USA. Used by permission. All rights reserved. Scriptures quoted from TLB are from The Living Bible, copyright © 1971 by Tyndale House Publishers, Wheaton, IL. Used by permission.

2 MINISTRY July 2008 Letters Our Readers Respond...

The sinner’s plight me, it is not about perfection, it is not tremely interesting and inspiring. I am he article, “The Sinner’s Plight in about being sinless, but it is about fi xing a pastor who also serves as a recreation TRomans 7,” (May 2008) by Richard Rice, my eyes on the Lord Jesus Christ, fi xing specialist in a school for developmentally is truly an excellent article about a chapter my thoughts on Him, clinging to Him. disabled adults. Some of our residents are in the Bible that has been quite controver- As long as we are in this world, the autistic, and Mrs. Ketelsen, the author, sial. He clarifi es the issues so that one can enemy will continue to stalk us. But as shared some very pertinent information easily understand what is at stake. long as we continue to abide in Christ, on the subject. I specifi cally found her I also recommend Paul Myers’s article he is powerless! tips on diversion, modeling, and sup- “The Worm at the Core of the Apple,” —S. C. Kack, email port helpful. My experience with autistic which is also an article about Romans children and adults has given me a very 7:7–25, be read in conjunction with this n refl ecting upon Richard Rice’s article, different way of looking at the world! article. It can be found in the book The Imy fi rst experience with Romans 7 came —Rev. Victor Buksbazen, PhD, ThD, MHP, Conversation Continues: Studies in Paul in 1951 after my baptism. After a year of Spokane, Washington, United States and John (In Honor of J. Louis Martyn), struggle I approached a young minister Robert T. Fortna and Beverly R. Gaventa, who I felt would understand an 11-year- Ministry to the grieving eds. (Nashville, TN: Abington Press, old boy. He listened, while trying to hide our two-part series, “Assisting Parish- 1990), 62–84. Both of these articles have a smile, as I explained my inability to stop Yioners Through Grief” (March, May insights that make Romans 7 under- fi ghting with my older, bossy, big sisters. 2008) was an act of ministry to me. Even standable and meaningful for a world His entire answer, while patting though I have not had to experience much that is infl uenced by postmodernism. me on the shoulder, was “Don’t worry grief in my life, it ministered to me in areas —Rollin Shoemaker, email about it. The apostle Paul had the same of loss other than death. I came to see problem!” He then quoted the famous all loss involves grieving and the need to just finished reading Richard Rice’s words from Romans 7 and left me stand- express it. It brought me back to my days Iarticle in the May 2008 Ministry, and I ing there, confused. as a CPE [Clinical Pastoral Education] stu- must say that I appreciate his comments That and other episodes in my life dent at Kettering Medical Center. Thank regarding the power of sin: “Sin is have shaped my understanding of this you for a moving, touching, and personal much more than the moral failure of an portion of Paul’s letter to the Romans. As ministry through the written word. individual; it is an active and enslaving a pastor what I have explained on the —Rev. Jan Michael Nace, Gowanda, New power” (emphasis added). radio, from the pulpit, and in writing, is York, United States It is only the power of God made simply this: Romans 6 tells us what the available to us at the cross that can free us new life is like, Romans 7 acknowledges Visiting church members from being enslaved by the carnal mind of our problem if we step outside of Christ hank you for the excellent article in sin. As I read the article, I kept searching for for even an instant, and Romans 8 gives Tthe May 2008 Ministry by Errol A. where Dr. Rice was going. In his conclusion us the wonderful answer! Lawrence on “Building Relationships he suggests that there is only “frustration I hope that none of my fellow pastors Through Pastoral Visitation.” It is so im- from an exegetical standpoint.” But he will make the same mistake that young portant for us to realize that when we adds, “Jesus Christ is our only hope.” pastor made so many years ago. It’s too have fi nished our sermon on Sabbath But throughout the article there is no costly! morning our work has just begun. encouragement that we can be more than —Mel Phillips, pastor, Gila Mountain Seventh- It took me back to the very beginning vacillating, carnal Christians. day Adventist Church, Yuma, Arizona, United of my ministry when I was placed with a I am grateful that Paul says, “ ‘I have States pastor that believed in the visitation of been crucifi ed with Christ; it is no longer his church members. He took me with I who live, but Christ lives in me; and the Ministry to families affected him when he visited church members life I now live in the fl esh I live by faith in by autism in their homes, when he visited those the Son of God, who loved me and gave “ inistering to Families Affected who were interested in our church, and Himself for me,” (Gal. 2: 20, [NKJV]). For Mby Autism” (May 2008) was ex- Continued on page 9

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July 2008 MINISTRY 3 Editorial An urgent appeal: Our neighbors need you

ore than 75,000 men, women, NIKOLAUS SATELMAJER The entire Ministry publishing edito- and children were killed when rial team has, grateful for the opportunity, Ma killer cyclone fl attened parts promised to participate—and we invite of Myanmar (Burma) on May 2 with more you to join us. Will you talk to your than 55,000 still missing and presumed church, hospital, seminary, parish, confer- dead. Another series of devastating earth- ence, diocese, whatever organization you quakes demolished parts of China less are affi liated with, and ask what you and than two weeks later, killing more than they can do to help our brothers and 70,000. Almost 20,000 are still missing help the victims—in several of the cities I sisters in those two countries? In China, and presumed dead. Thousands upon saw collection boxes for donations. church buildings become worship places thousands of others have been left home- As my wife and I were returning to for several congregations representing less and injured while experiencing un- the United States, we had many hours various denominational persuasions. All relenting grief because of the death of to think about what happened in those funds that are received will be distributed family members. In addition to the hu- two countries. Besides the personal there by the appropriate channels so that man losses, both countries have experi- losses, we grieved as we thought about what you give will bless many. These enced loss of agricultural fi elds, factories, the many houses of worship that have donations will be used in China and highways, schools, and churches. And been demolished and the people who Myanmar (Burma) for the rebuilding of yet somehow the survivors fi nd reason to desperately want to again gather to worship sites. One hundred percent of move forward in spite of their losses. worship their Lord. As we discussed the the funds will go there with no funds held I’m writing this just a few days after situation there, my wife and I felt that back for fund-raising costs or process- returning from China as I feel sorrow and we must do something, personally, for ing, and we will let you know, through anguish because of the challenges these the rebuilding of these churches. As we Ministry, just how much we will be able people face. While in China I listened discussed the specifi c amount of our to share with these two countries. to religious leaders explain the large donation, I asked myself, Is there not When Jesus comes, He will say, numbers of places of worship that have something that the readers of Ministry, “ ‘ “Come, you who are blessed by been either totally destroyed or made including pastors, professors, chaplains, or my Father; take your inheritance, the unsafe for worship. Fortunately, both priests, would be willing to do either per- kingdom prepared for you. . . .” ’ ” (Matt. countries are receiving aid from govern- sonally or corporately or both? You know, 25:34, NIV). As we share that heavenly ments and various nongovernmental of course, that we do not, as a rule, par- inheritance now with those who are organizations (NGOs), and perhaps ticipate in any major fund-raising efforts anxious to again worship Him in an you are involved through your church’s initiated through the journal. But these appointed church building, we fi gura- development or disaster organization in two events are extraordinary, and I am tively put our funds in the hands of our assisting the relief efforts. However, most asking you to consider helping out either Savior, Jesus Christ who has the power to of these governments or organizations individually or from your organization. multiply our gift again and again. will be addressing health, transportation, Surely our readers around the world will So, instead of just watching the news housing, and school needs. While there, simultaneously share the blessings they reports and thinking of how badly we feel I observed that the people in China have received from God to help rebuild about the devastation, let’s do something continue to respond from their hearts to these countless destroyed churches. concrete about it. Won’t you join us?

To make a contribution for churches in Myanmarmar ((Burma)Burma and China, please ➊ use the enclosed envelope,, o or ➋ send to:

Ministry, International Journal for Pastors A receireceiptpt will be rereturnedt to you. Attn: Myanmar (Burma) and China Church Rebuilding If you hhaveave any ququestions,e please contact me by 12501 Old Columbia Pike emailmail at [email protected],jer by phone at Silver Spring, MD 20904-6600 USA +11 301301-680-6507, 680 6507 or by fax at +1 301-680-6502.

4 MINISTRY July 2008 “This is a hemorrhage of epic proportions,” warned Dudley and he suggested that, “the decline in membership of many mainline Prot- estant churches has been shown to be largely traceable to the shortage of young adults in the congregations.”3 Demographer George Barna noted that across Christianity, “the most potent data regarding disengagement is that a majority of twentysomethings—61% of today’s young adults—had been churched at one time during their teen years but they are now spiritually disengaged (i.e., not actively attending church, reading the Bible, or praying).”4 Reaching out: David Kinnaman of the Barna Group elaborated, “The current state of ministry to twentysomethings is woefully inadequate to Making a difference address the spiritual needs of millions of young adults. These individuals are making signifi cant life choices and determining the patterns and with young adults preferences of their spiritual reality while churches wait, generally in vain, for them to return after college or when the kids come.”5 This disengagement threatens the Seventh-day A. Allan Martin Editor’s note: This article addresses a critical issue Adventist Church. The president of the Seventh- from the perspective of the Seventh-day Adventist day Adventist Church in North America (NAD), Don Church and primarily in the context of North Schneider, said, “We must [also] concentrate on the America. We believe, though, that similar challenges young adults of our Church. . . young people need exist in other denominations and in other parts of to become more fully integrated into the Church. . . the world. Is there some way of allowing young people to worship in a way that is meaningful while making fi rst learned the term, the bystander effect, it safe for them to do so? Young adults must be in my undergraduate social psychology heard at leadership levels, and their feelings must class. Wikipedia defi nes it as “a psycho- be given validity.”6 logical phenomenon in which someone Paul Richardson of the Center for Creative is less likely to intervene in an emergency Ministry, with headquarters in College Place, Wash- situationI when other people are present and able ington, United States, reported that the median to help than when he or she is alone.”1 The article age for the Seventh-day Adventist community in references a variety of horrifi c incidences in which North America, “including the un-baptized children dozens of bystanders “stood by” and did nothing in church families, is 58 . . . Among native-born as homicides occurred before their eyes. White and Black members the median age is even I am still appalled by the bystander effect, but higher.”7 The frightening implications of this fi gure in another way. I found myself perplexed by how are seen when that median age, 58, is compared to AA. Allan MartinMartin, PhDPhD, it may be impacting the church, allowing us to the median ages of the United States and Canada CFLE, is associate “stand by” and do nothing as a whole generation respectively—which are 36 and 37! professor of disappears from our ranks. These trends are serious. There are more than discipleship and family ministry, 1,000 local churches (out of a total of about Andrews University Disengaging, disenfranchised, and 5,500) in the Seventh-day Adventist Church in Theological Seminary, disappearing North America that have no children or teens at Berrien Springs, In light of his landmark study of Adventist all. Fewer and fewer congregations have enough Michigan, adolescents, Roger Dudley of the Institute of teens, young adults, or even young couples to United States. Church Ministry at Andrews University noted, “It provide “the critical mass necessary to conduct a seems reasonable to believe that at least 40 to youth group and other activities that have always 50 percent of Seventh-day Adventist teenagers been the life beat of Adventist churches.”8 in North America are essentially leaving the The departure of young adults from the church by their middle 20s. This fi gure may well local faith community has not gone unnoticed be higher.”2 by the Seventh-day Adventist Church General

July 2008 MINISTRY 5 Conference president, Jan Paulsen, who As part of the Let’s Talk broadcasts To burst through the bystander effect, has over the past several years entered hosted by Pastor Paulsen, 25-year-old I am pointing TO YOU as a potential hero into broadcasted conversations with Kadene said, “I think the best thing that in the lives of young adults: this younger generation (http://letstalk church leaders can do for the youth of Parents. During the important tran- .adventist.org). Paulsen noted: “They our church is get acquainted with them. sitional years of young adulthood, you [young adults] have perspectives, they Too often, church leaders sit on their play a vital role not only in the life of your have hopes, they have dreams, and they high horses and judge our youth without child but also their sphere of friends. have visions for the church which need having the slightest idea of what they are Make your home and your presence to be considered seriously. If we don’t, going through.”14 one that engenders hospitality, safety, they will feel disenfranchised, as many Paulsen added, “We [church leaders] and wisdom.18 of them already do.”9 need to hear and understand what they Connie Vandeman Jeffery shared This trend would not be as perplex- [young adults] are saying, for it comes a simple formula of food, friendship, ing if we have promptly identifi ed it and across clearly and strongly from those and follow-up that made her home a addressed it with all the immediacy it who are under thirty in our church. safe harbor for young adults.19 If you deserves. Yet, the fact is, we haven’t. The point they are making is this: being are an adult without grown children Over a decade ago in research on included, being trusted, being considered in your home or don’t have children Generation X, I found comparable responsible, for elders to be prepared of your own, make the simple effort of statistics of young adults disappearing to take some risk with inexperience, are building an authentic relationship with from local faith life.10 Dudley’s research sentiments and attitudes which senior a twenty-something. It’s as simple as a reflects more than three decades of leadership must be willing to show, or we lunch invitation, for starters. scrutiny regarding the departure of are gone! We are gone simply because we Pastors. If the statistics are correct, new generations from the church. His have no ownership responsibility in the your infl uence and impact on the climate book, Why Teenagers Leave Religion, was life of this church.”15 of your church is desperately needed. published back in 1978. Robert Wuthnow, professor of sociol- Setting the culture of young adult Beyond the statistical analysis, most ogy at Princeton University, noted various inclusion is heavily dependent upon your of us know young people who have trends that are impacting young adults vision and leadership. parted ways with our church. Many and contributing to the fading American Bill Bossert described how his dying could exchange stories of peers or grown religious landscape. “My view is that church recognized their fate and took children and grandchildren who no congregations can survive, but only if heroic steps to turn the tide. With careful longer participate in Adventism. We’ve religious leaders roll up their sleeves self-analysis, practical research, and cou- known that young adults have been and pay considerably more attention to rageous yet inclusive change steps,20 the leaving our church for some time now young adults than they have been.”16 Shepherd’s House reversed the attrition and have been nothing but bystanders. Why are young adults leaving? tide, resulting in a 60 percent increase of Hence, the terrible “bystander effect.” Although the responses may be as young adults in their church.21 Change diverse and personal as each young does not come without challenges Why they leave adult, clearly the lack of mutually valued and discomfort, but in order to break The fi rst question is, Why do they relationships that engender trust and through the bystander effect, pastors leave? Dudley found that young adult shared support have left both parties, need to be heroic so as to inspire their perceptions of the quality of relationship young adults and Seventh-day Advent- congregations to be likewise. with religious authority fi gures played a ism, at risk of going under. Professors/Teachers. There is a pro- signifi cant role in their departure.11 Leader- found influence that educators have ship across Adventism concurred, stating Pointing out heroes in the lives of young adults. Beyond that the reasons most frequently cited by So what is the solution? The Wikipedia academic or professional prowess, you persons who leave local church fellowship article on “the bystander effect” made are called upon to invest in young adult are found “in the realm of relationships, a fascinating recommendation. “To spiritual development as well. the absence of a sense of belonging, and counter the bystander effect when you While teaching at Spicer Memorial the lack of meaningful engagement in the are the victim, a studied recommenda- College, Falvo Fowler found that his simple local congregation and its mission.”12 tion is to pick a specifi c person in the initiative to start a Sabbath School with his Young adult Kimberly Luste Maran crowd to appeal to for help rather than students made a profound impact on what noted that “too often the negative words appealing to the larger group generally. was once a “nominal” Adventist experi- and actions of more mature church mem- If you are the only person reacting to an ence in the lives of many students.22 bers push the younger set to feelings of emergency, point directly to a specifi c Jimmy Phillips noted the “invisible anger, resentment, bitterness, and fear. . . bystander and give them a specifi c task majority”23 of coeds are in schools outside Satan will employ any methods, including such as, ‘You. Call the police.’ These steps of our Adventist system, and I suspect the use of church members, to tear us place all responsibility on a specifi c person many Adventists are among their faculty away from our loving Father.”13 instead of allowing it to diffuse.”17 and staff. Thousands of Adventist young

6 MINISTRY July 2008 LECTURE. DICTATE. CONTROL.

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To order your Certification manuals, call us at 301-393-4095 Monday-Thursday, 8:00 a.m.-5:00 p.m., or visit us online at www.leadmagazine.org. adults will benefi t from your efforts to adults when they began making an 1 Wikipedia, “Bystander Effect,” December 18, collaborate with local churches and your impact in the Seventh-day Adventist 2007, http://en.wikipedia.org/wiki/Bystander_ respective college to establish student Church. They were young, vibrant, and effect (December 19, 2007). groups, faith fellowships, and disciple- on fi re for God!”29 Other denominations 2 Roger L. Dudley, Why Our Teenagers Leave the ship communities.24 Adventist Christian also were started by youthful leaders. Church: Personal Stories From a 10-Year Study (Hagerstown, MD: Review and Herald, 2000), 35. Fellowship (http://www.acfl ink.org) is a In fact, it was the same age group 3 Ibid., 22. great resource to support your initiative. (young adults) that was passionate 4 George Barna, “Most Twentysomethings Put Your advisement and mentoring are about the early Adventist movement. Christianity on the Shelf Following Spiritually keys to battling the bystander effect, “J.N. Andrews was 22 when he started Active Teen Years,” in The Barna Report, September so rampant on these campuses and in on the publishing committee. 22! He 11, 2006, http://www.barna.org/FlexPage.aspx? Page=BarnaUpdate&BarnaUpdateID=245 (Septem- the churches adjacent to these colleges was a kid. . . Uriah Smith was 21 when he ber 12, 2006), paragraph 6. and universities. The journal Dialogue, joined the publishing work, and James 5 Ibid., paragraph 8. published by the Education Department White was 21 years old when he came 6 North American Division, “2005 Year-end Meeting of the Seventh-day Adventist Church,25 is upon the scene and began to preach the #3,” Friday Fax [Electronic Newsletter], November also another great resource. Advent doctrine.”30 1, 2005, paragraph 6. 7 Center for Creative Ministry, INNOVATIONewsletter, Leaders. Vision-casting leaders We need a movement of that caliber 12(19) [Electronic Newsletter], November 11, 2006. offer momentum towards constructive right now. Those heroes from our Adven- 8 Ibid., paragraph 2. change. You are pivotal heroes with the tist heritage took valiant steps to save a 9 Jan Paulsen, “Paulsen Sermon: Service–An ability to rally the crowd to action. drowning world. Today, young Adventists Attitude,” in Special Report: Annual Council 2006, Mike Cauley, president of the Sev- are just as essential in the embrace and http://www.adventistreview.org/article.php?id=774 (December 20, 2007), paragraph 1. enth-day Adventist Church in Florida, encouragement of their peers. Peers, as 10 A. Allan Martin, “The ABCs of Ministry to Genera- challenged his constituency, “Do we care well as parents, pastors, professors, and tions X, Y, and Z,” Journal of Adventist Youth Ministry, enough to learn the language of kids presidents must build restorative relation- 5(1&2) (Winter–Spring, 1995): 37–46. [Also posted at [young adults]? I’m as serious as a heart ships with young adults.31 http://www.tagnet.org/dvm/ABCs.html.] attack. We have a broken world. We have 11 Roger L. Dudley, Why Our Teenagers Leave the Church, 2000. a society of Millennials [young adults] who Bystanders no longer 12 General Conference of Seventh-day Adventists are hungry for the gospel, and we aren’t If the principles of social psychology Executive Committee, “Conserving Membership cutting it. . . . But I’m going to be asking hold true, you may have come to the Gains—An Appeal,” April 10, 2007, http://www them [Conference Executive Committee] end of this article and are now saying .adventist.org/beliefs/other_documents/conserving- to begin to plant churches to reach kids to yourself, That’s a fi ne article. I’m glad gains.html (December 19, 2007), paragraph 5. 13 Kimberly Luste Maran, “Where Is the Joy?” in under 25. I’m going to be asking them that the issue of young adults leaving the Adventist Review, November 16, 2000, http:// to help us fi gure out how to become church is being addressed. It’s good that www.adventistreview.org/2000-1551/story1.html churches in the biblical, New Testament someone is doing something about it. (December 26, 2007), paragraph 23. sense. . . . Somehow we have got to bring That sentiment is the tragic reality of 14 Let’s Talk, “Have Your Say,” http://letstalk those kids, not to a place of entertainment, “the bystander effect.” It’s a phenom- .adventist.org (December 21, 2007). 15 Jan Paulsen, “Paulsen Sermon: Service—An At- but to be fully committed disciples. . . . We enon that has already seen generations titude,” paragraph 14. 26 need to give them the Church.” of young Adventists fall away, while 16 Robert Wuthnow, After the Baby Boomers: How Not only your endorsement, but also potential heroes have been spectators. Twenty- and Thirty-somethings Are Shaping the your conspicuous actions27 as a leader We must no longer be bystanders. So Future of American Religion (Princeton, NJ: Princ- will serve as a catalyst to transform I am pointing you out. If you’ve read eton University Press, 2007), 230. 17 Wikipedia, “Bystander Effect,” paragraph 5. young adult attrition statistics into to this point, I am pointing at you: 18 North American Division Family Ministries, retention trends. take a step today to begin an authentic http://adventistfamilyministries.com/, offers an Peers. There are stellar young adults relationship with a young adult. Become array of resources and support to parents in the who have not only remained in the church a mentor. Have lunch with them. Listen discipling of new generations. but are faith activists.28 You are among carefully. Open your home. Offer your 19 Connie Vandeman Jeffery, “My Starbucks Kids,” in Adventist Review, January 16, 2003, http:// the most infl uential and powerful—not heart. There are as many options as there www.adventistreview.org/2003-1503/story1.html only in taking heroic action with your are young adults. Start with one action (December 24, 2007). drifting peers but also in rejuvenating with one young adult today.32 20 Bill Bossert outlined the steps his congregation took Adventism and fostering a movement We’re horrifi ed when we hear stories at http://adventistreview.org/article.php?id=1300 that will draw new generations. of “the bystander effect” when someone offering further specifi city to their strategy. 21 Bill Bossert, “The Wausau Church Story,” in “Many of the Adventist pioneers is being murdered. Yet, what are we Adventist Review, August 9, 2007, http://adven- fi rst began their work when they were doing when we stand by and do nothing tistreview.org/article.php?id=1299 (December 24, teenagers. Pioneers such as Ellen Har- when young people, perhaps right in 2007), paragraph 27. See also B. Bossert, “Frantic mon White, John Loughborough, J. N. front of our eyes, are leaving us and, as Plans and Desperate Measures,” Ministry (August Andrews, Uriah Smith, and John Harvey so often is the case, leaving the Lord who 2007): 9–12. 22 Falvo Fowler, “Real,” in Adventist Review, July 18, Kellogg were teenagers and young died for them?

8 MINISTRY July 2008 2002, http://www.adventistreview.org/2002-1529/ 27 It is conspicuous actions of leadership that reveal Sermon,” 2007, paragraph 11. story2.html (December 24, 2007), paragraph 16. their most important values. A couple of local 31 For over a decade, dream VISION ministries, 23 Jimmy Philips, “The Invisible Majority,” in Adventist conference presidents have already instated young http://www.dreamVISIONministries.org, has Review, September 20, 2007, http://www.adventist adult ministry directors at the conference level. offered training and resourcing in building review.org/article.php?id=1371 (December 24, 2007). The Christian Leadership Center, http://www authentic relationships with new generations. I 24 Ron Pickell, North American Division Adventist .andrews.edu/clc, recently endorsed the develop- offer a theological model for young adult ministry, Christian Fellowship Coordinator, offers some ment of young leadership training, challenging http://www.adventistreview.org/2000-1556/story2 insights as to what college students are looking presidents and all church offi cials to mentor new .html, challenging young adults to see their role for in a church at http://www.adventistreview.org/ generations of leadership. as ministers to their peers. article.php?id=1372. 28 Kimberly Luste Maran, Wilona Karimabadi, Omar 32 A. Allan Martin, “Won by One: What if I Did Just 25 For more information, go to http://education. Bourne, “Adventist Review’s Top 20 in Their 20s,” One Thing. . .” Adventist Review, 175(36), gc.adventist.org. Adventist Review, September 14, 2006, http://www. September 1998, 20, 21. 26 Mike Cauley, “2007 Florida Camp Meeting adventistreview.org/article.php?id=715 (December Sermon” [MP3 audio fi le], June 2, 2007, http:// 24, 2007). www.fl oridaconference.com/campmeeting/ 29 Lynette Frantzen, “Young Adventist Pioneers,” MP3/2007/FLCM_06-02-07_1930.mp3 (December Adventist Review, May 27, 2004, http://www Tell us what you think about this article. Email us at 25, 2007) (also available as transcript from http:// .adventistreview.org/2004-1522/story2.html [email protected] or write to us www.fl oridaconference.com/campmeeting/ (December 24, 2007), paragraph 2. at 12501 Old Columbia Pike, Silver Spring, MD 20904. cauley2007.html), paragraph 48. 30 Mike Cauley, “2007 Florida Camp Meeting

Letters continued from page 3 when he gave Bible studies in the homes First person preaching lightheartedness, no theological jargon— of people. hank you for Derek Morris’s article, all too common in many journals. And I think the Bible text used by Pastor T“First-Person Narrative Preaching: A she tells her story without being shackled Lawrence at the beginning of his article Fresh Approach for Telling the Old, Old by an overdose of holiness. (Acts 20:28) is very basic for the train- Story” (May 2008). Such a method brings This is one of your better articles. The ing of pastors. Pastoral visitation in the the Scriptures alive. There is tremendous rest are of high quality too. homes of our church members needs to hunger in our churches for expository —Reverend E. Bruce Ross, retired pastor, be promoted. sermons that let the Scriptures speak for United Church of Canada, email —Vernon L. Chase, Goldendale, Washington, themselves. God’s Word has power—if United States only the preachers would let it speak. Doing God’s will Philosophy, psychology, social pro- very much agree with Nikolaus Satelma- Nebuchadnezzar syndrome grams, and the media have their own Ijer’s editorial in the May 2008 issue (“Titles wish I had learned—early in my min- place. But they can’t be substituted for the Do Not Make Leaders”). However, I slightly Iistry—the lesson that Laurence Turner Word. We as a people are Bible illiterate disagree with his closing statement. In it he discussed (“The Nebuchadnezzar Syn- because we are starving for the Bread of wrote that God will, in the fi nal analysis, drome,” March 2008). I had a “healthy” Life. Young people are fl eeing the church ask us, “What have you done?” According dose of that disease. because of the shallow and lifeless mes- to Matthew 7:21–23, many who are lost I thought I was a good preacher, and sages that don’t nourish their souls. when Jesus returns will have done many my wife backed me up on it. I thought Dr. Morris makes an excellent point wonderful things in His name. But the issue I had a large number of Bible studies; that creativity and engaged Bible study is, Have we been faithful in fulfi lling God’s and compared to other pastors, I did. I will revitalize sermons. I join the author will (Matt. 7:21)? So instead of God asking had a lot of baptisms to show for it. But, in the plea to all ministers: “Please, let us “What have you done for Me?” I believe as you can see from this letter, I’m still the Scriptures speak!” He will ask, “How faithful have you been struggling with the syndrome. —Iryna Bolotnikova, Cincinnati, Ohio, United in following My will in ministry?” I’m retired now and should have States If we are following our own plans and learned my lesson long since. God has ideas in ministry, we will be building with surely given me enough grass to eat The common touch “wood, hay, stubble” (1 Cor. 3:12), that through the years, and even now I taste arguerite Shuster’s article, “Love will not abide. But if we are following the it from time to time. Thank you, Pastor MGod, Love Your People” (March will of the Father in our ministry, we will Turner, for putting into words a message 2008), reveals a warm, caring character in be building with “gold, silver, precious I’ve needed all my life. the writer. Her material is excellent; she is stones” that will endure eternally. —Thurman C. Petty Jr., Burleson, Texas, not carried away by her high position at —Dennis Smith, pastor, New Haven, United States her seminary. She writes with a sense of Connecticut, United States

July 2008 MINISTRY 9 and the rest male. Sixty percent were long-time Adventists—members for more than 20 years. Fifteen percent have been members for 11 to 20 years. Four percent have been members for less than a year. In addition, 61 percent of the respondents grew up with an Adventist parent. All this seems to indicate the power of relation- ships and that our congregations are not bringing in many new members who have no Adventist background. The data also indicates an aging church. More The power of than 60 percent are over 45 years of age with 22 percent being 65 or older. Only about 9 percent are under 25 years. This shows the need for the church to be much more intentional about reach- relationships in ing and keeping young people in the church. Witnessing In what witnessing activities did members usually evangelism engage? The survey reviewed 11 common activities (see table 1). Topping the list was small-group or Home Bible Fellowship studies, with 36 percent participating. Seven activities—phone contacts, S. Joseph Kidder “I pray that you may be active in sharing evangelistic meetings, health seminars, Revelation your faith, so that you will have a full Seminars, other Bible seminars, one-to-one Bible understanding of every good thing we studies, and door-to-door contacts—clustered have in Christ” (Philem. 6, NIV). around 20 percent. Two activities—Daniel and family seminars—took in 10 percent. aul’s desire for an active church in As to the question regarding how many faith sharing continues as a perennial hours in a month on average members were concern. Each generation needs involved in church-related, community-service to review its commitment level in programs, one-half of the respondents reported witnessing and sharing their faith to none. About 30 percent reported 1 to 5 hours, 11 theP community, thus maintaining a continuous percent said 6 to 10 hours, and nearly 6 percent link with the Great Commission entrusted to the put in a high 20 hours or more. church. With a view to fi nding out this commitment in North America, the Institute of Church Ministry Table 1: Witnessing and Evangelism Activities Engaged at Andrews University sent a survey in 2004 to in by Adventist Members in North American Division a sample of Seventh-day Adventist members Small group or Home Bible Fellowship 36 % attending on a given Sabbath. The survey sought Telephone contacts 24 % responses to three questions: (1) In what witness Public evangelistic meetings 22 % S. Joseph Kidder, activities do members generally participate, and DMin, is associate how many were brought into the church as a Health seminars and programs 21 % professor of result? (2) What was the personal devotional life Other Bible seminars 21 % Christian Ministry, of the members like? (3) What was instrumental Revelation Seminar 19 % Andrews University in their own experiences of joining the church? Giving one-to-one Bible studies 19 % Theological Seminary, The survey elicited 1,689 usable responses. Berrrien Springs, Door-to-door contacts 19 % This article will summarize the key features of the Michigan, Daniel seminar 11 % data. If we understand the principles behind the United States. Family seminar 10 % fi ndings and pay attention to the implications, Literacy for adults or English as a it will improve the way we do church and give 3 % second language us tools for effective evangelism. Respondents were asked, “How many people The demographics have you been wholly or partially responsible for First, a look at the composition of the respon- bringing into the church in the last three years?” dents. Genderwise, 57 percent were female About two-thirds indicated that they were not

10 MINISTRY July 2008 aware of any. Fifteen percent could Table 3: Instruments Infl uencing Members to to live in community because we need think of one, and another 15 percent Join the Adventist Church in North America each other. He wants this community of remembered two to fi ve. Only 4 to 5 Brought up in an Adventist home 59 % faith to make a difference in the world percent could identify more than fi ve in A friend or relative 58 % by sharing their faith and love. the previous three-year period. Relationship becomes not only Reading of literature 49 % important in bringing people to the Public evangelistic meetings 36 % Devotional practices Lord, but also in keeping them in the The second set of questions dealt Bible studies in the home 34 % Lord and the church. We need a support with devotional practices. Respondents Visits by a pastor 20 % group that encourages us, prays for us, were asked how often they participated Television or radio programs 20 % holds us accountable, and fosters an in five devotional activities. Leading Bible correspondence course 19 % environment of growth, spiritual health, the way was personal private prayer, Material on the Internet 7 % and vitality. where 73 percent were involved daily Arn shows that unless the new Others 22 % and another 21 percent at least once a believer develops at least 7 to 11 week (see Table 2). Personal Bible study Respondents were invited to indicate friendships in the fi rst six months of their did not fare nearly as well: 37 percent what this “other” meant. While not all did, conversion, the possibility of leaving reported daily study, and 43 percent the most frequent comment had to do the church registers as very high. With at least once a week. The study of the with Christian education and teachers. those who do develop a minimum of Sabbath School lesson registered lower: Table 3 shows that key factors lead- seven relationships and feel comfortable 28 percent daily and 41 percent at ing people to join a church relates to in the church fellowship, the possibility least weekly. So far as Sabbath School positive relationships and friendships, of staying in the church is very high.6 attendance was concerned, 71 percent with this fact also documented in similar The more friends a new believer has, attended each week, and 9 percent research, such as by Win Arn2 (see Table the more likely they will stay in the attended at least once a month. 4) and more recently by Rainer.3 church. We come to the Lord through Other researchers have shown that Arn discovered relationship as the relationships, and we stay in the Lord family worship1 is a key to a solid Christian most effective way of reaching people through relationships. We are discipled, home and an important factor in retain- for the Lord. He extensively talks about encouraged, and nurtured through ing young people in the church. With the importance of oikos (relationship). relationships. Adventists, the survey showed 28 percent That’s what I’d like to call “relational of the respondents have daily family evangelism.” Why is relational evangelism worship, 33 percent on a weekly basis, effective? and the remaining 39 percent have family Table 4: Win Arn’s Study of the Factors That Several important factors may be worship only occasionally or not at all. Infl uence People to Join the Church4 cited to show why relational evangelism Special need 1–2 % is the most effective means of sharing Table 2: The Frequency of Participation in 7 Walk-in 2–3 % the Gospel. Devotional Practices of Adventist Members in Relational evangelism provides a Pastor 1–6 % North America natural network for sharing the good Visitation 1–2 % Personal private Daily: 73 % news of God’s redemptive love. Naturally, prayer Once a week: 21 % Sunday School 4–5 % people who are close to each other Personal Bible Daily: 37 % Evangelistic crusade 0–5 % share their faith with each other. Friends study Once a week: 43 % Church program 2–3 % and relatives hang out together. They Study of Sabbath Daily: 28 % Friend/relative 75–90 % eat out together. They enjoy sharing School lesson Once a week: 41 % and talking with each other. Andrew Daily: 14 % brought his brother Peter to Christ. Reading Ellen Once a week: 29 % White books The importance of relational We have the privilege of bringing Never: 57 % evangelism in the Bible our brothers and sisters, moms and Daily: 28 % Oikos (sharing faith through relation- dads, sons and daughters, friends and Family worship Once a week: 33 % ship) was and still is the most effective neighbors to Christ. Never: 39 % way of spreading the gospel. The New Relational evangelism deals with International Dictionary of the New Testa- receptive people. Often we hear that we Why they joined ment Theology 5 devotes approximately are more effective with strangers than The third set of questions attempted to ten pages to oikos, relational evangelism. our families, but this is not necessarily probe what was instrumental in their own Oikos in Greek means the dwelling place, true. The Bible records many examples choice of joining the church. The survey the structure of the family or a com- where one brought one’s relatives and measured the relative strength of each of munity with the word strongly related friends to Jesus. Andrew brought Peter. nine possible factors (see Table 3). to salvation history. The Lord created us Philip introduced Nathaniel to Christ.

July 2008 MINISTRY 11 The jailer in Philippi brought his whole that we are better fathers or mothers or evangelism?” The inevitable answer? household to Jesus. When people spouses or children, they will more likely “We had evangelistic meetings last year around us see a change in us, they will be attracted to Christianity than just by or three years ago or ten years ago.” be attracted to the God we worship. sharing doctrine or theology. Such an answer views evangelism as an Relational evangelism allows for Educate, train, equip, and motivate event rather than a way of life that takes unhurried and natural sharing of God’s members to be effective in sharing their place any time, anywhere, by anyone, love. In friendship evangelism, no one faith with others. The church should be under any circumstances. feels pressure to make anyone be bap- a training ground, a motivating center. Adopt multiple pathways and entry- tized in a short period of time. A natural Every obstacle should be removed to ways for sharing Jesus and helping people process takes place over time—and in make it as easy as possible for people to connect with the church. Though research the context of love and acceptance. actively and effectively share their faith. has shown that the most effective way Relational evangelism provides natural We often give the impression that of evangelism is through relationships, support when the web member comes to witnessing is about going to strangers, we still need multiple ways to infl uence Christ. The single most signifi cant reason knocking at their doors, and trying to people for Jesus. Our research showed why people leave the church is that they witness to them. We should train and many programs scoring high effective- do not have a support group to pray inspire our members to share their ness: public evangelism (36 percent), for them, disciple them, and constantly faith naturally in whatever context books (49 percent), television or radio encourage them. But, when people are they are in, whether in the home, the (20 percent), Bible correspondence brought to the Lord by a trusted friend, marketplace, or the neighborhood. courses (19 percent), and Internet (7 they already have their own pastor. The most effective form of evan- percent). Relational evangelism results in the gelism is the natural one—the one Multiple ways serve at least three effective assimilation of new converts into which takes place in the context of purposes: to create an avenue for the the church. Friendship evangelism serves relationships. When this happens, the believer to share their faith in a natural as a means to assimilate people into the new believer has the added advantage way; to reach multiple groups of people life of the church. All experts in church of having their own pastor to minister when one method might not be the growth agree that assimilation is one to their spiritual needs. right one to reach all, to fi nd new and of the hardest things to do. You need Inspire and encourage personal receptive seekers who are out of our an accepting group of people and an spiritual growth of every member. The circle of relationships. interested group of converts. In the case more passionate believers are about Personal and public evangelism of oikos—relational evangelism—both God, the more passionate they will be must complement each other. Under are naturally present. about sharing Him with others. Our the umbrella of public evangelism, Relational evangelism tends to win churches should be sanctuaries, always the need to do personal evangelism entire families. encouraging and challenging people defi nitely exists. Equally important is the Relational evangelism provides a con- to grow in their walk with God. We need to do public evangelism under the stantly enlarging source of new contacts. cannot take for granted that people will umbrella of personal evangelism. Friendship evangelism is about a somehow grow spiritually, and we can- chain reaction that has no limit to its not rely solely on the Sabbath sermon 1 George Barna, Transforming Children into Spiritual infl uence and effectiveness.8 to do all the educating, motivating, and Champions (Ventura, CA: Regal, 2003), 55–76. See also Myrna Tetz with Gary L. Hopkins, We Can training to help people grow spiritually. Keep Them in the Church (Nampa, ID: Pacifi c Press What should we do in the We need to launch out into new ways Pub. Assn., 2004), 42–47. face of such overwhelming of spiritual training and growth, and 2 Win Arn, The Master’s Plan for Making Disciples evidence as to the importance equip believers with as many effective (Pasadena, CA: Church Growth, 1982), 43. of friendship and relational tools to naturally and attractively share 3 Thom S. Rainer, Surprising Insights from the Un- churched (Grand Rapids, MI: Zondervan, 2001), 73. evangelism? their faith. 4 W. Charles Arn, How to Reach the Unchurched Recognize that friendship and rela- Promote a paradigm shift from thinking Families in Your Community (Monrovia, CA: tionship evangelism remains as the most of evangelism as an event to a process. As I Church Growth, n.d.). potent means of witnessing. Moreover, talk to people about spiritual growth and 5 Colin Brown, gen. ed., The New International the home still serves as a catalyst to make evangelism, I often ask, “Who is the most Dictionary of the New Testament Theology (Grand Rapids, MI: Zondervan, 1984), 255. the gospel real to people. We learn to effective evangelist in the world?” and the 6 Arn, The Master’s Plan for Making Disciples, 45–53. apply the principles of the gospel to real predominant answer I get is the name of 7 Arn, How to Reach the Unchurched Families in Your life in the home. Relationship, when it is a famous evangelist. But notice how the Community, 45–53. healthy and intentional, will also help us Great Commission of Matthew 28:18–20 8 Arn, The Master’s Plan for Making Disciples, 45–53. to see in a concrete way how to live the conceives evangelism as not the task of a Christian life effectively and with joy. As few but a way of life for all. Tell us what you think about this article. Email us at people who associate with us see that Ask the question, “Define evan- [email protected] or write to us we are better people because of Jesus, gelism and when did your church do at 12501 Old Columbia Pike, Silver Spring, MD 20904.

12 MINISTRY July 2008 speak about historical-critical theology. The term historical-critical method1 is an expression used by those who practice it. Already, in my earlier articles, I pointed out that although it claims to be a scientifi c method, in reality, it is not scientifi c. “The Word of One consequence of historical-critical theology2 is the destruction of faith. This might sound harsh to some, but I have seen this in the lives of dozens of students. Often they commence their God should be theological studies as devout individuals, but later, as a result of the historical-critical theology, they are no longer able to be a pastor. What is even worse, there are pastors who, because of the measure”: such theology, do not even know that humans are lost and we have to be born again. And what they themselves do not know, they cannot pass An interview with along to their church members. It could be that someone as an infant may have been brought to baptism, may even have Eta Linnemann attended children’s church services and later may have lived on the margins of church life, but in the end, be lost because there was never an awareness of the necessity of rebirth. That is the worst of it. Frank M. Hasel Author’s Note: Eta Linnemann, ThD, well-known Apart from that, we can see Sunday after Sunday, theologian and New Testament professor, presented in every church where historical-critical sermons two public lectures and four seminars for the are preached that those churches are empty. And theology students and faculty at the Seventh-day those churches that still have members, become Adventist Seminar Schloss Bogenhofen in Austria, emptier. On the other hand, one makes the follow- in October 2007. In those lectures the 81-year-old ing observation: wherever God’s unadulterated theologian passed along, in a compact form, her Word is preached, people are attracted. This has theological legacy. Linnemann studied under such nothing to do with the question of denominations. well-known Bible critics as Rudolf Bultmann, Ernst Wherever a pastor is found who knows Jesus Fuchs, Ernst Käsemann, and Friedrich Gogarten in personally and really preaches the pure Word of Marburg, Tübingen, and Göttingen universities in God, there you have a full church. Germany. She held an honorary professorship at the A historical-critical preacher provides stones to well-known Philipps University in Marburg before she the congregation instead of bread. These stones can experienced her personal conversion at the height of be beautiful and rhetorically polished stones; they her academic career. From that time on, she became can be interesting stones. But what do I do with convinced that Jesus actually lived, and that the stones? They are not suited for spiritual food. widely propagated atheistic method of historical- In addition, historical-critical theology deals critical theology presented an inaccurate picture of selectively with the Holy Scriptures. With this Jesus and the content of the Bible. She distanced method it is possible at anytime to avoid being FkMHlFrank M. Hasel, herself from this method and pointed out the weak personally affected; for instance, in the Sermon PhD, is dean of the premise upon which it is founded. She joined an on the Mount, when it is claimed that parts of Theological Seminary independent Evangelical Church. At Bogenhofen she the sermon are “secondary” or that Matthew or at Bogenhofen, addressed us as brothers and sisters in Christ, and Luke were not the original writers. This method Austria, and also wished to be addressed the same way. prevents the Word of God from saying what it teaches systematic theology and biblical actually does say. hermeneutics. He is Frank M. Hasel (FH): Sister Linnemann, in also the director of your books and lectures you repeatedly mention the FH: How do you explain that among evangelical the Ellen G. White historical-critical method. In your opinion what are theologians there are some who advocate a moder- Study Center at the the consequences of this method for the believer ate use of the historical-critical method? These seminary. and ecclesiastical theology? theologians are not all unbelievers, are they?

Eta Linnemann (EL): Normally I do not EL: That is correct. The situation is more complex. use the term historical-critical method. I prefer to On the one hand we have those who have lost

July 2008 MINISTRY 13 their faith through their course of study. EL: Actually, this is not surprising. Just study the Bible in an attitude of faith. Would On the other hand, there are those who imagine: as a student you arrive at the you briefl y outline the best way a converted, perhaps have already received Christian university or seminary. The professor at Bible-believing theologian should work? teaching, and who also have a supportive the lecturer’s desk is a master in the fi eld congregation who prays for them. These and very good. Within their respective EL: First of all, one should keep in mind are able, more or less, to pull through. fi elds these people are quite brilliant. that we do not have any wisdom on our However, in certain areas compromises are Also, by a wide margin, the professor own. When we think that we know every- made. For example, some believe that the is the absolute authority. And then it is thing, and we approach the Bible with pastoral letters are not from Paul, or the offi cially stated from the lecturer’s desk such an attitude, we will soon be headed Johannine letters are not written by John, that certain things are thus and so—even in the wrong direction. Without a humble nor was Revelation written by him, and of when much of what is said cannot be attitude, one cannot practice theology. course, the fi ve books of Moses were not confi rmed in every detail but simply After all, we are ultimately dealing with written by Moses. But one still believes in refl ects the general consensus. the Word of God, and this cannot be the resurrection, perhaps even the virgin One simply accepts many things dealt with in a purely academic manner. birth, also in the second coming of Jesus. because the professor has said it. What is Naturally, there is also the question of When you are a real evangelical, you not learned from the professor is learned guidance: what does God want that I believe this. However, some brokenness from older students. It is inevitable that should do now? Somehow, someway, remains because one has compromised during the course of one’s studies one the Lord will let you know this. in many single issues whilst continuing to becomes accustomed to hearing much cling to other points of faith. that does not harmonize with one’s FH: What advice would you give to a beliefs and that has really not been fully theological seminary? FH: How do you explain that? examined. Then one graduates and even is unaware of all the instances where certain EL: First, they should really, without compromises have been made. This often any reservation, take students who have remains hidden from oneself. Man is a already been born again. I would accept Publications by rascal! He is of the opinion that when one no one as a theology student with the or regarding still continues to believe in the resurrection idea that they will be converted some Eta Linnemann and perhaps in the virgin birth, and is still time. There should be unity in spirit. convinced that the Bible is the Word of This is the context for spiritual growth. Historical Criticism of the Bible: Meth- God, then everything is still OK. Furthermore, I would not recommend odology or Ideology: Refl ections of a The graduation of one’s studies that students pick and choose from the Bultmannian Turned Evangelical (Grand also brings satisfaction. The theological university prospectus what they like best Rapids, MI: Kregel, 2001). exams have been passed, and what one during a semester. If time and money has learned contributes to the experience are to be used effectively, a unifi ed cur- Biblical Criticism on Trial: How Scientifi c Is of personal success. With that, a student riculum is needed. Otherwise, you have Scientifi c Theology? (Grand Rapids, MI: is duty bound, unless of course, they some lectures that are attended by only Kregel, 2001). are prepared to make a clean break and one or two students, while other lectures Is There a Synoptic Problem?: Rethinking the turn from all this, but then he would are overcrowded. That is not helpful. Literary Dependence of the First Three Gos- stand there naked, so to speak. What Secondly, I believe an engaging spiri- pels (Grand Rapids, MI: Baker, 1992). do academically trained pastors have to tual life, where students can participate in offer if they say “No” to all that they have a united manner on campus is important. Was ist glaubwürdig—Bibel oder Bibelkritik? learned in the course of their studies? This means, of course, that each indi- (Nürnberg: Verlag für Theologie und Haven’t they been hired as pastors on vidual has their own personal quiet time, Religionswissenschaft, 2007). English the basis of their academic studies? They but also that there are opportunities as a translation forthcoming. would have to admit, in the truest sense group to grow spiritually. “Historical Critical and Evangelical Theol- of the word, a conversion experience, a Then I believe practical work is ogy” in Journal of the Adventist Theological foundational conversion of their thinking. important. Theology students should Society, vol. 5/2 (1994): 19–36. A certain brokenness prevails: they no not live in an ivory tower. They should longer feel free to speak clearly on certain also learn in practical terms to carry Article by Robert W. Yarbrough, “Eta topics, partly because they no longer responsibility in various areas. Good Linnemann: Friend or Foe of Scholar- clearly know, and partly because they theology and practical experience in the ship?” in Robert L. Thomas and F. are no longer convinced about it, and so churches should go hand in hand. I would David Farnell, eds., The Jesus Crisis: they lack power and authority. recommend that by the second semester, The Inroads of Historical Criticism into at the latest, during the summer vacation, Evangelical Scholarship (Grand Rapids, FH: In your lectures you stress the importance students should gather practical experi- MI: Kregel, 1998), 158–184. of using the intellect and that one should also ence in children’s camps, for instance.

14 MINISTRY July 2008 appreciate is the high percentage of born- again Christians and that one can take it as a rule that amongst Adventists one normally deals with born-again Christians. This gives me the freedom to come to Adventists and serve them. I do not agree with all that Adventists believe, as you know, but I believe that it is important to have unity in essential things. That means we know that our Lord Jesus died for us on the cross of Golgotha, and we are in agreement in our attitude toward the Holy Scriptures. That is so important for me, and, therefore, I enjoy visiting with They should also have the opportunity Adventists. There are also born-again to engage in practical work during their Christians amongst the Catholics. By this studies. After three to four years of study, I I do not say that every Catholic is born would suggest a longer period of practical again, indeed not, but there are some work, something like an internship, in among them, and those I treasure. One which students can publicly prove them- can feel whether or not someone is truly a Seventeen Things selves. Such an internship should not only brother or sister in Christ. Since I was born for Which to Pray teach the practical aspects of work, but again I feel this inner assurance, and one 1. Pray for a spirit of humility should also engage the student under the notices it when this is missing. Th e willingness to submit (James 4:10) leadership of experienced mentors and 2 Pray for a spirit of reverence “Th e fear of the Lord” (Prov. 9:10) expose them to appropriate literature. I FH: Sister Linnemann, thank you very much 3. Pray for a spirit of purity have written a manuscript about such a for this interview. I hope that your new A desire to be clean (Matt. 5:8) concept for theological seminars. I have book that recently came off the press, Was 4. Pray for a spirit of purpose been impressed by the training here ist glaubwürdig—Bibel oder Bibelkritik?4 Th e wisdom to set goals (Prov. 4:25) 5. Pray for a spirit of simplicity at Bogenhofen, and I am also happy (What Is Credible—The Bible or Biblical- A lifestyle uncluttered (Rom. 12:8) that here church history has not been Criticism?) (Nürnberg: Verlag für Theologie 6. Pray for a spirit of commitment neglected in the theological training. It is und Religionswissenschaft, 2007), will be a A dedication to a cause (Josh. 24:15) very important to learn from history and blessing to many people. 7. Pray for a spirit of diligence A willingness to work hard (2 Pet. 1:5) not to repeat earlier mistakes. 8. Pray for a spirit of servanthood 1 In this approach “research is conducted ut si Deus Th e ministry of help (Gal. 6:9, 10) FH: Now a personal question: Do you non daretur (‘as if there were no God’). That means 9. Pray for a spirit of consistency the reality of God is excluded from consider- have a motto in your life that has made an Th e quality of faithfulness (James 1:8) ation from the start. . . . Statements in Scripture impression on you and sustained you? 10. Pray for a spirit of assurance regarding place, time, sequences of events and A depth of faith (Heb. 10:22) persons are accepted only insofar as they fi t in 11. Pray for a spirit of availability EL: Some of the fi rst words that came to with established assumptions and theories.” A willingness to go (Isa. 6:8) me after I had given my life to Jesus were: Eta Linnemann, Historical Criticism of the Bible: 12. Pray for a spirit of loyalty Methodology or Ideology? (Grand Rapids, MI: Baker, “I am the Way, the Truth, and the Life.” A zeal for fi delity (Ruth 1:16) 1993), 83–88; quoted in Kairos Focus, “Theol- 13. Pray for a spirit of sensitivity ogy and the ‘Enlightenment,’ ” Kairos Initiative, Openness of heart (Luke 10:30–37) FH: This is not the fi rst time you have vis- www.angelfi re.com/pro/kairosfocus/resources/ 14. Pray for a spirit of compassion ited with Seventh-day Adventists. You have Intro_phil/Mod_Theol.htm#libmain. Love in action (Mark 8:1, 2) been invited to various churches. Is there 2 According to Linnemann in “historical-critical 15. Pray for a spirit of tenderness theology, critical reason decides what is reality A willingness to weep (2 Kings 22:19) something that you have learned to appre- in the Bible and what cannot be reality. . . . Due 16. Pray for a spirit of maturity ciate about Seventh-day Adventists? to the presuppositions that are adopted, critical Th e capacity to grow (Heb. 5:12–14) reason loses sight of the fact that the Lord, our 17. Pray for a spirit of holiness EL: The very first contact I had with God, the Almighty, reigns.” Ibid. Christlike behavior (1 Pet. 1:16) Seventh-day Adventists was through 3 Gerhard F. Hasel was a professor of theology at the —ChristianWomenToday.com Seventh-day Adventist Theological Seminary at Gerhard F. Hasel,3 who, on the occasion Andrews University in Berrien Springs, Michigan, of a visit to the United States, had invited United States until his death in 1994. me to speak at a conference. He then also 4 This book has not yet been translated into English. invited me to Andrews University where I Tell us what you think about this article. Email us at spoke with theology students and faculty [email protected] or write to us over a period of days. What I learned to at 12501 Old Columbia Pike, Silver Spring, MD 20904.

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Order by phone: 1-800-765-6955 Or online: www.ABCASAP.com 6:1, 2); Paul’s God-given ministry of the gospel (Acts 20:24); and the spiritual gifts given to the saints to prepare them for ministry (Eph. 4:12). The noun diakonos is used in several ways. It denotes one who waits on tables, as at the wedding feast at Cana (John 2:5). Jesus told that “ ‘whoever desires to become great among you shall be your servant [diakonos]’ ” (Mark 10:43, The ministry of NKJV). With Paul, the word takes on a specifi cally Christian sense. Paul is a diakonos of the new covenant (2 Cor. 3:6), of God (2 Cor. 6:4), and of the church (Col. 1:25). In these texts, the meaning the deaconess comes much closer to minister than to servant. In Philippians 1:1 and 1 Timothy 3:8–13, diakonos identifi es specifi c church offi cers. Theirs was evidently a spiritual occupation, for the through history requirements were spiritual, personal integrity, and blamelessness. The Greek, which usually distinguishes care- Part one of two fully between masculine and feminine forms of a noun, does not do so with diakonos. The same word is used for male and female religious serv- ers, both in pagan religions and in Christianity. Nancy Vyhmeister Editor’s Note: Part one of a two-part series examines When the article is used, the gender is visible: ho the role of the deaconess in the New Testament diakonos (masculine) and h diakonos (feminine). and early church. Part two, to appear in September The feminine diakonissa appeared only in the 2008, will examine the role of the deaconess in the early fourth century. Adventist Church.1 Women deacons in the New hat was the role of the deacon- Testament esses in the New Testament Phoebe. Paul, in Romans 16:1, 2, called and in the church through Phoebe a diakonos of the church of Cenchraea. history? To understand this Besides this brief statement, we know nothing issue fully, we shall fi rst turn about Phoebe, except that she was a benefactor toW the New Testament for a study of the word of Paul and others, and that Paul commended deaconess and review the life and work of some of her to the church in Rome. the deaconesses mentioned there. Then we shall That she was a benefactor or patroness briefl y explore the role of the deaconesses in the (prostatis) suggests a woman of wealth and posi- early church from available historical records. tion. In the fi rst-century Mediterranean world, a patron or benefactor funded the construction The word in the New Testament of monuments or buildings, fi nanced festivals or The word deaconess is the feminine coun- celebrations, and supported artists and writers. NancyNVhi Vyhmeister, terpart of the male deacon. Both words come Of interest to this study, Paul recognized PhD, is professor from the Greek verb diakone (to serve, to assist, Phoebe as a diakonos, or minister, of the church emeritus of to minister). at Cenchraea. Only here is diakonos used in missions, at the In Matthew 8:15, Luke 10:40, and Acts 6:2, relation to a specifi c church, implying some kind Seventh-day the authors used the verb diakone in connec- of position in the church. Translation of the term Adventist Theological Seminary, tion with serving food and other aspects of diakonos in this passage has more to do with the Berrien Springs, ministry. For example, Jesus coming to minister translator than the meaning of the Greek word. Michigan, or serve (Matt. 20:28); Paul’s trip “to Jerusalem The KJV has “servant”; the NIV has “servant,” United States. to minister to the saints” with the offerings he with “deaconess” in the note; the NRSV says collected in Europe (Rom. 15:25, NKJV); and the “deacon,” with “minister” in the note. commendation of believers “ministering” to the Early church writers give their own interpreta- saints (Heb. 6:10). tion of this passage. Origen (185–254) interprets The noun diakonia also describes: the table Paul’s statement to teach “that there were women ministry the apostles entrusted to the seven (Acts ordained in the church’s ministry.”2 About Phoebe

July 2008 MINISTRY 17 and the other women of Romans 16, John these women were female deacons, as Of the ministry of women, Clement Chrysostom (c. 347–407) wrote: “You see was Phoebe. of Alexandria wrote: “But the apostles that these were noble women, hindered In the late second century, Clement in conformity with their ministry con- in no way by their sex in the course of of Alexandria (155–220) indicated that centrated on undistracted preaching, virtue; and this is as might be expected this text presented evidence for the and took their wives around as Christian for in Christ Jesus there is neither male nor existence of diakonon gunaik n (“women sisters rather than spouses, to be their female.”3 Theodoret (393–460) noted deacons”). John Chrysostom and Theo- fellow-ministers [“fellow deacons”] in Phoebe as “a woman deacon, prominent doret, writing in the fourth and fi fth relation to housewives, through whom and noble. She was so rich in good works centuries respectively, also understood the Lord’s teaching penetrated into the performed as to have merited the praise these women to be female deacons.5 women’s quarters without scandal.”8 of Paul.”4 The Didascalia Apostolorum [Teach- “The women likewise.” In 1 Timothy Women deacons in the early ing of the Apostles], undoubtedly from 3:2–7, Paul lists the characteristics church the eastern part of the empire and of bishops or overseers. Verses 8–10 During the early centuries, women composed in the third century, gives describe the spiritual traits required of deacons and widows were recognized specific instructions about the role diakonoi. Verse 11 seems something of church leaders. We will examine evi- of men and women church workers: a digression: who are these “women”? dence for the existence, tasks, and “Therefore, O bishop, appoint yourself The Greek word, which can be translated ordination of women in the diaconate6 workers of righteousness, helpers who “women” or “wives,” has been vari- and then point to reasons for the demise cooperate with you unto life. Those that ously translated as “women,” “women of the female diaconate. please you out of all the people you shall deacons,” or “their [deacon’s] wives.” The existence of deaconesses. Some- choose and appoint as deacons: on the The suggestion that the term refers where between A.D. 111 and 113, Pliny one hand, a man for the administration to wives of deacons presents diffi culties, the Younger, governor of Bithynia, wrote of the many things that are required, for in the Greek there is no possessive. to the Emperor Trajan asking how he on the other hand a woman for the Whose wives were they? On the other should deal with Christians. In the letter, ministry of women.”9 hand, if one takes the context seriously, he tells of questioning two women, Tomb inscriptions also provide these women serve the church as do who were called ministrae, the Latin evidence that female deacons served the their male counterparts. Quite probably, equivalent of diakonos.7 church. Among others, an inscription We wrestle not against àesh and blood . . . new A Trip Into the The Choice Supernatural Dan Appel weaves an intriguing tale Roger Morneau shares the gripping around a shocking secret that forces an true story of his divine rescue from entire community to search for the truth the terrifying world of Satanism. about life after death—and sweeps them 0-8280-0138-3. Paperback, 141 pages. into the midst of an intense spiritual battle. US$9.99 978-0-8127-0463-1. Paperback, 215 pages. US$14.99

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18 MINISTRY July 2008 found in the vicinity of the Mount of that “a woman shall not receive the some cases, she held up a veil so that the Olives tells of “Sophia the Deacon.” laying on of hands as a deaconess under clergy could not see the naked woman Dated to the second half of the fourth forty years of age, and then only after being baptized. She may have accompa- century, the tombstone reads: “Here lies searching examination.”14 nied the woman into the water. the slave and bride of Christ, Sophia, Emperor Justinian directed a novella The Disdascalia points to the role the deacon (h diakonos), the second (March 16, 535) to the archbishop of of women deacons in the teaching Phoebe.”10 As a “bride of Christ,” Sophia Constantinople, indicating that the ministry: “And when she who is being would have been celibate. church there should have 40 women baptized has come up from the water, A sixth-century inscription from Cap- deacons. In subsequent instructions, let the deaconess receive her, and padocia in Asia Minor gives not only the he stated that the same rules should teach and educate her in order that the title, but shows what this female diakonos apply to women deacons as to priests unbreakable seal of baptism shall be did: “Here lies the deacon Maria of pious and deacons. As virgins or widows (kept) in chastity and holiness. On this and blessed memory, who according to of one husband, they merited sacred account, we say that the ministry of a the words of the apostle raised children, ordination.15 woman deacon is especially required sheltered guests, washed the feet of the The Barberini Greek Euchology, an and urgent.”19 saints, and shared her bread with the eighth-century Byzantine ritual for the James of Edessa (683–708) noted needy. Remember her, Lord, when she ordination of male and female deacons, that deaconesses in the Eastern Church comes into your kingdom.”11 calls for the laying-on of hands in ordina- “had no authority regarding the altar.” In the East, deaconesses appear as tion. The fi rst of two prayers was said by They could “sweep the sanctuary and late as the twelfth or thirteenth century. a deacon, and noted that God sanctifi ed light the sanctuary lamp.” In a com- The Liber Patrum states: “As for deacon- the female sex through the birth of Jesus munity of nuns, they could take “the esses, they must be wise. Those who and has given the Holy Spirit to both holy sacrament from the tabernacle and have provided a clear witness of purity men and women. The second prayer, distribute this” to her fellow nuns.20 and fear of God are the ones who should said by the archbishop, stated: “Lord, be chosen. They should be chaste and Master, you do not reject women who Demise of the female modest and sixty years or older in age. dedicate themselves to you and who diaconate They carry out the sacrament of baptism are willing, in a becoming way, to serve While deaconesses appear in the for women because it is not fi tting that your Holy House, but admit them to the Eastern Church until the twelfth or the priest should view the nudity of order of your ministers. Grant the gift of thirteenth century, in the West their end women.”12 your Holy Spirit also to this your maid came much earlier. British monk Pelagius The ordination of deaconesses. The servant who wants to dedicate herself (c. 420) wrote that the female diaconate Apostolic Constitutions (late fourth century) to you, and fulfi ll in her the grace of the was an institution fallen into disuse in the give instruction to the bishop on the ministry of the diaconate, as you have West, though remaining in the East.21 ordination of church leaders, male and granted to Phoebe the grace of your The Synod of Nimes (396) pointed female. The bishop is to lay hands upon diaconate, whom you had called to the out that the problem with deaconesses the woman and pray: “O Eternal God, work of the ministry.”16 was that women had “assumed for the Father of our Lord Jesus Christ, the Tasks of deaconesses. From ancient themselves the ministry of the Levites,” Creator of man and woman, who didst documents, we learn of the functions which was “against apostolic discipline replenish with the Spirit Miriam, and performed by early deaconesses. The and has been unheard of until this time.” Deborah, and Anna, and Hulda, who didst Apostolic Constitutions command the Further, “any such ordination that has not disdain that Thy only begotten Son bishop to “ordain also a deaconess who taken place is against all reason and is should be born of a woman; who also in is faithful and holy, for the ministrations to be destroyed.”22 the tabernacle of the testimony and in towards women. . . . For we stand in A series of church councils made the temple didst appoint women to be need of a woman, a deaconess, for many pronouncements against the ordina- keepers of Thy holy gates, —Do Thou necessities.”17 Female deacons had a tion of deaconesses. The First Council now also look down on this Thy servant special ministry for women, especially in of Orange (441) ordered: “In no way who is to be ordained to the offi ce of a pagan homes, where male deacons were whatsoever should deaconesses ever be deaconess, and grant her Thy Holy Spirit, not welcome. They took the eucharist to ordained. If there already are deacon- and cleanse her from all fi lthiness of fl esh women who could not attend church. esses, they should bow their heads and spirit, that she may worthily discharge In addition, they ministered to the sick, beneath the blessing which is given to all the work committed to her to Thy glory the poor, and those in prison.18 The the people.”23 The Burgundian Council and the praise of Thy Christ.”13 most important ministry of the female of Epaon (517) ruled: “We abrogate At the Council of Chalcedon (451), deacons was to assist at the baptism by totally within the entire kingdom the the ordination of deaconesses is expressly immersion of women. The deaconess consecration of widows who are named called ordination by the imposition of anointed the baptismal candidate with deaconesses.”24 The Second Synod hands. Members of the Council agreed oil, apparently over the whole body. In of Orleans (533) followed up on this

July 2008 MINISTRY 19 prohibition. Its Canon 18 states: “To no Conclusion 12 Liber Patrum, ser. 2, fasc. 16, in S. Congregatio pro woman must henceforth the benedictio The existence and ordination of Ecclesia Orientali, Codifi caziones canonica orientale, diaconalis be given, because of the deaconesses in the early church is evident. Fonti (Rome: Tipografi a Poliglotta Vaticana, 1930), 34, quoted in Martimort, 158. weakness of the sex.”25 Their tasks—assisting at the baptism of 13 Apostolic Constitutions 8.3.20, ANF 7:1008. The ordination of deaconesses, women, teaching, and caring for people— 14 Canon 15, Conciliorum Oecumenicorum Decreta, 94. rather than their work, seems to have are also clear. Yet, they disappeared. 15 Justinian, Novellae 3.1; 6.6; Corpus Iuris Civilis, become an issue, perhaps because Three factors seem to have con- vol. 3, Novellae (Zurich: Weidmann, 1968), 20, 21, of their monthly “impurity.” Bishop tributed to the demise of the female 43–45. 16 Barberini Greek Euchology 336; for the original Epiphanius of Salamis (315–405), who diaconate. First, infant baptism replaced Greek, English translation, and the history of the held that women “are a feeble race, adult baptism, making the assistance of manuscript see http://www.womenpriests.org/ untrustworthy and of mediocre intel- a female at the baptism of adult women traditio/deac_gr1.asp (May 15, 2007). ligence,” pointed out that deaconesses unnecessary. Second, the sacrifi ce of 17 Apostolic Constitutions 3.2.16 (ANF 7:884). were not clergy, but served the “bishops the Mass, which gave to the priest the 18 Mary P. Truesdell, “The Offi ce of Deaconess,” in The Diaconate Today, ed. Richard T. Nolan and priests on grounds of propriety.”26 power of converting bread and wine (Washington, DC: Corpus, 1968), 150. Truesdell, In a letter to John, Bishop of Jerusalem, into the very body and blood of Jesus, an Episcopalian deaconess, based much of her he insisted he had never “ordained shaped the understanding of clergy and writing on secondary sources, such as The Ministry deaconesses . . . nor done anything laity and removed lay people—male and of Women: A Report by a Committee Appointed by to split the church.”27 By 1070, Theo- female—from ministry.32 Further, the rise His Grace the Lord Arcbishop of Canterbury (London: SPCK, 1919). dore Balsamon, Patriarch of Antioch, of monasticism, with the institution of 19 Didascalia 16, Vööbus, 2:157. could affi rm that “deaconesses in any nunneries and the insistence on celibacy, 20 Syrian Synodicon, in “James of Edessa.” proper sense had ceased to exist in the changed the focus of church work for 21 Pelagius, Commentary on Romans 16:1, Theodore Church though the title was borne by women. de Bruyn, Pelagius’s Commentary on St. Paul’s certain nuns.”28 One of the reasons Epistle to the Romans (Oxford: Clarendon, 1993), 150, 151. he gave was the “impurity of their 1 A fuller version of this article appeared in Andrews 22 Charles Joseph Hefele, A History of the Councils of University Seminary Studies 43 (2005): 133–158. menstrual periods” and the fact that the Church from the Original Documents (Edinburgh: 2 Origen, Epistola ad Romanos 10.17.2; commentary law “prohibits women from entering T. and T. Clark, 1871), 2:404. on Romans 16. 29 23 Canon 26, Council of Orange, in Charles Joseph the sanctuary.” 3 John Chrysostom, Homily 30, on Romans Hefele, Histoire des conciles d’après les documents Jacobite author Yahya ibn Jarir, 15:25–27; taken from Alexander Roberts and originaux (Paris: Letouzey et Ané, 1908), 2:1:446, writing from Persia in the third quarter James Donaldson, eds., The Ante-Nicene Fathers 447. In a long note, Hefele outlines the history (Grand Rapids: Eerdmans, n.d.), 11:1002. of the eleventh century, wrote: “In of the female diaconate and maintains that 4 Theodoret, Interpret. Epist ad Rom. 16:1, PG 82, antiquity deaconesses were ordained; the council had to take strict measures with Cols. 217D, 220A. deaconesses because they were attempting to their function was to be concerned 5 Clement Stromata 3.6.53; John Chrysostom, In “extend their attributions” (447). with adult women and prevent their Epistola 1 ad Timotheus 3, Homily 11.1. 24 Council of Epaon, Canon 21, in Edward H. being uncovered in the presence of 6 For further information on the history of female Landon, A Manual of the Councils of the Holy deacons, see “The History of Women Deacons,” at the bishop. However, as the practice of Catholic Church (Edinburgh: John Grant, 1909), http://www.womenpriests.org/traditio/deac_ovr religion became more extensive and the 1:253. .htm (May 21, 2007). See also, John Wijngaards, 25 Hefele, A History of the Councils, 4:187. decision was made to begin administer- No Women in Holy Orders? The Ancient Women 26 Against Heresies 79.1, 3, 4. ing baptism to infants, this function of Deacons (Norwich, UK: Canterbury, 2002). While 27 Epiphanius, Letter to John Bishop of Jerusalem, ‘2 deaconesses was abolished.”30 Wijngaards interprets the evidence as includ- http://www.womenpriests.org/traditio/epiphan ing women deacons in the clergy, Aimé Georges Michael the Great, patriarch from .asp ( May 15, 2007). Martimort, whose careful analysis, Deaconesses: 1166 to 1199, seemed to agree: “In 28 Catholic Encyclopedia, s.v. “Deaconesses.” An Historical Study (San Francisco: Ignatius, 1986) 29 Replies to the Questions of Mark, reply 35, http:// ancient times there was a need for is considered a classic on the topic, admits the www.womenpriests .org/traditio/balsamon.asp deaconesses, principally to assist with existence of women deacons but denies that they (May 15, 2007). the baptism of women. When converts were ever considered clergy. 30 Jahya ibn Jarir, Book of Guidance of Jahya ibn Jarir, 7 Pliny, Letters 10.96. from Judaism or paganism became G. Khori-Sarkis, Le livre du guide de Yahya ibn Jarir, 8 Clement, Stromata 3.6.53; English translation from disciples of Christianity and thereby Orient Syrien 12 (1967): 461, quoted in Martimort, Clement of Alexandria, The Fathers of the Church, 166. became candidates for holy baptism, vol. 85 (Washington, DC: Catholic University of 31 Syriac Pontifi cal, Vatican Syriac MS 51, quoted in it was by the hands of the deaconesses America, 1991), 289. Martimort, 167. that the priests and bishops anointed the 9 “Concerning deacons and deaconesses,” The Di- 32 Daniel Augsburger, “Clerical Authority and Ordi- dascalia Apostolorum in Syriac, ed. Arthur Vööbus, women candidates at the time of their nation in the Early Christian Church,” in Women Corpus scriptorum christianorum orientalium, baptism. . . . But we can plainly see that in Ministry (Berrien Springs: Andrews University 407 (Louvain: Sécretariat du Cor.pus SCO, 1979), Press, 1998), 77–100. this practice has long since ceased in 2:156. the Church. . . . There is no longer any 10 Ute E. Eisen, Women Offi ceholders in Early Christi- need for deaconesses because there are anity: Epigraphical and Literary Studies (Collegeville, Tell us what you think about this article. Email us at no longer any grown women who are MN: Liturgical Press, 2000), 159. [email protected] or write to us 11 Ibid., 164–167. baptized.”31 at 12501 Old Columbia Pike, Silver Spring, MD 20904.

20 MINISTRY July 2008 ears like music: “Neither do I condemn thee: go, and sin no more” (John 8:11). That event led to her release from the shackles of seven demons, and into a love relationship that led to a total commitment. How did she develop her self-denying, self-sacrifi cing commitment? To her, being at the feet of Jesus had gone beyond probability to reality. That is how she got her strength and commitment—just as you and I would when we sit every morning at His feet, gazing at His face and listening to His voice in a Achieving the personal relational Bible study and prayer. This probably describes the “how” of commitment.

The feast at Bethany mission of the But I learn the “what” of commitment in the afternoon when Simon threw a party in honor of Jesus. Come with me to Bethany, to a feast. People church are eating and enjoying themselves. A woman enters stealthily and moves apprehensively toward the Guest of Honor. With a heart that seems to be pounding out of her chest, she kneels Brempong “ ‘I tell you the truth, wherever the by His feet and starts to weep and moistens His Owusu-Antwi gospel is preached throughout the feet with her tears. She wipes the tears with world, what she has done will also her long fl owing hair, breaks an alabaster jar of be told, in memory of her’ ” (Mark perfume, and anoints the feet of Jesus. 14:9, NIV). What interests me is that Mary went beyond tears of repentance and appreciation. She wiped f all the followers of Christ be- the tears with her long fl owing hair in public. First fore His death, Mary Magdalene Corinthians 11:15 says that a woman’s hair is her seemed the least likely to be as- glory. Notice, Mary poured out her glory at the sociated with the mission of the feet of Jesus—in public. That was self-denial. church. Yet Mark 14:9 records She also demonstrated self-sacrifi ce by giving Othat Jesus directly connected the two. what looked like her life’s savings. The perfume With preaching the good news of hope to the was prepared from the roots and hairy stems world as the mission of the church, what, then, of a plant found on the high mountains of the does Mary’s alabaster bottle have to do with it? Himalayas in India. To get it, one had to climb What was so important about Mary’s action that to the heights of the Himalayas, uproot the herbs qualifi ed her story to be told wherever the gospel before the leaves opened, dry them, and extract is preached? an aromatic oil to make that fragrant perfume. Brempong Owusu- The answer? Commitment—self-denying, The perfume was, thus, expensive in India. Now it Antwi is president/ self-sacrifi cing, total commitment. was exported all the way from India to Palestine, vice chancellor, making it extraordinarily expensive. Adventist University The cost of Mary’s offering of Africa, Mary Magdalene is no stranger. Her name The bottle Nairobi, Kenya. brings to mind a girl seduced by Simon, a promi- The alabaster bottle was also expensive by nent man. A young woman who, perhaps trying itself. It was a sealed fl ask made from a rock and to avoid the Bethany village gossip and ridicule, had a long neck that had to be broken in order relocates to Magdala. There she loses her identity to use the perfume. Once broken, it could not and gets initiated into a life of prostitution. be used anymore. You can imagine the appre- At the mention of her name, the picture of an ciating effect it would have when added to the exhausted, fearful outcast being dragged by men extraordinarily expensive perfume. with stones comes to mind. You can probably Mark 14:5 gives an idea of how much the per- feel her emotions as, under such uncomfortable fume could have cost—more than a year’s wages. circumstances, the words of hope drop into her To put this in perspective, to our knowledge

July 2008 MINISTRY 21 all that the good fl ashed. The leader Samaritan paid to The church cannot achieve much of the group, at that the innkeeper for the particular moment care and hotel bills without the total commitment giving Bible studies, of the wounded man was hit by a bolt. We on the Jericho road of its leaders and members— believed God was was two denarii (Luke going to do a mira- 10:35). At that time, leaders who will humble cle. We prayed all two denarii was the night while he was bill for two months in themselves and be examples of transferred from the an inn. However, the small clinic in town perfume cost more self-denial and self-sacrifice. to a district hospital. than 300 denarii. But he died. Like the woman The superstition with the two mites, Mary poured all her “could have,” or “might have,” incorpo- associated with lightning killing a man life savings at the feet of Jesus. That was rates the concepts of ability, capability, induced fear in a lot of people. Discour- self-sacrifi ce. and power. The substantive form is used agement hung in our sky because, in the in Acts 1:8, “ ‘You will receive power context of superstition versus the power A needed lesson when the Holy Spirit comes on you’ ” of God, a great controversy in its own Those who were closest to Christ, (NIV; emphasis added). Dunamai, in the right had emerged with many questions those whom we would expect to have context, implies that she could have sold being raised. I pleaded with the young understood what was happening and to it for over a year’s wages, yet she sur- people to go back to Kumasi and put have given the greatest support to Mary, rendered it all at the feet of the Lord. Her the minds of their families at peace and instead criticized her harshly. Mark 14:4, 5 action shows that one has to surrender also to prepare for the burial of their says, “But there were some who were one’s abilities, capabilities, power, and leader. But, like Ruth, they said, “No, let indignant among themselves, and said, self-glory to the Lord before one can the body be put in the morgue until we ‘Why was this fragrant oil wasted? For it fulfi ll the mission of the church. have completed the campaign.” None might have been sold for more than three What was important about the action left, complained, or showed discourage- hundred denarii and given to the poor.’ of the woman with the alabaster bottle? ment. They even worked harder and, as And they criticized her sharply” (NKJV). She did not only sing “I Surrender All.” a result, a vibrant church was planted. The Greek word embrimaomai, used She lived it. She was a living demonstra- The young people were not employed here for “criticize sharply,” describes tion of self-denial, self-sacrifice, and by the church, they were not paid, and their indignation as being like “snorting complete commitment, which must they were not going to be given any horses.” That was the problem of the accompany the proclamation of the special positions in the church. Yet they disciples then, and perhaps also today. gospel. stuck with the evangelistic series. That They, at that moment, suffered from the The church cannot achieve much was commitment. disease that causes self to navigate away without the total commitment of its Those young people had learned to from what really matters. No wonder leaders and members—leaders who will spend time with the Lord in prayer, Bible none of them was given the privilege of humble themselves and be examples of study, and witnessing—three indispensa- being the fi rst to bear the words of hope, self-denial and self-sacrifi ce. Commit- ble and interconnected elements for any as was Mary, but were told to wait until ment is the driving force that the Holy sustainable growth in Christianity. they had become committed enough to Spirit will use to achieve the mission. The point? Wherever the gospel will receive the power of the Holy Spirit. Surely wherever the gospel will be be preached, Mary’s love, self-denial, Indeed, Mary was a living demon- preached there also will be the Mary self-sacrifice, and total commitment stration of self-denial and self-sacrifi ce. Magdalene commitment. will be told. May the Holy Spirit help us She exhibited a total commitment that develop those qualities as we proclaim made her the fi rst bearer of the words A living demonstration the words of hope. Then our offi ces of hope, “He is risen.” While all the I was conducting an evangelistic will emit hope, our relationships will others had left, she was still there by series in Goaso, Ghana. A group of transmit hope, and our proclamations the tomb. young people from Kumasi joined me will effect hope as we, under the power Mark 14:5 states that the perfume for the last two weeks in order to sing of God, work to achieve the mission of might have been sold for more than a and give Bible studies. At the end of the church. year’s wages. The New Living Translation the fi rst week, there was a boisterous puts it, “ ‘It could have been sold for a thunderstorm. Thunder roared and Tell us what you think about this article. Email us at year’s wages.’ ” The root meaning of threatened to tear the darkened sky into [email protected] or write to us dunamai, which has been translated pieces while accompanying lightning at 12501 Old Columbia Pike, Silver Spring, MD 20904.

22 MINISTRY July 2008 they quickly pass, and we fl y away” (Ps. 90:10); “Then their numbers decreased, and they were humbled / by oppression, calamity and sorrow” (Ps. 107:39); “The cords of death entangled me, / the anguish of the grave came upon me; / I was overcome by trouble and sorrow” (Ps. 116:3). From these and other similar passages, we note that God does not condemn our grief and sadness but understands them as a normal part of human experience. Paul acknowledged God’s goodness in healing his friend Epaphroditis and mourned that his death would have brought “sorrow upon sorrow” (Phil. 2:27). In other words, Paul freely admits that he would have had a hard time in coping with the loss of a friend and gives some counsel on a Christian’s attitude to grief. The apostle acknowledges the normalcy of grief and does not suggest that Christians should Grief and faith be strong and avoid the pain associated with loss. Rather, Christians are reminded that while they grieve, they must not lose faith. “We do not ow should Christians react to grief? want you . . . to grieve,” says the apostle, “like Michael R. Lombardo What is the relation between faith the rest of men, who have no hope” (1 Thess. and grief? Some Christians assume 4:13). In other words, the Christian response to that something has gone wrong bereavement includes both grief and hope.3 with their faith if they experience Hor express grief, and particularly so at a time when Twofold affi rmation the spotlight shines on the young, the virile, the That response includes a twofold affi rmation: positive, and the successful. But the point remains fi rst, we live in a world of pain, separation, and that in the course of any normal human experience, death (1 Cor. 15:56); second, we know a better grief and sadness do have their share. Normally, day is coming, a resurrection day of triumph people of faith do feel sadness and grief at times over suffering and death (1 Cor. 15:16, 17; John of loss. God has made us with the capacity to 5:28, 29; 11:23, 24). In between, we are asked to express our sad as well as happy emotions.1 endure the pain of separation, “the sting of death” When Abraham lost his wife, he mourned (1 Cor. 15:56), and comfort one another with the and wept for her: “She died in Kirjath Arba (that hope of the Second Coming (1 Thess. 4:17). is, Hebron) in the land of Canaan, and Abraham Jesus chose that ultimate hope to comfort came to mourn for Sarah and to weep over her” Martha in her hour of grief (John 11:23). While (Gen. 23:2).2 When Jacob died, Joseph “fell upon Jesus’ words were meant to bring encouragement, his father and wept over him and kissed him” His intent was not to repress Mary and Martha’s (Gen. 50:1), and his family and friends “lamented need to grieve. In fact, as Jesus saw their pain, He loudly and bitterly” (Gen. 50:10). Hannah grieved provided appropriate and meaningful ministry over her inability to bear a child (1 Sam.1:5), and and support by mirroring their grief: “Jesus wept” David composed two great psalms on grieving (John 11:35). Whatever the case, Jesus did not Michael R. Lombardo, over his failures and sins (Pss. 32 and 51). rebuke Mary and Martha for their grief. DMin, pastors the Many psalms speak frankly about the reality of When we lose a loved one who has died in the Rossville and Ringgold grief: “My eyes grow weak with sorrow; / they fail blessed hope, we can take consolation in the hope Seventh-day Adventist because of all my foes” (Ps. 6:7); “How long must that we will see them again and know that they are Churches in Georgia, I wrestle with my thoughts / and every day have not suffering but simply waiting in an unconscious United States. sorrow in my heart? / How long will my enemy sleep (John 11:11; Dan. 12:2; 1 Cor. 15:51), which triumph over me?” (Ps. 13:2); “Be merciful to me, for them lasts but a moment. Their very next O LORD, for I am in distress; / my eyes grow weak thought will be to wake up to Jesus’ calling them with sorrow, / my soul and my body with grief” to come forth (1 Thess. 4:16; John 5:28, 29). At (Ps. 31:9); “The length of our days is seventy the same time we can acknowledge the fact that years— / or eighty, if we have the strength; / we hurt because we miss them and will endure the yet their span is but trouble and sorrow, / for sting that will one day come to an end.

July 2008 MINISTRY 23 Where do some Christians get the pain, which must have expression. Not also hurt and grieve. Ministers who are mistaken idea that it is inappropriate continuous expression as if we had no commissioned to pastor the fl ock need to grieve? How does the expression of hope, but suffi cient expression in order to stop shutting down the expression of sorrow and hurt become a demonstration to get past them through to healing.11 pain from their hurting sheep because it of weakness? Nowhere does the Bible makes them (the ministers) uncomfort- teach that concept.4 Solomon reminds us Jesus: Model in grieving able. Much of the time, whether we of the reality of death and grief by pointing Christians should consider Jesus as realize it or not, we are motivated by out that there is “a time to be born and a the Model. He shared our emotions and our own needs. Shutting grieving people time to die, . . . a time to weep and a time feelings. There were moments when He down becomes one way of keeping a lid to laugh, a time to mourn and a time to was troubled and full of sorrow: “Surely on our own repressed grief. It would be dance” (Eccles. 3:2–4). Christians are not he took up our infi rmities / and carried better if we sought help and assistance to live in a fantasy world.5 our sorrows” (Isa. 53:4). He told His in working through our own losses so Oftentimes when significant loss disciples, “ ‘My soul is overwhelmed with we could feel more comfortable and occurs, the bereaved persons feel that sorrow to the point of death’” (Matt. therefore able to be present in the midst their faith has been shaken or even 26:38). “He [Jesus] began to be deeply of our congregant’s pain and suffering. shattered. Religious people may fi nd distressed and troubled” (Mark 14:33). The griever needs our presence. themselves questioning their entire He knew how to cry: “As he approached When the timing is right, we can belief structure and doubting all that has Jerusalem and saw the city, he wept over certainly share the reality of heaven been the foundation of their past life. it” (Luke 19:41). He experienced anguish: that serves as a foundation for our hope This would be a normal consequence “And being in anguish, he prayed more in the midst of grief and loss. But our of grief.6 earnestly, and his sweat was like drops encouragement should never be used to Derek Nuttal says, “Having a religious of blood falling to the ground” (Luke shut down the need of hurting people to belief will not necessarily reduce the 22:44). He experienced and displayed express their pain over the sorrow they pain of loss nor remove the need to the full range of emotions including joy, are experiencing regarding separation work through the stages of grief. Such love, and compassion (see Luke 10:21; from their loved ones. belief, however is an aid to grieving.”7 7:13; John 15:10,11; 17:13; Mark 10:21; In bereavement we need to know we 1:40, 41; Matt. 14:13, 14). He was “a 1 Derek Nuttal, “Christian Theology and Pastoral are not alone, that God understands man of sorrows, and acquainted with Practice,” in The Needs of Bereaved People in Interpreting Death, ed. Peter Jupp and Tony Rogers our pain and in some ways shares our grief” (Isa. 53:3, KJV). He displayed the (Herndon, VA: Wellington Publishers, 1997), 370. sorrow. “At the heart of Christianity is deep emotion of anguish and despair 2 Unless otherwise stated, all Scripture passages are faith in a God who through His son has in a time of impending loss when he from the New International Version. shown he loves us and shares in what said, “ ‘My God, why have you forsaken 3 William Cutler and Richard Peace, Dealing With we experience and through the cross me?’ ” (Matt. 27:46). Jesus’ questioning Grief and Loss: Hope in the Midst of Pain (Littleton, CO: Serendipity House, 1990), 11. suffers with us.”8 and despair demonstrated a part of 4 Richard Winter, “A Biblical and Theological View To say that a deeply religious person the grieving process. In addition, Jesus of Grief and Bereavement,” Journal of Psychology will not face grief situations is unrealistic also showed grief over His beloved city and Christianity 18 (1999): 368. and emotionally unhealthy.9 Jesus felt free Jerusalem (Matt. 23:37). 5 J. Donald Bane et al., eds., Death and Ministry: to express His grief on different occasions Jesus grieved at the time of Lazarus’ Pastoral Care of the Dying and the Bereaved (New York: Seabury Press, 1975), 125, 126. including weeping openly (John 11:35; death (John 11). He cried, and others 6 Marta Felber, Finding Your Way After a Spouse Dies Matt. 26:37). He even confi ded in His observed “ ‘how He loved him!’ ” (John (Notre Dame, IN: Ave Maria Press, 2000), 20. disciples toward the end of His life that 11:36). The passage also states that Jesus 7 Nuttal, 27. His soul was “ ‘overwhelmed with sorrow was “deeply moved in spirit and troubled” 8 Ibid. to the point of death’ ” (Matt. 26:38). He (11:33). Ellen White comments on how 9 Granger E. Westberg, Good Grief: A Constructive Approach to the Problem of Loss, large ed. even asked for an impromptu support Jesus felt “every pang of anguish, as He (Philadelphia: Augsburg Fortress Press, 1979), 6, 7. 12 group when He appealed to His closest said to His disciples, ‘Lazarus is dead.’ ” 10 Li-chu Chen, “Grief as a Transcendent Function disciples to “ ‘stay here and keep watch Although Jesus was aware that He would and Teacher of Spiritual Growth,” Pastoral with me’ ” (Matt. 26:38). raise Lazarus in a short while, He grieved Psychology 46 (1997): 79.

Commenting on Christian attitudes for the pain and anguish that Mary and 11 Winter, 369. 12 Ellen G. White, The Desire of Ages (Mountain View, toward grief, one writer says, “Grief Martha had to experience.13 In human CA: Pacifi c Press Pub. Assn., 1940), 528. appears to have a transcendent function sympathy He wept for those in sorrow. 13 Ibid., 528, 533. and can in the end enhance spiritual He also wept for those who would plan 14 Ibid., 533, 534. growth of bereaved people as it awakens His own death because of their unbelief them to existential and spiritual essence in and hatred of Him.14 of life.”10 We, as Christians, sometimes If Jesus, our Model and Example, Tell us what you think about this article. Email us at go wrong when we use the hope of life can grieve and be “human,” then [email protected] or write to us to come to mask our present feelings of other humans in this world of sin can at 12501 Old Columbia Pike, Silver Spring, MD 20904.

24 MINISTRY July 2008 PLANNING FOR THE

“Be prepared. Have your house in order.” Pastor Jimmy and Shereen Ferguson / Baltimore, Maryland

e learn by example. one day sooner…because you W Shereen’s two elderly have made your will.” By wel- aunts lived together and shared everything. Worried coming Trust Services into our life and into our about what might happen if one or the other of them church, we can truly live Ellen White’s teaching. died, the aunts prepaid their funerals; wrote out Making wills is part of ordering your life – like all their wishes for their belongings; and had an doing a family budget or planning for education attorney prepare their wills. When they and careers. We’re preparing wills and died, there were no unanswered questions. guardianship documents for our children – Their testimony, in death as in life, was: so that our family can lead our church “Be prepared. Have your house in order.” by example. Ellen White wrote, “Death will not come Trust Services Call us toll free: 1-877-WILLPLAN

12501 Old Columbia Pike / Silver Spring, Maryland / 20904-6600 / USA / www.willplan.org to what was then known as Walla Walla College for elementary education training. Eventually, I moved to Washington State and set up practice there. Our local church school needed a teacher, Sharron applied, and we hired her. Some time later, she married, and still later, she was my patient for her pregnancies. The fi rst were twins. Sharron and Larry kept a growing spiritual life and raised their three children as Jesus’ close friends. Years later, tragedy struck. A mammogram and biopsy confi rmed Sharron’s breast cancer, which the doctors treated. However, it was later found in her brain. There were several brain A few things I surgeries, but each time the cancer returned with a vengeance. Her pastor and friends did what they could to help Sharron through this diffi cult time. Angela, her daughter who had just have learned graduated from college, moved home to nurse Sharron through those trying years. With my last visit to this family, not long before hen I was seeing the usual ar- Sharron’s death, I concluded that in spite of the Jay Randall Sloop ray of patients on an ordinary persistent and spreading cancer, God did His day in 1962, one lady came healing miracle in the mental and spiritual areas. in who appeared particularly Since Sharron’s death, I have visited Angela troubled. As she detailed her several times. Now it is she who needs, and is symptoms,W I sensed that her need was more spiri- fi nding, healing. She uses her physical, mental, tual than anything else. At that time in my life, my and spiritual tools well, with her spiritual life spiritual toolbox contained only a single item, and centering around her daily devotional time with that was to invite her to visit my church. Jesus and the privilege of sharing God’s healing Much to my embarrassment, when I met her with her friends. And, she has just led her church at church, I couldn’t remember her name, so right in its Vacation Bible School. away I called my receptionist. After I described the She also tends to the physical factors in her patient, she gave me name after name until she personal life that she fi nds necessary for healing, said “Wilma.”1 That was she, so I went back into such as careful nutrition for the health of her the church and introduced her to the pastor. body’s cells, proper exercise for tension release, Because I had never even had a thought about and regular times for sleep to bring both physical giving Bible studies to anyone, let alone Wilma, the and mental stability and renewal. Emotional pastor offered to study with her. When he began, healing is, of course, also essential. Wilma’s 15-year-old daughter, Sharron, joined in. As we look over these three generations, what One lesson per week was not enough, so they did do we see, and what can we learn? two. At that rate, it was not many weeks until both Wilma came seeking physical answers to wanted to be baptized. Wilma’s husband, Everett, spiritual problems. When given a spiritual saw the wonderful changes in them, and he, too, start, she ran with it and gained the physical Jay Randall Sloop, MD, was eventually baptized. and mental blessings as well. Sharron had a is the health Then there was the matter of school for Shar- physical problem that we never were able to ministries director, ron. The high school crowd had different values cure. However, she was healed in the mental and Upper Columbia from Sharron’s new ones, so her parents were spiritual areas. Angela now fi nds herself needing Conference of interested in hearing about Gem State Academy, emotional healing, and she will fi nd it with help Seventh-day a Christian high school. The fi nancial obligations, from spiritual and physical tools. Adventists, however, seemed overwhelming. But between As I have watched all this unfold during more Spokane, Washington, what Everett and Wilma could do, and adding than 45 years of medical practice and ministry, United States. what Sharron’s older brother contributed, what a few points have stuck out in my mind about Sharron could earn at the school, and what aid how—if ministers and health professionals the local church could offer, Sharron attended the would work together—our churches would be in academy after all. Following academy, she went much better position to meet the needs of our

26 MINISTRY July 2008 members, as well as be more effective physical healing, not realizing how much who desired their good. He showed His in outreach to the community. more the Lord had in store for them. sympathy for them, ministered to their needs, and won their confi dence. Then It takes all three A more effective ministry He bade them, ‘Follow Me.’ ”6 What if we were to separate these In recent years, great strides were Herein lies a crucial key to effective three areas of healing? What if I, as a made in our local church when some of ministry: meeting the people’s needs physician, had not thought to address the individuals in the medical fi eld had wherever and whenever we possibly Wilma’s spiritual needs? What if the a weekly early morning meeting with can. And so often, aren’t those needs pastor had left her spiritual care to the pastor for Bible study and prayer. physical and mental and spiritual? Not me, since I had been her initial contact Differences were worked out, and a spirit just one or another? person? What if the church had not of trust grew so that we could count on joined together to help provide for the each other to help in areas outside of each Nobody can do it alone educational needs of Sharron? one’s primary expertise. We know we can “I am the LORD that healeth thee” First, ministers should recognize the refer more complex problems over to (Exod. 15:26). Ministers and health profes- need to keep the physical, emotional, those who are best qualifi ed to handle sionals are only the tools in God’s hands. and spiritual areas of life together as they them, and as a team we are exponentially God is our Healer, our Comforter, and our work with Christian physicians and other more effective than working solo. Savior. We can do none of these things. professionals when people with special Presently, for instance, we conduct We can, instead, choose to cooperate needs come forward. weekly community health classes in which with Him and others of His servants in Second, there are studies that show health professionals deal with the scientifi c seeking to reach out to the hurting, the that purpose in life and spirituality are posi- data about health, another person deals lost, and the suffering who are always all tively correlated in HIV-positive patients.2 with the social and emotional aspects, around us. I saw this fi rst with Wilma, then Total sobriety maintenance for those while the pastor takes one-third of the time with Sharron, and now I’m seeing it with with spiritual involvement and beliefs with a dovetailed presentation centered on Wilma’s granddaughter, Angela. was signifi cant over those who relapsed.3 the healing stories from Scripture. Our work isn’t over. And it will never There is support for belief that spirituality be, at least not until that day when, as was can signifi cantly improve healing from How can ministers, then, do read at Sharron’s funeral, “the Lord himself cancer.4 “Total health is possible only the same work as their Master? shall descend from heaven with a shout, when the body and spirit are integrated Team building has become the with the voice of the archangel, and with into one reality.”5 Research confi rms our best answer I know to this important the trump of God: and the dead in Christ understanding of humanity and human question. When we work as a team, shall rise fi rst: Then we which are alive and nature. That’s why ministers and health God’s healing messages—grounded in remain shall be caught up together with professionals need each other. None can the gospel of Jesus Christ and the hope them in the clouds, to meet the Lord in the do it all alone, but together they can be an of eternal life—have new luster and air: and so shall we ever be with the Lord. effective team, working toward minister- power. But, if a person hurts, physically Wherefore comfort one another with these ing to whatever needs arise with the folks or mentally, their own pain will be their words” (1 Thess. 4:16–18). they encounter on a daily basis. first priority—not the nature of the Third, we need to work together Trinity, the prophecies of Daniel, or what 1 The names used in the scenarios throughout this on a personal basis by asking for help happens during the millennium. article are pseudonyms. 2 Carla J. Groh and Kathleen M. Litwinczuk, “The from each other when we need it. We Imagine how much more effective Relationship Between Spirituality, Purpose in Life, need to join each other in the church, your ministry would be if, through and Well-Being in HIV-Positive Persons” Journal showing that we are on the same team, working with health professionals, you of the Association of Nurses in AIDS Care 18, no. 3, and we need to work together in our were able to better meet the physical and (May 2007): 13–22. community outreach programs. We mental challenges of those with whom you 3 A. E. Brown et al., “Association of Spirituality and So- briety During a Behavioral Spirituality Intervention have often relegated the pastor’s role in come in contact. Think about how much for Twelve Step (TS) Recovery,” American Journal of a cooking school to ask God’s blessing more open folks would be to the spiritual Drug and Alcohol Abuse 33, no. 4, (2007): 611–7. on the food, or we request the doctor to messages if you were able to bring relief 4 M. H. Torosian and V. R. Biddle, “Spirituality and give a personal introduction or a three and comfort in areas where they hurt the Healing,” Seminars in Oncology 32, no. 2, (2005): minute “health nugget” at the start of most. People are not just spiritual beings 232–6. 5 C. J. van der Poel, “Pastoral care: Recognizing Life the evangelist’s meetings. but mental and physical as well, and we as Multidimensional,” Hospital Progress 61, no. 6, Often those who might not be will be most effective when we can help (June 1980): 50–5. interested in a preaching series will be them, as a team, in all three areas. 6 E. G. White, The Ministry of Healing (Mountain interested in an integrated physical, men- Have we forgotten this well-known View, CA: Pacifi c Press Pub. Assn., 1942), 143. tal, and spiritual series done in your local statement ? “Christ’s method alone will Tell us what you think about this article. Email us at church. God alone knows how many folks give true success in reaching the people. [email protected] or write to us are members today who came looking for The Saviour mingled with men as one at 12501 Old Columbia Pike, Silver Spring, MD 20904.

July 2008 MINISTRY 27 Dateline

The critical importance of “Our heartfelt thanks goes to those the benefi ts of religious freedom around evangelism who gave freely of their time and resources the world. to make this training possible,” said Festivals of Religious Freedom will Arua, Uganda—A two-week inten- Michael Collins, president of the church embrace the following: sive training program in evangelism in South Sudan. [Michael Collins/TED sponsored jointly by the Seventh-day News] • Gratitude to God Adventist Church in the Middle East and • Gratitude to country the Seventh-day Adventist Church for • Gratitude to public authorities Trans-Europe, was recently conducted Festivals of religious freedom • Gratitude to institutions and organi- in Uganda for pastors from southern zations promoting religious freedom Sudan. The event, held in Arua, featured The years 2008 too • Gratitude to leaders of this noble cause classroom lectures, hands-on workshops 2010 have been desig- • Gratitude in memory of those who in evangelistic sermon preparation and nated as three special died in defense of religious freedom delivery, and time for questions. The years to emphasize a • Gratitude to those who anonymously training was part of a far-reaching plan new concept of large have been supporting religious to emphasize the critical importance of church convocations freedom from behind the scene evangelism as the lifeblood of the church known as Festivals of in southern Sudan. Religious Freedom. This During the festivals, emphasis will be Janos Kovacs-Biro lectured on initiative is the result of a vision by John given to thanking the host country and the motives, theology, and practice of Graz, Public Affairs and Religious Liberty the presiding authorities who support evangelism, as well as practical sugges- director for the Seventh-day Adventist religious freedom as an extension of tions on preparing for an evangelistic Church world headquarters. justice and respect for human dignity. series. Maywald Jesudass dealt with As a Christian community that According to Graz, “Festivals of Religious Bible study and sermon preparation endorses and proclaims the conviction Liberty have already been organized and issues relating to the personal life of that God created all people with the right in many countries, including Romania, the pastor/evangelist. Complementing to choose their beliefs, the Seventh-day South Korea, the Philippines, Brazil, Peru, these discourses were lectures by Bern Adventist Church is called to promote Ghana, South Africa, Trinidad and Tobago, Yuot on personal prayer and spiritual religious freedom in all countries where it Mexico, Guyana, and the Ukraine. In development. Amir Ghali also spoke is feasible, and to thereby preserve what 2006 the fi rst megafestival was organized on gaining decisions for Christ and the has been accomplished through sacrifi ce in São Paulo, Brazil, with twelve thousand growth of the church. and goodwill through the years. participants. Megafestivals are already “This training has inspired us with The sincere expression of Thank planned for 2008 and 2009 in North new ideas. We have been given a better You for Religious Freedom, expressed America, South America, Asia, Africa, understanding of our responsibilities as in various ways through the festivals, and other continents—including the First pastors and evangelists to share the gos- is a positive message to be delivered World Festival of Religious Freedom to pel in a non-offensive way, yet with power to public offi cials, to the community be held in Lima, Peru, on November 21, and authority,” said Charles Lagu. at large, and to all believers who enjoy 2009.” [Alfredo Garcia-Marenko]

R ESOURCES

The topics of human sexuality and unity. Richard Davidson accepted the BOOK REVIEW gender differentiation are very much challenge and has produced a massive alive today in academic circles and in volume on the topic of sexuality in the society at large. The contribution of the Old Testament. It is an exciting book, Old Testament to human sexuality is uncovering theological insights of deep Flame of Yahweh: Sexuality in the Old abundant, but there has been a need signifi cance and, when necessary, taking Testament, by Richard Davidson, Peabody, to look at it in a holistic way, attempting the reader through the practices found MA: Hendrickson, 2007, 844 pages. to identify its underlying theological in the ancient Near Eastern religions.

28 MINISTRY July 2008 R ESOURCES

What we fi nd in the Hebrew Scripture, again fi nd a couple deeply in love in parallel is provided by the text of the Davidson argues, is to a significant the setting of a garden. There is a fi nal book itself. extent unique. chapter on the New Testament, but it The title of the book was taken from Davidson defi nes human sexuality as is almost an appendix. He persuasively Song of Solomon 8:6c (NASB): “[Love referring to gender differentiation and demonstrates that the theology of the is] the very fl ame of (Yahweh).” This to sexual endowment, that is to say, book is indeed a return to the Creation means that “if the blaze of love, ardent the biological, psychological, and social theology of human sexuality. Between love, such as between a man and a dimensions of sexuality. With that defi ni- those covers, he takes the reader on a woman, is indeed the fl ame of Yahweh, tion in mind, he proceeds to explore the journey throughout the Old Testament then human love is explicitly described Old Testament materials on sexuality. materials dealing with human sexuality as originating in God, a spark off of the His methodology is clearly stated from after the Fall in the Torah, Prophets, Holy Flame. It is therefore, in a word, the beginning. He is approaching the and the Writings. He carefully deals Holy love” (p. 630). text in its canonical form. He accepts in a balanced way with topics such as Readers may argue with Davidson insights from other approaches to the heterosexuality and homosexuality, about the interpretation of particular text as long as they honor the text as we transvestism, monogamy versus polyg- passages, but they will probably acknowl- have it. This means that he will not read amy and concubinage, and questions edge that he did not hastily reach his against the grain of the text but with it, related to the submission of woman. conclusions. He carefully went through and that consequently he will not apply Other topics that do not escape his the scholarly literature and submitted all to the text the feminist hermeneutics of attention are prostitution, masturba- suggestions and conclusions to the scru- suspicion and resistance, but rather one tion, mixed marriages, female impurity, tiny of Scripture. Having said that, allow of consent. The result is an integrated adultery, and premarital sex. me a suggestion or two. Davidson argues theology of human sexuality that does Throughout the discussion Davidson quite convincingly that the Shulammite not overlook the complexity of the topic is constantly able to demonstrate that was the fi rst wife of Solomon, and most and the diversity of materials found in the Edenic divine design for human probably an Egyptian princess. If that is the Old Testament. sexuality was not totally lost in Israel. He the case, we are dealing with a mixed As a result of the study of the bibli- acknowledges that human sexuality was marriage. The Edenic theology of human cal materials, Davidson has concluded distorted by sin and men abused and sexuality found in the book seems to that “the Edenic pattern for sexuality exploited women for their own interests. require a couple committed to the constitutes the foundation for the rest of But he also affi rms and demonstrates Lord. We know that in cases of political the OT perspective on this topic” (p. 3). that such distortions were not condoned marriages the bride came accompanied This is most probably the central premise by the Lord. In fact, he argues that in the by their maids and that her religious of the book and becomes the evalua- Old Testament women enjoyed a high convictions were to be respected by tive criterion by which the rest of the status in religious and civil affairs. The making provision for her to worship her materials on sexuality are evaluated. Lord instituted a number of laws whose gods. Do we have any evidence for the This premise will certainly be a bone purpose was to set limits to the male opposite in the case of the Shulammite? of contention among scholars who abuse of women in Israelite society. Did she become an Israelite? I missed have sustained that Creation theology Unquestionably, the book reaches it that discussion (perhaps it is there and was a latecomer in Old Testament climax in Davidson’s analysis of the book I simply overlooked it). It is here that a theology. But in this case the canonical of Song of Solomon. This is an exquisite, valid pastoral concern surfaces that may approach demonstrates the high value tasteful, and yet vivid description and need some attention. I also missed any of Davidson’s premise. He has chosen theology of human sexuality in all of discussion related to circumcision. It to listen closely to the biblical text and its purity, refl ecting the divine intent. would be diffi cult to argue that the rite the result is an impressive theology of The reader will be greatly enriched did not have sexual overtones. human sexuality. by a careful reading of the discussion. This book is highly recommended From the structural point of view, Davidson employed the theological to professors, pastors, family ministries the book forms a literary envelope. elements of human sexuality found in personnel, and those interested in Davidson begins with the theology of the Creation narrative to structure the human sexuality. sexuality depicted in the narrative of theology of Song of Solomon. However, the Garden of Eden and closes the book he does not force on the book a theology —Reviewed by Ángel Manuel Rodríguez, ThD, with the restoration of that theology in that is foreign to it. On the contrary, director of the Biblical Research Institute, the book of Song of Solomon. There we he demonstrates that such theological Silver Spring, Maryland, United States.

July 2008 MINISTRY 29 Pastor’s Pastor

The miracle of working God’s way

James A. Cress n illustrated Bible story caught my by an embarrassed student loath to face attention. The artist had taken dra- the owner. Help your people understand Amatic license in the rendition of a God’s interest in our concerns, large hatchet that had sprouted hands and feet and small. with little fi ns—the swimming ax head. Delight in your miracles. “So Subsequently, I’ve discovered the man of God said, ‘Where did it fall?’ this story is much more instructive of . . . and he made the iron fl oat” (2 Kings God’s leadership principles than mere 6:6). Imagine the young man’s relief. entertainment. Determine your support. “ ‘Please I’m certain there was rejoicing by the Defi ne your need. “And the sons of consent to go with your servants.’ And he Jordan and I’m certain the story was the prophets said to Elisha, ‘See now, the answered, ‘I will go’ ” (2 Kings 6:3). When retold hundreds of times by those who place where we dwell with you is too small you have carefully designed your plan witnessed the event. Miracles generate for us’ ” (2 Kings 6:1).* The need was and prayerfully deferred to God’s will, ongoing testimonies of what wonderful self-evident—“this place is too small.” you are ready to enlist the support of things God has done. Sharing the story They had insufficient room for their others. Recruit your team. Seek counsel multiplies the powerful reassurance that if expanding group. Analysis of current from your leaders and request their active God is with us, who can be against us! reality is essential, for you cannot pos- participation. Your efforts, combined Designate your responsibility. sibly go where you would like until you with Heaven’s approval and your leaders’ “ ‘Pick it up for yourself’ ” (2 Kings 6:7). thoroughly understand where you are. involvement, guarantee success. Our response to a miracle means acting Evaluate your situation until the need Direct your actions. “So he went upon God’s providence. The ax head becomes self-evident to the majority of with them. And when they came to the fl oated, it did not swim to shore and your team. Jordan, they cut down trees” (2 Kings 6:4). jump up on the bank. Elisha’s instruc- Design your plan. “ ‘Please, let us What a prescription for success: careful tions were clear, “Pick it up for yourself!” go to the Jordan, and let every man take preparation immediately followed by Do what you can do. When God does His a beam from there, and let us make there diligent work—vision transformed into part, we must do our part. Cooperation a place where we may dwell’ ” (2 Kings activity. Israel had previously been to with providential opportunities guaran- 6:2). The young men brought Elisha Jordan but hesitated to cross into the tees ultimate victory. When Jesus sent a clear, detailed plan. A site had been Promised Land. They had set up camp Peter fi shing for Caesar’s tax, the coin selected, necessary resources had been and even held a prayer meeting, but was already in the mouth of the fi sh. But identifi ed and located, and a strategy nothing happened until the spiritual the miracle was only accomplished when had been developed for everyone’s task. leaders moved the people forward. Peter followed instructions. With planning considered essential, Once you have made your plan and Decide to obey. “So he reached out the more detail available the better. sought God’s will, go to work! Seize the his hand and took it” (2 Kings 6:7). Each of To develop ownership, the planning initiative. Be about your duty. us has a choice. Obedience is a decision. process becomes even more important Describe your trauma. “But as one The student could have observed the than the fi nal draft. was cutting down a tree, the iron ax head fl oating ax head and never retrieved the Defer to God’s will. “So he fell into the water; and he cried out and miracle. He could have heard the instruc- answered, ‘Go’ ” (2 Kings 6:2). With said, ‘Alas, master! For it was borrowed’ ” tions but refused to participate. When God God’s endorsement, success was guar- (2 Kings 6:5). Even a God-endorsed opens an opportunity, we must cooperate. anteed. When you advance, certain that project does not eliminate diffi culties. When we decide to obey, miracles move you are following Heaven’s will, you In this life the reality of tragedy will from possibility to reality. have the assurance of success. Scripture repeatedly focus our attention on the This powerfully illustrates the miracle says, “We should make plans—counting wider view of God’s promised new cre- of working God’s way! on God to direct us” (Prov. 16:9, TLB). ation. If we could achieve a trouble-free You will discover no better basis for existence here, we would not long for * Unless otherwise noted, Scripture quotations are moving forward than assurance of the blessed hope. However, differentiate from the NKJV. God’s approval. Prayerfully await God’s between tragedy and trauma. This was Tell us what you think about this editorial. Email us permission. Then boldly venture where not a tragic loss of life or serious injury. at [email protected] or write to us you otherwise would fear to go. The trauma was loss of a borrowed tool at 12501 Old Columbia Pike, Silver Spring, MD 20904.

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