I N T E R N A T I O N A L

J O U R N A L F O R P A S T O R S

JANUARY 2009

Follow the Bible FIRSTGLANCE Ministry® is the international journal of the Seventh-day Adventist® Ministerial Association Follow the Bible: A journey to and has been published since 1928. 5 spiritual renewal Association Secretary James A. Cress Leaders of the Seventh-day Adventist Church discuss how to Editor Nikolaus Satelmajer Associate Editor Willie E. Hucks II reinvigorate interest in studying the Word of God. Consultant to Editor Myrna Tetz Nikolaus Satelmajer and Willie E. Hucks II Editorial Assistant Sheryl Beck Database Assistant John Feezer IV Worship: Maintaining Student Assistant Evan Knott IN 10 theological soundness and Professional Growth Anthony Kent Contributing Editors Jonas Arrais, Sharon Cress, EVERY cultural relevance John M. Fowler, Clifford Goldstein, Anthony Kent, ISSUE Part one of a two-part series Peter Prime, Kit Watts Are many of today’s worship forms determined by present- International Editors Chinese Robert Wong Letters day culture or by vital theological engagement? Indonesian Edwin T. Pandjaitan Alain Coralie Japanese Yukio Ebihara 3 Korean Sung Sun Hong Portuguese (South America) Zinaldo Santos Russian Ilie Leahu Editorial The Name above all names: Spanish (South America) Marcos Blanco 4 13 Redeeming Jehovah from Spanish (Inter America) Fernando Zabala hip-hop’s grip International Advisors Ron Clouzet, Daniel Duda, R. Danforth Francis, Passmore Hachalinga, John Book Reviews If we believe the Bible and the power of the name of God Kakembo, Ilie Leahu, Miguel Luna, Bruno Raso, Hector to heal, deliver, and save, then our responsibility includes Sanchez, Houtman Sinaga, Bruno Vertallier, Gary 26 Webster, Measapogu Wilson making sure of the reverence and respect expressed for His Consulting Editors Leslie Baumgarter, S. Peter name. Campbell, Ben Clausen, John C. Cress, Raoul Dederen, Dateline Ron Flowers, Jeanne Hartwell, Michael Hasel, Roland Donna Olivia Powell Hegstad, Mitchell Henson, Gerry Karst, Kathleen 28 Kuntaraf, Ekkehardt Mueller, Norma Osborn, Jan Paulsen, Robert Peach, Leslie Pollard, Ángel Manuel In spirit and in truth: Let’s talk Rodríguez, Fredrick Russell, Maylan Schurch, Loren Pastor’s Pastor 16 about worship! Seibold, William Shea, Penny Shell, Dan Smith, Russell Staples, Richard Tibbits, Steve Willsey, Edward Zinke 29 What comes to mind when you think about worship? Advertising Editorial Office Do you think about attending church services? Or about Subscriptions/renewals/address changes the whole content of your life as a Christian? [email protected] (email); 301-680-6508 (phone); 301-680-6502 (fax) Robert Leslie Holmes Ministerial Resource Center Cathy Payne 888-771-0738, 301-680-6508 Embracing those who reject Cover Illustration Brandon Reese 18 religion: An interview with Layout 316 Creative Subscriptions 12 issues: United States US$32.50; Roger Dudley Canada and overseas US$45.50; single copy US$3.00. A foremost authority on youth ministries reflects upon 50 To order: send name, address, and payment to Ministry® Subscriptions, 12501 Old Columbia Pike, years of research to understand the spiritual experience of Silver Spring, MD 20904-6600 U.S.A. teenagers. Web site www.ministrymagazine.org A. Allan Martin To Writers We welcome unsolicited manuscripts. Before submitting, review the writers’ guidelines at www.ministrymagazine.org. Please send manuscripts Antichrist: From Persian dualism via email with your name, address, and telephone number. Send editorial correspondence to 21 to contemporary Christianity [email protected]. With the advent of the Reformation, Christian views of the Ministry® (ISSN 0026-5314) is a journal of the antichrist began to change. This new interpretation was one Ministerial Association, © 2009, published monthly by the General Conference of Seventh-day Adventists® and of the bulwarks of the Reformation. printed by Pacific Press® Pub. Assn., 1350 N. Kings Road, Nampa, ID 83687-3193. Member Associated Church Timothy Perenich Press. Standard mail postage paid at Nampa, Idaho. Adventist®, Seventh-day Adventist®, and Ministry® are A model of success: What I the registered trademarks of the General Conference ® learned in Guatemala Corporation of Seventh-day Adventists . 25 PRINTED IN THE U.S.A. In a country that had been torn apart by a recent war, how Vol. 81 Number 1 Bible credits Scripture taken from the Holy Bible, New International is it possible that the Seventh-day Adventist Church has Version®. Copyright © 1973, 1978, 1984 by International Bible Society. Used by permission of Zondervan Publishing House. All been growing so fast? rights reserved. Scriptures quoted from NKJV are from The New King James Version, copyright © 1979, 1980, 1982, Thomas Nelson, Inc., Raewyn Hankins Publishers.

2 MINISTRY January 2009 Letters

Our Readers Respond...

The Joseph factor Formation of Leaders: Integrating Spiritual as local elders, it makes no sense not to s a pastor of two churches, I was Formation and Leadership Development. ordain deaconesses as well. This is an Avery thankful for the article, “The —Ken Curtis, associate pastor, Calimesa inconsistency that needs to be addressed, Joseph Factor: Seven Principles of Ef- Seventh-day Adventist Church, Calimesa, and I hope Vyhmeister’s series will be fective Leadership” (November 2008). California, United States the catalyst to closing the gender gap While the entire article challenged and for deaconesses. intrigued me, the point I resonate with agree fully with Jon Coutts that recent —Carla Baker, Laurel, Maryland, United the most was the statement that “Much Ileadership trends have brought some States of our organizational energy goes into good and have helped me to better un- supervision rather than empowerment derstand many of the complex processes Editor’s note: At the 2008 Annual for vision.” As a pastor who seeks to in church leadership. However, some Council—a meeting of church leaders introduce and promote a vision to my of us have been so excited about these and representatives from various parts of members, I find doing so to be challeng- insights that we have lost sight of the fact the world—it was voted to recommend ing. Furthermore, I have discovered that that the church is a spiritual institution to the 2010 General Conference Session pastors who strive to cast a vision must led not by marketing instruments, but that provision be made in the Seventh- navigate the parameters of the organi- by the Holy Spirit working through the day Adventist Church Manual for the zation. The authors point this out when leaders. As a consequence, there seems ordination of deaconesses. they state, “policies not only express to be more faith in human visions and organizational values and culture, they growth principles than in divine revela- Making a difference with create boundaries of the organization.” tion and spiritual guidance. There is more young adults These boundaries are needed and helpful, interest in using relevant methods than but I pray they don’t limit the creativity in preaching the biblical message for eing one of the young adults A. Al- of ministry. public evangelism. Blan Martin’s article (“Reaching Out: —M. Curtis Powell, pastor, Jacksonville, One of the greatest needs today is Making a Difference With Young Adults,” Florida, United States leaders who are not infatuated by July 2008) talks about, I feel that this epi- new leadership trends; rather, are living demic will only stop when the leaders—all Pastoral leadership in close relationship with the Lord as leaders—take the time to listen. I have hank you to Jon Coutts for his excel- true shepherds. Thank you, Jon Coutts, heard so much talk about “caring about Tlent article (“A Theological Approach for this encouraging article. our young people” and no action, that I to Pastoral Leadership Today,” November —Arnold Zwahlen, pastor, Switzerland don’t believe it anymore. 2008) on the nature of pastoral leader- If churches really want to keep their ship. It is a breath of fresh air in the midst Deaconesses in the church young adults, and bring back the ones of so much other material these days on hank you for Nancy Vyhmeister’s they’ve lost (myself included), radical the techniques of assembling and animat- Tinformative and well-researched changes are needed. The young adults ing dry bones! Two additional resources series on deaconesses (July and of today are not content to sit in the that are very helpful in recapturing the September 2008). Both deacons and pews, return tithe, and go home and heart of the unique calling of pastoral deaconesses have spiritual oversight in live their lives. The young adults want leaders are Under the Unpredictable Plant: the church as well as over certain physical to be involved—really involved—and An Exploration in Vocational Holiness by tasks (“attending to the things pertaining make a difference. Eugene Peterson, and a newer but very to the Lord’s house”). In view of this, and —Amy Saxton, Orlando, Florida, United helpful book by Chuck Miller, The Spiritual the fact that the church ordains women States

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January 2009 MINISTRY 3 Editorial Searching for the buried Bible

don’t even recall why I purchased the Ni k o l a u s Sa t e l m a j e r and even go so far as deciding that only Bible, but shortly before the start of a particular translation should be utilized. IWorld War Two, a person was selling The reality? Such discussions have little Bibles and religious books, and I bought positive value. Rejoice over the fact that one,” a woman in a former communist you have several translations available. country explained to me. Tell the members the strengths of one As the war raged and the communist translation; have your members tell their forces gained more power, she won- congregations why they like a particular dered what would happen if they found translation. Such sharing will highlight the the Bible in her house. She had good October 2008. Pastors, administrators, Bible and more members will turn to it. cause for concern—many individuals and lay representatives participated in Recently, I read an article by David experienced persecution for no other the launching of this worldwide Bible Gibson, a convert to the Roman Catholic reason than that they possessed a Bible. emphasis project.1 Often, during the Church. The title, “Catholics Discover She was not a practicing Christian, and next 18 months, we will update our the Bible,” caught my attention, and for her the Bible she now owned was readers on this initiative. the location of its publication surprised a mysterious Book. Instead of risking me. It was published in the European potential problems, she decided to bury What about your edition of The Wall Street Journal,2 a the Bible in her backyard. congregation? paper known more for its emphasis on And there the Bible rested, wrapped The launching of this Bible emphasis reporting on business issues than articles to protect it, for, after all, she spent a con- program will not, by itself, increase Bible about Bible reading. Gibson writes, “But siderable amount of money to purchase reading. Our members, both personally a funny thing happened on the way to it. After several years of the Bible being and as part of congregations, need to modernity: The Catholic Church opened buried, she, out of curiosity, started dig- experience the joy of Bible reading. itself to the Word in a way it hadn’t done ging and found it—surprisingly in good What can we do to encourage Bible before.” How about your denomina- condition. In the privacy of her home, for reading? Listed here you will find a few tion?3 How about your congregation? the communists were still in control of suggestions: The question is not only how open you the government, she started reading the 1. Make Bible reading a significant are toward the Bible—but, consider, Bible. And, as it often happens, through part of worship. In some congregations, What role does the Bible play in the wor- her reading of the Bible she committed the public reading of the Word of God ship and life of your congregation? her life to the Lord Jesus Christ. The Word has a minor role, and in a few, no public Listed above were a few suggestions of God is indeed powerful and living. reading of the Bible happens. That’s hard on how to make the Bible more central And today, this woman still remains a to believe—no public reading of the in the life of your congregation and in faithful follower of the Lord. Bible. Why not make the public reading the personal life of your members. I don’t of the Bible a major part of worship? doubt that you can list more and better The ignored Bible 2. During the worship service, why suggestions. Engage your members in Many similar stories have been not share with the congregation the joy the process. Ask them. Ask your church told, and many individuals are faithful you experience when you read the Word boards, councils, and committees to readers of the Bible. Most of us have of God? But don’t stop there; invite discuss what suggestions they have to read studies that point out the fact that members to share with the congregation make the Bible a part of their lives. After Bible reading in most denominations their Bible-reading experiences. You just all, it is the Word of God. has decreased. That’s including my might be surprised how valuable such a church—the Seventh-day Adventist testimony can be. I recall in one of my 1 See the article in this issue titled, “Follow the Church. As ministers, if we are serious congregations the positive response Bible: A Journey to Spiritual Renewal,” for additional information, or visit www about the Word of God, we need to as members enthusiastically listened .followthebiblesda.com. remind ourselves that a healthy church to another member who shared how 2 David Gibson, “Catholics Discover the Bible,” not only possesses the Bible, but its reading the Bible blessed him. Wall Street Journal, Nov. 14, 2008. members read the Bible. In order to 3. Feature various Bible translations. 3 Our readers represent many denominations. reverse the trend of decreased Bible While in some languages there is only reading, the Adventist Church launched one translation, in many others there are Tell us what you think about this editorial. Email us a program called Follow the Bible, during various translations. Some people like to at [email protected] or write to us a meeting in Manila, Philippines, in argue about which the best translation is at 12501 Old Columbia Pike, Silver Spring, MD 20904.

4 MINISTRY January 2009 Scriptures. This is what drives the project. Follow the Bible is to lift up the Bible as the Word of God, to highlight its relevance as being a message that addresses all people, all cultures, all times, and to encourage our people to spend quality time with the Bible.

Willie Hucks (WH): Do you believe it will increase readership of the Bible among our church members? If so, how?

Mark Finley (MF): I’ll give you a little back- ground on how Follow the Bible started. A Follow the Bible: group of us began to think and pray about what we could do to stimulate Bible reading among Seventh-day Adventist members. As A journey to we talked and prayed about it, we took a look at some of the data that was coming in that Dr. Paulsen referred to, indicating that Bible spiritual renewal reading—although it has been a top priority for Seventh-day Adventists through the years—was beginning to come to the point in some minds where the Bible was not predominant, and some Editor’s note: How many people in your congre- of them weren’t studying the Bible as they had Nikolaus Satelmajer and Willie E. Hucks II gation read the Bible regularly? What about your in past years. So we wondered if we could come denomination? You might be surprised at the low up with an idea—if we could do something ratio. “Follow the Bible” is an initiative launched symbolic—that people could rally around. So the by the Seventh-day Adventist Church, but we believe idea of the traveling Bible came up. We would that all denominations would benefit by designing produce a Bible in sixty-six languages. Each book their own programs to encourage greater reading of the Bible is in a different language—probably of the Word of God. unique in the history of Christianity. If we could bring that Bible to key centers with thousands he editors of Ministry interviewed of people coming to major congregations or three leaders of the world church of rallies, we could stimulate Bible reading. That Seventh-day Adventists: Jan Paulsen, will happen really in three ways. It’ll happen at president; Matthew Bediako, sec- convocations where people will come by the Nikolaus Satelmajer, retary; and Mark Finley, one of the thousands as this traveling Bible travels around DMin, is editor of Ministry. Tvice-presidents. the world—probably the most traveled Bible in the world. As these thousands come, sermons Nikolaus Satelmajer (NS):What is the purpose will be preached from the Bible, and people will of the Follow the Bible project? be encouraged to read the Bible. Secondly, as they come to each rally, they will Jan Paulsen (JP): We have been known be given a Bible-reading guide. It is unique in two historically, and we’ve described ourselves as the ways. You can start any place. For example, let’s “people of the Book,” suggesting that the values say that the rally is in January, you can start in we hold, the things we believe, and the impetus January and read from January to January. If you to our mission is all based and rooted in Scripture. come to the rally in March, you can start in March We have always encouraged our people to stay and read from March to March. We think that as close to the Book, to read it. Yet the sad fact is that Ministry, other periodicals, Hope Channel, and Willie E. Hucks II, far too many of our people spend little or no time all of the media outlets focus specifically on this DMin, is associate reading the Bible. They limit their spiritual nurture Bible-reading project, members will be thrilled to editor of Ministry. as far as the actual reading of the Word of God read the Bible with millions of others. They will is concerned to what is being served when they be stimulated at the convocations where they attend a meeting—what is being read to them will receive this Bible-reading guide. Photos by: in church. They don’t spend time themselves in Thirdly, there’s a Web site: www.Follow Daniel Weber the Bible—or very, very little time studying the theBibleSDA.com, and anybody can log in to the

January 2009 MINISTRY 5 Web site any place in the world, and they site address in their church bulletins. it up, and I think it is a wonderful point can join in this odyssey of the traveling So, pastors will be able, in a variety of that it should be the focus of arrival at Bible, and they can begin reading the ways, to participate in the Follow the the General Conference session. The Bible as well. So, we think it’s going Bible project. I think one of the amazing General Conference session is a unique to renew a spirit in pastors to preach things about it is that it’s not limited gathering of God’s people of Seventh- on the Bible. We think the pastors will to any geographic area. The Bible is day Adventist believers around the encourage people to participate and log a universal Book; the Bible is going to world. It will deal with issues that may on to the Web site. We can see pastors all pass through each part of the world. seem very businesslike and some of it is over the world busing people into these I really encourage pastors, when they that. Yet, we are a spiritual community large rallies. So we think that this will hear that the Bible is going to be at a first and foremost. We are mission driven stimulate Bible reading among hundreds certain place in their area, to make these first and foremost—that is our agenda. of thousands. convocations and rallies a special event Everything that we are, that we want and use it as a springboard to stimulate to accomplish for God is spelled out Matthew Bediako (MB): I believe Bible reading among their members. in the Word of God. So I think it is the that it is going to arouse interest in most suitable, fitting thing that the GC Bible reading. As I was growing up, we JP: I think every minister, whatever the session should open with our spiritual were known as people who really loved denomination, will want the Word of torch arriving, being delivered there, to read and know our Bible. It is not so God to be central. symbolically telling the people around

Follow the Bible is to lift up the Bible as the Word of God, to highlight its relevance as being a message that addresses all people, all cultures, all times, and to encourage our people to spend quality time with the Bible.

now. Fewer members are spending time MF: The title is unique: “Follow the the world that not only is it a spiritual reading the Bible and praying. So, this Bible.” It’s easily translatable, you’re community gathered here, but that will arouse the interest of more people following the Bible with your eyes as which holds us together as a people to begin to read and pray often. it goes around the world, but you’re is the Word of God. So, I see this as a also following the Bible through a daily symbolic act as well as just underscoring NS: Ministry goes to thousands of minis- reading plan. the study of the Bible. ters. What specifically do you envision they can do? What is it that they would be able WH: What will happen regarding Follow NS: What do you all see beyond the GC to do with this project? the Bible at the 2010 General Confer- session? Hopefully it isn’t just “Here it is in ence (GC) Session1 to be held in Atlanta, Atlanta, we brought the torch.” What do MF: There are a number of things that Georgia, United States? you envision after that? they could do. We will prepare three sermons and post them on the Web JP: A few months ago, the world MF: The General Conference session site so that pastors can download, take completed the Olympic Games in China really connects the previous five years those sermons to use as a base, and where the Olympic flame traveled the and launches the next five years. We modify them to preach on the Word world and finally arrived at its goal. In a would like to see that as the Bible is of God. We think that pastors will be sense, the Bible is the spiritual flame that brought into the GC session, like the able to encourage their people as well we lift up as a church. It is making the Olympic torch as Dr. Paulsen mentioned, to be part of this Bible-reading plan. journey around the world, appealing to and millions of Seventh-day Adventists Pastors could also publish the Web people everywhere to follow it. We lift have been following the Bible, that the

6 MINISTRY January 2009 to read the Bible. I can see the pos- sibilities. For instance, one time in the Inter-American Division2 they had young people writing their favorite verses of the Bible on a sheet and it became a long sheet. They made a big publicity event of it—garnering a lot of interest. I hope this will help us encourage our young people to really begin to study the Bible.

MF: In one region, studies indicate that approximately forty-nine percent of Seventh-day Adventists do not have a devotional life in reading God’s Word. Now, one can question any study and we recognize that; but let’s assume that it’s ten or fifteen percentage points higher than that if you look at the whole world. Whatever the number is, our long-term goal is to raise it significantly. The focus of the initiative is not a big event. The

Jan Paulsen

General Conference session itself give emphasis to the Word of God, the very foundation of our faith, and this be a stimulus for our people beyond the GC session in reading and studying the Bible.

JP: There is another face of this which is fortuitous, but points to the same thing. At this particular General Conference session, we are focusing on the life of the church pastor: the challenges, the fulfillment, the tasks, the assignment of the local church pastor, the one given the responsibility to specifically nurture and feed the flock. Where do pastors go to find what they need? They go to the Bible. So I see the linkage between highlighting the ministry of pastors to their congregations and the source to which they go.

WH: What is your long-term hope for this initiative?

MB: I hope that after the Bible has passed through a region, then that area will have a strategy whereby every church and every institution will put in Mark Finley place paths to encourage more people

January 2009 MINISTRY 7 big event, the large convocations and rallies, are to stimulate families to read the Bible. Our long-term initiative is to encourage members to read the Bible. To encourage fathers and mothers to read the Bible to their children. To encourage our college students to get actively involved in Bible reading and devotional life in their dormitories. To encourage lay people to investigate again the great teachings of Scripture and to be stimulated again by the Gospels and by Jesus. Here’s a statement that tells us how important Bible reading is, “None but those who have fortified the mind with the truths of the Bible will stand through the last great conflict.”3 Another statement tells us that “If God’s word were studied as it should be, [there would be] a breadth of mind, a nobility of character . . . rarely seen in these times.”4 So, our goal is to help prepare our members for the coming of Jesus through their deep, serious Bible study that transforms their lives. That the same Spirit that inspired the Bible transforms people as they read it. Our goal is to help our members in this entire initiative find strength of character and renew Matthew Bediako their relationship with Jesus.

NS: Any major program has to be started MF: Church leaders from throughout of strong Adventism. People have strong and emphasized for a period of months, the world have really resonated with convictions. The preaching from the and years sometimes. What have you this idea. In one area of the world, the Bible, the reading of the Bible lent itself heard so far throughout the world? church leaders’ plans are being made so to having very, very strong convictions that various church units will participate about the values found in Scripture. JP: We have presented it at Annual in the traveling Bible event. It wasn’t just a bland general spiritual Council and Spring Council5 to leader- feeling; they were strongly held values ship from around the world. They NS: Whenever the Bible has been the focal and convictions. Studying the Bible has received the idea enthusiastically. They point in the past in Christianity, it always been a part of our heritage. saw instantly the spiritual impetus has brought positive change. The Reforma- that this could communicate. All of us tion always started with the Word of God, 1 It is the international gathering of Seventh-day who are involved in leadership roles in whether it was Luther, Calvin, Wesley, Adventists that takes place every five years. 2 Church organizational unit for the Caribbean and the church, whether it be here from Miller; whoever, it’s always been there. the countries between North and South America. the world headquarters or from our 3 Ellen G. White, The Great Controversy Between regional headquarters around the MF: In the early Adventist movement, Christ and Satan (Mountain View, CA: Pacific Press world, have no other wish than to see it has been the proclamation of God’s Publishing Association, 1950), 593, 594. our people become stronger and rooted Word. God’s Word has provided that 4 White, Steps to Christ (Mountain View, CA: Pacific Press Publishing Association, 1956), 90. in Scripture and be better able to share basis. 5 These are major meetings of world leaders and the values they hold to from Scripture. representatives of the Seventh-day Adventist So, anything that can help to make this JP: If you look at our own church, Church. better, stronger, and more effective, particularly our own beginning—and I they support. When we presented don’t mean just the one hundred fifty it to our executive committee, they years in North America. I mean when our Tell us what you think about this article. Email us at demonstrated huge enthusiasm for this. message came to northern Norway—my [email protected] or write to us It’s making its journey. parents were baptized in the first wave at 12501 Old Columbia Pike, Silver Spring, MD 20904.

8 MINISTRY January 2009 International Journal for Pastors .JOJTUFSJBM
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$POUFTU Ministry, International Journal for Pastors, announces its second Ministerial Student Writing Contest. All students enrolled in a ministerial preparation program on the undergraduate or graduate level may participate. Submission requirements 1. Writers must choose a category from the list below for their submission. a. Biblical studies b. Historical studies c. Theological studies (includingInternational ethics) Journal for Pastors d. Ministry (preaching, leadership, counseling, evangelism, etc.) e. World missions 2. All submissions must follow the Writer’s Guidelines as to length, endnotes, style, and other features of the manuscript. Please carefully read the guidelines found at www.ministrymagazine.org. 3. Submit your manuscript in MS Word to [email protected]. Please include the following information at the top of the manuscript: your name, address, email address, telephone number, category for which you are submitting (see above), religious affiliation, name of college/ university/seminary you are attending, and title of your manuscript. 4. Ministry will accept only one submission per writer. Prizes

GRAND PRIZE: FIRST PRIZE: SECOND PRIZE THIRD PRIZE $750 $500 (five possible): $400 (five possible): $300

The evaluation panel will determine if all prizes will be awarded. The decisions of this panel are final. Publication 1. All submissions become the property of Ministry and will not be returned. 2. Writers who are awarded a prize give the rights to Ministry as outlined in the Writer’s Guidelines. While the editors intend to publish such manuscripts, publication is not guaranteed. 3. Manuscripts that are not awarded a prize may be purchased at a price to be negotiated. Submission deadline All submissions must be received no later than JUNE 30, 2009. I have witnessed similar phenomena on four continents. Is this a sign of healthy creativity or a symptom of plain confusion? Are these forms of worship determined by present-day culture or by vital theological engagement? This article argues that such liturgical changes reflect the wider cultural shifts that occur in Worship: society. Hence, the challenge that confronts worship leaders: how to keep worship services theologically sound and yet culturally relevant. Maintaining Revelation 14:6, 7 provides a powerful integrative factor for theological soundness and cultural relevance, thus ensuring an Adventist theological soundness ethos in worship. Before addressing the theological framework, let us review the contemporary cultural landscape in which we live and consider and cultural relevance two influential movements (Seeker Service and the Praise and Worship movements) that have impacted Adventist thought and practice in Part one of a two-part series recent years. As we will discover, both have a postmodern ethos.

Worship in postmodern times Alain Coralie Editor’s note: Part one reviews two movements Our postmodern times have created for many in contemporary worship trends (Seeker Service an identity crisis. People are confused, unfocused, and the Praise and Worship movements), and Part fragmented, and have great difficulties defining two—to appear in March 2009—will provide an themselves and perceiving the world in which Adventist context from Revelation 14:6, 7 that will they live. As Kenneth Gergen explains, “Under offer a balance between cultural relevance and postmodern conditions, persons exist in a state theological soundness to worship. We believe that of continuous construction and reconstruction; readers from varied religious perspectives will find it is a world where anything goes that can be this topic of interest. negotiated. Each reality of self gives way to reflexive questioning, irony and ultimately the ith much anticipation, playful probing of another reality. The centre fails I entered the packed to hold.”1 auditorium that Sabbath In the face of such identity crisis, the church’s morning to experience responsibility includes providing a credible what my friends called the solution, not just in doctrinal emphases but also Walternative worship service. The worship leader, in worship and fellowship.2 The advent of “con- casually dressed, grabbed the microphone, shared temporary worship” has leveled the doctrinal walls some personal details, cracked a few jokes, and and, for a growing number of Christians, created asked the audience to rise and sing with gusto a new type of worship defined more by style than Alain Coralie, MDiv, and feeling the contemporary songs projected content. The contemporary yearning is not so MTh, is associate on a large screen. Some closed their eyes, raised much for doctrinal accuracy as for worship style secretary for the their hands, and lifted their palms upward as they that answers emotional and social quests. Seventh-day Adventist Church in East Africa, sang. Others seemed more interested in listening The Adventist Church does not remain headquartered in to the band and the worship team than praising. immune to this influence. In fact, there are two Nairobi, Kenya. This lasted for about 20 minutes, after which the strong movements that have affected the way deacons collected the offering. Someone prayed some Adventists view worship. The first: the for the offering, combining it with the pastoral Seeker Service movement with Willow Creek prayer. Then came the sermon. A young man Community Church being the prime example. preached, clad in a Matrix-type outfit, showing The second: the Praise and Worship movement DVD snippets of The Lord of the Rings, apparently whose main proponents have been Integrity comparing the film with Scripture. As I came out of Music and Hillsong. We shall briefly assess both the auditorium, I felt a bit bemused. Others seemed movements and draw some links with worship to have enjoyed the worship experience. innovation among Adventists.

10 MINISTRY January 2009 The Seeker Service movement turned worship services into evangelistic Seeker services are often so enmeshed The main goal of seeker friendly venues. Other revivalists and evangelists with contemporary culture that they services equates with making the adopted this strategy and its legacy can have difficulties soaring above it. They unchurched comfortable in a church still be felt in Protestant churches. become so obsessed with being culturally while hearing the Christian message. A number of Adventist circles have relevant that they tend to “miss” God in The church can be described as a space absorbed the Seeker Service mode. The worship. In addition, by rejecting all where seekers can feel at home. The main existence of several church services tradition, many worship leaders have elements of a typical service3 consist of on university campuses testifies to the ended up depriving God’s people of contemporary “congregational” singing popularity of worship à la carte. Hence, rich resources for worship. This lack of with simple lyrics projected on large no need exists for groups with differing historical and theological perspective has screens and talks that always try to avoid tastes in worship to worship together. reduced worship to the here and now, “clichés and spiritualized and archaic Each can worship separately if they preventing solid engagement with the language.”4 The speaker delivers a choose. Fundamentally, this puts into One who is the same yesterday, today, “practical” sermon in simple language, question the idea of the church as a and forever. illustrated with PowerPoint presentations family. One cannot deny that seeker- or video clips. The service ends with a The Seeker Service model assumes oriented services have most often made prayer and a simple chorus. Everything that the closer worship becomes to the evangelism a top priority. However, that happens in the Seeker Service immediate culture and the further away seeker services miss the essence of

the primary point for worship leaders to realize is not how to make worship more appealing and relevant to seekers, but how to make believers engage more fully with their Creator and Redeemer. consists of plans with the nonbelieving from traditional cultural trappings, the worship in that they are profoundly person in mind. better. But the problem is that instead anthropocentric. Many seeker services The Seeker Service movement is not of creating something unique, it may inversely downplay God’s centrality new. One can see its roots in the Ameri- end up identifying itself completely in worship as they increase focus on can revivalist worship of the eighteenth with the ambient culture. Equally, one individual felt-needs. As churches and nineteenth centuries that found finds in this postmodern context that become self-obsessed, the biblical God its best expressions in camp meetings. many seeker-oriented churches put can easily be reduced to a heavenly However, it was Charles G. Finney, the traditions and doctrinal differences in the therapist. famous nineteenth century revivalist, background because of their perceived For these reasons, one needs to who became the most influential wor- “authoritarian” or “divisive” overtones. remember that authentic worship does ship reformer. The result? An utilitarian religion with not start with felt-needs or human Three important aspects of Finney’s distinctiveness often camouflaged in ingenuity but God’s activity in history. worship reforms may be noted.5 First, an effort to appeal to people. Angles Worship should be the believer’s heart- he emphasized freedom and innovation are smoothed and those not palatable felt response to God’s mighty acts in over tradition, arguing that the Bible to contemporary tastes tend to be creation and redemption—the creature’s does not prescribe any particular styles. discarded. Churches get to be defined affirmation of God’s love and faithfulness. Second, he contextualized worship by more by pragmatism than their historical Therefore, the primary point for worship adapting it to its surrounding culture or doctrinal affinities. Then, when leaders to realize is not how to make while removing all “unnecessary” pastors end up becoming obsessed with worship more appealing and relevant barriers to the audience. Third, and the notion of relevance at the expense to seekers, but how to make believers perhaps most important, he reversed of their prophetic calling, they tend to engage more fully with their Creator and the relationship between worship and have action-oriented ministries based on Redeemer. Such worship will not only evangelism. For centuries, theologians satisfying immediate needs but with little draw the believer into God’s presence had viewed evangelism as the by-product doctrinal emphasis. As Marva Dawn puts but will also help the seeker experience of worship. With Finney, evangelism it so well, they end up dumbing down God in and through worship (1 Cor. took preeminence over worship as he as they try to reach out.6 14). The main task for worship leaders

January 2009 MINISTRY 11 should not be simply relevant, but to being “in the Spirit” becomes the robbing it of its power to challenge the engage the worship community to truly essential condition for a real encounter world with the values of the kingdom? worship God. with God. This often manifests itself through uninhibited singing, dancing, (Part two of this article, to appear in The Praise and Worship and glossolalia. Worshipers live in an March 2009, will continue a discussion of movement experience of total engagement and these problems and provide a resolution A second trend that strongly influ- abandonment to God. And the growth in terms of a theological framework of ences contemporary Adventist worship of this kind of worship parallels that of worship within the Adventist context as landscape includes the Praise and economic and cultural globalization. derived from Revelation 14:6, 7.) Worship movement. Distinct, and yet What happens in influential evangelical not unconnected to the Seeker Service churches is quickly exported to the 1 Kenneth Gergen, The Saturated Self, quoted in R. movement, it has become the most most remote areas of the world through Middleton and B. Walsh, Truth Is Stranger Than It Used to Be (Leicester, England: IVP, 1995), 52, 53. influential Protestant worship renewal in modern means of communication. This 2 Cornelius Platinga Jr. and Sue Rozeboom, recent years. Transdenominational and expresses itself more in terms of the Discerning the Spirits: A Guide to Thinking About global in scope, it has been hailed by rapid exchange of culturally tailored Christian Worship Today (Grand Rapids: Eerdmans, some as a new touch of Pentecost, and products along with the mentoring by 2002), 2, 3. has been accused by others as represent- international leaders who travel across 3 For a detailed analysis, see Gregory A. Pritchard, Willow Creek Seeker Services (N.P.: Baker Books, ing “the blowing not of the Spirit of God the globe to train a new generation of 1995), 80–156. 7 but of the spirit of the age.” worshipers. In addition, through their 4 Pritchard, 87. “Loosely and pejoratively identified worship seminars all over the world, 5 Robb Redman, The Great Worship Awakening: Sing- as Pentecostal worship,”8 the Praise and influential charismatic worship leaders ing the Lord’s Song in the Postmodern Church (San Worship model often describes lively, shape contemporary worship through Francisco: Jossey-Bass, 2002), 5 ff. 6 Marva Dawn, Reaching Out Without Dumbing expressive, and participative services their songs and their teachings. Whereas Down: A Theology of Worship for the Turn-of-the- in which congregations seek God’s traditionally, worship rapprochement Century Culture (Grand Rapids: Eerdmans, 1995). presence through the sacramental was fostered through talks and texts 7 Platinga Jr. and Rozeboom, 3. use of contemporary worship songs.9 by ecclesiastical elites, today the most 8 Paul Basden, The Worship Maze: Finding a Style to From fast-paced praise songs that extol influential catalysts are CDs, DVDs, and Fit Your Church (Downers Grove, IL: InterVarsity Press, 1999), 77. God’s greatness and power to mellow musical artists. 9 Lester Ruth, “Praise & Worship Movement” in music that emphasizes the believer’s This new situation definitely favors Paul F. Bradshaw, ed., The New SCM Dictionary of personal relationship with God (hence a global reshaping of worship. Harvey Liturgy and Worship (London: SCM Press, 2002), the terminology “praise and worship”), Cox contends that our age parallels 378. the worshipers are led in a series of that of the first century Roman Empire. 10 James F. White, Protestant Worship: Traditions in Transition (Louisville, KY: Westminster John Knox affective states that, according to its He writes, “Christians use the hardware Press, 1989), 192–216; Don Williams, “A Charis- proponents, allow them to experience and the software of the global culture matic Worship Response” in Paul A. Basden, ed., an ever-increasing sense of God’s pres- to make the gospel known. Just as Paul Exploring the Worship Spectrum: Six Views (Grand ence in their midst. made use of ships, the Greek language, Rapids, MI: Zondervan, 2004), 139–144; Redman, Although this form of worship can references to classical poetry, letters and 22–27; see also Platinga Jr. and Rozeboom, 27–38; Basden, 75–83. be traced back to such diverse sources his Roman citizenship to travel with the 11 Wagner suggests that the first wave was the Pen- as Methodist Revivalism, the Holiness good news, so Christians benefit from tecostal movement of the 1900s, followed by the Movement, African American churches, the worldwide travel and communica- charismatic movement of the 1960s. According to and the Jesus Movement of the 1960s,10 tion technologies of today.”13 him, the third wave, in the 1970s, is still unfurl- this worship style has become most Cox, however, points out a caution: ing. See Peter Wagner, The Third Wave of the Holy Spirit: Encountering the Power of Signs and Wonders closely linked to what Peter Wagner calls “While the first century Christians said Today (Ann Arbor, MI: Servant, 1988). the “Third Wave of Charismatic move- both ‘yes’ and ‘no’ to the global culture 12 Simon Coleman, The Globalization of Charismatic ments”11 that swept across Christianity of their time, today’s Christians mainly Christianity: Spreading the Gospel of Prosperity (Cam- in recent years. Because of this wave and just say ‘yes.’ . . . At worst certain bridge: Cambridge University Press, 2000), 22. its phenomenal influence over churches Christian movements actually promote 13 Harvey Cox, “Pentecostalism and Global Market Culture: A Response to Issues Facing Pentecostal- “charismatic styles of worship have been and even sacralize the false values of the ism in a Postmodern World” in Murray W. Demp- 14 diffused throughout congregations and market.” ster, et al eds., The Globalization of Pentecostalism: denominations of varied theological The point must not be missed: a A Religion Made to Travel (Oxford: Regnum, 1999), persuasions.”12 market-driven world contains a tendency 391. This type of worship emphasizes a to make Christianity as attractive as pos- 14 Ibid., 391, 392. relational encounter with God rather sible. This raises some questions: Do we than the more passive or cerebral expres- run the risk of denaturing the gospel by Tell us what you think about this article. Email us at sion of worship prevalent in other forms. mass-marketing it? By making the gospel [email protected] or write to us In this “face-to-face” worship experience, as palatable as possible, do we end up at 12501 Old Columbia Pike, Silver Spring, MD 20904.

12 MINISTRY January 2009 hip-hop lover. As I’ve pondered my identity, and how my decisions and behaviors are influenced by who I am, I have become aware of how my identities work in relationship with one another. The Name Prior to rededicating my life to Christ five years ago, at times I felt attacked and devalued by the booming beats and lyrical land mines of the hip-hop music that I learned to love. above all When I surrendered my life to the Lord in 2002, my already turbulent relationship with hip-hop worsened. Not only was my esteem as a woman quaking, but my values as a disciple names: of Christ were in conflict with most of the values communicated through hip-hop music. In an act of extreme obedience to the voice of Redeeming Jehovah the Lord, one evening I incinerated all of the music that was in opposition with my life as a 1 Christian. I think I had about ten CDs left in my from hip-hop’s grip collection after the great cleanout. While my music collection was sparse, my heart was open to a mighty move of God. Admittedly, there was a day when even I Donna Olivia Powell Editor’s note: The following article was one of danced as Jay-Z proclaimed himself, J-Hova, our ministerial student writing contest winning the god of the rap game, a reference to the submissions. holy name of God. Those were the days before I knew Jesus as Lord and Savior and before abbath morning. Congregants in their becoming more intentional about cultivating fineries stop to exchange greetings, my relationship with God. Once aware of the while slowly making their way to the awesome nature and name of God, it was pews. An atmosphere of worship fills difficult to raise holy hands in worship to God the sanctuary; surely the presence of the and pump my fists to Jay-Z. This awareness led LordS is in this place. The worship leader stands and to a multiplicity of questions: Why does Jay-Z call invites the congregation to invoke God’s presence. himself J-Hova? What, if anything, is at stake by Heads are bowed, eyes are closed, and hands are his use of this name? How do I understand the raised in a posture of worship. At the end of an holy name of God? What should my response unscripted and powerful invitation to usher in the be? How does this affect other Christians who already present Presence, the congregation and listen to and purchase his music? How can we worship leader say together the Lord’s Prayer, discuss this issue without attacking Jay-Z and “ ‘ “Our Father in heaven, / hallowed be your hip-hop? If Christians accept and endorse this name . . .” ’ ” (Matt. 6:9, NIV). usage of J-Hova to describe an ordinary man, Donna Olivia Powell, Previous night. Clubgoers in their freshest what are the long-range implications for the at the time of this outfits, with bling2 to match, stand in a line sanctity of worship and the church? writing, was pursuing that wraps around the building in anticipation a Master of of the party inside. Music is pumping, drinks are The lure of hip-hop Divinity degree, flowing, and bodies are gyrating. Inside, the disc Answering the questions that were dancing Drew University, jockey (DJ) grabs the microphone to introduce in my psyche required study of the Scriptures, of Madison, the next record and invites the crowd to get up hip-hop culture, and commentaries about both. New Jersey, and go wild. The beat drops, and as Jay-Z3 begins Like Bell Hooks, I consider this study to be the act United States. the verse, the crowd is on their feet, with hands of “cross[ing] boundaries to take another look, raised, chanting together, “They call me J-Hova to contest, to interrogate, and in some cases to cause the flow is religious.” recover and redeem.”4 I was unsettled by Jay-Z’s Issues of identity have been weighing heavy use of the moniker J-Hova—and redeeming the on me. If someone were to ask me who I am, I name of my Redeemer became of paramount would respond with a list that includes Christian, importance. Redemption and recovery would not African American, woman, artist, teacher, and be important if hip-hop were not a powerful force

January 2009 MINISTRY 13 in music and the global economy. Russell God’s answer to Moses, “I AM,” or The Psalms repeatedly reveal that Potter states that “it is increasingly clear Hayah, implied the eternal nature of we are to praise and glorify the name of that hip-hop has become a transnational, God and also revealed God’s character. Jehovah. My favorite source of comfort global art-form capable of mobilizing In contemporary worship, the name is the safety (Prov. 18:10), healing diverse disenfranchised groups.”5 The that we use to address God speaks to (James 5:14), and salvation (Acts 2:21) disenfranchised, the very souls we the way in which we relate to God. The we find when we call on the name of Christians are commissioned to reach name that we use to address God is part Jehovah. The name Jehovah is so sacred with the gospel (Matt. 25:31–39; 28:19, of our faith language, which “is crucial and powerful that Christians worldwide 20), are being drawn by should protect it from hip-hop’s magnetic ability irreverence in popular to give them voice and When we call on Jehovah, we culture and other power. Even Christian venues. youth and young adults, are recognizing the authority, those who have been The naming transformed and saved reputation, and power of God. process by Christ, are listening, The act of naming dancing, and chanting When we cry to Jehovah-Jireh, becomes crucial in along with Jay-Z. t h e f o r m a t i o n o f we are recognizing God’s ability spiritual, national, and What’s in a name? individual identity, with HaShem, or “The to see us through any situation. naming of tantamount Name,” is crucial to our importance in hip-hop relationship with God. When we call on Jehovah- culture. William Eric God is first identified, in Perkins writes, “Central Genesis 2 as YHWH. The Shalom, we are recognizing to the DJ verbal style name YHWH, also referred was the elaborate rite of to as the tetragrammaton, God as the Giver of peace in passage of naming, of written in our English creating an identity and translation of the Bible as the midst of chaos. By lifting personality that could Lo r d , implies a covenantal not be matched. The relationship. This name up the name of Jehovah, we naming ritual is another was so sacred that Jews essential element in ceased from pronouncing are expressing our adoration, rap’s structure. African it in fear of breaking the A m e r i c a n r a p p e r s third commandment, devotion, and honor to God. adopt names that which prohibits taking confer identity and the Lord’s name in vain. separate them from The evolution from YHWH the crowd, while to Jehovah is an interesting one, but because it affords human beings the celebrating attributes that embody the it’s important to know that Jehovah is privilege of intimacy with the Ultimate. personality of the name given. Rhyming the “English translation of one of the The language of faith grounds human and naming thus became a rapper’s Hebrew names for God. A more accurate life in a set of religious narratives that birthright, contributing to his or her translation is ‘Yahweh.’ This name was transmit the sheer beauty and integrity image and personality.”8 considered to be very holy, and religious of human existence, that affirms our With this in mind, it makes sense Jews would not take this name to their birthright as children of God.”7 that Jay-Z would rename himself J-Hova. lips.”6 Though the pronunciation of the When we call on Jehovah, we are Nelson George further explains the tertragrammaton is uncertain, Christians recognizing the authority, reputation, renaming process, “Whether anointing have taken to pronouncing it Jehovah and power of God. When we cry to oneself royalty or basking in words and thus should handle that form of the Jehovah-Jireh, we are recognizing God’s originally designed to demean, African name with great care. ability to see us through any situation. American males are restless in the In the burning bush narrative (Exod. When we call on Jehovah-Shalom, desire for self-definition.”9 As an African 3), when God makes a promise to we are recognizing God as the Giver American male in America, struggling Moses on behalf of Israel, Moses asks of peace in the midst of chaos. By to transcend the world of drugs and God’s name. Moses knew that in order lifting up the name of Jehovah, we are crime, he needed a name that would for his words to carry weight, the people expressing our adoration, devotion, and describe the heights that he dreamed of must know the source of the promise. honor to God. reaching. He gave himself the highest

14 MINISTRY January 2009 name, without regard for its power, and language, by confessing Christ’s name. relationship to faith. In addition, these climbed heights many with his same If we believe the Bible and the power of discussions will naturally spill out from background could not. His lyrics are the name of God to heal, deliver, and the walls of our institutions, churches, mesmerizing and speak with authority, save, then our responsibility includes universities, or otherwise, bearing even to the point of listeners calling him making sure of the reverence and witness to the world to those who do the savior of hip-hop. respect expressed for His name. In fact, not know the holiness and power of I am not attacking Jay-Z, his personal we should delight in defending the God’s name. In effect, we will create decisions, or his spiritual journey. This name that transformed our lives, the and sustain communities with worship is part of a larger cultural and societal lives of others around us, and countless rightfully directed to Jehovah. issue, and the onus is on the church lives to come. to preserve the name and holiness of I do not think it wise to take a 1 “Hip hop music, also referred to as rap music, God. In a strange way, renaming himself steamroller approach to preserving is a music genre . . . typically consisting of a rhythmic vocal style called rap . . . accompanied worked. In 1996, Jay-Z modestly began God’s name, for only acts and words of with backing beats.” “Hip-hop,” Wikipedia http:// his recording career, performing all of love will truly make a difference. God’s en.wikipedia.org/wiki/Hip_hop_music. his concerts outfitted in a simple white name will be glorified if we prayerfully, 2 “Bling” is a slang for jewelry. T-shirt, blue jeans, and a New York thoughtfully, and strategically address 3 Jay-Z is a famous hip-hop rapper. Yankees cap. To date, Jay-Z has sold over the issue without condemning an 4 Bell Hooks, Outlaw Culture: Resisting Representations (New York: Routledge, 1994), 5. 33 million records, recently stepped entire musical genre or specific artists. 5 Russell A. Potter, Spectacular Vernaculars: Hip-Hop down as president and CEO of Def Jam Within the walls of the church, through and the Politics of Postmodernism (New York: State records, co-owns the New Jersey Nets, preaching, intentional studies, and University of New York Press, 1995), 10. and is reportedly worth $547 million. spontaneous conversations, we must 6 Henrietta Mears, What the Bible Is All About During my research on this topic, raise the awareness of the value of (Ventura, CA: Regal Books, 1999), 429. 7 Michael Eric Dyson, Between God and Gansta Rap: I turned to VH1 Soul10 and happened worship and pride in the sacred. Bearing Witness to Black Culture (New York: Oxford upon a charismatic Jay-Z performing Without worship, we have defective University Press, 1996), xiv, xv. new material and inviting the crowd relationships with God, and without 8 William Eric Perkins, “The Rap Attack: An to settle into his lyrical landscape. God’s name, we cannot worship. Introduction,” in Droppin’ Science: Critical Essays Though the chorus of the song urged Secondly, it would be appropriate to on Rap Music and Hip Hop Culture, William Eric Perkins, ed. (Philadelphia: Temple University listeners to pray, the crowd moved in study popular culture and prayerfully Press, 1996), 5. reverence and worship of Jay-Z. Their ask the Holy Spirit to guide us in our 9 Nelson George, Hip Hop America (New York: hands were raised in adoration, much understanding of how it impacts our Penguin Books, 1998), 52. like the holy hands that are lifted to God relationship with God, each other, 10 VH1 Soul is a television program that broadcasts in a worship service. Though captivated and ourselves. We cannot be afraid music videos. by his presence and disgusted by his to become cultural critics, to study arrogance, I will not deny his musical the music, television shows, movies, Tell us what you think about this article. Email us at genius and smart business tactics, but video games, Web sites, and books [email protected] or write to us even those attributes do not warrant him with which our people are connecting. at 12501 Old Columbia Pike, Silver Spring, MD 20904. being exalted to a place only reserved for Then we will be able God. Isaiah 42:8 says, “ ‘I am the Lord, to have informed, that is My name; / And my glory I will analytical discussions not give to another’ ” (NKJV). e n g a g i n g y o u t h Adopting the name of God may be and young adults working for him now, but at what cost to without dumbing himself and the millions who mindlessly down the gospel. worship him? With consciousness raised and disciples The challenge fully understanding As pastors, chaplains, ministers, the significance of and future religious leaders, we have a worship and the sacred obligation to protect the name name of God, then of God. We do not have the pleasure, we can engage in as Adam and Eve did in the Garden of critical discussions Eden, of physically seeing, touching, and with our youth and hearing God. Unlike the disciples, we do young adults about not have the opportunity for physical words, images, and Visit our newly redesigned Web site at: encounters with Jesus. Our experiences sounds in popular www.ministrymagazine.org of God is expressed through our faith culture and their

January 2009 MINISTRY 15 What is worship? The Bible, as God’s basic handbook on life, becomes our most important worship source book. Scripture has more to say about worship than one short article can cover, but we need to start somewhere. Let’s, then, start with Jesus. When Jesus met the woman at the well, He told her, “ ‘A time is coming and has now come when the true worshipers will worship the Father in spirit and truth, for they are the kind of worshipers the Father seeks. God is spirit, In spirit and and his worshipers must worship in spirit and in truth’ ” (John 4:23, 24, NIV). This is our beginning point. The Scriptures in truth: teach that worship gives us an appreciation of God—for who He is, what He has done, and Let’s talk about what He is doing: Give thanks to the Lo r d , for he is good; his love endures forever . . . worship! Open for me the gates of righteousness; I will enter and give thanks to the Lo r d . . . Robert Leslie Holmes t’s often amazing—the things that separate I will give you thanks, for you answered me; Christians. you have become my salvation . . . Many North American churches You are my God, and I will give You are divided in the so-called worship thanks; wars. Worship happens to be the most you are my God, and I will exalt Iimportant thing Christians do, and it’s one thing you. that the devil and his emissaries hate more than Give thanks to the Lo r d , for he is good; anything else. Worship continues as an important his love endures forever event because God demands it of His people and (Ps. 118:1, 19, 21, 28, 29, NIV). because worship brings purpose and meaning to our lives. Worship reminds us of our human Contemporary versus traditional limitations and of our Maker’s limitless greatness. What comes to mind when you think about Worship brings salvation and assurance to believ- worship? Do you think about attending church ers and instructs us how to live and set our life’s services? Or about the whole content of your life priorities. Worship exists as one of God’s primary as a Christian? Is your mind picture of worship a ways of infusing us with the abundant life that coming together in a former warehouse with a Jesus promises in John 10:10. Worship is practical; praise band? Or a fine gothic building complete it fills us with a desire to serve God and others with stained glass, well-ordered liturgy, and a Robert Leslie Holmes, and remains as the one thing we carry from this grand pipe organ? When you hear that the DMin, PhD, is pastor of life into the life to come. music in such-and-such a place is worshipful, do Reid Memorial Yet great confusion over worship continues you envision new Christian songs and choruses? Presbyterian Church, in the church today. Tragically, when the church Stately old hymns? Toe-tapping Southern gospel Augusta, Georgia, battles over worship (or anything else), truth melodies? United States. becomes the first casualty and the devil prevails Let us set straight a couple of terms about as the final victor. worship that have crept into our modern Worship is not about you or about me or vernacular and that have helped fan the flames about what we like; and worship is certainly not of controversy. These flames, first kindled in the about entertaining us. Worship is about God late 1960s, are now spreading like wildfire. alone. Until we understand this point, we will be We hear about “contemporary” and “tra- like spiritual cave dwellers. Our attempts at wor- ditional” worship. Interestingly enough, these ship will be boring, meaningless, and futile. So, words are never applied in the Bible either to let us begin thinking about worship by looking worship or to anything else. Why? Authentic wor- at the most basic question. ship is contemporary—or of-this-moment—and

16 MINISTRY January 2009 at the same time traditional or estab- lished. This explains the meaning behind Jesus’ words that worship must be “ ‘in spirit and in truth.’ ” To define some worship as contem- porary implies that other worship has passed its “sell by date.” That can never be true. What makes worship “contem- porary” is not a music style or a way of dress, but the presence of the Lord God in the midst of His people when they praise Him. What makes worship traditional is that it follows a timeless form that God Himself prescribes in Holy Scripture. In short, if God is not present in our worship, then it is not worship at date division all, regardless of how new the music. Furthermore, if worship does not follow OCT-DEC 2008 the Bible’s pattern for praising God, 4PVUIFSO
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January 2009 MINISTRY 17 I began my job directing the Institute of Church Ministry at Andrews University in 1980. This gave me the opportunity to do research as part of my work. In fact, research is our work here. My wife was working to get her master’s Embracing degree, and we worked together on her thesis, showing the comparison of teens and their parents. Then a ten-year study was requested by the those who reject youth director of the world headquarters of the Seventh-day Adventist Church. In a cross-sectional study, we get a picture at one given point. We know from this that some young people said, “I religion: intend to stay an Adventist.” We don’t know if they really stayed because we only know what they intended. But if we could do a longitudinal An interview with study, we could show where they were and then after some years passed, what happened. So we began to put our heads together and see if we Roger Dudley could do something like this. Obviously, we found this to be quite complex as we began to research the literature. We couldn’t find any other denomination that had A. Allan Martin Editor’s note: Dr. Roger Dudley is the director of the ever done anything like this. Institute of Church Ministry at Andrews University Although I wasn’t doing youth ministry “out as well as professor emeritus of Christian ministry. there” any longer, I was corresponding with For more than 50 years, Dudley has devoted his teenagers and young adults through the study. ministry and research to understanding the spiritual Over this ten-year period, we were dealing with experience of teens. Considered an expert in the field their issues asking, “How do you feel about of youth and young adult ministry, Dudley is well this?” And we were getting letters—hundreds known as a best-selling author. While his research of letters. focused on Adventist youth, his findings will be I did write one more book on youth attri- helpful to other denominations as well. tion; I thought it would be good if I could pull everything that I’ve studied together and put it Allan Martin (AM): We’ve come to the thirty- in a book. The Complex Religion of Teens2 looks year anniversary of one of your seminal works, Why more at the philosophical, theological, and Teenagers Reject Religion and What To Do About psychological aspects of youth ministry. It1 As you look back over this period of time, what are some of your reflections on youth ministry? AM: Drawing from your vast experience and expertise, have young people changed over the Roger Dudley (RD): I was actually involved in years? A. Allan Martin, youth ministry quite a while before I ever started PhD, CFLE, is writing. I began as a teacher and principal of a RD: I’ll start off by saying that human nature associate professor school, and was also a youth ministries director. tends to stay the same. I do see that there are of discipleship and In that capacity, I traveled all over the conference problems today that are probably worse than family ministry, and interacted with young people, so I got to those we had to struggle with—for instance, Seventh-day really know them. drugs. When I was a teenager growing up, we Adventist Theological After I eventually wrote my dissertation, quite didn’t hear anything about drugs. Nobody ever Seminary, Andrews a few people said to me, “You really have a lot offered me a drug. I never knew anybody who University, Berrien Springs, Michigan, of good material, but nobody is going to read took drugs. And now they’re all over. That has United States. that.” So I started to work on a book. Then one been a particularly negative aspect. day, I got this letter from the Review and Herald On the other hand, as I see young people Publishing Association, “We like your book and today, I’m impressed by the many dedicated we’re going to publish it.” That’s got to be a high young people. I think about Andrews’ students, point—my first book. This was far more successful who every Sabbath afternoon for years now, load than anything else I have written. up in a bus and go down to reach out in Benton

18 MINISTRY January 2009 Harbor, [Michigan, United States]. I by young people in the church and they place, then Seventh-day Adventism must think about the student missionary don’t know what to do with them. be a good thing. If that congregation is a program and the dedicated young After the book came out, I was place that is struggling, then they won- adults who go to spend a year of their invited to speak at a number of places. der, What’s the matter with Adventists? lives in a mission field. Obviously, when One place I went was a college church. I guess adults do that too, but young I see these young people, it really warms A group of people actually picketed the people do it particularly. my heart. church, but we went ahead anyway. I’m convinced that all youth min- So I know there are many young People wrote to me saying, “Why don’t istry is local. I have story after story of people who are just as spiritual and you just tell the kids to shape up! Get that kind of thing—people who were dedicated as young people everywhere. them to straighten up. We’re doing OK; offended because of the congregation, It’s hard to make a blan- as well as stories of people ket statement. We older who love their church people have to recognize because of the warm way that young people are dif- they are accepted. ferent than we are. They dress differently, they AM: Your research indi- listen to different music, cates young people are they have a different way departing from faith life at of doing things. But it’s a rate of forty to fifty per- important for us not to cent. George Barna’s work jump to judgment. You cites sixty-one percent.4 Is try to be as helpful as there an element that has you can. not been implemented that could change the current AM: In your book you attrition statistics? quote Roland Hegstad. “Sometimes resentment RD: One thing you learn originated from another in a denomination is that seldom recognized source, what happens in higher the trauma of aging. As levels of administration we grow older we need isn’t necessarily what hap- assurance that our life, our pens down in the local example, our values are church. It’s therefore so worthwhile. But twentieth dependent upon that local century culture makes congregation—or that such assurance difficult to local school or university achieve. Today’s emphasis or whatever it is—on what on change seems to chal- they can do. You’ve got to lenge enduring values. be intentional about this Another source of adult thing; you can’t just take resentment is the tendency it for granted. of the young to challenge Photo: Andrews University Public Relations Department I once read an article cherished traditions. With in a magazine about what the passage of years, adults turn to ritual it’s their fault.” So you do meet those a church did right. It was so warm and and tradition, the values of the past, attitudes. They may not be as blatant, moving. The author talked about how while young people turn adventurously to but there’s often an undercurrent of that she comes from this little church out in innovation and experimentation.”3 It was sentiment. the boondocks and how the members intriguing to hear what adults felt toward I concluded that while there are all made the young people feel like younger generations in the twentieth many factors in retention, I really think they were really important. They made century. What about the twenty-first that the congregational climate is her Sabbath School secretary when she century? perhaps the most important thing of all. was in seventh grade, which was an Young people, when they think about adult thing to do; she was collecting the RD: I still agree with that. I think that one Seventh-day Adventists, they don’t think money and all that. Then, when she was of the problems, and this comes out of about the denomination as a whole. To about in eighth grade, they made her all these interviews and letters I’ve had, them, Adventism is that congregation. If the press secretary for the church. And is that oftentimes adults feel threatened that congregation is a warm, accepting they had kids teaching the younger kids

January 2009 MINISTRY 19 in Sabbath School departments and all RD: I’d like to help young people see that kind of thing. It was so ideal that I that religion is not a list of don’ts—things INDIA said, “I’ve got to get this in the book.” you can’t do. It’s not some kind of I put this story in my latest book as an behavioral code, some complex theoreti- appendix. To me, the described church cal experience. I want them to see it as GOAT situation is ideal. I think this is what the a relationship experience. I want them churches need to do. to see that it is first a relationship with God who is a friend, and a relationship PROJECT AM: You have said that not only are we to with their fellow human beings where look for and to redeem the individual that they help and support each other. At For only $65 you can buy a has had a prodigal experience with the the center of true religion is this matter goat for a disadvantaged family. church, but also let’s not forget the ones of relationship. I think they need help Whether through breeding or milk that have stayed with us all along. What to see that. production, goats are a renewable do you think would help the church to be To the youth and young adult income source in economically an attractive, embracing place that young ministry workers, that’s the way we need challenged areas where there are people would gravitate to? to try to work. We can’t simply preach to very few ways to make money. people and tell them what they ought The program is supervised by the RD: We asked this question at the end to do; they probably already know what local pastors’ wives so you know of the ten-year study,5 “If you did stay they ought to do. We have to help them your gift will go where it’s needed with the church, why did you do it?” find that relationship with Jesus Christ most. And we devoted a chapter in that book and with their fellow humans that will Get involved! to those responses. They found a place lead them to actions. For once it’s a good thing to let of belonging there, they felt like they the world get your goat. were a part of a family, they felt like they AM: Any final comments? were needed, they felt like the church depended on them, they felt acceptance RD: We have to develop the capacity there, they had friends there, and it was to see beyond the outward shell, to a pleasant experience for them. look inside. I’ve seen all kinds of young People will not continue for very long people, some of whom apparently are doing something they don’t like. So we very secular and have no religion at all, have to make the religious experience a but if you really get to know these kids, good, happy, joyful experience. Again, they may be a little different from ours, ORDER NOW I think helping young people find tasks but they have aspirations. I can hardly Complete this form and mail to: where they can use their various gifts is ever remember a time where I didn’t find Shepherdess International really important. If you take this whole something good in them. 12501 Old Columbia Pike idea about wanting to be an adult— Silver Spring, MD 20904 wanting to grow up, as it were, wanting 1 Roger Dudley, Why Teenagers Reject Religion and to make that change that you need to What to Do About It (Hagerstown, MD: Review and Phone: 301-680-6513 Herald Publishing Association, 1978). do in your life—then being really useful Fax: 301-680-6502 2 Roger Dudley, The Complex Religion of Teens doing an important job becomes one of (Hagerstown, MD: Review and Herald Publishing I’ll give ______goats the things that makes you feel most like Association, 2007). @ $65/each = $ ______. an adult. If a young person says, “You 3 Dudley, Why Teenagers Reject Religion and What to know, I’m really a pillar of this place, they Do About It, 65. 4 George Barna, “Most Twentysomethings Put really need me here, this place would Please send check or money order Christianity on the Shelf Following Spiritually probably collapse if I wasn’t here,” with this form along with your Active Teen Years,” The Barna Report [Online], then those people will be there. I think retrieved September 12, 2006 from http://www name, address, and phone number. the dedicated young people that have .barna.org/FlexPage.aspx?Page=BarnaUpdate& Be sure to include a list of goats’ names. various tasks do them so well because BarnaUpdateID=245. Or call the above number to pay 5 Roger Dudley, Why Our Teenagers Leave the Church: they’ve been able to buy into it. by VISA or MasterCard. Personal Stories From a 10-year Study (Hagerstown, MD: Review and Herald Publishing Association, AM: Now that we’re in the twenty-first 2000). www.ministerialassociation.com/shepherdess century, what would be your word of encouragement to young people, as well as Thank you for supporting this project! the church? What would be your encour- Tell us what you think about this article. Email us at agement to the many people who follow [email protected] or write to us your legacy of loving young people? at 12501 Old Columbia Pike, Silver Spring, MD 20904.

20 MINISTRY January 2009 opposition between God and the devil, who is introduced under the various names of Beliar, Satanas, Diabolus, Pneuma-aerion. . . . Beliar, who originally was probably nothing else than incarnate devil, was soon expanded, under the influence of certain historical conditions to be the opposer of God in the last times.”2 Although Beliar’s description evolved through ancient literature, certain characteristics have remained to create the modern antichrist Antichrist: concept. Most of the descriptions of Beliar in the intertestamental writings were based upon dualistic parallelism between the Messiah and From Persian dualism the antichrist. The descriptions found in these writings of the Messiah figure were reciprocally applied to the antichrist and vice versa. Apparent to contemporary in the Psalm of Solomon (Pss. Sol.),3 this theme of dualistic parallelism describes the “Anointed One” as a literal “Son of David,” a man, who Christianity relies upon God’s help to defeat God’s enemies and save His people (Pss. Sol. 17:23–25). Reciprocally, it describes the antichrist to be a Gentile aided by Satan to crush God’s people Editor’s note: The following article was one of (Pss. Sol. 2:24–29; 17:13–15). In another place, Timothy Perenich our ministerial student writing contest winning the Messiah figure reigns with mercy and justice submissions. (Pss. Sol. 17:23, 32), while the antichrist remains a tyrant (Pss. Sol. 17:13–17). Thus G. W. Lorien hanks to Tim LaHaye and Jerry B. concludes, “in Pss. Sol.17, the theme of the Jenkins in the Left Behind series, the Anointed One almost completely mirrors the most popular depiction of the “anti- Antichrist theme.”4 christ” is Nicolae Carpathia, a wealthy This theme is not limited to the Psalm of Romanian businessman described as Solomon. In the Sibylline Oracles, the dualistic Tthe devil-incarnate ruler of the United Nations parallelism also exists. and tyrannical opponent of the forces of good. His goal commits him to achieving world domi- God will send a messiah who will eliminate nation and to crush Christianity. Despite the fact some through warfare and who will bind that this character is fictional, most Christians are others to himself by loyalty. He will do this convinced that the antichrist will be like Carpathia. in the form of a human figure, and in total Carpathia represents the archetypical antichrist, a dependence on God. It has been stated that single man endowed with all the evil of the devil, the way the Antichrist is portrayed is deter- who works against the forces of good. mined in part by the messiah figure. . . . From Timothy Perenich, The ancient Near Eastern culture had their our reading of this description of the messiah, at the time of equivalent to Nicolae Carpathia as well—Beliar. we can conclude about the Antichrist: “An this writing, was Beliar or Belial in Hebrew means a worthless Antichrist set by Satan will eliminate some pursuing a Master person. The term came to be associated with through warfare and bind others to himself of Arts in Religion Satan and the antichrist during the intertesta- by loyalty; he will do this in a human figure with emphasis in 1 5 mental period (200 b.c.–a.d. 4). The Beliar/ and in total dependence on Satan.” Church History, at the antichrist concept was originally derived from Andrews University classic Persian dualism and was incorporated Recognizing this theme in the Ascension of Seventh-day Adventist Theological in Jewish noncanonical apocalyptic writings: Isaiah, L. J. Lietaert Peerbolte writes, Seminary, Berrien “This fanciful concept seems to have had its Springs, Michigan, origin in the Persian eschatology, where the The description of Beliar makes it clear that United States. battle between Ahura Mazda, the god of light, he is thought of as a heavenly figure. He will and Angra Mainyu, the god of darkness, plays “come down in the form of a man” (4, 2). This a predominant role. And from there it found its is probably an allusion to the incarnation of way into Jewish apocalyptic literature, where the Christ. The passage 10, 9–11 is a description

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of how Christ transformed himself Hippolytus’s writings transparently into the likeness of those he visited reveal the influence of the Beliar myth. in his descent through the vaults of Notice the pervasiveness of the dualistic heaven, and how in the end he took parallelism theme in his description of the form of man. In the same way the antichrist: Beliar disguises himself as a man. But the imitation goes even beyond For the deceiver seeks to liken himself Advance this. As v. 6 phrases it: “he will act in all things to the son of God. Christ and speak like the Beloved and will is a lion; so Antichrist is also a lion; Your Career say, It is I who am Lord, and before Christ is a king, so Antichrist is also me there has been no other.” Beliar a king. The Savior was manifest as a Prepare appoints himself as the Christ, thus lamb; so he too in the like manner, proving himself to be a deceiver.6 will appear as a lamb, though within for Service he is a wolf. The Savior came into Study in Similar reciprocal comparisons the world in the circumcision, and between the Messiah and the antimessiah he will come in the same manner. Germany are found in numerous places, but we The Lord sent apostles among all New programs will note just three. According to the nations, and he in the like manner taught in the English language: Testament of Dan, Beliar, the antichrist, is false apostles. The Savior gathered Master of Theological Studies a man imbued with satanic power, facing together the sheep that were scat- (M.T.S) with concentrations in off against the “Lord,” a man imbued tered abroad, and he in like manner Adventist Studies or Mission Studies with godly power.7 In the same book, the will bring together a people that is Master of Arts International authors describe Beliar as a Jew from the scattered abroad. The Lord gave a Social Sciences (M.A.) tribe of Dan to oppress the Jews, whereas seal to those who believed on Him, 7 reasons to study at Friedensau: the Messiah arises from both Judah and and he will give one in like manner. � Get to know Germany – Levi to save them.8 In the Assumption of The Savior appeared in the form of right in the centre of Europe Moses, the antichrist possesses the title of a man, he too will come in the form � Make life-long friends with other “king of kings,” a title normally reserved of a man. The Savior raised up and international students for the Messiah.9 In Pseudo Ezekiel, the showed His holy flesh like a temple, � Live on a beautiful campus, antichrist is called the “son of Beliar” who and he will raise a temple of stone just an hour from Berlin, the capital opposes the “son of God.”10 in Jerusalem.13 � Study with an internationally trained and highly qualified faculty Influence upon the church Irenaeus and Hippolytus were impor- � Use the brand new library and fathers tant figures because their interpretation its superior research facilities The influence of the Beliar myth of the antichrist established an important � Discover the historic heartland upon the church fathers became quite precedent that many of the church of Protestantism pronounced.11 Although certain charac- fathers followed. � Benefit from the university’s low-price policy teristics vary from witness to witness, the Ideas concerning the antichrist were concept of a single powerful, evil-end borrowed and enhanced. For instance, tyrant is pervasive throughout their Origen, describing the antichrist, argued ACA writings. that since Jesus was the Son of God, then accredited Take Irenaeus, for example. Explain- the antichrist would be the son of the evil ing Irenaeus’s views on the antichrist, demon Satan.14 Victorinus inspired by Gregory C. Jenks concludes, “In the case patristic precedent believed that the anti- of Irenaeus, the relationship between christ would be a reappearance of Nero, Antichrist and Satan was expressed in a pseudomoral character, to deceive terms of his doctrine of recapitulation. God’s people.15 John Chrysostom, too, Just as Christ gathered up all mankind in believed in the Nero myth, stating, “ ‘For himself for justification, so the Antichrist the mystery of lawlessness doth already figure was understood as a person work.’ [Paul] speaks here of Nero, as if he who would recapitulate in his human were the type of Antichrist.”16 Ambrose More information at existence all the sin and apostasy of was of the view that just “as the Son of www.friedensau.eu earthly and heavenly history.”12 God in His humble birth manifested His or write to This theme of dualistic parallelism is divine nature, so also shall Satan appear [email protected] even more pronounced in the writings of in human form.”17 Likewise, Theodoretus Hippolytus, a former student of Irenaeus. wrote, “For the persecutor of men

22 MINISTRY January 2009 simulates the incarnation of our God and an appropriation from the sectaries that of diverting men’s minds from Savior; as He by assuming our human of the late Middle Ages of two perceiving the fulfillment of the nature accomplished our salvation, so devastating ideas: eschatology and prophecies of the Antichrist in the that one also by making choice of a predestination. Luther, like the secta- Papal system. The Jesuit Alcasar man capable of receiving the fullness of ries, believed in the speedy advent of devoted himself to bring into his power shall tempt men?”18 Jerome, Christ to overthrow his great enemy prominence the Preterist method of being thoroughly indoctrinated by the Antichrist, identified with the pope. interpretation . . . thus endeavored church fathers wrote, “Nor let us think There was this difference, however, to show that the prophecies of Anti- that he [Antichrist] . . . is the devil or a between the view of Luther and that christ were fulfilled before the popes demon, but one of men in whom Satan of his precursors. They equated par- ever ruled at Rome, and therefore is wholly to dwell bodily.”19 Although the ticular popes with Antichrist because could not apply to the Papacy. On early fathers made their own innovations of their evil lives. Luther declared the other hand the Jesuit Ribera tried here and there, they did not depart that even the exemplary popes to set out the Futurist system, which from the script derived from nonbiblical were Antichrist because [they were] asserts that these prophecies refer witnesses. the representatives of an institution not to the career of the Papacy, but The church fathers were clearly opposed to Christ.20 to that of some future supernatural influenced by the Beliar myth and individual, who is yet to appear, and sought to interpret the biblical record Luther’s view of the antichrist as a continue in power for three and a with the lenses they acquired from system or institution rather than a person half years.22 the Apocrypha and pseudepigrapha. was a clear break from the church fathers Their interpretation influenced one whose view was based on the Beliar To sell these concocted interpreta- generation of Christians after another myth. Luther’s view of the antichrist tions, a reemphasis was placed upon the

Changing traditional Protestant identity of the antichrist was not an easy task. It was largely done by convincing Protestants to receive the eschatology of the church fathers over their immediate Protestant predecessors.

until the Reformation. However, since influenced Protestantism, not only in church fathers and their Beliar-inspired the Reformation, the Beliar myth has “Germany but Switzerland, England, antichrist concept evident in the regained prominence. Scandinavia, and even France.”21 The writings of Jesuit Cardinal Bellarmine single individual antichrist theory was and Thomas Malvenda, who cite the Beliar myth and contempo- crumbling because theologians sought patristic authorities to support their rary influence to read the Bible afresh. conclusions of a single person antichrist Prior to the Reformation, most Chris- The distinctive Protestant under- arising from the Jews.23 tians espoused the Beliar-inspired view of standing of the antichrist exerted a great The efforts of the Jesuits to reintro- the antichrist. However, with the advent influence, and the papacy sought to duce the eschatological views of the of the Reformation, this view began to invent new means to counter it. To do church fathers, who were inspired by the crumble. The Reformers, whose battle cry this, the papacy decided to invent two Beliar myth, have had an immeasurable was sola scriptura, developed a prophetic false systems of prophetic interpretation effect upon Protestantism. This can be interpretation independent from the to eliminate the Protestant teachings on clearly seen from the success of the Left church fathers. Focusing on the Bible and the antichrist. Behind series. history, they were led to a distinctive view Changing traditional Protestant of the antichrist. This new interpretation Towards the close of the century identity of the antichrist was not an easy of the antichrist was one of the bulwarks of the Reformation, two of her [the task. It was largely done by convincing of the Reformation. Catholic Church’s] most learned Protestants to receive the eschatology of doctors set themselves to the task, the church fathers over their immediate These attacks on the authority [of the each endeavoring by different means Protestant predecessors. Most argu- Catholic Church] were supported by to accomplish the same end, namely, ments follow the reasoning of John

January 2009 MINISTRY 23 Henry Hopkins, who wrote in his book Thus the Nicolae Carpathia ideal—a 12 Gregory C. Jenks, The Origins and Early A Candid Examination of the Question devil incarnate man evolved from ancient Development of the Antichrist Myth (New York: Walter de Gruyter, 1991), 51. Whether the Bishop of Rome is the Great Persian dualism—was incorporated in 13 Alexander Roberts and James Donaldson, eds., Anti-Christ of Scripture: apocalyptic noncanonical writings in Ante-Nicene Fathers: The Writings of the Fathers the form of a mythical character called Down to A.D. 325 (Peabody, MA: Hendrickson The oldest Fathers lived nearest to Beliar. The church fathers adopted Publishers, 2004), 5:206. the Apostles, and therefore they this archetype giving it a Christian 14 Jenks, Origins and Early Development, 53. 15 W. Bousset, The Antichrist Legend: A Chapter in were more likely to retain the sense makeover. During the Reformation, Christian and Jewish Folklore, trans. A. H. Keane of the Apostles in their interpreta- Bible investigation led to Protestant (Atlanta, GA: Scholars Press, 1999), 29. tion of the scripture. . . . This is the denial of Beliar as antichrist and the 16 Philip Schaff and Henry Wace, eds., A Select main statement of those primitive viewing of the antichrist as a corrupt Library of Nicene and Post-Nicene Fathers of the writers (that the Antichrist is a system. However, due to the efforts of Christian Church (Grand Rapids, MI: Eerdmans, 1983), 389. single man inspired by Satan from the Jesuits, who placed an emphasis on 17 Ibid., 142. the tribe of Dan). And therefore the church fathers, the Beliar concept 18 Ibid. it is indisputable that they stand now enjoys a renaissance. The popularity 19 Bousset, The Antichrist Legend, 129; brackets in the entirely opposed to our modern of Nicolae Carpathia represents a sad original. interpreters, who have labored trend in contemporary Christendom, 20 Roland H. Bainton, The Reformation of the Sixteenth Century (Boston, MA: Beacon Press, 1952), 43, 44. so ingeniously to make Antichrist demonstrating that Christians are more 21 Froom, The Prophetic Faith of Our Fathers, vol. 2, correspond to the Pope of Rome. likely to accept pagan tradition as Bible Pre-Reformation and Reformation Restoration, and But here we must ask, Who were the truth. Second Departure (Washington, DC: Review and best qualified to understand these Herald, 1950), 356. prophecies? Those eminent Fathers 1 T. K. Cheyne and J. Sutherland Black, Encyclopædia 22 Joseph Tanner, Daniel and the Revelation: The Chart of Prophecy and Our Place in It; A Study of who lived nearest to the Apostolic Biblica: A Critical Dictionary of the Literary, Political and Religious History, the Archæology, Geography, and the Historical and Futurist Interpretation (London: times, and searched the scriptures Natural History of the Bible (New York: Macmillan, Hodder and Stoughton, 1898), 16, 17. without any interest or prejudice to 1899–1913), 525. 23 Froom, The Prophetic Faith, 2:499, 501, 502, 504, warp their judgment? Or those men 2 LeRoy Edwin Froom, The Prophetic Faith of Our 505. of modern days, doubtless equally Fathers, vol. 1, Early Church Exposition, Subsequent 24 John Henry Hopkins, A Candid Examination of honest and sincere, but who formed Deflections, and Medieval Revival (Washington, DC: the Question Whether the Bishop of Rome is the Review and Herald, 1950), 299. Great Anti-Christ of Scripture (New York: Hurd and their opinions under the powerful 3 See G. Buchanan Gray’s translation of Psalm of Houghton, 1868), 112, 113. bias produced by the struggles of Solomon in The Apocrypha and Pseudepigrapha of the the Reformation, when there was so Old Testament in English Oxford, ed. R. H. Charles strong an inducement to associate (London: Clarendon Press, 1913), 2:631–652. Tell us what you think about this article. Email us at [email protected] or write to us the domineering and persecuting 4 G. W. Lorein, The Antichrist Theme in the Intertestamental Period (London: T & T Clark at 12501 Old Columbia Pike, Silver Spring, MD 20904. spirit of Popery with the predictions International, 2003), 106. concerning the Man of Sin and Son 5 Ibid., 56. of Perdition?24 6 L. J. Lietaert Peerbolte, The Sadly, amongst a professed Bible Antecedents of Antichrist: A standard bearing people, this argument Traditio-Historical of craft eventually won out. Without Study of the Earliest appealing to the Bible, history, or the Christian Views evidence the Reformers had compiled, on Eschatological Hopkins with one broad stroke repeals a Opponents (Leiden, Netherlands: Brill, fundamental tenet of Protestantism. Rest- 1996), 201. ing on tradition and the memory of the 7 R. H. Charles, The church fathers, Hopkins and others were Apocrypha and able to abrogate one of the key doctrines Pseudepigrapha of of the Reformation—that Catholicism was the Old Testament (Oxford: Clarendon the system of the antichrist. Contempo- Press, 1913), rary theologians and Christian leaders 2:282–367. believing in a single, Satan-inspired, 8 Ibid. human antichrist have essentially recycled 9 G. W. Lorein, The Hopkins’s arguments. Ignominiously, Antichrist Theme, 141. Protestants who accept this interpreta- Visit our newly redesigned Web site at: 10 Ibid., 151. tion of the church fathers are ignorantly 11 Froom, The Prophetic www.ministrymagazine.org espousing pagan mythology. Faith, 1:468.

24 MINISTRY January 2009 neutral, nonthreatening environment for people to experience the gospel. Public evangelistic events are also utilized, but their primary purpose is not to teach doctrine but to bring people to make a decision to follow Christ. The focus does not center on creating megachurches but rather on establishing cell groups in communities where no Seventh-day Adventist churches exist.2 These cell groups then become churches that give birth to new A model of cell groups. Presently, in the Quetzaltenango Central Seventh-day Adventist Church, eight cell groups operate, which helps explain why the success: city has gone from two churches to seventeen in just ten years. Another reason for starting new churches What I learned in from cell groups is that newcomers often have a hard time integrating into an established church. 3 Common human aversion to change often makes Guatemala this difficult. Hernandez suggested that the West Guatemalan Mission wants to start new churches so that new believers will not be discouraged by the attitude of some older members. n a country that had been torn apart by Raewyn Hankins a recent war, how is it possible that the Interpersonal relationships Seventh-day Adventist Church has been When I asked Pastor Hernandez what chal- growing so fast? A little more than ten lenges the churches there face, his first response years ago, Guatemala ended more than was lack of participation. Only 40 percent of the I36 years of armed conflict; in the time since then, members are active in ministry. He wished that Adventism has grown there phenomenally. more members would work casa a casa (“from Why? house to house”) establishing relationships. As From my time in the country, I could see one worker said to me, “If you don’t evange- three reasons in particular: (1) the centrality of lize, you can’t convert.” The key to so much cell groups, (2) the building of interpersonal evangelism centers around the personal contact relationships, and (3) the indispensable nature between members and those to whom they are of community development. witnessing. Developing friendships, ministering These three produced a winning combination to their needs, sharing in their triumphs and for evangelism. We would do well to learn from sorrows, and taking the time to listen to their their success. hopes, their fears, and their joys—all these play a major role in establishing the kind of relationships The cell that will bear fruit. This was Jesus’ method, and Raewyn Hankins, I started my mission in the West Guatemalan this also works in Guatemala today. at the time of this Mission in Quetzaltenango, Guatemala.1 Ten writing, was a Master years ago in Quetzaltenango (Xela), there were Community development of Divinity student, only two churches; today, this second largest city While Guatemalans have traditionally been Seventh-day in Guatemala has 17. In 2000, there were about very religious, young adults are questioning the Adventist Theological 2,500 baptisms at the West Guatemala Mission; value of religious commitment. After hearing Seminary, in 2007, there were about 4,000. of my hope in the Second Coming, one of my Berrien Springs, The goals of the mission include the follow- Spanish teachers said that “it sounds beautiful Michigan, United States. ing: ten new churches each year and 10 percent but it is not my point of view.” He feels that growth in church membership. When Ramiro churches distract people from working together Hernandez, the mission president, shared the to solve the real problems in their present lives strategy, I discovered that this is based on cell by, instead, focusing on God’s help in a future groups. The goal is to have each person in a world. In his view, the people need four things small group share a meal and study the Bible right now: food, work, education, and health. with others in their homes. The home provides a He complains that instead of improving people’s

January 2009 MINISTRY 25 lives, the churches compete for their wealthier classes. When asked about the vast difference between the situation in loyalties. They have no amor al prójimo relationships between indigenous and Guatemala and my own home church, (“no love towards their neighbor”). Ladino, the president cited Galatians the principles that have worked in that After the last hurricane, one church 3:28, “There is neither Jew nor Greek, country would make a difference in my built an expensive new sanctuary while there is neither slave nor free man, there own. thousands went homeless. is neither male nor female, for you are Thus, community development has all one in Christ Jesus” (NKJV). However, 1 I was studying here at CELAS Maya (www become an essential part of sharing the churches are about 95 percent .celasmaya.edu.gt), which I highly recommend for full Spanish immersion. Quetzaltenango (known the gospel. The Guatemalans I met, indigenous in some places. as Xela), in the highlands of Guatemala, has a who knew about the Seventh-day Guatemalan churches also get large indigenous population and draws mainly Adventist Church, appeared to have involved by developing their youth in Spanish students and aid workers. a positive impression citing healthy leadership. Seventeen teenagers meet 2 Aubrey Malphurs, Planting Growing Churches lifestyle or education programs such as each Sunday at the mission office to for the 21st Century (Grand Rapids, MI: Baker Books, 2004), 26. Malphurs argues in favor of the Seventh-day Adventist Asociación de plan activities for the Youth Federation. megachurches and planning for massive growth. Medicos (“Medical Association”). This Out of 55,000 church members, 10,000 He writes, “Quality churches with rare exceptions group of doctors and dentists provide are in their mid-teens through mid-20s. will become quantity churches because quality their services for free in underprivileged Although the youth are encouraged to churches are actively involved in fulfilling Christ’s rural communities. I also visited with serve as leaders in the church, still about Great Commission, which involves reaching and discipling lost people.” While I agree that quality Vicente Navas, a self-supporting minister 30 percent of the youth leave the church churches will grow, I disagree that a megachurch who left conference employment in when they become adults. is the goal in every case. I believe that splitting order to focus on health ministry and into a greater number of churches is at least an open a natural remedy clinic. Conclusion equally effective method of reaching people. Another area needing involvement Though many factors are involved, 3 Malhurs, 45. Malphurs writes that one advantage of planted churches is that “those involved in is reconciliation between various groups I’m convinced that these three—forming church planting are more open to change than within the Guatemalan society. The cell groups, focusing on interpersonal those in established, traditional churches.” majority of members in Guatemala relationships, and facilitating community are middle class in the cities and poor development—have been the active Tell us what you think about this article. Email us at in the rural areas. The mission sensed ingredients in creating such growth. I [email protected] or write to us the need for more work among the have no doubt, too, that whatever the at 12501 Old Columbia Pike, Silver Spring, MD 20904.

R e s o u r c e s

order of life as we envision it. He writes Bo o k Re v i e w in a time when our compulsion to be first, to “lead the way,” troubles us. The author’s assertion about life and its purpose is thus a timely reflection on Be Last: Descending to the words of Jesus: “ ‘You know that Greatness by Jeremy Kingsley, the rulers of the Gentiles lord it over Wheaton, IL: Tyndale House them, and those who are great exercise Publishers, Inc., 2008. authority over them. Yet it shall not be so among you; but whoever desires to ast? Our society conditions us to become great among you, let him be Lvalue being first; first in our class, your servant. And whoever desires to first across the finish line, or first to be first among you, let him be your decipher an unknown. We reward the slave—just as the Son of Man did not biggest, fastest, smartest, or prettiest. come to be served, but to serve, and to We do not consider finishing second as give His life a ransom for many’ ” (Matt. at all like winning. We celebrate winners 20:25–28).* Again, “ ‘But many who and describe second place finishers as Jeremy Kingsley’s book, Be Last: are first will be last, and the last first’ ” losers. Descending to Greatness, reverses the (Mark 10:31).

26 MINISTRY January 2009 R e s o u r c e s

What does it mean to be last? human predicament and not just John’s Kingsley charts a road to greatness Bo o k Re v i e w situation as important precursors in through biblical accounts and devotional facilitating his position for the centrality application mixed with the narratives of the cosmic conflict in the interpreta- of his own experience. Eight themes tion of the Apocalypse. of greatness form the organizational The pivotal argument brought skeleton of the book: service, mercy, Saving God’s Reputation: The forward by Tonstad, however, is the story sacrifice, love, humility, submission, Theological Function of Pistis line of Revelation, which culminates in witness, and confession. The last Iesou in the Cosmic Narratives the death and expulsion of Satan in Rev- two chapters form an appeal for an of Revelation, by Sigve Tonstad, elation 20:7–9. The fact that Satan is left application of the first eight themes. London: T&T Clark, 2006. alone on the narrative stage at the end, This book is not positioned as a highlights for Tonstad his importance comment on leadership theory, nor and places Satan in a separate category does it pretend to be a theology of distinct from the other protagonists. leadership. Be Last does not identify and Recognizing the meticulous craft with confront secular leadership practices nor which John drew on his Old Testament announce itself as a call of Christian lead- sources and the relevance of the Old ership to accountability. In identifying Testament context for interpretation in the life of every follower of Christ as a call Revelation, Tonstad makes a number of to service, mercy, sacrifice, love, humility, correlations between Revelation 20:3 submission, witness, and confession, and Isaiah14:15 and 24:22. The result Kingsley tactfully affirms that leaders and of this is the admission by Tonstad that followers are in one community, respond Revelation takes the fall of Lucifer in in Christlike ways to serve within their Isaiah as its primary background for the various roles, and in humility are able fifth trumpet (Rev. 9:1; 20:1–3). to reverse roles. Greatness is expressed He consolidates his position by not in being first but in serving. And recognizing the textual links between service becomes everyone’s opportunity. Revelation 20:2 and Genesis 3:13 in Leadership centers around committed identifying Satan as a deceiver. Draw- and loving service; not about position, ing on the intricate web of allusions honor, or power. within the narrative of Revelation leads Kingsley writes in an easy to read igve Tonstad has made an appre- Tonstad to find important textual links style with his ministry focused on young Sciable contribution to scholarship on between Revelation 20:1, 2 and Revela- adults and students; a passion evident Revelation with his perceptive, compel- tion 12:7–9. After artfully weaving his in the voice of his writing. This book ling monograph. The central questions argument together, Tonstad arrives at can be recommended as a good one he seeks to address are the overarching what represents for him the unremitting for young adults and teens troubled rhetorical situation of Revelation and the concern of Revelation—the cosmic by the materialism and striving of answer to why Revelation was written in conflict between God and Satan. Christians in society. Be Last will be the first place. Critical scholars have gen- The theme of cosmic conflict is most appreciated when approached for erally contended that the unmistakable reflected in the following instances for devotional use. The narratives drawn trajectory of the text points to a conflict Tonstad: the star of the third and fifth from his experience contribute to the between the seven churches and the trumpet, the name of the agent causing appeal for transformation within our Roman Empire, with texts like Revelation destruction under the fifth trumpet, the lives, and the scriptural applications chapters 13, 17, and 18 in particular war in heaven theme (Rev. 12:7–9), lend to devotional reflection. brought to defend this position. the binding and release of Satan (Rev. Tonstad argues, however, on the 20:1–10), and the description of Jesus as —Reviewed by Skip Bell, DMin, professor basis of the depth and scope of the Old the “Morning Star” (Rev. 22:16). Other of Church Leadership, Andrews University Testament narrative, which he sees as factors that strengthen Tonstad’s posi- Seventh-day Adventist Theological Seminary, the primary background for John’s liter- tion include the nuanced references to Berrien Springs, Michigan, United States. ary work, the trans-historical nature of the “middle” utilized in Revelation 4 as Revelation 1:19 encompassing the past, the center stage for the praise rendered * All Scriptural references are from the New King present, and future and the central role to God whilst similar references to the James Version. of Revelation 6:9–11 as pointing to the continued on page 30

January 2009 MINISTRY 27 Dateline

Orientation in a disoriented world

Oslo, Norway—After weeks of planning and preparations by young Adventist students, the third Oslo Student Conference (OSC) was held October 2–5, 2008. The intent of the conference was to present students with alternative views to the secular intellectualism prominent in many academic circles. The theme of the conference was “Life—Orientation in a Disoriented World.” Topics covered included “The Meaning of Life,” “Lifestyle and Health,” and “Evolution Versus Intelligent Design.” The purpose of the OSC is to communicate an Adventist worldview Mathilde Frey (left) and Ross E. Winkle. [Photo: Nikolaus Satelmajer] and to make it more visible among academics; and to support Adventist students in a particularly challenging Sabbath consultation at an (Pacific Union College), Jiri Moskala period of their lives. academic society (Andrews University), Jeffrey Stackert During the weekend, the confer- (University of Chicago), and Nikolaus ence continued in the Ulsrud Adventist Boston, Massachusetts, United Satelmajer (Ministry Magazine). Church, where young Adventists and States—What is believed to be the first Most of the presentations were on others spent time attending lectures, ever Sabbath consultation was held textual topics, while one was on the his- participating in workshops, and worship- during the meeting of ing God together. the Society of Biblical Kenneth Bergland, the pastor in Literature, November Oslo behind the OSC concept, explains 21–25, 2008. At the that his burden for student work has annual gathering of its background in his own experience. the society, more “Being a student, I was about to lose than 5,000 biblical my faith. I did not feel I got the answers and related scholars I needed in church, and I was on my came from various way out [of the church].” His direction parts of the world. The changed by meeting people who took Sabbath consultation his questions and concerns seriously. was initiated by Dr. “My motivation is to help people in the Tom Shepherd of same situation—as I myself was helped, Andrews University and to be a support to people in a period and Dr. Michael when many difficult questions might Chernick of Hebrew appear.” Union College. Tom Shepherd (left) and Michael Chernick. [Photo: Nikolaus Satelmajer] For more information and download- The presenters ing of the seminars: were G e r a l d A . http://www.oslostudentconference.no. Klingbeil and Mathilde Frey (both torical aspect of the Sabbath. The plan [Camilla Kverndalen/TED News Staff/ of the Adventist International Institute is that this consultation will continue for TED News] of Advanced Studies), Ross E. Winkle at least another two years.

28 MINISTRY January 2009 Pastor’s Pastor

Pray for rain

criptures compare the outpouring as gracious neighbors from various of the Holy Spirit to rain; special, national, racial, and religious heritages. Sabundant quantities of the Spirit Ja m e s A. Cr e s s Pray they will consider Jesus as a result preparing the soil for harvest. Consider of living near us. dedicating the beginning of this new year 14. Givers. Rather than bemoan- to leading your congregations in special ing traumatic consequences of global prayer—thirty one specific topics; one for recession, seek thousands to come to each day of January. Jesus who will bring the treasure of their It is time to pray! Be specific, timely, hearts along with the treasure in their and inclusive. Pray for . . . pockets. Design ministries to captivate 1. Yourself, your spouse, your commitment so their hearts will follow children. Determine to rededicate 8. Singles. Thousands of unmar- their treasure into God’s mission. your life and ministry to Jesus; making rieds, many of them young professionals, 15. Women leaders. Seek to His priorities your priorities. Satan will become isolated from the church when deploy this 70 percent of our members. do everything possible to destroy your they experience only couple-oriented Emphasize the power of women’s marriage or to weaken its joy. Begin messages. Seek to involve every “one” evangelistic witness (the Samaritan the year with apology, if needed, and in church life. woman’s revival, Mary’s personal resur- affirmation that is always welcome. Ask 9. Disgruntled. Almost every rection testimony, Priscilla’s instructing the Holy Spirit to help you sensitively congregation harbors unhappy critics influence, and Phoebe’s congregational minister to “your first mission field.” focusing on traumas, alarmism, extrem- leadership). When you have employment 2. Peace. We just commemorated ist views, and peripheral agendas. These opportunities, consider a woman. the birth of the Prince of Peace. Pray for well-intentioned dragons cause havoc, 16. Unloved saved ones. Every goodwill to flourish. “Let there be peace especially when their venom combines congregation has faithful individuals on earth; and let it begin with me.” with peculiar heresies or when they who rarely experience any expression of 3. Unity. On the night of His major in minors. Pray that they will love. Organize your members to invite betrayal, unity of His believers was the convert or leave. others into their homes and fellowship focus of Jesus’ prayer. His desire still 10. Public servants. Your commu- circles. They might entertain angels! echoes: “that they might be one!” nity depends upon police, firefighters, 17. Hope. Imagine the audacity of 4. New believers. Jesus prayed for teachers, hospital administrators, emer- hope to believe this world can move those who would believe through the gency technicians, and countless others beyond national, racial, class, and social preaching of His disciples. Jesus under- who maintain necessary services. Pray warfare. Jesus guarantees this when He stands that new believers must be for these “ministers” and honor them returns—the Blessed Hope. Jesus can surrounded by love and fortified by in your worship services. begin it now in your congregation— prayer. 11. Pray-ers. Ask the Lord for blessed assurance! 5. Your preaching. Ask the Spirit prayer warriors who will focus on your 18. War. Pray for combatants on to help you provide the best spiritual church, lead the spiritual battle against both sides of conflict. Pray for their menu. Planning your sermons a year evil, and encourage those needing spouses, children, and parents. Encour- ahead enables the Holy Spirit to direct specific, intercessory prayer. Remember, age chaplains and congregations who your thinking along the plan you have “prayer does not change things; prayer minister to military forces. established. changes people!” 19. Discernment. Scripture invites 6. The lost. Praying for lost souls 12. Prodigals. Virtually every family you to pray for wisdom that you lack. does not change God’s mind about their could list those who have journeyed far, God’s Word, the Holy Spirit, and Christ’s condition or make Heaven more willing even if they have never left home. Ask body—the church—will guide you to to save. Praying for the lost changes your heaven to make your life a witness to discover His will. mind as you begin to see the lost through welcome them back. 20. National leaders. This is Heaven’s eyes. 13. Neighbors. On our streets live inauguration day in the United States. 7. Change. Something must become divorced/single parents, overworked Join me in praying for our new presi- different. Insanity believes we can continu- and overstressed young adults alongside dent and for governmental leaders ally repeat the past, yet experience different retirees, gays, and secularists next to everywhere. “When we pray for God results. Ask for a burst of holy creativity. those from the religious right, as well continued on page 30

January 2009 MINISTRY 29 continued from page 29 to change leaders, we affect them and 24. Teachers. Adventists spend 28. Big cities. Jesus loves people. everyone who follows them. Praying more denominational money on paro- People exist in cities. If you could effec- for our leaders results in an atmosphere chial education than all other ventures tively minister there, ask the Lord to conducive to the spreading of the combined. Support the Lord’s empow- deploy you where millions of residents gospel” (John C. Maxwell, The Maxwell erment of our teachers as evangelists. need your spiritual influence. Flee to the Leadership Bible, Maxwell Motivation Pray for all of our school teachers. cities to live godly lives in the ungodly Publishers; see 1 Tim. 2:1–4). 25. Vision. Consider big plans and environments. 21. Revival. Pray now for an abun- bold ventures. Vision is different than 29. More workers. Jesus never dant experience during the Week of sight. Mere sight surveys reality and won- asked us to pray for the harvest. The har- Prayer you will conduct later in the year. ders why things remain the same. Vision vest is ready! Thousands are on the verge Plan, promote, prepare, and produce sees potential and claims the promise of of the kingdom, waiting to be gathered. creative, participative services during that power to achieve. Gather your leaders Jesus commands us to pray the Lord of special week and watch the Spirit bless and brainstorm ideas that challenge. the harvest will send forth reapers. your efforts. Reform follows revival. 26. Colleagues. Pastors of every 30. Love. Do you want more 22. Maturity. Discipleship moves denomination face daily challenges in effective outreach? The secret is simple— new believers beyond conversion to shepherding the flocks that Christ has loving and lovable Christians. Friends spiritual maturity. Jesus did not com- given them. Pray with and for ministers. win friends to Jesus. Ask the Savior to mission seeking for more entries, He Participate in your local Ministerial help you be more loving. envisioned more disciples. Any plans Association. Share professional devel- 31. The end. Pray that Jesus comes that separate evangelism from follow- opment opportunities. Request their soon. When I pastored, I preached the up has schemed its own defeat. prayers for you. last week of every month on the Second 23. Holiness. Spiritual disciplines 27. Elders. These men and women Coming. Proclaim the Blessed Hope and should mark our lives. Pastoral respon- are your own pastoral team to make the you will discover your members keenly sibility includes specific guidance in Lord’s work effective in your church. Pray desiring the appearance of our Redeemer. those disciplines. Emphasize the ways for and with them. Gather them often to Even so come, Lord Jesus! to holiness—Bible study, prayer, fel- seek Heaven’s favor. Remember that health lowship, witnessing, and obedience. care administrators, literature evangelists, Tell us what you think about this editorial. Email us Sanctification accompanies those on departmental leaders, and conference at [email protected] or write to us at 12501 Old Columbia Pike, Silver Spring, MD 20904. this path. officials are integral teammates.

continued from page 27 R e s o u r c e s

middle in Ezekiel, which for Tonstad A concern here, however, is how the purview of his monograph, some is a significant intertext that portrays Tonstad makes the leap of faith, as explanation would have helped the the struggle between God and Satan it were, from his contention for the reader in identifying the role of Satan there. cosmic conflict between God and Satan with more certainty. Having established his argument, as the primary background for the Tonstad’s work is nonetheless deserv- Tonstad, in the final chapter, seeks to interpretation of the book of Revela- ing of serious attention in the continuing develop his position on the enigmatic tion and the phrase under discussion, discussion involving the rhetorical situ- phrase “the faith of Jesus.” He postu- without adequately developing a ation and interpretation of the book lates four options, namely the faith of sound argument in linking the phrase of Revelation, and is by far the best Jesus, faith in Jesus, faithfulness of Jesus, “faithfulness of Jesus” to the issues in contemporary defense of the Adventist and faithfulness to Jesus. After analyzing the cosmic conflict. position on the great controversy theme. the subjective and objective genitive, Another apparent weakness in Ton- It is a must read for every pastor! Tonstad suggests that the phrase that stad’s work is the omission of greater most aptly portrays the story line of clarity on the specific role of Satan, for —Reviewed by Kayle de Waal, pastor, The Revelation is the faithfulness of Jesus. example, in the trumpets. While he has Gardens, Manurewa, Auckland, New Zealand. This rendition reflects most concretely pointed to satanic activity in the third and explicitly the theme of the cosmic and fifth trumpets, he has nothing Tell us what you think about this editorial. Email us conflict and keeps the character of the to say regarding the other trumpets. at [email protected] or write to us divine government in view. Granted that this may be beyond at 12501 Old Columbia Pike, Silver Spring, MD 20904.

30 MINISTRY January 2009 True stories that will change your life. Evangelist Alejandro Bullón has worked for Christ for more than forty years in South America. He has gathered breathtaking stories of people destroyed by life’s circumstances and rebuilt by the love of God. Among those you’ll meet are: s Mauro, a graying fifty-eight-year-old successful businessman, kidnapped and held for ransom. s Lillian, an exotic dancer and prostitute who heard Pastor Bullón on the radio and found forgiveness and a new life. s Juan Pablo, the “Golden Youth” of the stock market, who became a scapegoat for $200,000,000 he had not stolen. Each of the ten stories illustrates one step in coming to Jesus. It’s a great book to share with friends and family.

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