MAY 2015

INTERNATIONAL JOURNAL FOR PASTORS

Clinical depression or “life sorrows”? Distinguishing between grief and depression in pastoral care These beautiful, concise PowerPoint presentations are designed to use with Balanced Living Tracts. Each CD comes with 24 editable PowerPoint topics. The PDF script for each program matches the corresponding Balanced Living Tract. Ideal for short health presentations. Your participants will appreciate and enjoy the colorful large-size tract handouts. Also available in a smaller sharing size. To order yours today, please call toll-free, 800-274-0016 and speak to HOPESources’ Ashley or Titi.

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Published by the Seventh-day Adventist Church. Read by clergy of all faiths.

04 Letters

Clinical depression or “life sorrows”? 05 Editorial 06 Distinguishing between grief and depression 20&26 Revival and in pastoral care Reformation Ronald W. Pies and Cynthia M. A. Geppert How does the pastoral counselor distinguish ordinary 27 Resources grief from clinical depression? 28 Dateline 29 The Pastor and Health Feeding five or five thousand 12 Haddon W. Robinson The author looks at Jesus as a “splendid communicator.” MINISTRY® INTERNATIONAL EDITORS International Journal for Pastors Chinese-Robert Wong 12501 Old Columbia Pike, Silver Spring, French-Bernard Sauvagnat MD 20904-6600 U.S.A. Indonesian-Edwin T. Pandjaitan Japanese-Masaki Shoji www.ministrymagazine.org Adventist theology and the new Korean-Soon Ki Kang anthropology: Challenges and opportunities [email protected] Portuguese (South America)-Zinaldo 14 EDITOR Santos Marcos Blanco Derek J. Morris Russian-Michael Kaminsky Spanish (South America)-Marcos Blanco What does the process of dehellenization do to theology ASSOCIATE EDITOR Spanish (Inter-America)-Pablo Perla and how does it relate to Adventist theology? Willie E. Hucks II INTERNATIONAL CONSULTANTS TO EDITOR ADVISORS John Fowler, Clifford Goldstein, Myrna Tetz Mario Brito, Michael D. Collins, Daniel Devadhas, Carlos Hein, Michael Kaminsky, “Holy” gossiping: Reflections on how the EDITORIAL SPECIALIST Janos Kovacs-Biro, Armando Miranda, Sheryl Beck Rudatinya M. Mwangachuchu, Daniel psalms view the misuse of the tongue Opoku-Boateng, Jongimpi Papu, David 17 FINANCE AND Ripley, Hector Sanchez, Branimir Schubert, Dragoslava Santrac TECHNOLOGY MANAGER Houtman Sinaga, Artur Stele, Ivan L. Raising awareness about the misuse of the tongue and John Feezer IV Williams, Ted N. C. Wilson seeking to prevent and solve its terrible consequences ADVERTISING SUBSCRIPTIONS becomes an imperative for every person who serves the [email protected] 12 issues: United States US$32.99; Canada God of peace and truth. and overseas US$47.00. To order: send SUBSCRIPTIONS/ name, address, and payment to Ministry® Subscriptions, 12501 Old Columbia Pike, RENEWALS/ADDRESS Silver Spring, MD 20904-6600 U.S.A. Balancing a busy life CHANGES www.ministrymagazine.org/subscribe S. Joseph Kidder [email protected] DIGITAL DELIVERY 21 +1 301-680-6511 Listed in this article are seven tips to help facilitate the Print subscribers can sign up for digital deliv- +1 301-680-6502 (fax) ery at www.ministrymagazine.org/digital pastoral process of finding balance. TO WRITERS COVER We welcome unsolicited manuscripts. 316 Creative/iStock Before submitting, review the writers’ guidelines at www.ministrymagazine.org. The way of a Christian leader LAYOUT Please send manuscripts via email to 24 Larry Yeagley 316 Creative [email protected]. Learn about various aspects of leadership in light of Jesus’ downward mobility. Co-hosts Anthony Kent and Derek Morris www.MinistryinMotion.tv

The article “No ‘rest’ for the ‘Sabbath’ of Colossians 2:16” by Ron du Preez in the January 2015 issue stated “However, when the form sabbata is used for the MINISTRY® has been published PRINTER Pacific Press® Pub. Assn., monthly since 1928 by the Ministerial 1350 N. Kings Rd., Nampa, ID 83687 Sabbath, (i.e., at least 18 times), the word precedes a definite article every single Association, General Conference of time, . . .” It should have stated “it is preceded by a definite article every single Seventh-day Adventists.® Ministry is a Standard mail postage paid at Nampa, Idaho. peer-reviewed journal. time, . . .” ​We apologize for any confusion. (ISSN 0026-5314) SECRETARY Jerry N. Page Member of Associated Church Press. ASSOCIATE SECRETARIES Jonas Arrais, Robert Costa, Adventist®, Seventh-day Adventist®, and BIBLE CREDITS Scriture quotations marked NIV are taken from the HOLY BIBLE, NEW INTERNATIONAL VERSION®. Copyright © 1973, 1978, 1984, 2011 by Biblica. Used by Willie E. Hucks II, Anthony Kent, Ministry® are the registered trademarks permission. All rights reserved world wide. Scriptures quoted from NKJV are from the New King James Version, copyright © 1979, 1980, 1982, Thomas Nelson, Inc., Publishers. Scriptures Derek Morris, Janet Page quoted from RSV are from the Revised Standard Version of the Bible, copyright © 1946, 1952, 1971 by the Division of Christian Education of the National Council of the Churches of Christ in the of the General Conference Corporation of MINISTERIAL RESOURCE U.S.A. Used by permission. Scriptures quoted from NASB are taken from The New American Standard Bible®, copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Seventh-day Adventists®. Lockman Foundation. Used by permission. CENTER COORDINATOR Cathy Payne Vol. 87 Number 5 © 2015 888-771-0738, +1 301-680-6508 www.ministerialassociation.com PRINTED IN THE U.S.A. LETTERS

“Are you committed to putting touched my soul and enlivened my faith. Young allowed the book of Hebrews before the world the truth of to speak for itself without trying to interpret it from Leviticus and Daniel to determine dates and geography to Adventist teaching, or is your affirm a predetermined understanding. The strength of Young’s exposition mission just to let people know was its Christ-centeredness—just as the writer of Hebrews intended. What a privi- lege we have, as a church, to have such a about interesting ideas?” High Priest who is better in every aspect when compared with the temporal, insuf- ficient, and done-away-with priestly The cosmic conflict conflict, one espoused by Adventists, ministry of the Old Testament record. n his article (“An Enemy Hath Done and it was clear from the article where It may be that Hebrews was writ- IThis: Cosmic Conflict Theodicy”— he stood. I don’t have a problem with ten just prior to the destruction of March 2015), Richard Rice articulately diversity of thinking, but a magazine Jerusalem with its temple. If this be the describes the cosmic conflict theodicy published by Adventists should pro- case, then all the more relevant is the very well, giving an excellent summary mote Adventist thinking. writer’s focus on Jesus as the abiding, with insights. I also really appreciated —Allen Shepherd, Crown Point, Indiana, United States unchanging, and ever-present Helper. the findings of Dr. Boyd, someone who —Eric Winter, email holds this position, and of the many ichard Rice’s article was worth books he has written on the topic. Rreading. However, if God is not a Reflections on the However, on careful reading, it detached CEO far removed from the January 2015 Sabbath appears to me that Dr. Rice is not com- “rough and tumble” of the street but issue mitted to this theory but only describes instead is a powerful Force going after lump came in my throat as I read it. He tells of its usefulness in comfort- and resisting the agents of evil, how ASandra Doran’s account of her dad’s ing people but does not say it is true. is that supposed to be encouraging contagious Sabbath keeping (“The Now for a scholarly journal, or maga- to collateral damage victims or their Sabbath: A Day of Rest and Gladness”). zines that are more or less nonsectarian, families? Some people stayed home, Elijah Mvundura (“The Sabbath: A such lack would be acceptable. But and others went shopping and were Sanctuary in Time”) highlighted the even in those journals, the writers use caught in an interfering crossfire while inescapable link between the Sabbath persuasive language to bring a reader they were minding their own business. and the Advent—a crucial connection to a decision on the topic at hand. Rice This is not at all a challenge to the for Seventh-day Adventists. Ron du does nothing of the sort. article, but another genuine attempt Preez forced me (gladly!) to revise my Which leads me to ask, what is at “If God knew there was going to be exegesis of Colossians 2:16. A summary the mission and purpose of Ministry, a shooting at the mall, what kept Him of that article now stands in the margin International Journal for Pastors? Are from warning me on my smartphone to of my study Bible. Kim Papaioannou you committed to putting before the shop another night?” I still don’t have a gave me scholarship and footnotes for world the truth of Adventist teaching, or response to share with someone hurting. an insight I had noticed myself years is your mission just to let people know —Michael Deming, email ago: The New Testament names of the about interesting ideas? days of the week, in Greek, all make Dr. Rice is a thoughtful theologian. Christ in the book of reference to the Sabbath, which crowns But his view on this topic, as far as I Hebrews and even constitutes the “week.” can tell, is not quite the one taught by orman Young’s article (“The Thank you for what I consider to be the Seventh-day Adventist Church. He NEpistle to the Hebrews as Pastoral a blessed feast. has a view different from the cosmic Encouragement”—March 2015) deeply —Dale Wolcott, Chinle, Arizona, United States

Ministry® MAY 2015 EDITORIAL DEREK J. MORRIS

Building a support network

think you’re depressed,” my wife • Avoid those who are unable to main- gently confronted me. tain confidentiality. I “I don’t get depressed,” I retorted, • Choose participants who are firm in quickly and defensively. their commitment to meet regularly. Take a moment My wife responded by patiently listing the symptoms of depression Begin with the commitment to to reflect on that she had witnessed since my health become the helpful and caring col- problems began. Several months earlier, league you are seeking for yourself. The I had discovered bull’s-eye lesions on rule of Jesus applies here as in every your current my body. After several visits to the der- other area of life: “ ‘Treat others the matologist and too many biopsies, I still same way you want them to treat you’ ” support system. didn’t have an accurate diagnosis. I was (Luke 6:31, NASB). getting sick and tired of being sick and Take a moment to reflect on your tired. And now I got an unsolicited com- current support system. Does it exist? ment from my wife about depression! How well does it function? What changes After some moments of quiet reflection, should be made in order to make the net- Would a support group have helped him I had to admit that she was right. I was work more effective? Have you applied to avoid such a tragedy? No one knows depressed. It would have been easy to the rule of Jesus to your conduct within for sure. But what if a trusted friend had minimize my problem by asserting that the group? What are some ways you challenged him when he started to act my depression was not that serious, can affirm and nurture your valued col- in inappropriate ways? What if a caring but the stressors in my life were clearly leagues who have covenanted to meet colleague had taken the risk of sending pushing me in an unhealthy direction. with you on a regular basis? up a warning flare? We all have times in life and ministry I vividly remember the day when Our lead article in this issue of when we face intense physical, emo- a trusted member of my support net- Ministry addresses the challenge of min- tional, or spiritual challenges. During work asked me, “How are things going istering to hurting people. Losses in life those difficult times it is particularly between you and the Lord?” No one lead to grief and may result in clinical important to have a healthy support had ever posed that question to me depression. We need to be sensitive to network. before. I was both startled and blessed. the needs of others, and we must also This valuable network will not create Colleagues should be granted permission be alert and honest with ourselves, itself and is not handed to you with to move beyond superficial conversation recognizing our own needs. That’s where your first paycheck. You need to take and ask pointed questions. Since there a healthy support system is so valuable. responsibility to build your own sup- is a commitment both to follow the rule The wise man, Solomon, reminds us port system. Don’t wait until the storm of Jesus and also to maintain complete that “though one may be overpowered breaks. Now is the time to recognize the confidentiality, participants are free to by another, two can withstand him. And value of such a group and act upon it. answer any question candidly. a threefold cord is not quickly broken” What are some important points to We should also be free to speak (Eccles. 4:12, NKJV). That is particularly consider when intentionally assembling about our successes and failures, our joys true when two or three are seeking the a network of caring colleagues? and sorrows, since we can learn valuable will of God together and praying for lessons from the ups and downs of life guidance and direction. “ ‘For where • Look for individuals who honor God and ministry. Recently, I heard a tragic two or three are gathered together in My in their personal and professional story of a young pastor who got involved name, I am there in the midst of them’ ” lives. in an adulterous relationship. When his (Matt. 18:20, NKJV). • Select group members whom you infidelity was exposed, he sank into a I’m thankful today for a loving care about personally and who are deep depression and eventually took and committed support network. It’s not in a supervisory or supervised his own life. Many families in the church my prayer for you to have the same relationship with you. were devastated, including his own. experience.

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

MAY 2015 Ministry® LEAD ARTICLE RONALD W. PIES AND CYNTHIA M. A. GEPPERT

Ronald W. Pies, MD, is professor of psychiatry, lecturer on bioethics & humanities at SUNY Upstate Medical University, Syracuse, New York; and clinical professor of psychiatry, Tufts University School of Medicine, in Boston, Massachusetts, United States. Cynthia M. A. Geppert MD, PhD, MPH, is professor of psychiatry and director of ethics education, University of New Mexico School of Medicine; and chief, consultation psychiatry & ethics, New Mexico Veterans Affairs Health Care System, Albuquerque, New Mexico, United States.

Clinical depression or “life sorrows”? Distinguishing between grief and depression in pastoral care1

s psychiatrists, we are all too I groan because of the tumult of my relationship (“you were most dear familiar with the suffering heart.”2 Psychiatrists today would likely to me”). As we will see, the ability to that accompanies clinical recognize in this description clinical summon positive recollections of the Adepression. But, as ethicists symptoms of major depression, such as deceased is one of the hallmarks of and writers on religious and spiritual psychomotor slowing (“utterly bowed normal grief after bereavement and matters, we are also concerned with the down”) and a severely depressed rarely seen in clinical depression. critical distinction between depression mood. The psalmist’s sense of bodily and ordinary grief, and we believe decay and self-loathing are more sug- The anatomy of grief and that this is a vitally important ques- gestive of clinical depression than of depression tion worthy of the consideration of all grief, in which the sense of self-worth Although the boundaries between ministers and counselors. How does the is usually intact. ordinary grief and clinical depression pastoral counselor distinguish ordinary In contrast to Psalm 38, the same are sometimes hard to discern, there grief—a normal and adaptive emotion King David—after the death of his are experiential or “phenomenologi- that clergy are trained, and often best beloved friend, Jonathan—is far from cal” features that help us distinguish suited, to handle—from clinical depres- “bowed down and prostrate.” Rather, these conditions. For example, when sion, which often requires professional after a brief period of ritualized weep- we experience everyday grief or sor- referral for psychological or, in some ing and fasting, David is moved to row, we generally feel—or at least, instances, psychiatric treatment? write a passionately stirring dirge, are capable of feeling—intimately known as “The Lament of the Bow” (2 connected with others. Healthy grief is The biblical Sam. 1:17–27), addressed to his lost directed outward toward a far-reaching phenomenology of grief friend. “How have the mighty fallen . . . recollection of the memories of the The distinction between clinical I grieve for you, my brother Jonathan, lost loved one. In this remembering depression and ordinary grief seems you were most dear to me” (author’s process, the compassion and company as old as recorded history. In Psalm 38, translation). Here, there is no trace of friends, family, and clergy often help the psalmist laments his sins. He tells of the self-loathing and bodily decay the bereaved. Through shared experi- us that “there is no soundness in my found in Psalm 38. Rather, in David’s ence, the memory of the deceased flesh . . . no health in my bones because grief for the man described as “knit is “enlivened” and the spirit of the of my sin. . . . My wounds grow foul to his soul” (1 Sam. 18:1) we hear bereaved “strengthened.” and fester because of my foolishness, I the plaintive note of yearning. Also In contrast, when we experience am utterly bowed down and prostate; note that David’s expression of grief severe depression, we typically feel all the day I go about mourning. . . . recalls “the good times” of the lost outcast and alone. Sorrow, to use

Ministry® MAY 2015 Martin Buber’s terms, is an “I-Thou” or the sorrow sub specie aeternitatis. Thus, things that matter most. When you relational experience; clinical depres- when Martin Luther was confronted are going through a period of extreme sion, a morbid preoccupation with with the imminent death of his beloved loss or pain, you reflect on the people “me.” Indeed, William Styron describes daughter, Magdalena, he is said to have who mean the most to you instead depressed individuals as having “their uttered these words to the girl as she of on personal success; and the deep minds turned agonizingly inward.”3 lay dying in his arms: “Lena dear, my design of your life, instead of distracting Severe depression consumes the self little daughter, thou wilt rise again and gadgets and entertainments.”7 and forms a mental fortress that neither shine like a star—yea, as the sun! I am clergy nor caring loved ones can breach happy in the spirit, but in the flesh I am The usual course of without clinical reinforcements. very sorrowful.”5 bereavement-related One’s subjective sense of time also Moreover, there is an intentional grief differs in grief and depression. When we dimension to grief and sorrow absent As Dr. Katherine Shear has experience everyday sorrow, we have in clinical depression. In effect, we are observed, “The universality of grief is the sense that, someday, this sorrow overtaken or “invaded” by depression as incontrovertible as its uniqueness. will end. As Psalm 30 tells us, “Weeping as a force outside ourselves, whereas we Grief is an experience shared by all may last for the night, but joy returns in give ourselves over to sorrow. Thus, in humanity. It is an instinctive response

Grief is not an experience so much as an unfolding process, and it may persist for years, or even a lifetime.

the morning” (v. 5, author’s translation). his autobiographical account of depres- that we understand at an intuitive level. In contrast, severe depression envelops sion, Andrew Solomon comments on We naturally expect grief to progress us with the sense that it will last forever. “the terrible feeling of invasion that over time, becoming reshaped and inte- Dr. Nassir Ghaemi has called attention attends the depressive’s plight.”6 grated as we make peace with the grim to the sense of temporal distortion in Finally, clinical depression is expe- new reality. Still, we are often confused depression (i.e., the subjective feeling rienced as foreclosing the possibility of about what that transformation looks that time itself is slowed).4 Sorrow moving forward in life. In contrast, while like and how long it should take.”8 has the capacity to contain joy within grief and sorrow are often profoundly Indeed, there is no one “correct” or it or, at least, to find solace within its painful, they also provide opportunities predictable course for bereavement- own essence. Sorrow, in this sense, for spiritual growth. This perspective is related grief. As Dr. Sidney Zisook and is dialectical: it generates an inward nicely elucidated by the psychothera- Shear explain, many determinants are “conversation” between hopeful possi- pist and former monk Thomas Moore: in play: “The intensity and duration bility and hopeless despair—especially “Sorrow removes your attention from of grief is highly variable, not only in in people of faith who are able to view the active life and focuses it on the the same individual over time or after

MAY 2015 Ministry® LEAD ARTICLE RONALD W. PIES AND CYNTHIA M. A. GEPPERT different losses, but also in different after bereavement—namely, the emer- • Continued difficulty accepting people dealing with ostensibly similar gence of integrated grief. During this the death, extending beyond six losses. The intensity and duration is phase, the pain of loss is woven into the months determined by multiple forces, includ- larger fabric of the bereaved person’s • Persistent strong yearning for the ing, among others: the individual’s life. Integrated grief entails greater deceased preexisting personality, attachment acceptance of the death, renewed • Anger and bitterness (e.g., over the style, genetic makeup and unique vul- interest and engagement in life, a pre- circumstances of the death) nerabilities; age and health; spirituality dominance of positive emotions when • Preoccupation with the deceased and cultural identity; supports and recalling the deceased, and a reduction • Excessive avoidance of any remind- resources; the number of losses; [and] in preoccupation with thoughts and ers of the deceased the nature of the relationship.”9 memories of the deceased.11 • Futility about the value of ongoing Gender and culture can also shape This does not mean that the loss life and relationships the visage of grief. Thus, while ste- is ever “forgotten” or “put behind” • Impaired functioning and disability13 reotypes must be avoided, men in the bereaved person. Nor should the our Western culture may eschew the grieving person be admonished to A portrait of major emotional expression that women “get over it and move on.” Grief is not depression are socially “permitted” to display. an experience so much as an unfolding The sorrowful and the severely Despite these many variables, some process, and it may persist for years, or depressed inhabit two quite different general statements regarding the even a lifetime. existential realms, though the two usual course of grief (sometimes Pastoral counselors and chaplains “universes” intersect in certain experi- called “normal” or “uncomplicated” can cooperate with mental health ential aspects. Both the sorrowful and grief) do apply. In the early days and clinicians to help the bereaved see the depressed person, for example, weeks following the death of a loved bereavement as a kind of transposed will describe sadness and loss. The one, the bereaved typically experi- or transformed relationship with the severely depressed person, however, ences acute grief. This may often be an deceased—one that may endure for endures a unique kind of soul-killing intensely painful period, during which many years. This is why the bereaved suffering, eloquently described by the grieving person may experience so often say, “He lives on in my memo- the writer William Styron: “Death was frequent bouts of tearfulness; difficulty ries,” which is a highly spiritual concept. now a daily presence, blowing over sleeping and concentrating; reduced For some bereaved persons, extended me in cold gusts. Mysteriously and appetite; and diminished desire to grieving may involve periodic visits to in ways that are totally remote from “socialize,” notwithstanding some the deceased’s gravesite, where they normal experience, the gray drizzle of receptivity to consolation from friends may “speak” to the lost loved one, or horror induced by depression takes and family that is characteristically participation in religious observances on the quality of physical pain. . . . absent in depression. Typically, grief that honor the deceased and provide [The] despair, owing to some evil trick is experienced in “waves” or “pangs,” an opportunity to remember.12 played upon the sick brain by the rather than the unremitting gloom of Grief is not a “disorder” and inhabiting psyche, comes to resemble depression. Often mixed with grief are requires no professional treatment. the diabolical discomfort of being pleasant recollections of the deceased. However, the grieving process is imprisoned in a fiercely overheated Not uncommonly, the recently sometimes derailed or complicated in room . . . [thus] it is entirely natural bereaved person may hear the voice or one way or another. Indeed, the term that the victim begins to think cease- see the image of the deceased, usually complicated grief (CG) is often applied lessly of oblivion. . . . In depression very fleetingly.10 Clergy can often help when the transition from acute to inte- the faith in deliverance, in ultimate mental health practitioners recognize grated grief is disrupted or impaired. restoration, is absent.”14 these visions as expected manifesta- Clergy should be able to recognize As this description suggests, there tions of acute grief rather than as CG because it may signal arrested are pronounced experiential differences symptoms of psychotic depression. progression and integration of grief, between the grief of bereavement and Many elements of acute grief may or presage the development of major clinical depression. For example, clergy be mitigated by the comforting rituals depression—both of which may need and counselors should know the impor- of mourning, such as the seven days and benefit from professional treat- tance of recognizing that if the grieving of “sitting shiva” in the Jewish faith. ment, along with continued spiritual person has a longing for death, this usu- Conversely, social or cultural isolation support. Though a full discussion of CG ally involves thoughts about “reunion” may intensify acute grief. If the grieving goes beyond the scope of this paper, with loved ones that may provide some and mourning process proceeds as Shear and others have described some spiritual consolation. In contrast, the expected, a subtle transition begins, characteristic features, including but severely depressed patient’s mood is usually within the first few months not limited to the following: often accompanied by thoughts or plans

Ministry® MAY 2015 of suicide and the sense that he or she sometimes takes the form of what the person against major depression— “doesn’t deserve” to live. one of us (Ronald Pies) has called “the is actually a common precipitant of the Such suicidal ideation or plans— fallacy of misplaced empathy”—the disorder.17 This makes it all the more especially when accompanied by mistaken notion that if we can just important for chaplains and pastoral expressions of self-loathing and understand how someone came to be counselors to recognize and respond guilt—represent a true mental health depressed, we have established that the appropriately to major depression. emergency that requires timely referral person’s mood is normal.16 People of faith frequently have far to mental health practitioners. Unlike Spiritual and secular counsel- more trust in their clergy than in a the normally grieving person, the ors—for whom listening, compassion, clinician; indeed, a priest, minister, or severely depressed individual is usu- and acceptance are virtues of habit rabbi may be the only person able to ally too self-focused and emotionally and temperament—may be especially persuade the bereaved to seek mental isolated to appreciate the consolation vulnerable to this well-intended but health attention. If major depression is of others or seek out and respond to misplaced “normalization.” In the suspected, referral to a mental health pastoral comfort. In contrast, the griev- Judeo-Christian tradition, the bereaved professional is warranted. In milder ing person usually maintains a strong have a special status of reverence and cases, psychotherapy alone often suf- emotional bond with friends, family, recusal from responsibility, which is fices as treatment; for more severe and, in some cases, clergy, and they often ritualized. Clergy and therapists major depressive episodes, medication often accept consolation from them. alike may find it uncomfortable to opine may be required. Even after referral, Indeed, psychologist Dr. Kay R. Jamison that the bereaved is “depressed”—but however, pastoral care is still salutary, has observed that “the capacity to be in doing so, they can help reduce the especially for the resolution of grief and consoled is a consequential distinction stigma of the diagnosis, which often the spiritual support of the bereaved. between grief and depression.”15 prevents religious persons from seeking We encourage clergy and mental Sometimes, friends, family, or mental health treatment. health practitioners, with the patient’s inexperienced clinicians may mistake Because grief and depression are consent, to work collaboratively in ordinary grief for major depression. separate conditions, it follows that the service of holistic healing—thus But, more commonly, signs of serious the two may coexist, particularly after addressing the mental, physical, and major depression are inappropriately bereavement, and may benefit most spiritual dimensions of the person. dismissed as “normal” merely because from the collaborative care of clergy Some of the principal differences they occur soon after the death and mental health practitioners. In fact, between grief and major depression are of a loved one. This misperception bereavement—far from “immunizing” summarized in the table below:

Grief Major Depressive Disorder (MDD)

Definition/ The range of thoughts, feelings, and behav- Psychiatric illness in which distress and concept iors in response to death of a loved one, close suffering are marked and normal function is friend, or family member; or to other major significantly impaired; the most severe forms loss. After bereavement, grief is often accompa- of MDD are “melancholic” and psychotic nied by culturally based rituals of mourning. major depression.

Characteristic In acute form, profound sense of loss, intense Usually, profound and pervasive sense of mood, affect, sadness, longing, yearning for the deceased; despair, hopelessness, helplessness, gloom, feeling tone tearfulness; feeling of “aching void” early in nihilism, “time standing still.” Markedly di- grief process. Anguish, anger, anxiety, loneli- minished pleasure in nearly all activities. ness are sometimes present, especially in initial period after loss.

Variability of Changes from hour to hour and day to day; sad- Very little change from day to day; positive mood, feelings ness, longing, tearfulness often come in “waves” feelings diminished or absent (inability to or pangs in response to reminder (external or experience positive emotions is hallmark internal) of deceased; usually interspersed with of major depression); markedly depressed periods of positive emotions, happy recollec- mood most days of the week for > 2 weeks. tions and memories of deceased. Bereaved is Rarely consolable by friends, family. usually “consolable” by friends, family.

MAY 2015 Ministry® LEAD ARTICLE RONALD W. PIES AND CYNTHIA M. A. GEPPERT

Grief Major Depressive Disorder (MDD)

Sleep, appetite Bereaved may have trouble falling asleep be- Early morning awakening (e.g., 4:00 a.m.) is cause thoughts of deceased are triggered, (e.g., classic finding. (Rarely: excessive sleep/hy- if bed previously shared with deceased, or by persomnia). rumination re: troubling aspects of the death). Loss of appetite often leads to significant Awakenings may occur, but sleep physiology weight loss. (Rarely: weight gain in “atypi- usually normal. cal” depression). Anorexia often severe, with substantial weight loss (>10 lbs). Appetite and usual scheduling of meals may be disrupted by heightened emotionality related to reminders of the deceased. Weight loss usu- ally minimal.

Energy, Intense emotions may disrupt sleep and inter- Often marked slowing of mental processes psychomotor rupt the bereaved person’s usual rhythm of and decreased energy; markedly decreased change daily life. In some cultures, dramatic expres- or increased motor activity (e.g., speech vol- sions of grief resemble psychomotor agitation ume and output greatly diminished; marked but are more ritualized. agitation, hand-wringing, twisting hair, etc.).

Reality testing The recently bereaved may transiently appear Severe MDD with psychosis may show delu- “lost” or confused; may briefly hear voice or see sions of bodily decay, “rotting away”, being image of deceased; but is in touch with other “punished by God”; may experience deroga- aspects of reality (not delusional). tory auditory hallucinations.

Self-image Self-esteem largely preserved though often with Self-loathing, feelings of worthlessness, feelings of identity and/or role confusion; guilt being an “unforgiveable” person or “terrible or remorse is common but usually fleeting and sinner”; profound, corrosive guilt without focused on the deceased (e.g., “If only I had said evident reason. or done . . .”).

Thoughts of Sometimes, feelings of not wanting to live with- Suicidal ideation and plans are common; death, dying out the deceased; or fantasies of “re-uniting” person may feel “I don’t deserve to live.” with deceased; usually without suicidal plans or intent.

Social/ Early in bereavement, socializing may feel Social withdrawal often profound; person vocational difficult, but bereaved usually desires, enjoys feels deeply estranged from others; may function company of friends and family, at times. Feel- isolate self in room; refuse any visitors. ings of disconnection from others may occur, but deeper emotional bonds usually preserved. Vocational function usually significantly Vocational function usually maintained, but impaired, often with missed work days. person often distracted at work, preoccupied by loss.

Course/ Typically, acute grief evolves over time, though Variable duration, often lasting many months Outcome progression is erratic; no “set” duration for and sometimes years, if not adequately treat- acute grief. Integrated grief often lifelong, but ed. Suicide is outcome in around 4 percent of grief is transformed such that bereaved person those with major depression. able to re-engage with life, with “bittersweet” acceptance of loss.

Ministry® MAY 2015 Treatment Support, guidance, education, may be helpful, Often requires professional treatment, with but grief is not a mental disorder and needs no either psychotherapy or medication, or both. professional “treatment.”

Conclusion healing professional—should recognize About Love and Loss,” Pacific Standard, June 16, 2014, www. Grief and major depression occupy and respond to the warning signs of psmag.com/navigation/health-and-behavior/complicated-grief- reframing-way-think-love-loss-83511/. a major depressive episode, which different realms of human experience, 9 Sidney Zisook and Katherine Shear, “Grief and Bereavement: What even though they share some fea- requires professional treatment. Psychiatrists Need to Know,” World Psychiatry 8, no. 2 (June 2009): tures (such as sadness, tearfulness, 67–74. insomnia, etc.) and may coexist in the 1 The authors wish to thank Dr. Robert Daly, Dr. Sidney Zisook, and Dr. M. 10 Ibid. Katherine Shear for their helpful references or comments for this article. 11 Ibid. same individual. This coexistence may 2 Unless otherwise noted, all scriptures quoted in this article are 12 Ibid. complicate diagnosis and treatment, from the Revised Standard Version of the Bible. 13 M. Katherine Shear, Angela Ghesquiere, and Kim Glickman, 3 William Styron, Darkness Visible: A Memoir of Madness (New York: particularly if the counselor or clinician “Bereavement and Complicated Grief,” Current Psychiatry Reports Vintage, 1992), 47. 15, no. 11 (November 2013): 406. is unfamiliar with the substantial differ- 4 S. Nassir Ghaemi, “Feeling and Time: The Phenomenology of Mood 14 Styron, Darkness Visible, 50. ences between grief and depression. Disorders, Depressive Realism, and Existential Psychotherapy,” 15 Kay Redfield Jamison, Nothing Was the Same: A Memoir (New In the acute post-bereavement period, Schizophrenia Bulletin 33 (2007): 122–130. 5 Murat Halstead, Story of Opportunity or Character Building York: Knopf Doubleday, 2009), 178. these discriminations are especially (Whitefish, MT: Kessinger Publishing, 2003), 582. 16 Kristy Lamb, Ronald Pies, and Sidney Zisook, “The Bereavement important because they have a direct 6 Andrew Solomon, The Noonday Demon: An Atlas of Depression Exclusion for the Diagnosis of Major Depression: To Be, or Not to bearing on disposition and treatment. (New York: Touchstone, 2002), 293. Be,” Psychiatry (Edgmont) 7, no. 7 (July 2010): 19–25. 7 Thomas Moore, Dark Nights of the Soul: A Guide to Finding Your 17 Sidney Zisook, Ronald Pies, and Alana Iglewicz, “Grief, Depression, When counseling the recently bereaved Way Through Life’s Ordeals (New York: Gotham, 2005), 211. and the DSM-5,” Journal of Psychiatric Practice 19, no. 5 person, the pastoral counselor—as a 8 Katherine Shear, “Complicated Grief: Reframing the Way We Think (September 2013): 386–396.

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MAY 2015 Ministry® HADDON W. ROBINSON

Haddon W. Robinson, PhD, a retired distinguished professor of preaching, lives in Willowstreet, Pennsylvania, United States.

Feeding five or five thousand1

esus was a splendid com­ Everyone wanted to hear what He would The answer to that question is easy: municator. Of course, as a say and see what He would do. This boy “Not far. Not far at all.” teacher of preaching and a did not want to miss out on anything There is something else. When the Jdevout Christian, I am expected that big. He raced to stay ahead of the disciples fed the crowd, how did they to say that. As far as I know, the Bible crowd, to find the choice spot up front get everyone to eat the same menu? does not make that claim. No verse in to catch everything that was going on. Were there not some people in the crowd the Bible tells us how marvelous Jesus Maybe it was the rush and movement who complained about the food? Were was as a preacher. Everything we know that kept him from eating his lunch not some of them picky eaters? Fish and about Jesus’ ability as a preacher is earlier. bread is not everybody’s favorite dish. In left to implication and not to a direct But that raises another question. a gathering that large, there must have statement. What made that young man donate his been some who had eaten spoiled fish As a case in point, look at John lunch to Jesus? OK. Andrew asked him when they were growing up and could 6:11–17. All four of the biographers of for it. But imagine that conversation: not stomach it as adults. Did everyone Jesus write about this event, and I am “Look, son. The people are hungry, and in the crowd realize how hungry they eager to know to what the great truths we have no way to feed them. Is that were or how desperately they needed point. Yet, first John tells us about a your lunch you have there? Would you something nourishing that afternoon? I young teen who actually provided the mind letting Jesus have it? We are trying know that the text says, “Everyone had loaves and fishes that Jesus used to feed to scrape up something, anything. Your enough,” but is it not possible that some the crowd that day. This was a miracle of lunch might help.” of the basketfuls left over came from sorts. When I have taken my grandsons Would not any normal kid have people who did not like the menu? to a ball game, the boys I know are responded, “Mister, you’ve been out in Years ago when I first believed that always hungry. The first thing they want the sun too long. All I have is five loaves God wanted me to go into the preaching to do includes ordering a hot dog and and a couple of fish. Small fish. I’m get- ministry, I had several different ques- something to drink. In fact, they would ting real hungry myself. I haven’t eaten tions. One was that I did not have much be content to spend the afternoon at anything since breakfast. The lunch to say. I could preach a few sermons that the concession stand just eating. Here, won’t even be enough for me. You and people might find acceptable, but then the day drifts toward evening, and this Jesus are crazy if you think that what I what? What do you say to a congregation youngster has not touched the lunch his have in this bag is enough to feed this when you feel you have given them your mother had made for him that morning. crowd.” That is what I would have said, best and you are required to preach Perhaps he was too excited to eat. wouldn’t you? again next week and the weeks following Nothing much happens in a small com- But for some reason the lad went that? munity; villagers take their excitement along with it. He surrendered it to And every congregation has those wherever they can find it. A popular Andrew, and Andrew sheepishly turned folks who want to challenge the young Teacher had come to the area, it over to Jesus. “Here is a boy with five preacher. How do you preach to them? and reports were that He had performed small barley loaves and two small fish,” How do you convey that you care? miracles. He also told stories, and he reported, “but how far will they go Do you identify with Andrew? I boys like stories. He was a happening! among so many?” do. As I stand behind a pulpit, I have

Ministry® MAY 2015 often wondered how anything I have I asked God for His strength to live that woman in the store thanked you, prepared could feed so many. My my life. I also decided to enroll in the and she really meant it. You can be a best sermons are little more than college Ernie had attended because bit bewildered about how God works fish and chips, and are at times a bit I wanted to preach like him. I took in people’s lives and minds. greasy. Is it not foolish to believe that very seriously what I believed was a As I think back over my years of the sermon I have in my hand could prompting by Christ to give my life and offering a couple of fish and a few rolls possibly meet the hungers of an entire gifts to Him. That evening, I believed to listeners who I hardly know, I realize congregation? that the Holy Spirit broke through that that I did not know their needs, but Let’s be honest and face up to the crowd, singled me out, and confronted Christ did. He created the hunger and challenge. But that might keep you out me. More than 70 years later, those had your sermon meet their need. God of the pulpit. Why not do something decisions made as a teenager still work has a passageway into listeners’ lives easy, like rocket science? themselves out in my life. that you and I know little about. Give After you have given it your best Only Jesus, through His Spirit, can your sermon to Him. shot, when you have done the most work in listeners’ lives. He not only can Of course, we will not offer to God diligent exegesis you can do, when you give our sermons a power that they do what costs us nothing. We will give have read the best commentaries and not have on their own, but also create Him our best. Yet there are no great crafted your sermon with skill, then in listeners a hunger for what we offer preachers, but we serve a great Christ delivered it with passion, even when them. who can do great things if we put our you have read my book on preach- Every preacher knows the surprise. sermons and our preaching into His ing and followed its counsels to the You get an unsigned note in the middle hands. letter— of the week, “Thank you for letting God William Barclay, who himself held Face it: When you have done your use you last weekend. You will never on to faith with shaky hands, wrote utmost, it is simply not enough. know the difference it has made.” And about A. J. Gossip, a man “who lived At best, you have two small fishes you wonder how or why that took closer to God than any man I have ever and five loaves, but you never have place. known.” At one time, Gossip was min- enough to feed the multitude. Or you celebrated Communion and ister of St. Matthew’s in Glasgow. There Only Jesus through His Spirit can spoke that brief word about the bread was a week when he went through the do that. and the cup: “This is My body broken seven days that every preacher experi- You must give your sermon to Him. for you,” and “This is My blood that was ences, and that made it impossible Ultimately, preaching is His work. It’s shed for you.” Words you have spoken for him to prepare as he should. “You astonishing sometimes. He not only scores of times, but you learn later know the stairs up to the pulpit at St. multiplies our effort but also creates that a man in your congregation who Matthew’s?” Gossip asked. “You know in listeners a hunger for what we offer had begun an affair with someone in the bend in the stairs? Jesus Christ met them. his office broke it off because of those me there. He looked at the sermon in I remember the first time that hap- words about the death and resurrec- my hand. ‘Gossip,’ He said to me, ‘is pened to me. I was 15 and went to the tion of Christ. You had nothing like that that the best you could do for Me this Broadway Presbyterian Church in New in mind, but you are reminded that week?’ ” While thinking about all the York on a Wednesday evening to hear God can take your sermon and do with pressures of that week, Gossip could my cousin, Ernest T. Campbell, preach. it what you never intended. honestly say, “Yes, Lord, it is my best.” He had just graduated from college Every preacher knows the aston- Then Gossip said, “Jesus Christ took and was attending a seminary in New ishment when a woman meets you in that poor thing that Sunday morning Jersey, but he had come to deliver a the grocery store in the middle of the and in His hands it became a trumpet!” 2 sermon to the people in the church week and thanks you for your most It is always so. Even on our best where he had grown up. I attended recent sermon in which you talked days we have only some small fish and because, as a family member, I felt I about apologizing to your children a few rolls. But we serve the living Lord. should be there. when you have messed up as a parent Give Him your small lunch and trust Ernie chose as his text Ephesians and what a difference that made in Him to feed His people. 6:10: “Finally, my brethren, be strong your family. You think back over your in the Lord, and in the power of his sermon and realize that you had not 1 Adapted from the chapter “A Final Word,” from Haddon Robinson, might.” How much can anyone say preached about that at all. To be sure, Biblical Preaching: The Development and Delivery of Expository about an exhortation such as that? I you listen to a recording of your ser- Messages, 2nd ed. (Grand Rapids, MI: Baker Academic, a division of Baker Publishing Group, 2001), 221–224. Used by permission. discovered that Ernie could say a good mon, but there is not a sentence about 2 William Barclay, William Barclay: A Spiritual Autobiography (Grand deal. By the time the sermon ended, saying “I’m sorry” to anyone, and yet Rapids, MI: Eerdmans, 1975), 13.

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MAY 2015 Ministry® MARCOS BLANCO

Marcos Blanco, MAR, is editorial vice president at South American Spanish Publishing House, Buenos Aires, Argentina, and studying toward a PhD in religion at Adventist International Institute of Advanced Studies, Silang, Cavite, Philippines.

Adventist theology and the new anthropology: Challenges and opportunities

Editors’ note: This manuscript merited the grand prize in the most recent Ministry Student Writing Contest.

ver since Adolf von Harnack ancient Greek Hellenism, one of the philosophy. Cullmann argued that the launched the thesis that first elements to be reformulated by a Hebrew mind clearly conceives that God almost everything consid- minority of scholars was the fundamen- lives in a time without limits and not in Eered Christian orthodoxy (“the tal presupposition of the being of God. If an abstract way, as if He were beyond Catholic element”) is, in fact, the result God’s timelessness had formerly been time. In his exegetical analysis of the use of “acute hellenization of Christianity,”1 the starting point of classic theology, it of aiôn in the New Testament, Cullmann classic theology’s very foundation was would now be radically reinterpreted by concludes that the biblical concept of shaken. As if to confirm this, Jürgen a new philosophical paradigm. eternity is not necessarily a timeless real- Moltmann coined the phrase “the As philosophers became more famil- ity but rather an unlimited experience of Fathers baptized Aristotle.”2 iar with the underlying temporal nature time. Thus, eternity is not timelessness Since then, Protestants, particularly of reality, they acknowledged that but rather time without end—linear time Evangelicals, have begun a process of temporal things could be conjectured shared by both God and human beings.5 “dehellenizing” theology. What does as being real. Thus, history ceased to be According to Norman Gulley, this process of dehellenization do to an illusory copy of eternal—timeless— Fernando Canale was really able to theology? How is it related to Adventist realities, such as the one conceived by solve the issue of God’s relationship to theology? This article will outline the Platonic philosophy and classic theism. time. Canale suggested “that biblical history of the process of dehellenization In his masterpiece Sein und Zeit (Being ontology calls for an understanding of in Protestant and Evangelical theology and Time), Martin Heidegger rejected time as a primordial presupposition.”6 in order to show how history affected timelessness as set forth by Aristotle, Thus, he stated that, based on the the understanding of the idea of God Parmenides, and Thomas Aquinas and biblical presupposition of God’s Being, and, consequently, the understanding proposed: “Our provisional aim is the “a new theological system will arise, of human nature. In addition, this article interpretation of time as the possible which, for the first time, will be free will attempt to demonstrate that this horizon for any understanding whatso- from extra-theological conditioning.”7 change in paradigm places the Seventh- ever of Being.”3 Reality was interpreted day Adventist Church in an ideal position in terms of temporality.4 Doctrine of man: The to present its doctrinal system. Following the same line of reason- next step ing, God is not seen as a Being in which The doctrine of man was next to be The dehellenization of there is an absence of time but rather as challenged and reformulated by some God a God who includes time in His Being. mainstream theologians. Following Beginning with the understand- Oscar Cullmann rejected the presupposi- Aristotle, Thomas Aquinas had taught ing that theology had been built on tion of the timelessness of God’s Being that human beings were rational the philosophical presuppositions of because it belonged to ancient Greek animals. However, in contrast to the

Ministry® MAY 2015 Greek philosopher, Aquinas held that question still has to be investigated of based on its vision of the person as an the soul is separated from the body at how, with the Greek language, a Greek integral entity, not as a dichotomy of death. He considered that the soul was philosophy has here supplanted Semitic mind and body.19 And from a philoso- a nonbodily, lasting entity that could biblical views, overwhelming them with phy of religion perspective, based on exist without the body during the time foreign influence.”12 logic as a discipline, Eleonore Stump between the death of a person and the and Norman Kretzmann have also general resurrection.8 Current developments in attempted to argue against the dualis- One of the pioneers who attempted the doctrine of man tic Cartesian view of the human.20 a reformulation of the Greek philo- This denial of Platonic dualism One of the latest developments sophical influence on anthropology in favor of an integrated vision of is the so-called constitutional view; it was Oscar Cullmann. In an essay that humans has been further developed states that human beings are consti- was originally presented in the 1955 recently. Currently, many voices from tuted by a body but are not identical to Ingersoll lecture at Harvard University, different theological lines of thought the body that constitutes them, in the “Immortality of the Soul or Resurrection are proclaiming a similar message. same way that a statue is constituted of the Dead? The Witness of the New Clark Pinnock—former president of the by bronze but is not identical to the Testament,” Cullmann stated that the Evangelical Theological Society—for bronze that constitutes it.21 Similar to concept of the immortality of the soul is example, affirms that the “Hellenistic this view of the human is what is known

As the people of the Book, we need to enter into the Christian theological arena and show that Adventism has a biblical, sound theology.

one of the “greatest misunderstandings belief about human nature that has as “emergent dualism.”22 This position of Christianity.”9 He also expressed dominated Christian thinking” is “an accepts that human beings, as well as that the resurrection of the dead was unbiblical anthropology.”13 For him, other organisms, initially consist of anchored in the teachings of Christ and “the Bible does not teach the natural nothing more than common physical that it is “incompatible with the Greek immortality of the soul; it points instead matter; however, the idea of emergence belief in immortality.”10 In this sense, to the resurrection of the body as God’s is added. The idea of emergence means early Christians did not consider that gift to believers.”14 G. C. Berkouwer that when elements of a certain type are the soul was intrinsically immortal argues that there is no anthropological organized in the right way, something but rather that the soul was immortal “division” in humans15 but maintains new comes into existence, something only through the resurrection of Jesus that the human exists in an interme- that did not exist before. Christ and by faith in Him. In addi- diate state with Christ after death.16 William Hasker, one of the propo- tion, Cullmann also denied the duality Likewise, while Helmut Thielicke states nents of this position, draws a parallel between body and soul—a concept that that there is “no division of the I into with an electromagnet. In essence, comes from Greek Platonism. body and soul,” he also leans toward it is only a coil of wire. But when an From an Old Testament perspective, an intermediate state.17 electric current goes through the wire, Hans Walter Wolff also came to the con- Based on Luke 24:36–49, Marilyn something new appears: a magnetic clusion that no anthropological dualism McCord Adams states that the ideal field. This field exerts causal powers exists in the Scriptures. He stated that state is not that of the disincarnate that were not there before it was cre- an erroneous translation of the anthro- soul independent from the body, but ated, enabling it to activate a motor or pological terminology of the Bible had the final objective is the resurrection lift something. “As a magnet generates “led in the false direction of a dichotomic of the body.18 From a psychological per- its magnetic field, so an organism or trichotomic anthropology, in which spective, David Myers advocates for a generates its field of consciousness.”23 body, soul and spirit are in opposition to wholistic vision of the person. He states However, since Hasker does not want one another.” 11 According to Wolff, “the that the biblical vision of knowledge is to be confused with Platonic dualism,

MAY 2015 Ministry® MARCOS BLANCO

he clarifies: “So, for emergent dualism, the making of the Beast, was the adop- 6 Norman R. Gulley, Systematic Theology: Prolegomena, vol. 1 (Berrien eternal life is entirely possible, but it will tion of pagan philosophy,” and one of the Springs, MI: Andrews University Press, 2003), 10. 7 Fernando Canale, A Criticism of Theological Reason: Time and come about through an amazing and results was the belief in “the immortality Timelessness as Primordial Presuppositions (Berrien Springs, MI: miraculous act of God, not as a natural of the soul.”30 A. T. Jones, for example, Andrews University Press, 1983), 399. attribute of our ‘immortal souls.’ ”24 quoting the historian Edward Gibbon, 8 See Marilyn McCord Adams, “The Resurrection of the Body According And the list could go on. Everything to Three Medieval Aristotelians: Thomas Aquinas, John Duns Scotus, argued that the idea of the immortality William Ockham,” Philosophical Topics 20, no. 1 (1992): 1–33. seems to indicate that the Greek dualis- of the soul came to Christianity through 9 Oscar Cullmann, “Immortality of the Soul or Resurrection of the tic view will continue to be challenged Plato’s dualism.31 And Uriah Smith con- Dead: The Witness of the New Testament,” in Immortality and from multiple perspectives.25 sidered that the idea of an “immaterial, Resurrection, ed. Krister Stendahl (New York: Macmillan, 1965), 9. 10 Ibid. ever-conscious, never-dying” soul came 11 Hans Walter Wolff, Anthropology of the Old Testament (London: SCM, Adventists’ from “the uncertain speculations of 1974), 7. dehellenization Socrates and Plato.”32 12 Ibid. Adventist theology started as a 13 Clark H. Pinnock, “The Conditional View,” in Four Views on Hell, ed. William Crockett (Grand Rapids, MI: Zondervan, 1996), 147. process of deconstructing traditional Making a difference in 14 Ibid., 147, 148. theology. This process came about as the theological arena 15 G. C. Berkouwer, Man: The Image of God (Grand Rapids, MI: a consequence of Adventism moving A growing number of modern Eerdmans, 1962), 265. 16 Ibid. itself from philosophical conditionings Protestants and Evangelicals have come 17 Helmut Thielicke, Living With Death (Grand Rapids, MI: Eerdmans, in order to read the Bible based on to embrace the traditional Adventist 1983), 173. For more examples, see John W. Cooper, Body, Soul, its own presuppositions. Adventist position on biblical monism: “the posi- and Life Everlasting: Biblical Anthropology and the Monism-Dualism pioneers’ change also began with the Debate (Grand Rapids, MI: Eerdmans, 1989), 173–195. tion according to which all expressions 18 Marilyn McCord Adams, “The Resurrection of the Body: Luke 24:36- doctrine of God. For example, both of the inner life depend on the whole 49,” The Expository Times 117, no. 6 (2006): 252. James and Ellen White emphasized of human nature, including the organic 19 David Myers, The Human Puzzle (San Francisco, CA: Harper & Row, the concept of “two distinct, literal, system.”33 However, when Protestants 1978), 125. 26 20 Eleonore Stump and Norman Kretzmann, “An Objection to tangible persons” of the Godhead, and Evangelicals arrived at this anthro- Swinburne’s Argument for Dualism,” Faith and Philosophy 13, no. 3 in contrast to the abstract, theoreti- pological understanding, Adventists had (1996): 405–412. cal, and impersonal God of the Greek been there for a long time. The current 21 Kevin J. Corcoran, Rethinking Human Nature: A Christian Materialist philosophy. Jerry Moon stresses this Alternative to the Soul (Grand Rapids, MI: Baker Academic, 2006), 65. theological outlook makes room for 22 Here the word dualism must not be understood in a Platonic or departure of the classical understand- Adventist theology to play an effective Cartesian way but rather as opposed to merely material monism, ing of God: “She [Ellen G. White] rejected theological role. Although Protestantism, which presents human beings as only animals. at least three of the philosophical pre- in its orthodox form, has been built over 23 William Hasker, “Philosophical Contributions Theological Anthropology,” in For Faith and Clarity: Philosophical Contributions suppositions undergirding traditional Greek ontological presuppositions, some to Christian Theology, ed. James K. Beilby (Grand Rapids, MI: Baker trinitarianism: (a) the radical dualism of scholars disagree with Platonic dualism. Academic, 2006), 257. spirit and matter, which concluded that Thomas Kuhn, American physicist and 24 Ibid., 258. God could not have a visible form; (b) 25 For a more comprehensive list of current anthropological positions, philosopher, indicated that these are see Blanco, “Change of Paradigm,” 108–112. the notion of impassibility, which held anomalies that eventually would require 26 James White, Day-Star, January 24, 1846, 25; Ellen G. White, Early that God had no passions, feelings, or a paradigm shift.34 This paradigm shift Writings (Washington, DC: Review and Herald Pub. Assn., 1945), 54, 77. Ellen and James White did not doubt that “God is spirit” (John emotions, hence could have no interest already occurred in Adventist theology. in, or sympathy with, humans; and (c) 4:24), but they insisted that God has a “literal, tangible” existence; He As the people of the Book, we need to is neither unreal nor imaginary. the dualism of time and timelessness, enter into the Christian theological arena 27 Jerry Moon, “The Quest for a Biblical Trinity: Ellen White’s ‘Heavenly which led to the notions of ‘eternal and show that Adventism has a biblical, Trio’ Compared to the Traditional Doctrine,” Journal of the Adventist generation’ and ‘eternal procession.’ Theological Society 17, no. 1 (2006): 156, 157. sound theology. 28 Leroy Edwin Froom, The Conditionalist Faith of Our Fathers, vol. 2 Her rejection of all these concepts (Washington, DC: Review and Herald Pub. Assn., 1966) 646–740. constitutes a radical departure from the 1 Adolf von Harnack, History of Dogma, trans. Buchanan, vol. 1 29 Stephen Nelson Haskell, The Story of Daniel the Prophet (South medieval dogma of the Trinity.”27 (Boston, MA: Little, Brown and Co., 1902), 48–60. Lancaster, MA: Bible Training School, 1901), 229. The Seventh-day Adventist Church, 2 See Jürgen Moltmann, The Trinity and the Kingdom of God (London: 30 “The Making of the Beast,” The Advent Review and Sabbath SCM, 1982), 20–22. Herald, vol. 77, no. 17 (1900): 264. See also Alonzo Trevier Jones, from its very beginning, has also held 3 Martin Heidegger, Being and Time, trans. John Macquarie, Edward Ecclesiastical Empire (Battle Creek, MI: Review and Herald, 1901), 97. to a monistic view of human.28 In their Robinson (San Francisco, CA: HarperCollins, 1962), 1. For an account 31 A. T. Jones, “The Third Angel’s Message—No. 12,” Daily Bulletin of defense of the biblical monistic view of Heidegger’s position, see Marcos Blanco, “Change of Paradigm the General Conference, vol. 5, no. 10 (February 13, 14, 1893): 261. in Theology and the New Anthropology,” Journal of Asia Adventist 32 Uriah Smith, Here and Hereafter, or Man in Life and Death: The of human beings, Adventist pioneers Seminary 15, no. 1 (2012): 106, 107. Reward of the Righteous and the Destiny of the Wicked (Battle Creek, condemned dualistic anthropology as 4 Heidegger also explains time as the transcendental horizon of the MI: Review and Herald, 1897), 173. having its origin in Plato’s philosophy.29 question of being. For a definition of Dasein, see Martin Heidegger, 33 Aecio Caïrus, “The Doctrine of Man,” in Handbook of Seventh-day For them, one “element in the falling Being and Time, 65. Adventist Theology, ed. Raoul Dederen (Hagerstown, MD: Review 5 Oscar Cullmann, Christ and Time: The Primitive Christian Conception and Herald Pub. Assn., 2000), 212. away out of which came the Beast [Rev. of Time and History, trans. Floyd V. Filson, 3rd ed. (Philadelphia, PA: 34 “Paradigm shift,” Wikipedia, accessed April 6, 2015, en.wikipedia 13], and which was a mighty impulse in Westminster, 1964), 49. .org/wiki/Paradigm_shift.

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Ministry® MAY 2015 DRAGOSLAVA SANTRAC

Dragoslava Santrac, PhD, resides in New Haven, Connecticut, United States.

“Holy” gossiping: Reflections on how the psalms view the misuse of the tongue

hou shall not bear false witness and unintentional misrepresenting of purveyors of gossip. (1) The purveyors against thy neighbor” (Exod. other persons’ or other faiths’ beliefs are often compared with a hostile army 20:16). Pastors are expected to and stressing their perceived flaws and that attacks the helpless and surrounds Tuphold this commandment. misconceptions on certain matters at the them with devastating forces (Pss. 3:6; Failure to maintain the standards of expense of their other qualities and con- 27:3; 55:18; 56:1; 59:1–9). (2) They are truthfulness and objectivity causes tributions. The label “holy” serves here compared with hunters and fishers who unforeseen damage, especially in cases to highlight the fact that much gossip is set traps and nets, dig hidden pits, sit in that affect other people’s lives. Misuse camouflaged by pious intentions and so the dark, lurk and lie in wait, and shoot of the tongue is probably a leading easily mistaken for zeal or good. However, their deadly arrows (Pss. 7:15; 9:15; factor in causing disunity among the alleged pious appearance does not make 31:4; 35:7, 8; 64:4; 140:5). (3) They are believers. The tongue counteracts gossiping less sinful; if anything, it makes compared with ravenous beasts that many positive works in the community. gossiping more deceitful. Such misuse of suddenly spring on a person (Pss. 7:2; Raising awareness about such misuse the tongue tends to make its way into our 22:12, 13; 27:2; 35:21).2 and seeking to prevent and solve its communities. Knowingly or unknowingly, The psalmists often use the imagery terrible consequences becomes an most of us become purveyors or victims of animals to illustrate the vicious imperative for every person who serves of “holy” gossiping—from passing easy nature of gossip. Some of those crea- the God of peace and truth. judgments on other people to perpetuat- tures are a lion (Pss. 22:21; 57:4; 58:6), Given the complexity of the issue, I ing false stereotypes about other faiths dogs (Pss. 22:16, 20; 59:6, 7, 14, 15), and believe that the Psalms’ reflections on and nonbelievers. a serpent (Pss. 58:3–5; 140:3). These the misuse of “tongue” inform, sharpen, The Psalms provide numerous animals are noted for their deadly and correct our understanding and descriptions of the activities of purvey- mouths. Their threatening roar, bark, practice. The Psalms are well qualified ors. They lie (Pss. 4:2; 5:6; 12:2; 119:69), and hiss and their awful teeth that tear for this task, because “of all the sins in speak cordially with their neighbor but and kill remind the psalmist of the slan- the Decalogue it is surely that of the secretly devise malice (Pss. 28:3; 55:21), derers’ work. “[T]he psalmists’ choice to ninth commandment which receives spread false witness (Pss. 27:12; 35:11, deploy specifically animal metaphors the fullest treatment” in the Psalms.1 20), twist the victim’s words (Ps. 56:5), within the rhetoric of complaint sets ridicule (Pss. 22:6; 35:16; 69:12; 119:51), in stark relief the imminent danger What is “holy” gossiping? and accuse and threaten (Ps. 7:3–5, 8; the ‘wicked’ pose to society and the For lack of a better term, the phrase 109:25; 119:4). innocent individual.”3 “holy” gossiping in this article is used The metaphors of hunting tell of to depict soliciting and spreading false The evils of “holy” the scheming and luring character of and misleading information about other gossiping gossiping. The victim usually does not people or other faiths with the purpose of Three metaphors in the Psalms become aware of the danger before it hurting them. It depicts also intentional illustrate the gruesome nature of the is too late (Pss. 64:5; 140:5; 141:9). A

MAY 2015 Ministry® DRAGOSLAVA SANTRAC

swarm of bees (Ps. 118:12), a herd of undermines the victim’s experience The question is meant to undermine bulls (Ps. 22:12), and a pack of dogs with God. Israel’s enemies readily used the power of Israel’s God and drive (Ps. 22:16) highlight the collective work Israel’s misfortunes as an opportunity the people into despair. It implies of the enemies. The malicious talk is to blaspheme God’s name and to cause that the Israelite religion is false and compared with swords, spears, and humiliation and pain to God’s people ineffective (Ps. 94:4–7). Notice that the arrows to underline its violent nature (Pss. 73:8–11; 74:10, 22). The enemies enemy spreads the word to others. It is and terrible consequences (Pss. 55:21; are overjoyed to spread the word that “their God” and not “your God” like in a 57:4; 58:7; 59:7; 64:2–6). God has forsaken the psalmist when dialogue (Ps. 115:2). “Many are saying Many purveyors of gossip live in self- he is in distress (Pss. 3:2; 22:8; 71:11). of me: ‘God will not deliver him,’ ” and deception, believing that their deeds Though the psalmist also feels that God not “to me” like in a dialogue (Ps. 3:2, will go unpunished by God (Pss. 10:11, has made him see trouble, he trust- NIV; emphasis supplied). Gossipers 13; 50:19–21; 64:5; 73:11). However, the ingly reaches out to God’s grace that evade dialogue because they do not psalms relentlessly denounce them will restore his life again (Pss. 38:1–3, seek answers and reconciliation but and tell of God’s impending judgment 15–18, 21, 22; 41:4; 71:20, 21). The use the opportunity to prove their (Pss. 12:3–5, 7; 15:2, 3; 50:21, 22; 59:12, enemies, however, wish to portray the point and destroy the victim’s reputa- 13; 75:2). psalmist’s present sorrow as beyond tion (Pss. 13:4; 35:21, 25; 41:5–8). The any repair (Pss. 35:15, 16; 38:19, 20; Psalms demonstrate that malicious Unmasking “holy” 41:5–9; 71:11, 13). They exaggerate talk can easily escalate into violence gossiping the victim’s fault and insinuate lies for and persecution (Pss. 31:13; 74:3–8). Disclosing “holy” gossiping poses no reason (Pss. 35:11, 19; 38:19; 69:4). A third example of the subtlety a great challenge. How do the Psalms Malice and jealousy drive the work of malicious talk is the Babylonians’ help in raising a new awareness? of the purveyors, and they rejoice in request of the Judean captives to sing Consider a few examples from the their victim’s distress (Pss. 35:19, 26, the songs of Zion (Ps. 137:3). This case Psalms. 27; 38:16). implies hidden motives and scheming. First, “holy” gossiping usually Second, Israel’s enemy asks, The captors’ alleged desire to share in denies any hope for the victim and “ ‘Where is their God?’ ” (Ps. 115:2). the Judean’s story turns to be a plot

Ministry® MAY 2015 to torment the people by bringing up breach between “them” and “us” (“us” but “moving past the need for human the obvious discrepancy between the being the better ones), rather than vengeance and moving on to working glorious Zion in Israel’s hymns and the reaching out in love. These tasks are to make sure that the source of what present Zion lying in ruins. The captors’ challenging even for mature believers. brought on the imprecatory words request is designed to humiliate the The Psalms caution us to speak of never happens again.”6 In the case of Judeans and pronounce victory over others with greater sensitivity and gossiping, one of the ways of making their God. Sadly, today some opportu- fairness and to look for better ways of sure that it never happens again is rais- nities for reconciliation and fellowship sharing our opinions and beliefs. One ing awareness of its many subtle forms are spoiled by some people’s plotting step toward that goal is admitting and and grave consequences. Ministers to humiliate other persons or other rejecting any form of “holy” gossiping. should intentionally engage in this faiths and pronounce victory of their through preaching, giving seminars, own views over theirs. Dealing with “holy” strengthening the fellowship of the Fourth, one does not have to gossiping community, and providing counseling agree with the other in everything to We shall not discuss here the steps for healing and reconciliation. The refrain from malicious talk. The Psalms that the minister and the community individuals who experienced the awful denounce the idols of other nations, should take in making things right. impact of slandering can become a but this is always done to acknowledge Rather, we shall look for some answers positive force in their surroundings and the universal character of God’s reign, that will help the victims. The psalmists help others. Psalms are prayers and so namely to highlight the truth that the were often victims of slandering and do not necessarily reveal everything Lord is the God of the whole earth scheming and so have much to say about dealing with the problem. Other and of all nations (Pss. 86:8–10; 96:4, about one’s conduct in such situations. biblical texts provide additional practi- 5; 97:6, 7; 115:3–15). It is never done The first thing that we notice in cal steps (e.g., Matt.18:15–20). to praise the good in the psalmists or the Psalms is the victims’ acknowl- Third, in giving their hurt and in their community, but the good in edgment of the wrong done to them. resentment over to God, the psalmists God, who gives life to all. The Psalms Resentment and sorrow over the experience the transformative power never demean but always uplift others situations are expressed “with perfect of divine grace (Ps. 31:20–24). The in the vision of a grand worship of the freedom, without disguise, without shift from lament to praise is evident sovereign Lord of all creation (Pss. self-consciousness, without shame— in many psalms of lament (Pss. 13; 33:8; 67:3–5; 96:7–11; 117:1, 2; 145:21; as few but children would express it 22; 73; 77). Sharing their innermost 148:11–13; 150:6). Later, we will see today.”4 Some modern readers are sentiments with God strengthens the that the psalmists’ imprecatory lan- appalled at the psalmists’ language psalmists’ trust in divine justice and guage against the enemies is uttered (Pss. 35; 64; 109). However, “if we look deliverance, and the psalmists are only in God’s presence. The Psalms at their railings we find they are usually able to offer praise amidst trials. Yet, uplift God’s sovereign justice that angry not simply because these things in some psalms, lament dominates to ensures the well-being of all creation have been done to them but because the end (Pss. 38; 74; 88). The psalmists (Ps. 33:5) and acknowledges that evil is these things are manifestly wrong, know that one need not pretend in ultimately self-destructive (Pss. 34:21; are hateful to God as well as to the divine presence. “The faith expressed 35:7, 8; 37:14, 15). victim.”5 (The psalmists protest against in the lament is nerve—it is a faith that One day in church, a boy spoke injustice, violence, and abuse.) Their knows that honest facing of distress about his neighbors whose religious language is passionate because they can be done effectively only in dialogue practice was different from his family’s take right and wrong more seriously with God who acts in transforming own. A girl wondered why his neighbors than we do sometimes. ways.”7 The fact that lament is spoken did not do the things the way they did. Second, the psalmists acknowl- to God tells of active, insistent hope The boy replied: “It is because they do edge God’s sovereignty by submitting in divine intervention (Pss. 74:2, 22; not read the Bible, like we do!” Adults their grief and rage to Him and leaving 88:1). Hope involves patient waiting for often laugh at children’s blunt state- the vengeance to Him. The psalm- divine vindication and healing (Pss. 5:3; ments, but do we not basically say the ists’ imprecatory language against 37:7–13; 38:15). same things sometimes? Even if the the enemies is uttered only in God’s neighbors’ practice was not biblical, the presence and not before other people Preventing “holy” boy’s answer reflects the core of “holy” whom it does not concern (Ps. 39:1–4). gossiping gossip. First, it supposes the neighbors’ Only God’s justice can fully rectify the On the prevention of “holy” gossip- habit of not reading the Bible. Second, victims’ distress (Pss. 9:8; 75:7; 94:2). ing, the psalmists offer a strategy that it praises our habit of reading the Bible, However, “giving the outrage over to involves at least four steps. rather than promoting the goodness God does not mean giving the respon- First, they call the sufferer to “refrain of God’s truth. Third, it endorses the sibility of the community over to God,” from anger and turn from wrath; do not

MAY 2015 Ministry® DRAGOSLAVA SANTRAC

fret,” because “it leads only to evil” (2 Sam. 18:24). Taking possession of the who seek to serve the One whose words (Ps. 37:8, NIV). The psalmist resolves city gates meant owning the city (Gen. are always pure and reviving (Pss. 12:6; here not to pay back the purveyors 22:17). The imagery also points to the 119:103). with the same measure, but shares temple gates that were guarded by the his complaint with God (Pss. 38:13–15; Levites and prevented anything impure 1 Gordon J. Wenham, “The Ethics of the Psalms,” in Interpreting 39:1–4). The acknowledgement that from entering the temple (1 Chron. the Psalms: Issues and Approaches, eds. David Firth and Philip S. God is the ultimate Judge should keep 26:1–19; 2 Chron. 8:14). The psalmist Johnston (Downers Grove, IL: IVP Academic, 2005), 186. See, for example, Pss. 4:2; 5:6, 9; 10:7; 12:2; 15:2–4; 27:12; 28:3; 34:13; everyone from doing anything that prays that the words of his mouth are 35:11, 20; 50:19, 20; 52:2–5; 55:9–11, 21; 59:12; 64:3–5; 66:13, would put them in the company of the always pleasing to God (Ps. 19:14). 14; 69:4; 73:8, 9; 101:5; 109:2; 120:2, 3; 140:3; 144:11. wicked (Ps. 34:12–14). Third, “the Psalms themselves 2 Hans-Joachim Kraus, Theology of the Psalms (Minneapolis, MN: Second, the Psalms remind us that are examples of the positive use of Fortress Press, 1992), 130, 131. we can manage our tongue only with the tongue for the praise of God. This 3 William P. Brown, Seeing the Psalms: A Theology of Metaphor (Louisville, KY: Westminster John Knox Press, 2002), 141. God’s grace. “Set a guard, O Lord, over makes its negative use to destroy other 4 C. S. Lewis, Reflections on the Psalms (New York and London: 8 my mouth; keep watch over the door of people especially reprehensible.” The Harcourt Brace Jovanovich, 1958), 23. my lips” (Ps. 141:3, NKJV). The psalmist psalmists’ praise strengthened theirs 5 Ibid., 30. alludes here to the guarding of the city and others’ faith in God, supported 6 Nancy L. deClaisse-Walford, “The Theology of the Psalms,” in gates. In ancient times, the city gates the fellowship of the believers, and Soundings in the Theology of Psalms: Perspectives and Methods in protected the city (Josh. 2:5, 7; 2 Chron. brought honor to God (Ps. 22:22–28; Contemporary Scholarship, ed. Rolf A. Jacobson (Minneapolis, MN: Fortress Press, 2011), 91, 92. 33:14). The gatekeeper had a crucial 35:27, 28). 7 Walter Brueggemann, The Psalms and the Life of Faith role because he was the first to detect Fourth, the Psalms never take mis- (Minneapolis, MN: Fortress Press, 1995), 69. danger and raise an alarm to the city use of the tongue lightly. So should we, 8 Wenham, “The Ethics of the Psalms,” 187.

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Revive in us Your work

“A revival of true godliness among the prophet turned to revival as us is the greatest and most urgent of the hope of his people. Habakkuk’s all our needs.”* prayer for revival demands an urgent The greatest and urgent need plea for God’s people to accomplish Third, let His people embrace indeed has been the need for revival three things. and proclaim that God is their in every period of sacred history. Be First, let His people be conscious ultimate salvation and hope. The fig it the Exodus or Josiah’s reformation of the truth, holiness, and sovereignty tree may not blossom; the olive may or the return from captivity, be it the of the One who revealed Himself on fail; the fields may dry up; the flocks cradle of Bethlehem or the cross at Mount Sinai (vv. 3, 4). Without the may be cut off (vv. 17, 18). Satanic Golgotha or Jerusalem’s empty tomb, transcript of His character becoming forces may let loose every foe at their be it the outpouring at Pentecost or the governing norm of human command. But the power of the Word the launching of the apostolic great conduct, there can be no revival. never wanes. The joy in the Lord shall missionary journeys, be it the sunrise Wholeness to God’s grace will lead to endure forever. He is our strength. He of the Reformation or the flying of the holiness of life. is our hope. In Him, we shall have three angels in the midst of heaven; Second, let His people acknowl- revival, renewal, and history’s glorious God’s highway to the kingdom is edge God’s creative activity. Let them culmination. marked by revival and reformation— look to the One who “stood and revival of God’s Word, prayer for measured the earth” and before whom —Ted N. C. Wilson, PhD, is the president God’s work, and love of God’s people. the perpetual hills bowed (v. 6), and of the General Conference of Consider the prayer of Habakkuk before whom all life seem speechless Seventh-day Adventists, Silver Spring, 3:2: “O Lord, revive your work” and helpless (vv. 12–16). Can such a Maryland, United States. (NKJV). When Judah was facing Creator God be denied, minimized, or its death throes and Babylon was compromised within our midst, and * Ellen G. White, Selected Messages, bk. 1 (Washington, DC: Review at Judah’s doors fuming vengeance, we dare expect revival? and Herald Pub. Assn., 1958), 121.

Ministry® MAY 2015 S. JOSEPH KIDDER

S. Joseph Kidder, DMin, is professor of Christian ministry at the Seventh-day Adventist Theological Seminary, Andrews University, Berrien Springs, Michigan, United States.

Balancing a busy life

ost pastors spend an 2. Take time to dream. Picture your Underestimating the time needed to average of 50 hours a ideal life. Consider the following: (1) complete a task will only cause you week working, not What is important to you? A rela- to be rushed or late for the next task. including the main tionship with God, a healthy family Remember, it takes much more effort M 1 weekly church service. Even though we dynamic, sharing the message of the to execute a task than it does to just are putting in the time, we may not be kingdom? (2) What are your values? (3) think about it. Putting everything very focused or productive. We spend How do you want to spend your time? down on paper can help you get a much time in meetings, visitations, and Preaching, discipling, communing with better perspective of what you are sermon preparation. But few pastors God? (4) How do you want to feel? (5) trying to accomplish. are intentional about discipling, vision With whom do you want to interact? One of the best things in my min- casting, and creative thinking. One of Church members, youth, the lost? (6) istry was when I took time to make a the ways to find balance is through What is your passion? (7) What is your list of my strengths and weaknesses effective time management. Pastors do philosophy of ministry? to share with my church board. Like not find it easy to balance a busy life to Write it all down. Be specific. What most boards, they were already aware fit everything in that we love and what barriers are keeping you from fulfilling of where I was lacking, because of we have to do, but here are some tips your dream? The more clearly you see either limited time or limited ability. to help facilitate the process. your dream and are aware of the steps We found leaders willing to step in and necessary to achieve it, the easier it take on some of the responsibilities Tips for finding balance will be to see yourself achieving your for me. For example, an elder who 1. Meet God every morning. Allow at dream. It will help you realize what you worked in finance offered to go to all least an hour first thing in the morning need to do in your life, or cut out of of the finance committees and report for your own devotional and quiet time your life, in order to bring your dream back to me with a summary. We hired with God. Sermon preparation does not into reality. Be intentional every day a church secretary to help me get more have the same rejuvenation properties about working toward your dream. organized and deal with some of the as devotional time. To keep balance The same is true for your churches. office work. in your life, you need to keep a strong If you do not have a dream for your 4. Prioritize and make productive connection to Christ. Larry Moyer notes church, it will stagnate. You need to choices. Develop a priority list of what that “preachers who have fallen away see your dream clearly enough to you really want to do.3 Pray that God from the Lord have commented to me be able to share it with the church, will show you what the best use of that where they made their mistake was foster enthusiasm for the direction in your time is and how to unclutter your neglecting their quiet time with Him.”2 which you see your church headed, life. Focus on those elements that are In my experience, I have found that and nurture participation in fulfilling important before they become urgent. waking up an hour early to spend time the dream. By taking care of your most unpleasant in reading the Bible, singing, praying, 3. Take stock of your current real- tasks, you will not spend the rest of and reading other devotional books ity. Make a list of your present tasks, your day dreading them and will keep sets the tone for the rest of my day. what is needed to complete them, them from turning into urgent items. Additionally, during prayer walks in the and the amount of time needed. Be Once you make these choices, let go of day, I share with God the issues on my intentional about keeping your church what you cannot or choose not to do. If heart and take time to listen to what He moving forward. Be honest about how you have prioritized your list, it will be has to share with me. long each item on your list will take. easier to know when you need to say

MAY 2015 Ministry® S. JOSEPH KIDDER

No. There may be certain tasks that, the training necessary for people to be you deal with the demands of a busy while a priority, will be better served confident and prepared for ministry schedule. “Both job performance and if another leader is included. Do not and evangelism. satisfaction are heightened when the be afraid to delegate. You do not have To avoid getting sidetracked, make body is strong and capable.”7 Taking to be in every committee meeting or a sure there are people who will support short five-to ten-minute walks every part of every ministry in your church. you and push you forward. Have a two to three hours gives me energy, a Even Moses had to be reminded to friend or community pastor group to sense of well-being, and the ability to delegate and not try to do everything go to for advice and nurturing. After concentrate better. himself (see Exod. 18:13–22). seminary, a group of three of us com- 7. Take time for critical thinking. When it comes to programming mitted to meet four times a year. We Just as you need to reevaluate your and ministry, keep in mind that if discussed how to bring our dreams personal budget at regular intervals, something is not contributing to the into reality by sharing our experiences, you also need to make regular check- vision of the church, it does not neces- challenges, resources, creative ministry ups on how you are spending your sarily need to continue. Just because ideas, and critiques of each other’s time. Activities creep into our sched- you have always done something in preaching. This was an opportunity for ules that we really do not need or want the past does not mean that this is still us to pray together and provided much to do. Some tasks start taking up more productive for you or the church to do. needed support while we encouraged time than you have budgeted for, while 5. Focus on building resources. By each other to pursue our dreams. This others take less. If you regularly set aside time to look at how you spend your time, you will be better able to eliminate those unwanted activities. Time management should be I often ask myself: What am I doing that does not need to be done by me? What am I doing based on priorities rather than a that is not working? How can I better do what I am doing? What specific number of hours. is not being done that should be? What is being done that should not be? Use critical thinking to help with problem solving. looking at where you want to go, you time spent in fellowship with them and Brainstorm with other people to learn will be able to discover what needs to other pastors was extremely beneficial from their experiences and tap into be done to get there. Develop an action to my ministry. their creativity. Read books on various plan to help you realize your dream. 6. Slow down to get ahead. Runners subjects to glean insights and find There will be roadblocks and barriers perform better, run faster, and have better ways to interact with and inspire to what you want to do. There will be fewer injuries when they take regular your members. occasions when you do not have the walk breaks before they get tired.4 time, knowledge, or skills to get some- The same is true for pastors. Seek rest Allocating your time thing done. Be proactive. Investigate before you reach burnout. Whenever Spending your whole week on and develop new resources. Family, possible, limit yourself to an eight- or sermon preparation, visitation, or friends, organizations, government nine-hour workday, and leave your committee meetings will not work. services, the Internet, and libraries are work behind when you go home. If you do this, you will have no time all good resources that are available to Spend quality time daily with your to meet the physical and emotional you for little to no cost. family. Play with your kids. Go on a needs of your congregation. You will, in Build your resources from within. date with your spouse. Take vacations. effect, be neglecting your church. The Be intentional about training new “Rest and watch your passion come goal is to find balance in your schedule. leaders. The biggest time-saver in back to life.”5 Below is one example of a balanced ministry and the best way to imple- Another way to avoid burnout is pastoral work-week of 45 hours. This ment both your dream and the dream to include regular exercise in your does not include the time spent par- of the church is to make sure that there schedule. “A walk, even in winter, ticipating in the worship service or are multiple trained leaders. Challenge would be more beneficial to the health after church activities (conversations people to get involved and fulfill their than all the medicine the doctors with church members, potluck, and God-given gifts and potential. Provide may prescribe.”6 Exercise will help so forth). Remember that you also

Ministry® MAY 2015 need to make time for your personal small group, which allows for model- Additionally, there will occasion- devotions and family outside of work. ing, training, and spiritual growth. ally be special needs requiring much 1. Praying for the church: 5–7 hours 4. Leadership/administration: time and energy that will not always be a week. Spend at least an hour a day in 10–15 hours a week. Focus on leader- a part of your regular schedule. Some prayer on behalf of the church. At times ship by spending at least two hours of these are church socials, weddings, you may choose to spend a whole day each week on creative thinking in funerals, and various crises. in prayer and perhaps have periodic order to constantly improve on min- fasting days. Get as many people as istry, worship, and evangelism. Spend Conclusion possible to join with you in prayer another hour sending out encouraging The above categories and time and fasting for your members and notes to members and leaders. Remind utilization plans are only a guide. In community. At one time I set aside all them of their valuable contribution to reality, a pastor is on call 24/7. But day Monday and an hour each day the the church. Anticipate how much time one still needs to be intentional with rest of the week to pray for the church you will need for office hours, allowing time management. You will find that and community I was serving. During a cushion for dealing with all of the the specific hours you commit to each these all-day prayer sessions, I would little unexpected items that come up. category matters as much as the ability take the membership list and pray over General office work—filling out reports, to find balance between them. Time each name individually, calling those filing, signing documents—might aver- management should be based on I could to let them know I was pray- age an hour a week. Returning emails priorities rather than a specific number ing for them and ask whether there and making phone calls could take of hours. Remember, implementing was a special need in their lives. Not about two hours. Another two hours a new strategy is a process. You will long after this experience, the weekly will go to planning the worship service make some blunders and occasionally attendance of the church grew from and bulletins. Then there are all of the waste time. Keep your sense of humor, 40 to 500. Prayer does work wonders. meetings: staff meetings, elders’ meet- and learn from your mistakes. 2. Preaching/teaching preparation: ings, church board, school board, and 12–15 hours a week. Budget at least ten so forth. The goal should be to keep 1 Based on an informal survey conducted in 2013, Thom Rainer hours a week for preparation of the these meetings from going too long; notes that 87 percent of full-time pastors spend an average of 40–60 hours a week working. “How Many Hours Does a Pastor upcoming week’s sermon. Spend an plan for two hours a week to be spent Work Each Week?” Thom S. Rainer (blog), July 6, 2013, accessed additional three hours in reading and in meetings and the same amount of December 22, 2014, thomrainer.com/2013/07/06/how-many- study for future sermons. Set aside an time for meeting preparation. Careful hours-does-a-pastor-work-each-week/. hour each week for Sabbath School planning and preparation will help 2 R. Larry Moyer, “5 Subtle Ways Satan Sneaks Into the Pulpit,” Church Leaders, accessed December 22, 2014, www preparation and another hour for your to keep your meetings on task. Every .churchleaders.com/pastors/pastor-articles/158332-5-subtle- weekly prayer meeting or small group agenda should include prayer, min- ways-satan-sneaks-into-the-pulpit.html/4. lesson planning. istry, and vision casting to maintain 3 For help in determining your priorities, see Stephen Covey’s time 3. Discipleship formation: 5–10 focus and ensure God’s presence. management quadrants in United States Geological Survey, “Time Management Grid,”. 2, www.usgs.gov/humancapital/documents/ hours a week. Be intentional about 5. Miscellaneous: approximately TimeManagementGrid.pdf. spending time in vision casting and 5 hours a week. There will always be 4 Jeff Galloway is a major contributor to the Run Walk Run method. training people each week—not just miscellaneous things that take up your See “Run Walk Run: It Began in 1974,” Jeff Galloway Training, periodically. Take an hour each week time. Try to make sure that they do accessed December 22, 2014, www.jeffgalloway.com/training/ 8 run-walk/. to have lunch or a church meeting not become “time robbers.” A phone 5 Carson Tate, “Reignite Your Passion at Work in 5 Simple Steps,” with new or potential leaders to dis- call or an unscheduled office visit that Huffington Post, accessed December 22, 2014, www cuss vision casting for the church you think is going to take ten minutes .huffingtonpost.com/carson-tate/staying-motivated-at- and where they fit in. Another two might turn into an hour if the person work_b_2936551.html. 6 Ellen G. White, Testimonies for the Church, vol. 2 (Mountain View, hours will likely be spent with current you are talking to gets off on a tangent. CA: Pacific Press Pub. Assn., 1870), 529. leaders and members for visioning, On occasion, that “tangent” may be 7 Victor Parachin, “Maintaining BALANCE in Ministry,” getting feedback, and training. Plan a cry for help, and no time limit can MinistersConnect, accessed December 22, 2014, ministers.ag.org/ three hours each week for on-the-job be placed on such meetings, but it is pdf/articles/BalanceinMinistry.pdf. 8 For more examples of time robbers and how to deal with training with your leaders, taking them important to distinguish between a them, see William H. Willimon, “Time Robbers and How to Stop with you on visitations and Bible study. person’s genuine need and the ten- Them,” Ministry, September 1980, www.ministrymagazine.org/ Every visitation and Bible study should dency to just keep “talking.” There are archive/1980/09/time-robbers-and-how-to-stop-them; and Heather Frame, “Time Robbers and What to Do About Them,” include intentional discipling that will times when I go on social media or the ActionCoach, accessed December 22, 2014, www.actioncoach benefit all involved. The remaining two Internet to check one thing and look .com/Time-Robbers-and-What-to-do-About-Them? hours of this time will be used for your up to see that 50 minutes have passed. pressid=1292.

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MAY 2015 Ministry® LARRY YEAGLEY

Larry Yeagley is a retired pastor, chaplain, and author residing in Gentry, Arkansas, United States.

The way of a Christian leader

astors need effective leader- the responsibility of mentoring young of Judaism. People were excited at His ship skills. Achieving them is pastors, aim to help them succeed. fresh approach to kingdom-life teach- a lifelong process. A seminary This requires time, teaching, trusting, ing. He used a different way of teaching Pclass is only a starter. Every sending, correcting, and affirming. for people of different backgrounds. situation provides a fresh challenge My pastor told me he had a pile of that may bring an updated model. Thoughtful and manuals on how to do evangelism. He Henri J. M. Nouwen wrote, “A whole new compassionate rejected all of them because he likes type of leadership is asked for in the One way to help others succeed is to to use his creativity and lead people to Church of tomorrow, a leadership that be thoughtful and compassionate. I was Jesus in his own way. I commended him is not modeled on the power games of in the middle of a baseball game at a for coloring outside the lines. the world, but on the servant-leader, summer camp I was working at all sum- A young adult noticed in her church Jesus, who came to give His life for mer. The church conference president that traditional methods of evangelism the salvation of many. . . . The way of drove for almost an hour to give me had been tried many times with no the Christian leader is not the way of the bad news, personally. My wife was results. She and a dozen young adults upward mobility but the way of down- in the hospital due to a miscarriage. He decided to try something new. They ward mobility ending on the cross.”1 put his arm around me and said, “I want painted the city food bank inside and In this article we will look at various you to go home and spend a good two outside. They volunteered to serve cli- aspects of leadership in light of Jesus’ weeks caring for your wife. And don’t ents and donated food. They took roses downward mobility. count it against your vacation.” to shopkeepers and lonely-looking The same leader slipped into a back people waiting for a ride at the grocery Helping others succeed pew during my first lame attempt at store. A blind man who was produce Jesus spent long days demonstrat- public evangelism. At the close of my shopping received a rose. A customer ing kingdom life for His disciples. At presentation, I invited the audience who watched him receive the rose times they would have used the power to accept Jesus as Lord and Savior. said, “Where is your church? That’s games of the world, but Jesus patiently He could tell that I was uncomfortable the kind of church I’d like to attend.” insisted on the way of love. He taught with altar calls. He met me at the door One member was so excited about them, “ ‘Let your light shine before men and said, “Your talk was well done. Just going to her area that she exceeded the in such a way that they may see your remember, the best decisions for the speed limit. The police stopped her. She good works, and glorify your Father Lord are made in the homes, not in the apologized and gave the officer a rose who is in heaven’ ” (Matt. 5:16, NASB).2 church.” His compassion has lingered in with a smile. He declared he had never Matthew 10 is what I call Jesus’ my mind for decades. I envy that kind been given a rose. He gave her a friendly manual for leadership. He taught it to of leadership. warning. She knew he had never heard the disciples, and then sent them out of the Seventh-day Adventist Church two by two to apply the manual. He was Trying new ways until that day. laying the groundwork for their success. Jesus frequently found Himself Effective leaders refuse to generate Experienced pastors, blessed with coloring outside the traditional lines top-down programs. They encourage

Ministry® MAY 2015 planning at the grassroots, like that of by another corporation. The ivory heavy work. We hauled heavy wooden this young-adult group. tower concept of leadership failed. platforms for each family tent, then There is a price to pay for leader- Effective leaders never insist that grunted and groaned as we lifted the ship that colors outside the lines. their way is the only way. They take tents in place. Through my sweat-filled Charges of disloyalty, rebellion, and many people into their counsel and eyes I saw the president of my church pride may be leveled at this type of are ready to change their minds and conference tugging at the opposite leadership. Effective leadership avoids accept a better idea. side of the tent. I appreciated seeing these accusations by willingly giving the leader working with his employ- a thorough explanation of different Names and behind the ees; it was more important than just methods before implementing them. names giving orders. Getting one’s hands George Pocock practiced a good dirty is a quality of leadership to be Out of the ivory towers leadership skill. Pocock built the shell cherished. I asked the social secretary to a and trained nine young oarsmen who On a television program called famous physician why his world-famous won Olympic gold in rowing at the Undercover Boss, the owner of a large hospital failed. She immediately said, 1936 Berlin Olympics. He learned company disguises his or her identity “The ivory tower.” The doctor thought much about the hearts and souls of and works in several positions within

Pastors who want a leader who tells them what to do and how to do it are depriving themselves of the excitement of creativity and innovation. Leaders who bow to such pressure are settling for mediocrity.

his methods were the only way. Young the young men. He saw hope where a the company. The people that the doctors were not given privileges, so boy thought there was no hope, and owner worked with thought he or she they organized their own hospital for skill where skill was obscured by ego was trying out for a job. The owner the community. or anxiety. He observed the fragility of working beside a person struggling The chief executive officer of confidence and the redemptive power to make a living often led to higher another hospital, swimming in debt, of trust. Pocock was a real leader.3 wages and better working conditions. was wise. He formed an administrative A previous boss of mine came up Walking in the shoes of an employee committee. Together they created a to me years after I had worked for him. was a real eye-opener. plan to reduce the debt. He spent time He knelt by my side and said, “Larry, in every department gleaning ideas I have been following your work over Keep learning on cost saving. His office was always the years. I want you to know that A degree in leadership earned in open to any employee. His openness I’m proud of you.” Be the leader who the twentieth century may not equip gained confidence and cooperation. In knows people’s names and looks you to be a leader in the twenty-first. two years the hospital was out of debt. behind the name. Hudson T. Armerding wrote, “Merely A few years later that hospital living longer does not necessarily was taken over by a corporation. The Dirty hands qualify an individual for leadership. . . . leaders gave orders. Advisory com- Setting up and tearing down camp The effective leader is continually mittees were disbanded. Confidence meeting tents was difficult for min- seeking to learn from his experiences dwindled. The hospital was purchased isters who were not accustomed to and become even more proficient

MAY 2015 Ministry® LARRY YEAGLEY

in his work.”4 Leith Anderson says about what I am doing? Am I willing to the company. They desire that same a leader must maintain a “learning be evaluated by others? openness for their church, but some curve.”5 Failure to ask questions can lead leaders in the church do not share A Methodist pastor in Texas to inefficiency, blind loyalty to time- their hopes. believed that a leader of ministers worn traditions, and waste. There appears to be a fresh inter- should go back to pastor a church Young adults in today’s church are est in improving leadership in the every four or five years. Nothing like asking important questions. Church church. There are writers within the learning through doing, he insisted. leaders need not fear their questions. church who are expressing the need They are nothing more than doors to A church administrator was fright- for downward mobility in leadership a growing church in a changing world. ened at how out of touch he was style, a style that promises to renew becoming. Months later he resigned Conclusion interest and engagement among the his leadership position and became young. Pastors who want a leader who the pastor of a big-city church. Be tells them what to do and how to do it Nouwen spoke about a new type of willing to continually learn and be led are depriving themselves of the excite- leadership in the church of tomorrow. by the Holy Spirit to where God wants ment of creativity and innovation. We need it in the church of today. you to serve Him. Leaders who bow to such pressure are settling for mediocrity. 1 Henri J. M. Nouwen, In the Name of Jesus (New York: Asking why Crossroads, 1989), 45, 62. The bright young adults in the 2 Emphasis from the author. A leader who never asks questions church become enthusiastic about 3 Daniel James Brown, The Boys in the Boat: Nine Americans and does not deserve to be a leader. Why change, but not change for the sake Their Epic Quest for Gold at the 1936 Berlin Olympics (New York: am I doing this? Is this the best way to of change. They live in a world where Penguin Books, 2013), 48. do it? Does what I am doing make a dif- every phase of life is on the move. 4 Hudson T. Armerding, Leadership (Wheaton, IL: Tyndale House, 1981), 39, 154. ference? Is what I do a result of my own Some of them work for companies that 5 Leith Anderson, Leadership That Works: Hope and Direction study, or is it merely following orders invite their opinions and ideas. This for Church and Parachurch Leaders in Today’s Complex World from management? Am I enthusiastic creates a loyalty and enthusiasm for (Minneapolis, MN: Bethany Press, 1999).

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Taking time to be attentive “Don’t forget the cord, or you’ll by His Word devotional, came to be in trouble.” I recalled my husband’s mind: “Come, let us bow down in words as I wound the Mac laptop cord worship, let us kneel before the Lord and put it in my travel bag. Overseas our Maker” (Ps. 95:6, NIV). where I was going, there would be It occurred to me that I should socket—the computer power cord! no way to replace it, and without the kneel to pray. For once I was on time That is when I remembered I had cord, the battery would be dead in a and had a few minutes. God could taken it out that morning to send a couple of hours. still hear me if I were standing up, but quick last-minute email. If I had not I finished packing and went to I believed from inspired counsel that knelt to spend a few moments with bed, anticipating an early flight. The whenever possible, I should kneel to God, I would have left it behind. following morning I rushed around pray. Taking time to be attentive to God with last-minute details and was So, I went back to the bedroom can result in unexpected blessings. finally ready to leave. My bags stood and knelt by my bed and had an by the front door, and everything was unhurried conversation with God. My in order. With one hand on the door rush was gone, and when I finished, I —Nancy Costa is the Planned Giving and handle, I bowed my head for a quick quietly opened my eyes. It took a few Trust Services officer for It Is Written prayer, and that is when a verse I had moments to realize what I was seeing and resides in Laurel, Maryland, read that morning, during my Revived on the far wall, still plugged into the United States.

Ministry® MAY 2015 RESOURCES

Autopsy of a Deceased Church: 12 Ways to Keep Yours Alive by Thom S. Rainer, Nashville, TN: B&H Publishing Group, 2014.

any books come across my my attention was par- desk, sent by publishers with ticularly arrested when Mhopes that we will publish a Rainer writes, “Members review of them. When I first saw this of the dying churches short work, fewer than 100 pages, the really didn’t want growth title captured my attention and caused unless that growth met

When I first saw this short work, . . . the title captured my attention and caused me to think about several churches that I recognize as dying a slow death.

me to think about several churches that their preferences and allowed them to and making disciples is, as he puts it, a I recognize as dying a slow death. remain comfortable” (44). “sub-command” (41); and (2) he writes Thom S. Rainer divides this work In the second part, Rainer posits from a congregational church model, into two parts: chapters 1–11 provide that 10 percent of all churches are not fully recognizing or acknowledging the details of the autopsy; chapters healthy. He then proceeds to address that not all churches are founded on 12–14 share hope and a way forward the other 90 percent that he claims such a model. However, the latter of that can prevent churches from dying— have symptoms of sickness, are very these does not greatly bother me in that if the issues are recognized and properly sick, or are dying. The 12 ways to keep the principles articulated apply across addressed in a timely fashion. churches alive upon which he elabo- the board, regardless of denomination In the first part, Rainer analyzes 14 rates throughout the book “are more of or church structure. churches he recognizes as dead and a cry to God to intervene, and to create I findAutopsy of a Deceased Church shares ten common characteristics among a willingness on the part of the church to be a book that pastors and their them that contributed to their demise. members to be obedient” (86). church boards should study with an eye The characteristics cover the general The only two issues I had with the toward evaluating their congregations categories of lack of vision, misdirected book were (1) what I deem to be an and planning for the future. budgeting and financial expenditures, inaccurate exegesis of Matthew 28:19, and neglecting the Great Commission of where Rainer claims that the concept —Reviewed by Willie E. Hucks II, associate editor, Matthew 28. Concerning this third point, of going in the verse is the imperative Ministry.

MAY 2015 Ministry® DATELINE

Kenya’s President Says Adventist Church Is Transforming Country

ongai, Kenya—Kenya’s president, only university which solely focuses on Kenya’s president is spearheading a RUhuru Kenyatta, has praised the the provision of postgraduate studies,” government drive to transform Kenya’s Seventh-day Adventist Church for being he said. economy, and education plays a key a major force in improving the African The university is also the only post- role in that policy. Kenyatta reminded country and donated $22,000 toward graduate institution in Africa to offer his audience at the university that a new health science building at the studies in public health and leader- the government needs 1,000 doctoral Adventist University of Africa. ship, which university vice chancellor graduates yearly for the next decade to President Kenyatta, speaking at Brempong Owusu-Antwi linked to a meet the planning requirements. a fund-raising event on February 22 desire by the Adventist Church to see The Adventist University of Africa for the university building in Ongata people live healthier and happier lives. raised more than 50 million Kenyan Rongai, Kenya, said he was shillings (about US$550,000) grateful for the church’s work toward the construction of the in many education and health new health science building at institutions across the country. the fund-raising event, including “You have established hos- 2 million Kenyan shillings (about pitals, educational facilities, US$22,000) from Kenyatta. The and other socially beneficial total cost of the new building amenities. You have uplifted was not immediately clear. communities, empowered our Several African countries are citizens, and built our nation,” looking to Adventist education Kenyatta said, according to a to raise living standards. Earlier statement published by the in February, Prime Minister AllAfrica.com news site. Anastase Murekezi of Rwanda Turning his attention to the praised the church at the grand Adventist University of Africa, opening of a US$2.4 million he expressed appreciation for state-of-the-art facility that is the fact that it stands alone expected to turn the Adventist among the country’s 22 public University of Central Africa into a and 37 private universities in its leading provider of information strong focus on postgraduate technology and communica- studies. “This university is pan- tion specialists for the region. African in scope, and it is the [Adventist Review staff] President Uhuru Kenyatta of Kenya. Photo: Kenya government / Wikicommons

“You have established hospitals, educational facilities, and other socially beneficial amenities. You have uplifted communities, empowered our citizens, and built our nation.”

Ministry® MAY 2015 THE PASTOR AND HEALTH FRED HARDINGE

Fred Hardinge, DrPH, RD, is associate director of the General Conference Health Ministries Department, Silver Spring, Maryland, United States. Dwindling evidence for the moderate use of alcohol

our parishioners have undoubt- preventable death.2 In 2010, the United apparent benefits for heart health, edly asked you about the Kingdom’s Independent Scientific it has largely ignored other serious Ypotential benefits of consuming Committee concluded that alcohol negative impacts. Peter Landless and moderate amounts of alcohol for their was the world’s most dangerous drug.3 David Williams5 indicate that moderate health. During the past 20 years, much Alcohol is associated with financial drinking is associated with a range of scientific evidence has accumulated to stress, domestic violence, child abuse, negative outcomes, which include the suggest that people who drink moder- and all types of crime and violence. following: ately (usually defined as one drink per Alcohol remains a major factor in motor day for women and two drinks per day vehicle accidents. 1. Risk of progression. The National for men) have a lower rate of overall A ten-year study of eight European Institutes of Health suggests a “low mortality and coronary heart disease countries on alcohol consumption and estimate” is that 5 to 7 percent of when compared with heavy drinkers cancer led researchers to conclude abstainers will develop diagnos- or nondrinkers.1 “there is no sensible limit below which able problems if they begin using In spite of this promoting evidence the risk of cancer is decreased. . . . Thus, alcohol moderately. in favor of moderate alcohol consump- alcohol consumption should not be 2. Risk of Addiction. In the general tion, alcohol continues to be one of the recommended to prevent cardiovas- population, 13 percent of people leading causes of preventable death cular disease or all-cause mortality.”4 who regularly drink will become in the world. In the United States, While the media has alcoholics. If a first-degree relative alcohol is the third leading cause of focused primarily on the suffers from alcohol dependence,

MAY 2015 Ministry® the percentage doubles to 26 per- measure to predict health issues by removing former drinkers cent; and if alcohol use begins earlier outcomes years later, thus overes- from comparison groups. When all the than 14 years old, the percentage timating the benefits of moderate appropriate statistical controls were jumps to 40 percent or more. drinking. applied, there was no health benefit 3. Binge drinking. Evidence reveals 2. Duration of follow-up. The appar- from drinking alcohol.7 These results that binge drinking once a week ent benefit of moderate alcohol showed a small cardio-protective is more harmful than spreading intake diminishes with prolonged benefit to women over 65, but none out the consumption over the follow-up. for men of any age or for women under whole week. Yet, both moderate 3. Potential confounding issues. 65. The authors noted that selection and heavy drinkers experience the Confounding occurs when bias may have influenced the slight same rate of binge drinking. the apparent benefits of some benefits for older women and are exposure (alcohol) on health are actually skeptical there is any benefit. Research also demonstrates a distorted by other factors (such as For those who have never used strong association between light alco- genetics, context of use, psycho- alcohol, the evidence says: Don’t begin.

Accumulating evidence demonstrates that the purported benefits of light alcohol consumption do not apply across all age, ethnic, and gender variations.

hol use and deviant behavior. Alcohol logical variables). Randomization For those who currently drink alcohol, impairs the quality of decisions people in studies tends to eliminate the same evidence says, Stop drink- make in almost every type of situation, confounders, but because of the ing now! God’s help is available to often leading to life-destroying moral addictive nature of alcohol, it is empower both. choices. Even small amounts of alcohol unethical to conduct randomized lower the likelihood that a person will studies. As a result, human studies 1 Joseph A. Hill, “In Vino Veritas: Alcohol and Heart Disease,” American Journal of the Medical Sciences 329, no. 3 (March utilize religious or cultural norms in are all observational, leading to 2005): 124–135. making their decisions. high levels of residual confounding 2 Centers for Disease Control and Prevention, “Excessive Alcohol Use: Accumulating evidence demon- due to socioeconomic status, levels Addressing a Leading Risk for Death, Chronic Disease, and Injury,” strates that the purported benefits of exercise, dietary practices, or Chronic Disease Prevention and Health Promotion, www.cdc .gov/chronicdisease/resources/publications/aag/alcohol.htm. of light alcohol consumption do not other unmeasured factors. 3 David J. Nutt, Leslie A. King, and Lawrence D. Phillips, “Drug apply across all age, ethnic, and gender 4. Misclassifications of drinking Harms in the UK: A Multicriteria Decision Analysis,” Lancet 376, variations. In fact, there is growing categories. In many studies, both no. 9752 (November 6, 2010): 1558–1565. 4 Madlen Schütze et al., “Alcohol Attributable Burden of Incidence evidence that there have been serious former high-risk drinkers and of Cancer in Eight European Countries Based on Results From methodological limitations to many people who drink infrequently Prospective Cohort Study,” British Medical Journal 342 (April 7, of the earlier studies. Landless and were classified as nondrinkers. 2011), doi: http://dx.doi.org/10.1136/bmj.d1584. Williams6 outlined these limitations as These biases tend to inflate the 5 Peter N. Landless and David R. Williams, “Alcohol and Health— Sorting Through the Myths, the Dangers, and the Facts,” Journal the following: health risks of those who abstain of Adventist Education 76, no. 2 (December 2013/January 2014), from alcohol. 25–32. 1. Failure to record variations in alco- 6 Ibid. hol intake over time. Almost all A recent longitudinal study from 7 Craig Knott et al., “All Cause Mortality and the Case for Age Specific Alcohol Consumption Guidelines: Pooled Analyses of up prospective studies used a single- a large sample in Great Britain over- to 10 Population Cohorts,” British Medical Journal 350 (February baseline alcohol-consumption came some of these methodological 2015), doi: http://dx.doi.org/10.1136/bmj.h384.

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Ministry® MAY 2015 In San Antonio, come to the Ministerial Association Booth, #B401, for info on our Free Daily Book Downloads ® GENERAL CONFERENCE OF SEVENTH-DAY ADVENTISTS

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