Ministry Ministry is the international journal of the Seventh-day Adventist Ministerial Association and has been published since 1928.

Association Secretary Pastoral Assistant Editors James A. Cress John C. Cress, Fredrick Introducing this issue Russell, Maylan Schurch. Editor Loren Seibold An important overview of the theme Willmore D. Eva International Advisors and structure of this special issue of Ministry Assistant Editor A. Abdulmajid, Alejandro Bullon, Julia W Norcott Will Eva Jairoe Castreion, Victor P. Editorial Assistant Krushenitsky, Gabriel Maurer, Sheila Draper Joel Musvosvi, David Osborne. David Parks, Paul Ratsara, Professional Growth and Peter Roennfeldt, John Willmott, Inter-church Relations Eric Winter, R. A. Zeeman Nikolaus Satelmajer Pastoral Advisors An approach to the historical-critical method Contributing Editors Leslie Baumgartner, S. Peter A centrist but more "conservative" view of hermeneutical questions Sharon Cress Campbell, Miguel A. Cerna, Peter Prime Jeanne Hartwell, Mitchell Roy Gane Joel Sarli Henson, Greg Nelson, Norma Kit Watts Osborn, Leslie Pollard, Dan Consulting Editors Smitb. Steve Willsey Matthew Bediako, Ben Advertising Clausen, Raoul Dederen, Ministry Editorial Office 10 Teofilo Ferreira, Ron Flowers, John M. Fowler, Subscriptions anil Circulation The case for a balanced hermeneutic Michael Hasel, Roland jeannette Calbi A centrist but more "progressive" view of the issues Hegstad, Kathleen Kuntaraf, Resources Ekkehardt Mueller, Robert Cathy Payne Peach, George Reid, Angel Robert M. Johnston Cover Design Rodriguez, Penny Shell, Harry Knox William Shea, Russell Staples, Richard Tibbits, Cover Photographs 13 Edward Zinke Masterfile and Photodisc Nine foundations for an Adventist hermeneutic Subscriptions: For 12 issues: United States us$29,95; Canada and overseas us$30,95; airmail us$39.95; Bringing the views together single copy U5$3.00. To order, send name, address, William G. Johnsson and payment to Jeannette Calhi, Ministry Subscriptions, 12501 Old Columbia Pike, Silver Spring, MD 20904 U.S.A. Subscription queries and address changes: 18 E-mail: [email protected].; fax: 301-680-6502; How Scripture should function in theology telephone: 301-680-6503. Doing theology while respecting the authority of the Bible To Writers: We welcome unsolicited manuscripts. Editorial preference is to receive manuscripts on Fritz Guy diskette with name, address, telephone and fax numbers and Social Security number (if U.S. citizen). Send all editorial correspondence to 12501 Old Columbia Pike, Silver Spring, MD 20904-6600. 24 Phone: 301-680-6510; fax: 301-680-6502; E-mail: [email protected] or The Word and the cross, part 1 [email protected] (editorial offices). Preaching in a postmodern world Writer©s Guidelines available on request. Timothy S. Warren Ministry (ISSN 0026-5314), the international journal of the Seventh-day Adventist Ministerial Association 1999, is published monthly by the General Conference of Seventh-day Adventists and printed by Pacific Press Pub. Assn., 1350 N. Kings Road, Nampa, ID 30 83687-3193. Member Associated Church Press. The disaffected matriarch Standard mail postage paid at Nampa, Idaho. PRINTED IN THE U.S.A. The pastor©s day Vol. 72 Number 3 Donald J. Gardner Bible credits: Texts credited to I\IIV are from the Holy Bible, New International Version. Copyright 1973, 1978, 1984, International Bible Society. Used by permission of Zondervan Bible Publishers. Bible texts N EVERY ISSUE credited to NRSV are from the Wew Revised Standard Version of the Bible, copyright 1989 by the Division of Christian Education of the National Council of the Churches of Christ in the U.S.A. Used by permission. Bible texts credited to RSV are from the Revised Standard 3 Letters 28 Pastor©s Pastor 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 U.S.A. Used by 4 Editorials permission.

2 Ministry/March 1999 September 1998 Not once is the phrase used to include If the church were to take a more Bright Halwindi©s "The Challenge sanctification, and for good reason. active role on a wide range of policy and Reward of Prison Ministry" was Righteousness by faith is the issues, several problems would arise. very moving. In the Old Testament righteousness by which we stand First, the legislative answers are not class I teach, we had been discussing justified and accepted of God. Once always clear. For example, it is clear to the relationship between faith and sanctification is included, it means we many Adventists that abortion is a faithfulness in the time of the are justified and accepted partly by moral evil. It is far less clear that patriarchs. I read the article to my Christ©s imputed righteousness for us prohibition is the answer. If class, and they too were moved. and partly by imparted righteousness prohibition is the answer, then how far I©ve often heard people say that it wrought in us by the Holy Spirit a do we criminalize the behavior? Do we wasn©t fair of Christ to save the thief subtle form of righteousness by works, treat abortion as first-degree murder? on the cross, but it was the thief©s which is pure Council of Trent and Just because we can articulate a clear faithful confession of Christ that Galatianism, but seldom seen as statement of biblical morality brought salvation to him. Likewise the such. M. D. Marsh, Palm Springs, abortion is evil doesn©t mean that we salvation that Christ promises led the California. have answered the public policy Zambian murderer to Christ. In turn, question: What should the his own faith and hope as he died November 1998 government do about it? brought other prisoners to Christ. "Legislating Morality: How Far Second, public policy positions Who knows what effect the story will Do We Go?" by Gary Gibbs is right on would often reflect the views of only a have on my students? target in its analysis and application of portion of our members and hence In the face of religious perse the meaning of Ellen White©s counsel would tend to be divisive the very cution, it is tempting to think, "If I and example regarding temperance thing Ellen White counseled against. compromise my beliefs a little, I©ll be work. Adventists should participate in Finally, it cannot be said too free to continue to share my faith, but public life on behalf of biblical moral strongly that many positions taken by if I don©t, my witness will end." The issues like temperance, pornography, Christians today reflect bad theology refusal to compromise and the abortion, and the like. The author and bring disrepute to the gospel. We determination to be faithful unto rightly draws the distinction between must be exceedingly careful, therefore, death may lead to a harvest far beyond the role of government in legislating and avoid mixing the sacred and the what it would be if we held our morality, which is permissible, and in profane, lest we disgrace the gospel. tongues to save our lives. It is the legislating religious observance, which Nevertheless, Adventists must death of martyrs not the long lives of it has no jurisdiction to do. build bridges with other Christians those who recanted that still calls us In our departmental work in who are active in the cause of to Christ. Ed Christian, Ph.D., public affairs and religious liberty, we upholding the moral foundations of Kutztown, Pennsylvania. do not generally get involved in moral our society. In the United States, for issues. We lack the resources and example, while many Adventists are Thank you for Errol Webster©s expertise on a wide range of public afraid the religious right will eventually article "The Jesuits and the policy issues. Thus, our public affairs seek to legislate religion, and rightly so, Reformers." For years, Adventists work is largely limited to protecting that fear should lead us to improve have confused righteousness by faith and advancing the cause of religious our ties, not alienate ourselves. Only with sanctification. The phrase is used freedom. If the Adventist Church is to by building bridges of friendship, only nine times by Paul, two times make an impact on public moral understanding, and true Christian indirectly and seven times directly for issues, it will be the result of sound fellowship will they be willing to listen justification. Paul also adds some biblical teaching provided by our to our prophetic warnings when these variation to the phrase: "righteousness pastors. Such teaching will guide our warnings become most urgent and by faith" or "the righteousness which members who serve in professional timely. Alan J. Reinach, Esq., director, is of faith" or "the righteousness policy roles, either in elective office or Public Affairs and Religious Liberty, which is of God by faith." However it legislative staff positions, as well as Pacific Union Conference, Angwin, is used, it is used only for justification. others who are active as volunteers. California.

If you©re receiving Ministry bimonthly and haven©t paid lor a subscription, it©s not a. mistake. Since 1928 Ministry has been published tor Seventh-day Adventist ministers. Free Subscription We believe, however, that the time has come for clergy everywhere to experience a resurgence of faith In the authority of Scripture and in the great truths that reveal the gospel of our salvation by grace, through faith alone in Jesus Christ We want to share our aspirations and faith in a way that will provide inspiration and help to you as clergy. We hope you will accept this journal as our outstretched hand to you. Look over our shoulder, take what you want and find helpful, and discard what you can©t use. Bimonthly gift subscriptions are available to all licensed and/or prdained clergy. Requests should be on church letterhead and addressed to the editorial office.

Ministry/March 1999 3 E D I T 0 R I A

hroughout the Chris Introducing this issue tian world questions about WILL E V the nature, inspiration, and authorship and how the divine and which contributes to a unifying authorship of the human relate to one another in the hermeneutic acceptable to a significant Bible are receiving phenomenon of the biblical text. All of swath of Adventist minds and hearts. serious consideration. A long period of this seriously impacts the question of In presenting this issue there is an sustained and escalating analytical how the Bible is to be interpreted the intentional attempt to add something scrutiny has threatened the soul of question of biblical hermeneutics. helpful and hopeful to the dialogue scripture. Brilliant minds that are It is important to note that the over hermeneutics both within the more rationally adept than spiritually first three articles appearing in this Adventist community and elsewhere. discerning have ushered the Christian issue are key to the presentation of the We also hope that this edition of faith into a watershed moment of theme. The articles by Roy Gane and Ministry will give broader expression truth that tests the heart of its verities. Robert Johnston have been purposely to some of the thinking that goes on The questions that have been raised chosen to be counterparts representing among representative Adventist are by no means trivial. A lot is at differing points of view within minds. There is a need for us to stake, and in the fallout sincere people Seventh-day Adventist scholarly articulate reputable statements of our find themselves on opposite sides of circles. I hasten to say, however, that thought on this subject more widely the issues that are being pressed, each purposely represents more than we have. particularly as those issues are honed moderate or centrist expressions in All of the articles in this issue are down to include aspects of the matter Adventist thinking, and this makes related to the same theme and arc that occupy minds with a more their differences less consequential. indeed well worth reading. They have traditional bent. The third article, by Adventist been presented to stimulate our At the center of the debate, as it is Review editor and New Testament thinking and inspire our hearts to addressed in this edition of Ministry, is scholar William Johnsson, represents grapple with the fabulous questions at the question of the inscrutable, an admirable effort to take the hand. As we wrestle with these matters supernatural character of the Bible©s thinking of Gane and Johnston and we must listen for the voice of God origins versus the observable, along with his own reflection synthe and fearlessly trust Him as He leads us assessable human dynamics behind its size them into a suggested construct forward.

"earse ago I not to challenge each others© theology belongedb Can it but to create an environment where we ytto a special could think more deeply about our "club" composed positions. of Baptist, Presby happen As a reader of Ministry, you also terian, Lutheran, are part of a large and diverse group African Methodist, of clergy. Every other month more Episcopalian, again? than 70,000 clergy from a broad Methodist, and Congregational NIK SATELMAJER spectrum of denominations receive pastors, along with Roman Catholic this journal. Ministry provides an priests and Jewish rabbis. enthusiastic disagreements on various opportunity to experience and learn This was the clergy association for issues, such as the Viet Nam war. from diversity. It is a wonderful way to the Huntington, New York, area. When we touched theological issues, participate in an exchange of ideas, Twenty-five years later, the group is many opinions were declared. A challenges, and solutions. still fresh in my memory. Why? consensus was not one of our Ministry is inviting you to take Certainly not because we always identifying characteristics. part in one of the largest ministerial agreed; on the contrary, we had Yet the purpose of our group was continued on p. 30

4 Ministry/March 1999 n jll r i r T n\ i j . finT ™^ \ m j . «i

he historical-critical method is one way of interpreting the Bible, regarding which there is significant division among Adventist scholars.

Roy Gane, Ph.D., is Is it possible to develop a framework human role in its production leads to associate professor of of understanding within which differ unwarranted assumptions regarding the Hebrew Bible and ences can be profitably addressed? inerrancy of Scripture. On the other Ancient Near-Eastern I believe it is possible if we identify hand, fixating on the human dynamics Languages, Seventh-day points on which we can agree, define of the authorship of the Bible without Adventist Theological areas of disagreement, and raise specific giving due weight to its divine source Seminary, Berrien questions for discussion over which we undermines confidence in the authority Springs, Michigan. have humble dialogue. ofScripture. 3. We need to interpret the Bible. Areas of agreement Paul urged Timothy to interpret the Most Adventist scholars agree on word of truth properly (2 Tim. 2:15). the following: 4. Proper interpretation must get its 1. Our hermeneutics is based on meaning out of the text. This is exegesis, faith in what the Bible teaches about it as opposed to eisegesis, which is reading self. This teaching includes deductive one©s own ideas into the text. assertions that claim inspiration for the 5. Interpretation of the biblical text whole of Scripture (2 Tim. 3:16; cf. 2 Pet. should be contextual in the broadest 1:21) and inductive evidence that ex sense. This involves taking into account plains and qualifies the nature of and weighing carefully any textual, inspiration and helps to define the historical, archaeological, and cultural boundaries of canonical scripture. evidence that maybe relevant to a given 2. Balance is crucial for hermeneu passage. tics. On the one hand, emphasis on "all 6. Culture does not affect the scripture is inspired" (2 Tim. 3:16, principles resident in a biblical law or NRSV) without adequate consideration divinely inspired message, but it may of the nature of the text itself and the affect application of the principle.

ROY GANE

Ministry/March 1999 5 7. Formation of inspired scripture distinguish between solid data and individuals would presumably have involved written and oral sources, liter subjective interpretation. But to the difficulty with at least some of the ninth ary units of various genres that related unprepared, the same mines maybe land point of general agreement I have stated to various situations in ancient life, and mines. above. editing. If we refer to these things with It is easy to see why scholars who historical-critical terminology, we can Disagreement answer Yes have been alienated from say that biblical authorship included At the heart of the disagreement those who answer No. From the sources, forms, and redaction. There is among Adventist scholars is the perspective of those who say No, plenty of evidence for these. For ex question: Can we use the historical- scholars who use the historical-critical ample, Luke states that he investigated critical method without denying or at method are dissecting Scripture in a way sources telling of Jesus© life in order to least diminishing the inspiration of that contradicts what the Bible teaches write his Gospel (Luke 1:1-4). Scholars Scripture? regarding its inspiration, so they are who believe in the basic Mosaic author Some would answer No. They see automatically out of line regarding one ship of the Pentateuch acknowledge the the method as including and inseparable of the fundamental tenets of Adventism. probability of anonymous editing/redac from the rationalistic worldview that Their claim to be loyal Adventists who tion in a number of places, such as the affirm biblical inspiration is viewed with account of Moses© death (Deut. 34). suspicion. 8. Transmission of the biblical text has resulted in variations among n Mutual understanding manuscripts. This creates a need for the In talking with friends on both sides discipline of textual criticism, which of the question, I have discovered that, involves study of manuscripts and J an we use the to a significant degree, we seem to be relationships between them. talking past each other without an 9. Scholars who deny the over historical-critical method adequate degree of mutual compre arching, unifying inspiration of the Bible hension. This seems so because the (2 Tim. 3:16) often use historical-critical without denying or at least historical-critical method means disciplines such as source criticism, form different things to different people. To criticism, redaction criticism, and diminishing the overarching illustrate: Let me tell you what the tradition history in ways that detract historical-critical method has meant to from respect for the whole of Scripture inspiration of Scripture? It me and why. as the Word of God. They employ these depends on what you mean by I have associated the historical- disciplines as instruments for dissecting critical method with speculative the Bible into a noncohesive patchwork "historical-critical method." dissection of the Bible motivated by an of differing and often conflicting human obsession with identifying the human viewpoints, thereby destroying the unity factors involved in its production. When of scripture and undermining faith in the human production of a portion of its divine authority. They impose human scripture can be hypothetically ex criteria on the Bible, such as restricted results in dissecting the Bible in a way plained, God©s seminal role as the views of causality that rule out super that damages its divine unity and Inspirer of that scripture is often left out natural intervention in human history. authority. of the picture. The human being, rather In their quest for information regarding Some would answer Yes but would than God, becomes the center of the human factor in the authorship of define their historical-critical method as functional authority. This kind of the text, they often operate without valid limited to a group of exegetical "tools," thinking is in accordance with the methodological controls and go beyond such as source-, form-, and redaction- prevailing philosophy of our age that solid, verifiable evidence. criticism, that are ideologically neutral generally pervades study of the 10. Commentaries and other bib and can be put to positive use without humanities. lical resources by historical-critical employing an unbiblical ideology. Behind my view is my background. scholars who deny the inspiration of the Yet others would answer Yes As an Old Testament exegete, I have read whole Bible can be unsafe for untrained without any particular limitation. To a large quantity of historical-critical Adventists. True, the historical-critical varying degrees these scholars would research in my field. An exchange with scholars have greatly expanded our accept the rationalistic worldview that Moshe Greenberg, of the Hebrew understanding of the Bible and produced often guides historical criticism, with the University of Jerusalem, illustrates why many of the best resources available. qualification that they would generally I associate the historical-critical method These works can be mines of valuable affirm the possibility of supernatural with dissection of the Bible. In a 1982 information for those trained to elements such as miracles. Such graduate exegesis seminar at the

6 Ministry/March 1999 University of California, Berkeley, he separating inspired materials from lesser thought of the method as including mentioned a range of critical commen materials that seemingly reflect human "tools" plus ideology. However, I do not taries on Ezekiel. 1 The most conservative thoughts. In the process, the Bible is deny that it is possible to investigate the (Fohrer) accepted two-thirds of the treated as a conceptual archaeological human authorship of Scripture, to the book as the words of the prophet. The site where treasure going back to a extent that solid evidence allows, for the most radical (Holscher) accepted only prophet who had a direct "pipeline" to purpose of understanding the divine about ten percent and regarded the rest God is retained as the Word of God and message and without devaluing divine of the book as unauthentic. I asked other material is discarded or at least inspiration in any way. For example, I Greenberg where his Anchor Bible devalued. believe that Moses was the basic author commentary on Ezekiel would fit in the Because the word critical means of the Pentateuch. At the same time, I range. He replied that his commentary something to me, and to many others, acknowledge the probability that some would not fit there at all because it would that I cannot ignore or change, I am not kind of editor/redactor reported his not be regarded as a "critical" com comfortable with placing my work under death (Deut. 34) and also his incom mentary, due to the fact that he does not the heading of the historical-critical parable meekness, which at least on one regard it as the task of a commentator method. Why should I identify myself occasion kept him from speaking up for to edit the text of scripture. with and indirectly lend the support of himself (Num. 12:3). Greenberg©s reply reveals what my influence to an ideology that I reject? My recognition that the Pentateuch "critical" in the context of "historical- includes some editorial work has arisen critical method" means to many The historical-critical method from a desire to understand the text. I contemporary scholars, at least in the and inspiration would not naturally think of it as area of Old Testament. It is not criticism Now let©s return to the question: redaction-criticism unless I were sys simply in the sense of appreciation and Can we use the historical-critical method tematically studying editorial insertions analysis, as in "art criticism," "rhetorical without denying or at least diminishing to reconstruct the prehistory of the text, criticism," or "critical thinking." But it is the overarching inspiration of Scripture? working toward isolation of a criticism as it uses analytical tools as It depends on what you mean by hypothetical "original" text by iden extensions of rationalistic ideology to "historical-critical method." I have tifying a later, less important, editorial edit the text of scripture in the sense of tended to answer No because I have "layer." In other words, I would not tend

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US$49.^ VisitUSatWWW.rhpa.org ' :- Price and availability subject to change Add GST in Canada. to see my work as historical-critical approach would judge as unscientific a other terminology for an approach that unless I included a "critical" component scholar who claims inspiration for even is in harmony with our concept of in the sense of dissecting the Bible in a a small part of the Bible because inspiration? For example, could a way that involved finding degrees of inspiration cannot be demonstrated by "historical-contextual method" include inspiration within it. human analysis. certain kinds of "source-, form-, and Two crucial distinctions should be redaction-analysis"? made here. First, recognition of prob Narrowing the gap 7. How is our role as interpreters of able editorial work in the Pentateuch can The basis of disagreement between Scripture affected by our responsibility be distinguished from "critical" dissec Adventist scholars who reject the to the teachings and worldwide mem tion of scripture in the sense described historical-critical method and those who bership of the Seventh-day Adventist above. The possibility of such editing was say Yes to a limited form of the method Church? recognized long before development of is definition of the method. Those who As we move with care toward dia the historical-critical method. Second, reject it define it as "tools" plus unbiblical logue, we should watch for some since the language of the Bible is that of ideology. Those who accept a limited distracting factors. First, exegesis that is its human authors, literary "tools" may application of the method define it as flawed by deficiency of knowledge, un detect some distinguishing characteris "tools" alone. While I have favored the sound reasoning, carelessness, or bias tics of those authors, but such "tools" first of these definitions, I can see the could mistakenly be taken to arise from cannot identify the divine element of in rationale of the second definition, at basic hermeneutical presuppositions. spiration that influenced the minds of least in theoretical terms at this point. Neither side of the historical-critical is the authors (2 Pet. 1:21). The supernatu However, I cannot understand the sue has a monopoly on bad exegesis, and ral element in scripture is a matter of thinking of Adventist scholars who seem invalid support for church doctrine can faith; it cannot be proven or disproven to accept a full-blown "tools" plus do as much damage as a direct attack. by analytical application of human rea ideology historical-critical method. Second, attaching labels to indiv son. Judgments regarding degrees of If we work together on questions iduals is natural and convenient, but it inspiration result from attaching as such as the following, some of which can be divisive, misleading, and unfair. sumptions to analysis. For example, overlap, I believe we can narrow the gap Labels and litmus tests are simplistic. literary analysis may indicate that a verse between us. Even when they are applied carefully, they was written by an editor rather than a 1. What do we have in common on cannot do justice to the complexity of main author, such as a prophet. By it biblical inspiration and hermeneutics? real people. This is particularly true in self, this says nothing about whether the 2. How do we define the"historical- the area of hermeneutics, due to the verse is inspired. But a scholar who as critical method"? Do we view it as relatively wide range of thinking on some sumes that main authors were inspired necessarily including a philosophy that issues. For example, labeling scholars as and editors were not can conclude that diminishes divine inspiration and those who accept the historical-critical the verse in question is not inspired. authority or not? What influences have method does not tell us whether their Assumptions are the root problem affected our orientations? approach is "tools"-only or "tools" plus with the historical-critical method as it 3. How do we interpret specific ideology. Labeling scholars who reject is often practiced. The scholar's precon passages of scripture, especially difficult the historical-critical method does not ceptions, often shaped by earlier critical passages, according to our respective tell us whether they have a balanced view scholarship, determine what is regarded hermeneutical approaches? What are the of inerrancy. In either case, the result of as divine and what is not. The use of advantages and limitations of our labeling can be guilt or innocence by literary "tools," shaped by assumptions, methodologies in actual practice? association. generally lead to the conviction that the 4. What potential do historical- As an Adventist scholar, I desire a assumptions were right. Subjective hu critical "tools" have for making a positive safe and friendly environment in which man reason judges the Bible in a circular contribution to biblical interpretation? to frankly and profitably discuss loaded process, with conclusions shaped by pre 5. Where do we draw the line be questions such as the historical-critical suppositions. This is unscientific by any tween proper and improper use of method. We can all afford to learn from standard. historical-critical "tools"? How can we each other, and growth through One of the basic assumptions of prevent use of historical-critical disci communication does not necessitate many historical critics is the idea that to plines from becoming a "pipeline" for compromising our principles. • be scientific a scholar must employ unbiblical influences flowing into our criticism and approach investigation scholarship and thus into the essential from a position of doubt. That is, faith of our people? something must be demonstrated 6. Since a number of us have 1 See Greenberg, Ezekiel 1-20, Anchor through human analysis before it can powerful negative associations with the Bible Commentary Series (Garden City, be believed. True consistency with this term "critical," could we agree to use New York: Doubleday, 1983), 20, 21.

Ministry/March 1999 9 THE CASE FOR A BALANCED HERMENEUTIC i recent years Adventist scholarship has been exercised over issues of /aspiration and methods of Bible study. Our struggle closely resembles a similar one currently going on in the evangelical world.

Robert M. Johnston, Few, if any, Adventists have been at human expression. Though assuming Ph.D., chairs the New tracted to the kind of radical liberalism divine inspiration, they emphasize the Testament Department that superciliously dismisses the Scrip human side of the Bible because that is at the Seventh-day ture or subjects it to destructive criticism. where the points of contention reveal Adventist Theological But many have accepted the other ex themselves and because this is the aspect Seminary, Berrien treme of a sort of neofundamentalism that challenges interpreters. Inerrantists Springs, Michigan. that makes untenably exaggerated stress the divine nature of the Bible and claims. 1 do not see the human instruments as Writing from within and for the making much significant impress on the Seventh-day Adventist tradition, Alden communication. They typically see Thompson sought to expound a middle inspiration extending to the very words way in his groundbreaking work, Inspi of Scripture. ration: Hard Questions, Honest Answers.2 The two approaches start from Thompson's effort was immediately opposite ends of the problem. The opposed by Adventist proponents of the inerrantists reason deductively from inerrantist position.3 general statements that the Bible makes Thompson's "codebook vs. case about itself, such as 2 Timothy 3:16 and book" approach is one possible subset 2 Peter 1:21. They assume that such texts of what is referred to as the "incarna- imply inerrancy. They labor to resolve tional model" of inspiration, while his specific apparent difficulties and discrep opponents would not hesitate to desig ancies found throughout the Scriptures, nate themselves as inerrantists.4 trusting that those they cannot harmo nize will someday be resolved. 5 By Two views contrast, the incarnationalists' approach The two views may be contrasted is inductive, beginning with the "phe in various ways. Incarnationalists see the nomena of Scripture." To them, whatever Bible as God's Word given through inspiration means, it does not eliminate

ROBERT M

10 Ministry/March 1999 human slips, so long as they do not im inerrantism has no really effective way 4. Seventh-day Adventists have a pair the main message. When Jesus sent for dealing honestly with all difficulties. special advantage in understanding in out the Twelve, did He allow them to It can rightly solve some problems, it spiration, in that we have had in recent take a staff (Mark 6:8) or forbid it (Mat can provide tortured and seriously ques memory a modern example of it in the thew 10:10; Luke 9:3)? Incarnationalists tionable solutions for others, but it must work of Ellen White. In saying this I do do not regard such details as important; simply ignore or deny most of them. not mean to ascribe canonical status to their faith in God's message is unaffected, Mrs. White's writings but only to say ascribing such things to the human pen A sensible approach that in them we have a manifestation of men. Inerrantists, on the other hand, Space allows only a bare outline of the phenomenon that is recent enough could not concede such a thing without what seems to me a sensible approach to afford considerable insight into it.9 great damage to their faith, for to them to these issues, to which large volumes We have her actual autographs, exhibit everything the penmen wrote is what God have been devoted. ing such editorial changes as will exclude said. 1. The Bible is God's Word, given any idea that inspiration is verbal. Inerrantists base everything on through the Holy Spirit, communicating 5. Ellen White explicitly supports the those classic texts in which the Bible His saving message. This is a given, incarnational model of inspiration: "The writers affirm the divine origin of their accepted by faith and confirmed by Bible, with its God-given truths ex messages, such as 2 Timothy 3:16. We experience. The Bible is authoritative: It pressed in the language of men, presents must begin, they say, with what the Bible has normative value for people who seek a union of the divine with the human. says about itself. to know and do God's will. It is wrong Such a union existed in the nature of The application of their approach to try to sort out inspired portions of Christ, who was the Son of God and the has some problems. First of all, none of scripture from uninspired. Son of man. Thus it is true of the Bible, these texts is able in fact to bear the weight 2. God's messages were delivered as it was of Christ, that 'the Word was such an approach forces them to carry. through human instrumentalities and made flesh, and dwelt among us.' " 10 To When closely examined, none of them thus bear the impress of human be sure, there is a mystery about it. claim inerrancy. Their messages are expression. Humanity affected the 6. In the Bible we can discover "a from God, they are moved by the Holy content, the composition, the textual spiritual unity" 11 but not a mechanical, Spirit, and they are profitable for making transmission, and the translation. superficial unity. Unity in diversity is us wise unto salvation and instruction Human expression includes language, more profound than mere uniformity, in righteousness, and so forth, but idiom, rhetoric, cultural perspective, just as singing in parts, with occasional nowhere do they claim exactitude in illustrations, incidental facts, and some dissonance and counterpoint, is richer incidental details such as chronology or aspects of worldview. When pressed, than singing in unison. numbers. They maybe right about such even inerrantists concede this.7 It is 7. The Scriptures are reliable and things, say meat-nationalists, but they do necessary to sort out what is human trustworthy but not inerrant. By not need to be; that is not necessary to expression and divine message, even "reliable" we mean that the message God the infallible communication of God's though all are inspired. intended to be delivered was delivered message. 3. The real issue between the two and that if the message is believed, Another problem with the iner- approaches is not about belief in the Bible obeyed, and followed, the hearer or rantist approach is its own inconsistency but about how the Bible is best under reader will be guided in the direction God and tendentious selectivity, in that it stood. Every reader, incarnationalist or wants him or her to go. By "not inerr ignores some things the Bible writers say inerrantist, can read the Bible only with ant" we mean that attendant details with about themselves. Thus Koranteng- human eyes and understand it with a which the message is infleshed, but which Pipim takes Thompson to task for human brain. The choice is not between are not an essential part of it, may have saying that some Bible writers depended God's Word and human judgment but their origin in the culture or personality on "Spirit-led research, not revelation in between one human understanding of of the human messenger. As even the the technical sense."6 But Pipim ignores God's Word and another human inerrantist Chicago Statement says, "We that Thompson had cited specific texts understanding of God's Word. The deny that it is proper to evaluate where the writers explicitly acknow difference between the two approaches Scripture according to standards of ledged such dependence (1 Kings 11:41; does not lie in the application of human truth and error that are alien to its usage 1 Chron. 29:29; Luke 1:1-4; 1 Cor. 1:11). judgment, for all do it,8 but in whether or purpose... ."'2 This and similar instances make it or not one acknowledges it. In this 8. Interpretation has two aspects: appear that inerrantists make their connection there are only two kinds of discovering what the Bible writer meant deductions selectively from only those people: those who realize they are when he wrote for his original audience texts that might support their pre applying human judgment to the Bible (exegesis) and discovering what the suppositions. and those who do not realize they are writing means for God's people today. The most obvious problem is that doing it. The two aspects are joined by analogy,

Ministry/March 1999 11 for God and human need do not change. The application of the historical disci passage, we must pay the most careful attention to its claims and character as a human production. In inspiration, God The first aspect is the realm of literary plines is simply attending to the "time, utilized the culture and conventions of his penmen's milieu, and historical study; it is discoverable place, and circumstances," as careful stu a milieu that God controls in His sovereign providence; it is misinterpretation to imagine otherwise. by close and careful effort, informed by dents of Ellen White's writings have told "So history must be treated as history, poetry as all the information and scholarly tools us to do. 19 poetry, hyperbole and metaphor as hyperbole and meta phor, generalization and approximation as what they are, we can get our hands on. In principle, The imperfection and inadequacy and so forth. Differences between literary conventions even an unbeliever, if honest and of human understanding must be in Bible times and in ours must also be observed: Since, competent, can make such a study, for acknowledged, but it must not be for instance, non-chronological narration and imprecise citation were conventional and acceptable and violated one need not be a believer to learn despised, for it is all we have. We must no expectation in those days, we must not regard these Hebrew or to study archaeology and apply it to the Bible with vigor and then things as faults when we find them in Bible writers. When total precision of a particular kind was not expected nor history or to master literary forms. But apply the Bible to ourselves with vigor. aimed at, it is no error not to have achieved it. Scripture the second aspect is a field open only to By applying to the Bible writers what is inerranl, not in the sense of being absolutely precise by modern standards, but in the sense of making good its believers, for proper application of the we know about Ellen White, we resolve claims and achieving that measure of focused truth at Word to our own condition is possible many problems. We are left with a truly which its authors aimed" (Youngblood, 337,338). •s Thus, when Pipim explains why 2 Samuel 24 says only through the guidance of the Holy Adventist hermeneutic that is a via that God provoked David to number Israel, but Spirit.13 The two aspects correspond to media between the Scylla of funda 1 Chronicles 21 says Satan did it, he resorts to the concept of God's permissive will (Issues in Revelation and works and faith. Exegesis is hard work, mentalism and the Charybdis of the Inspiration, 52). This concept does not come out of the but it bears no fruit unto salvation radical skepticism of Modernism. text but from systematic theology. It is a useful concept but nonetheless a human explanation. without faith. Such a hermeneutic makes us 'J The Chicago Statement would deny any such 9. God in His merciful condescen distinctive, but there is no virtue in that. thing. Article V states: "We further deny that any sion does in fact accommodate His The virtue of the Adventist hermeneutic normative revelation has been given since the completion of the New Testament writings" (Youngblood, 232). message to popular opinions, even opin is that our special insights enable us to "' Ellen G. White, The Great Controversy (Nampa. ions that are in error (pace Pipim!). 14 find our way in our own search for truth Idaho: Pacific Press® Pub. Assn., 1950), vi. 11————, Selected Messages (Hagerstown, Md.: Jesus said that Moses did it (Matt. 19:8), and make a contribution to the Christian Review and Herald Pub. Assn., 1958), 1:20. and Ellen White said that Jesus did it. 15 world in its quest. • '- Article XIII, Youngblood, 233-234. Similarly Pipim says, "Mark's allegedly wrong citation is actually the result of Some laws, such as many of the laws of some twentieth-century scholars' insistence that the first Moses in Leviticus, are contextual ap L Such views were vigorously promoted during century Jewish writer must follow modern literary plications of broader, eternal principles. the last three decades by certain teachers in the standards.... Mark, however, does not follow our modern Seventh-day Adventist Theological Seminary and some conventions" (Receiving the Word, 294,295). 10. The technology of exegesis wel members of the Biblical Research Institute. Perhaps 13 Systematic theologians distinguish between comes any method that shows promise the noblest articulation of this position by Evangelicals inspiration (that which is granted to the Bible writers) is the 1978 Chicago Statement on Biblical Inerrancy. and illumination (that which is granted to Bible readers). of being helpful. This includes the his The latter has been published in several places; e.g., It is a distinction the Scriptures themselves do not make. torical-critical disciplines, which we do see Ronald Youngblood, ed., Evangelicals and Inerrancy Ellen White uses the terms interchangeably, as when she (Nashville: Thomas Nelson, 1984), 230-239. says, "Through the illumination of the Holy Spirit, the not hesitate to apply to the writings of - Hagerstown, Md: Review and Herald Pub. Assn., scenes of the long-continued conflict between good and Ellen White and which we ought not to 1991. evil have been opened to the writer of these pages" ( The 3 Frank Holbrook and Leo Van Dolson, eds., Issues Great Controversy, x). hesitate to apply in a reverent and re in Revelation and Inspiration, Adventist Theological Society 14 Pipim finds this idea especially distasteful. See spectful way to the Bible. Source Occasional Papers, vol. 1 (Berrien Springs, Mich.: Adventist Issues in Revelation and Inspiration, 49. Theological Society, 1992); see also Samuel Koranteng- L' Ellen G. White, Christ's Object Lessons (Hagers criticism, for example, is evident in the Pipim, Receiving the Word: How New Approaches to the Bible town, Md.: Review and Herald Pub. Assn., 1900), 263. endplates of the Index to the Writings of Impact Our Biblical Faith and Lifestyle (Berrien Springs, 1(1 C. E. Stowe, Origin and History of the Books of the Ellen G. White, as well as in recent stud Mich.: Berean Books, 1996). An admirably cogent critique Bible, Both Canonical and the Apocryphal, Designed to Show of the positions of both Thompson and Pipim has been What the Bible Is Not, What It Is, andHow to Use If (Hart ies on the sources Ellen White used for provided by Tim Crosby, "The Bible: Inspiration and ford Conn.: Hartford Publishing Company, 1867), 13-20. The Desire of Ages and The Great Con Authority,"Ministry (May 1998), 18-20. Unfortunately, 17 See David Neff, "Ellen White's Theological and Crosby's own proposal seems to be rather forced. Literary Indebtedness to Calvin Stowe" (1979), an troversy. Redaction criticism has been ' Thus Koranteng-Pipim states as an assumption: unpublished paper available from the White Estate. usefully applied also, as for example "All the claims that the Bible makes on any subject— ilS Ernst Troeltsch gave the historical-critical method theology, history, science, chronology, numbers, its classical articulation. He based it on three founda- when our very passages in 1 Selected etc.—are absolutely trustworthy and dependable" tional principles: criticism, correlation, and analogy. We Messages dealing with inspiration (taken (Issues in Revelation and Inspiration, 63, n. 3). can have no argument with the first principle, we must -Thus the Chicago Statement says, "Apparent in disagree with part of the second, and we who have ex from MS 24,1886) are placed alongside consistencies should not be ignored. Solution of them, perienced miracles in our own lives can accept the third. the corresponding passages in a book where this can be convincingly achieved, will encourage Many Adventists know only a caricature of the our faith, and where for the present no convincing solu historical-critical method, reacting emotionally to the term by Calvin Stowe that was apparently one tion is at hand we shall significantly honor God by trusting without really understanding what the term stands for, of Ellen White's sources."3 She did not His assurance that His Word is true, despite these appear and being unaware of use of the method by conservative ances, and by maintaining our confidence that one day scholars such as F. F. Bruce, T. W. Manson, Eldon Ladd, simply copy but made significant modi they will be seen to have been illusions" (Youngblood, and Robert H. Stein. For a genuinely educational fications, the study of which affords a 238). treatment by evangelical scholars, see David Alan Black valuable clue to her theology.17 It is in (' Issues in Revelation and Inspiration, 36; Pipim is and David S. Dockery, eds., New Testament Criticism and referring to Thompson, 48. Interpretation (Grand Rapids, Mich.: Zondervan Pub. deed possible to utilize these study 7 Thus the Chicago Statement says: "We affirm that House, 1991). methods without embracing any ten canonical Scripture should always be interpreted on the ly See Herbert E. Douglass, Messenger of the Lord: basis that it is infallible and inerrant. However, in The Prophetic Ministry ofEllen G. White (Nampa, Idaho: dencies toward antisuper-naturalism.18 determining what the God-taught writer is asserting in each Pacific Press® Pub. Assn., 1998), 372-465.

12 Ministry/March 1999 m

he most urgent task facing Adventist biblical scholars today is to reach . consensus on principles of interpretation.

William Johnsson, Of all Christian bodies, we are a issue of Ministry by Professors Johns- Ph.D., is executive people who, from our inception, have ton and Gane provide a helpful publisher and editor of looked to the Bible as the source and beginning. Well-reasoned and thought the Adventist Review, standard for our beliefs. Because of our ful, they proceed from an embracive General Conference of pioneers' understanding of what the rather than a confrontational stance. Seventh-day Adventists. Scriptures taught and did not teach, they This is the prerequisite for fruitful dialog. stepped out from the existing churches I shall briefly analyze these papers and of their day. Because of the same then, employing perspectives from them, convictions, to this day Seventh-day along with my own reflections on the Adventists retain a unique identity, core topic, suggest nine foundations for an teachings, and sense of mission. Adventist hermeneutic. But the disturbing fact is that Adventist scholars are now divided over Observations about Johnston and Gane hermeneutics—how we should interpret The first thing to note about these the Bible. In my judgment they are not studies is that they are not parallel. They radically divided—the gap is not as great intersect but do not have the same focus. as some have stated—but significant Johnston is concerned with setting out differences do exist. his view of an Adventist hermeneutic, but How we came to this point in our Gane zeros in on the role of the historical- history makes an interesting story but critical method in such a hermeneutic. cannot concern us here. The most urgent Johnston's paper confines itself to need is that we come to grips with our Adventist scholarship; Gane's ranges situation and find a process to reach more widely, taking up the various ways speedy and genuine consensus. some non-Adventist scholars employ the In this connection the studies in this historical-critical method.

WILLIAM G. JOHNSSON

Ministry/March 1999 13 Despite these different foci, the distrusted functionaries. On the other derstanding of Scripture: "The Ten Com concerns of the two papers overlap so hand, I hope our scholars will not view mandments were spoken by God widely that they easily lend themselves their learning as an end in itself but as a Himself, and were written by His own to comparison and contrast. And the privilege that enables them to share the hand. They are of divine, and not of result that emerges—this is the second riches of Scripture with the people of the human composition. But the Bible, with item to note—is the large measure of church. Above all, I hope we will sedu its God-given truths expressed in the lan agreement between the two. If we lously refrain from setting up scholars guage of men, presents a union of the compare Johnston's ten points with as experts. divine and the human. Such a union ex Gane's 11, we find full or partial corre As Protestant Christians, Adventists isted in the nature of Christ, who was spondence in no fewer than nine areas. have no "experts" in Scripture. Every the Son of God and the Son of man. In fact, the two writers do not disagree man or woman may open the Bible and Thus it is true of the Bible, as it was of on any major matter. The points they be taught by the one Expert, the Holy Christ, that" 'The Word was made flesh, do not share—Ellen White's writings as and dwelt among us' " (John 1:14).' a model (Johnston), the critical We must first say of the Bible that it approach that dissects Scripture, and the is the Word of God, just as we must first danger of some commentaries (Gane)— say of Jesus that He is the Son of God. are complementary to the areas of Yet in coming to the Bible, most of us agreement, not areas needing heavy will first see it as a human writing, just negotiation. . .n coming to the as the people of Jesus' day first saw His Third, I am struck once again with Bible most of us will first see it as humanity. In both cases faith leads be the slipperiness of language. Gane well yond humanity to divinity. With that describes the conundrum posed by the a human [rather than a divine] presupposition our underlying perspec term "higher critical method" because tive changes. of the several ways in which it may be writing, just as the people of For this reason I have a quarrel with understood, but another term, "iner- any and all attempts to study the Bible rantist," begins to look problematical in Jesus' day first saw His merely as one would probe any other view of the qualifications to the Chicago humanity. In both cases faith writing, ancient or contemporary. Statement pointed out by Johnston. Any Researchers in any discipline agree that attempt to achieve an Adventist herme- leads beyond humanity to the method employed should be neutic will have to take into account the congruent with the content. Strangely, semantic loading of the agenda and seek divinity. With that however, much of modern critical to find a way through it. scholarship attempts to study the presupposition our underlying Scriptures while bracketing out any Foundations for an Adventist perspective changes. possibility of a divine element—which hermeneutic is in fact the constitutive factor. As a child I propose the nine points that fol of the Enlightenment and seeking to free low as foundations for an Adventist study from dogmatic conclusions hermeneutic. These suggestions are not Spirit. Scholars can help us by suggest required by ecclesiastical officials, it has in the nature of a via media or compro ing insights and aids to understanding nonetheless set aside that which is at the mise between Johnston's and Gane's the Bible, but they can never—must heart of its subject matter. If we are to views. Rather, with Johnston's and Gane's never— replace the one-on-one dynamic rightly interpret Scripture, we must come fine contributions in mind, they are the of the individual believer with the God with an attitude of humble, prayerful distillation of convictions that have taken of the Bible. listening to God's Word. root in my soul from nearly forty years No elitism in the Adventist Church! in Adventist ministry, 20 of them devoted No hermeneutic that in itself tends to 3. The humanity of Scripture to the teaching of Scripture. require a Ph.D. or Th.D. Nothing that Concerning the Bible, we affirm: It makes it a necessity to know Greek, is the Word of God, and it is a human 1. An Adventist hermeneutic must be Hebrew, and Aramaic. The Adventist word. There is a divine mystery here. one for the whole church, lay people hermeneutic must be one for the whole Again, it is similar to the union of divin as well as scholars church. ity and humanity in the person of our As one who was given the op Savior. We may struggle to understand portunity for advanced studies, I hope 2. The divine factor in Scripture the conundrum, but ultimately we must we as a people will view our scholars as Ellen White, one of the most influ accept the mystery. To insist on logical an asset, not a threat; as especially gifted ential voices for Adventists, provides for clarity will result in the improper place servants of the church rather than me a most succinct and powerful un ment of one element or the other.

14 Ministry/March 1999 We must candidly acknowledge the God, it has but one Author, along with humanity of Scripture, with imperfec many penmen. That means that the tions of language and concept, mistakes Scriptures have a deep unity, a spiritual Are you looking for: in copying and translation, lack of per unity, that reveals itself to the earnest, • Dynamic leadership training? fect order and apparent unity. It is true careful seeker. Often that unity is • Creative concepts for worship that "it is not the words of the Bible that obscured by the humanity of the Bible— renewal? are inspired, but the men that were in the frailties of the penmen, the time and • Easy steps for anyone to preach spired"2—thus we do break with a place of the revealing of the Word of powerful sermons? fundamentalist stance. God—but we must always seek to see • Proven, innovative principles for These words are scary. It would be the big picture. We need to read and srowins a healthy church? simpler to live with a Bible where every study the whole Bible, neglecting no • Biblical messages to inspire you? word was dictated by God, just as it chapter or book because it seems less This conference is for you! would be easier to grasp the mystery of appealing to us. Jesus' person if His humanity was only Allowing the Bible to interpret itself a shell or a form. Just as some Christians also means that we do not impose a have never really viewed Jesus as truly a priori conclusions on the text. We listen man, so there is the strong tendency in to Scripture; we do not assert, for others to think that the inspiration of instance, that because inspiration means Scripture is threatened if we take its such and such or our theology demands PASTOR DICK humanity seriously. thus and so, the text cannot mean what DUERKSEN Here is an example from my own it appears to say. field of specialized study, the New The Adventist hermeneutic must be Testament: A significant group of shaped by actual study of the Word. We scholarly critics have had a field day may with profit be informed by what dissecting the Gospels, casting doubt on others have written about the Bible, but the very person of our Lord until one is our approach must arise out of the deep left up in the air as to what Jesus actually study of the Bible itself. said and what was put into His mouth by the church that succeeded Him; until 5. Interpretation is more an art His miraculous birth, miracles, and than a science resurrection are relegated to the category God reveals Himself in the Bible— of myth. These critics are prepared to it is the Word of God—and He has not concede one thing about Jesus, however: obscured the message He wants to that He died on a cross. convey. By prayerful, careful study of the Notice how each of the Gospels entire revelation of Scripture, earnest records the words Pilate placed over seekers for truth will know what God is Jesus' head. The fact, surprising at first like and how they may come into saving glance, is that each writer gives a different relationship with Him. account of Pilate's words. How could this But biblical study is an art more be? What did Pilate actually write? But than it is a science. We bring to the let's step back and take another look at Scriptures our individual personalities the cross. Whether we go with Matthew's and backgrounds; we filter the Bible Gospel ("This is Jesus, the King of the through our life experiences. Scripture Jews," Matt. 27:37), Mark's ("The King has a mysterious way of speaking to us DR. BILL L1VERSIDGE of the Jews," Mark 15:26), Luke's ("This directly, one on one. In no sense, Register Now Bds$125, is the King of the Jews," Luke 23:38), or therefore, is it true that any one of us . $150 per person, or Early tsi all materials John's ("Jesus of Nazareth, the King of can lay claim to the one, definitive person forasroupofS the Jews," John 19:19), each writer makes meaning of Scripture. I have been r the same point about Jesus—He was the impressed with the truth of this many King of the Jews. Memory is tricky and times as I have listened to others selective, but the key idea—the idea God comment on a passage, such as when I .$150 Exhibit booth wants us to get—comes through clearly. have heard an African-American for the week, For Information: rW daily ph: (909) 796-0066 preacher unlock the richness and depths or $25 dairy fax.. (909) 796-1 992 4. Let the Bible interpret itself of texts that speak of Israel's deliverance e-mail: [email protected] Because the Bible is the Word of from Egyptian bondage. Sponsors Campus Hill Churcn & SE Calif Conference, Church Ministries Dept

Ministry/March 1999 15 This leads to the next foundation. 7. Jettison loaded terminology person who has ceased to think. But Reluctantly, I have concluded that likewise, the person who continually 6. We need each other Adventist students of the Word would dwells on the "hard nuts" will become The Bible is the book of the church, be advised to delete the term "historical- unbalanced in hermeneutic and perhaps not merely of the university. We need to critical method" from their vocabulary. in faith. listen to each other, to learn from each I am loathe to coin another term for our other. The lay member needs the learning approach—do we even need a new 9. Study, apply, do of the scholar, and the scholar needs the term?—but I am certain that "historical- The Adventist hermeneutic cannot insights that the faithful lay member, critical method" has become a bugaboo be content with understanding alone. nurtured by years of personal reflection among us, an expression that raises The apostle John sums up the purpose and application of the Word, brings to hackles and engenders heat rather than of Scripture: "But these are written that bear on the text. And scholars need to light. Adventist scholars will not come you may believe that Jesus is the Christ, listen to each other, to build bridges of together until they abandon this the Son of God, and that by believing communication and dialog. terminology. you may have life in his name" (John This corporate dimension of I am quite clear that the ruling pre 20:31, NIV). interpretation is the complement of the suppositions of the method—the ruling The text may be understood as individual aspect and serves not only to out of the supernatural, history as a coming to believe in Jesus as the Christ enrich but to protect. In the multitudes closed continuum, the merely "objective" or continuing to believe in Jesus as the of counselors we find wisdom—and stance—cannot be part of an Adventist Christ (the ancient manuscripts vary in every believer is a teacher in the family hermeneutic. That approach eviscerates the tense of the verb). In either case, the of the church. the text. It robs it of its heart and soul. point is cogent: The Bible is meant to But I am also clear that, because the lead to faith. Bible is a human writing, it may be So our study of the Scriptures, studied as such. I did my doctoral studies whether we are pastors, scholars, or lay Seasoned at Vanderbilt University, and, like other members, will not be an end in itself. Adventist scholars before me, took the The study involves intellectual activity, With Love required course in biblical method from but it is not merely an intellectual pur the late great Professor J. Philip Hyatt. suit. The Lord intends that our A collection The first area we studied under the endeavors to interpret His Word will in «,f0li, of pastoral £"" wives' historical-critical method was textual volve our whole being and will result in criticism. Today, I don't know any Ad crucial changes in us. We will feed on $•&•-*• favorite ventist biblical scholar who does not see His Word and interact with His Spirit SM^rn^l recipes, the value of, and employ, this method. and grow thereby. And further, we shall &.? this Nevertheless, I think it invites endless be better equipped to impart His Word ^f:;•; - '"~.^ wonderful debate to argue that, because of this to others. common use of textual criticism, Adven The curse of so much modern ^— cookbook tist scholars have involved themselves biblical scholarship is its intentional is filled with everything from in the historical-critical method. stance of detachment from the faith and appetizers to breads to We may need to jettison other terms commitment that the text demands. We beverages to cookies and that get in the way. For example, is the are all subject to falling into a similar candies, all meatless and term "inerrantist" helpful or unhelpful? pit—arguing about the meaning of the from around the world. A Are we all agreed on its precise meaning? text instead of living the text or debating unique gift for holidays, how to study the Bible when we ought 8. Concentrate on the plain teachings to be actually interacting with the Lord birthdays, and bridal of Scripture, not the "hard nuts" Himself through it. showers. I don't say we should neglect the May that Lord make us men and "hard nuts"—they may contain a kernel women who rightly divide the word of that the Lord will use to shake up our truth. And who live by every word that thinking and our living. But we should proceeds out of the mouth of God. • Send check, money order, or credit card number with expiration date to: not focus on the difficult passages of General Conference Ministerial Association Scripture, becoming preoccupied with 1 Ellen G. White, The Great Contro Resource Center problem texts until we begin to lose our versy (Nampa, Idaho: Pacific Press® Pub. 12501 Old Columbia Pike Assn., 1888), v, vi. Silver Spring, MD 20904-6600 underlying perspective. Phone: 301-680-6508 • Fax: 301-680-6502 1 See Ellen G. White, Selected Mess ages E-mail: www.ministeriaiassociation.com The person for whom the Bible no (Hagerstown, Md.: Review and Herald Pub. longer contains any difficulties is the Assn., 1958), 1:21.

16 Ministry/March 1999 What to Do If Your Church Member Is Scheduled to Take a Test on Sabbath

1 If a test is scheduled at a time that conflicts with a member's religious beliefs, the member should inform the teacher immediately.

• The member should offer to take the exam at another time, and under appropriate conditions, which includes offering to pay for a proctor if necessary.

3. If the teacher refuses, the member should contact the school administra tor.

TC» The member must emphasize that the request is in conformance with his or her religious beliefs. (There may be other students of the same religion who do not request accommodation.)

• If a member is required to take a test as a condition of employment, at a time that conflicts with his or her religious beliefs, he/she should immediately request an accommodation.

O» Offer alternative times of availability to be tested, either before or after the time scheduled.

/ • The Equal Employment Opportunity Commission Guidelines indicate that unless an employer can demonstrate undue hardship on the conduct of its business, an employer has an obligation to make reasonable accommoda tion by rescheduling the test at a time other than one that conflicts with the employee's religious beliefs.

8. Most government tests routinely provide alternative test dates.

Jf • Contact your local PARL director, provide the date and time of the test, and the name and telephone number of the teacher or employer. Do not wait until the last minute. The earlier the intervention, the more likelihood of success.

Presented by the North American Division Public Affairs and Religious Liberty Department and Liberty Magazine.

Ill I I I r T n 1 \ j •J J D

n one way or another, all Christian theology—fandamentalist, conservative, .progressive, and liberal—must affirm the authority of Scripture.1

Fritz Guy, Ph.D., is professor of theology In this essay I will identify and practice the evidences we have for and philosophy at La Sierra University, briefly explain three important principles Christian origins."4 Riverside, California. for the way Scripture should function in As a resource for theological Christian theology—that is, in the thinking, a heritage of traditional under interpretation of faith, or in faith's search standing is exceedingly valuable to a for understanding.2 These principles are community of faith and to its indi (1) Scripture's priority over every sub vidual members. It provides a viewpoint, sequent tradition; (2) its wholeness; and a frame of reference, a place to stand, a (3) its theological Christocentricity.3 foundation. But a traditional theology is always subject to revision in the light Priority over every subsequent of a more adequate understanding of tradition the meaning of Scripture. The theological priority of Scripture Theological traditions, however, must be maintained over every sub tend to solidify and to become fortresses sequent Christian theological tradition. to be defended at all costs rather than The ground of this priority is the fact foundations on which to build larger that it is in and through the documents and better understandings of eternal of scripture—climaxing with the New truth. Indeed, traditions tend to become Testament and especially the Gospels— absolute and to assume an authority of that we come closest to the actual their own, almost as if they were revelation of God in Jesus the Messiah. independent of the scripture of which Hence the need for "a constant overhaul they were originally expressions and of dogmatic development by the interpretations. When this happens, standard of Christian origins; and scripture is used in support and defense 'Christian origins' can only mean in of the tradition; scripture thus becomes

FRITZ G

18 Ministry/March 1999 the means, and tradition becomes the for the transcendence of His Truth over in fact be saying something quite end. The tradition is then the primary all our statements about it even when different, and what they say may require object of theological respect, and we do our utmost to make them some modification of the theological Scripture is its agent instead of its norm, aright."6 force of the metaphor of justification. its servant instead of its master. The wholeness of Scripture, in other A similar distortion occurs in the The wholeness of Scripture words, does not legitimate an imposed theological biblicism that "makes It is Scripture as a whole that is the consensus that results in a theological believing a theology about the Bible primary source and norm of Christian homogenization of its various and almost more important, if not foun- theological thinking, so "when we appeal diverse parts.8 "These disparate elements dational, for believing its content; this to Scripture, we appeal to Scripture as a are not to be 'harmonized' into some same biblicism tends to force belief into whole."7 As a basis for theology, Scrip innocuous consensus. Their function is, a pattern of first assenting to a kind of ture functions, like the human body, by rather, to stimulate more thorough theism read from between the lines means of a dynamic interrelation and reflection and more lively apprehension before one can go on to use the lines interaction of differentiated parts. This of the canonical witness and its themselves."5 Here theology is the pre characteristic of Scripture has both implications."9 requisite to understanding the Bible. exegetical and theological significance. If the exegetical implication of the The danger of elevating and While each part of scripture belongs dynamic wholeness of Scripture is a absolutizing a theological tradition is to the whole and the whole is for recognition of and respect for the especially great when a particular Christians unified by the centrality of the individuality of its different parts, the interpretation of faith is ecclesiastically figure of Jesus, each part retains its own correlative theological implication is a inherited rather than personally individuality, which must always be recognition of the "resultant" and discovered—when it is regarded as a respected. "constructive" character of a total sacred trust rather than an incentive to The basic fact that each part, each theological understanding of scripture theological growth, a sort of heirloom literary unit, is related to the whole and in regard to any given subject. to be treasured, protected, and polished to the various other parts, it may What I mean here by "resultant" but certainly not to be thoughtfully plausibly be assumed on the basis of its may be clarified by a simple analogy: If adapted to suit one's present needs. The presence within the canon of Scripture an airplane is headed due north at a danger is greater still when an inherited that was established over time by the speed of 600 m.p.h. while a high-altitude understanding is vigorously attacked consensus of the Christian community. wind is blowing due east at 50 m.p.h., from outside the community of faith or But the particular ways in which a given the resultant direction of travel is neither seriously questioned from within; for part is related to the whole and to the due north nor due east but a geometric then the natural impulse is to defend the other parts cannot simply be assumed. combination of the two vectors; namely, tradition rather than to acknowledge its The precise nature of these relationships north-northeast. fallibility and seek to correct and can be known only through careful Similarly, the biblical materials improve it. exegesis, which examines a passage first relating to a given subject may well The coincidence of these factors of all in relation to its own literary and include differing "theological vectors," so makes the absolutization of a theological historical context. that the "resultant theological direction" tradition entirely understandable and It may, for example, be appropriate is not identical with the theological thrust almost inevitable; it does not, however, to ask whether we can understand the of any one passage of scripture by itself. make it right. Nor does it become right book of Revelation better in the light of, A failure to recognize this possibility may if it happens to be one's own tradition say, the letter to the Romans; but it is lead to theological mischief: "Confusion that is inherited, solidified, questioned, surely not appropriate for us to decide results when texts that relate events in and absolutized. This is a possibility of in advance that John must be echoing the flow of redemptive history are which thoughtful Christians should be Paul. Similarly, it is highly significant that isolated from the context of the Bible as continually aware, and they should do Jesus was a Jew; but we should not a whole and are treated as prescriptions everything they can to keep it from assume that between the Hebrew to be imitated by the church in all ages."10 happening within the community of scriptures and the Gospels there is only An especially important example of faith. Christian theological thinking, theological continuity and no tension, this theological phenomenon is the role collective as well as individual, must as if Jesus were simply the outcome and of a person's behavior (or "works") in always remain subordinate to, and in expression (albeit a uniquely powerful the process of salvation. It is imme the service of, Scripture. In the words of and creative one) of ancient Judaism. diately evident to even a casual reader of the Scottish theologian T. F. Torrance a Nor can we presuppose that all of the the New Testament that Paul and James generation ago, our theology "stands or New Testament materials relating to the did not say the same thing11—and falls with sheer respect for the Majesty process of salvation are simply variations determining precisely what each did in and Freedom of God in His Word and on the theme of justification; they may fact say, and how the different per-

Ministry/March 1999 19 spectives are related, requires much In short, it is primarily in the course similar claims in contemporary more than casual attention. Rather than of the subsequent theological task rather theology,1' it does reflect the fact that the regarding either Paul or James as than in the course of the prior exegetical ology, like science, necessarily goes normative and reinterpreting the other task that the principle that "scripture is beyond the evidence whenever it does to bring him into harmony with the its own interpreter" is most helpfully anything more than merely catalog the presumed norm, a truly scriptural view operative. But if, for example, we want relevant data: To relate facts or ideas, as of "faith and works" must take serious to know what Hosea understood and well as to look for their antecedents or account of the views of both Paul and intended when he quoted Yahweh as explain their implications, is to "con James, and other writers as well. The saying, "Out of Egypt I called my son," struct." Theology is, after all, faith's result will be a formulation that is truly we should consult Hosea's own account search for understanding; it is not only "canonical" in the sense that it reflects in its historical and literary context, not an interpretation offaith but also an in the content of the entire scriptural canon Matthew's much later use of those words terpretation of faith. but may not be strictly identical with any in a very different context. 13 Both the "resultant" and the "con of the individual scriptural sources. 12 To say that a "scriptural doctrine structive" characteristics of the theology Another example of the "resultant" of" is "constructive" as well as "resultant" of Scripture are complicated by the fact character of any "scriptural" or"canon- recognizes the fact that the various that the materials of Scripture are of quite ical" interpretation of faith is the materials of Scripture are often theo different kinds, including historical nar doctrine of atonement. Here the New logically synergistic. Together they may rative, theological polemic, liturgical Testament contributes several different point beyond the explicit content of any hymns, imaginative parables, ecclesias metaphors, including ransom (or or all of them, so that the whole is indeed tical procedures, and practical advice. If redemption), healing, cleansing, justi greater than the sum of its parts. His Scripture is to function theologically as fication (or, preferably, "putting right"), torically, the most prominent example a whole, we must consider all of the rel and dying to sin. Each of these of this phenomenon is the Christian evant materials, and in the course of our metaphors correlates with a logically understanding of God as Trinity, which consideration, we must recognize the prior metaphor for the human predic nowhere in Scripture is stated as such, qualitative differences among the vari ament: slavery, sickness, defilement, but which in some form is theologically ous kinds of materials and the rebellion, and death. While the various essential even if the traditional formu implications of these differences for de metaphors are properly understood as lations are regarded as not entirely termining the respective theological force complementary to each other, they are satisfactory. 14 of particular passages. not simply cumulative: In some respects While my claim here that theology To establish, for example, a "scrip they are mutually reinforcing, but in is "constructive" is much more modest tural understanding of the role of other respects they are mutually limiting. and much less speculative than are some women in ministry," it is necessary to consider not only the directly relevant materials (including instances of women in various kinds of ministry16 and in stances of restrictions of or limitations on the role of women) 17 but also related SEEDS ©99 " themes (such as gender differentiation as a primordial element in created hu A Church Planting Conference man nature,18 the equality of all human ity in Christ,19 and the nature and func Come to learn & share . . . How to, Plant tion of Christian ministry), and even the many casual references to women, which • Natural Church Development and Grow may collectively disclose significant atti • 8 Tracks: Qualities of a Healthy Church Healthy tudes toward womanhood. • 100 Seminars on Church Planting Another example is the "scriptural • Young Adult/Youth Seminars Churches understanding of the Sabbath," which • Spanish Language Seminars + involves the creation narrative,20 the two Translation of Plenaries June 8-12, 1999 formulations of the fourth command ment,21 and the Sabbath experiences of • For Laity, Pastors, Administrators Andrews University Jesus and the apostles. It involves also— and perhaps most significantly—the attention to the experiential and theo Call... 1.800.255.7568 logical meaning of Sabbath time demonstrated in all of the Gospels,22 re-

20 Ministry/March 1999 fleeting a continuing interest in the Sab- tive, inadequately understood. Indeed, relation to this supreme revelation. bath on the part of the Christian according to the British theologian Aus • Second, the principle of Christo communities whose religious life was the tin Farrer, apart from this relationship centricity is a principle of relationship context for the writing of the New Tes the other parts of scripture would hardly and interpretation, not of exclusion; the tament documents.23 be worth reading at all: "Light of the world" is the light in which So it is evident that the task of "Christ is the golden heart of the whole canon is read. Neither the sto- elucidating a "scriptural doctrine" or scripture. Indeed, if he were not there, ries of mass destruction nor the "scriptural understanding" requires not the rest would not concern me. Why do imprecatory psalms are to be omitted; only a careful examination of so-called I read Paul? Because he sets Christ forth. but it is in the illumination provided by "proof texts" and "problem texts" but Why do I read the Old Testament? this Light that they are to be interpreted also a consideration of all the materials Because it is the spiritual inheritance and understood. that are directly or indirectly relevant, Christ received, it is what he filled his • Third, the relation between the story plus the far more complicated theo mind with, it is the soil in which his of Jesus in the Gospels and the other logical integration of the results. thought grew, it is the alphabet in which parts of scripture is reciprocal but not Scripture must function theo symmetrical. Certainly His Messianic logically as a whole. "All of scripture mission cannot be adequately under should be heard if its canonical sense is n stood without both the historical and to be most fully discerned."24 In its theological context provided by the He- totality lies its theological authority. Like brew scriptures and the historical the authority of a board of trustees of a . . he theological consequences and theological implica college or university, the theological tions provided by the apostolic writings. authority of Scripture is necessarily a meaning of the whole of Yet the supreme revelation disclosed its collective authority. Individually the theological preeminence as Jesus, taking voices are often illuminating, but they Scripture is centered in Jesus the role of the consummate Moses, are authoritative only as part of the radicalized the tradition of tor ah and whole. the Messiah, the definitive proclaimed a higher kind of righteous ness. Citing what had been "said in Theological Christocentricity in revelation of the character of ancient times," He declared, by way of Scripture God; and the meaning of each contrast, "Now I say to you. . . !'27 The The theological meaning of the same combination of continuity and whole of Scripture is centered in Jesus part of scripture is understood preeminence was indicated again in the the Messiah, the definitive revelation of letter to the Hebrews: "Long ago God the character of God; and the meaning in relation to this center. spoke to our ancestors in many and vari of each part of scripture is understood ous ways by the prophets; in these last in relation to this center. It is the Incarnate days he has spoken to us by a Son."28 In God who is the focus and the ultimate he spelled, it is the body of doctrine which Jesus the Messiah the revelatory process criterion of Christian theology.25 he took over and transformed."26 reached its zenith; here the character of We recognize that Jesus the Messiah The other parts of scripture are not, God became most plainly visible. was human, and so were those who to be sure, utterly meaningless apart There is an obvious sense, then, in wrote the Gospel stories through which from their orientation to Jesus the which scripture itself is theologically we know Jesus, as well as the linguistic Messiah. The Ten Commandments and progressive. On the one hand, there are media (Aramaic, Greek, etc.) through many of the psalms, to take obvious important continuities between the which the stories come to us. And we examples, are in themselves broadly Hebrew scriptures and the New Testa know that, in principle, nothing human relevant to human existence. But for a ment, such as the themes of Creation can completely express the reality of Christian their meaning is incomplete. and renewal, sacrificial atonement, law, God. But notwithstanding this inescap Three things need to be noted covenant, and the kingdom of God in able "qualification" of His revelatory regarding this Christocentric under history and beyond. And on the other function, Jesus remains the center and standing of Scripture: hand, the New Testament says some norm of all our theological thinking. • First, it identifies a theological rather things the Hebrew scriptures do not say, Apart from their relation to this than an exegetical principle. That is, it such as the truth that atonement is not theological center, all the other parts of does not suppose that every part of merely God's provision of sacrifice but scripture—the history, law, poetry, and scripture was originally intended to refer God's self-sacrifice. Yet this revelatory prophecy of Hebrew scripture and the to the revelation in Jesus the Messiah. progression does not make the earlier narratives and letters of the apostolic Rather, it is the theological significance scriptures irrelevant, superseded, writings—are, from a Christian perspec of each part that is to be understood in replaced or passe; they are not a de-

Ministry/March 1999 21 velopmental "stage" or "phase" of apprehending of the disclosure."29 "'Mariorie Warkentin, Ordination: A Biblical-Historical View (Grand Rapids, Midi.: Eerdmans, 1982), 173. revelation that was subsequently In other words, the objective of " Compare, for example, Gal. 2:16, "We have come to believe in Christ Jesus, so that we might be justified by faith in outgrown and should therefore be left scriptural study is "to understand Christ, and not by doing the works of the law, because no one will behind, any more than algebra is left through the text, rather than being for be justified by the works of the law," and James 2:17,18,"Faith by itself, if it has no works, is dead.... Show me your faith apart from behind when a mathematics student ever preoccupied with the text itself." your works, and I by my works will show you my faith." learns calculus. What is prior in Thus we try diligently to avoid both 1: Wood describes this process in terms somewhat different from those used here, citing the letter of James as an example and revelation never becomes meaningless; "bibliolatry" and "theologolatry"—the designating its modification in the light of other scriptural it is incorporated into (literally, it worship of the biblical text and the wor (presumably Pauline) materials as its "canonical sense" or "canonical significance" (72-74). For, as he says later, the "canon is not merely becomes part of the body of) that which ship of our own interpretation of faith. an anthology of documents, but, rather, the product of their interaction" (109); therefore, it can be said that "no portion of scripture transcends it. The proper outcome of theological is above criticism in the light of the canon" (108). I prefer, however, If the meaning of Scripture, the thinking is "to create fervor, to elicit a to use the term "canonical sense" to refer to the resultant theological formulation; that is, the sense of the canon as a whole, equivalent to norm of theological thinking, is centered hymnody, to cause rejoicing."30 Theo what I call a "scriptural understanding." in Jesus the Messiah, it follows that logy, born of a holistic encounter with "Hos. ll:l;Matt.2:15. H Besides the gender specificity of the terms Father and theology, too, is centered in Him. In fact, the Christ of scripture indeed creates "a Son, the difficulty of the notion of God as "three persons" has been recognized at least since the beginning of the fifth century. Augustine if a Christian theology revolves around lyrical calling"; and "even when it is doing noted in De Trinitate, 5.9.10, that if we speak of God as "three another center, it is, quite literally, its best to think clearly, [and] lay out the persons," we do so "not in order to say that, but in order not to remain silent" (translation supplied). For a standard but less precise eccentric; and every denominational Christian doctrines logically, it draws translation, see A Select Library of the Nicene and Post-Niccne theology must be careful that it avoids much of its motivation from the beauty Fathers of the Christian Church, 14 vols. (New York: Christian Literature, 1887-94), 3:109. this kind of theological eccentricity. The that such thinking brings to mind."31 It For a brief discussion of the problematic character of "person" distinctive beliefs and practices of any calls for and inspires one to effectively language in reference to God, see Nicholas Lash, Easter in Ordinary: Reflections on Human Experience and the Knowledge of God (Notre lived expression of Christian faith are act in consistency with that which is Dame, Ind.: University of Notre Dame Press, 1988), 275-280. l:" The idea of "theology as construction" has been developed theologically legitimate and spiritually called forth. Both theology and scrip extensively by Gordon D. Kaufman in An Essay on Theological valid only in relation to, and as ture, which is its center and norm, are Method (Missoula, Mont.: Scholars Press, 1975; 3rd ed., Atlanta: Scholars Press, 1995); The Theological Imagination: Constructing implications of, the truth of the neither more nor less than instruments the Concept of God (Philadelphia: Westminster, 1981); and In Face authentic theological center. of grace, contributing to the ultimate ofMystery: A Constructive Tlieology (Cambridge, Mass.: Harvard, 1993). triumph of God's universal love. • "'For example, Matt. 28:7, 8; Mark 16:7; Luke 8:1-3; Existential perspective 24:8-10; John 20:17, 18; Acts 1S:26; Rom. 16:1, 3,4, 6,7, 12; 1 Cor. 16:19; Phil. 4:3. One final point needs to be made 1 This claim is admittedly problematic, both because it is " For example, 1 Cor. 14:34; 1 Tim. 2:12. seriously disputed and also because there is no consensus about the '"Gen. 1:27,28; 2:18-25. here, not as another methodological meaning "scriptural authority." See, for example, David H. Kelsey, "Gal. 3:28; Eph. 5:21; etc. principle but as an existential, spiritual The Uses ofScripture in Recent Theology (Philadelphia: Fortress, ;"Gen. 2:1-3. 1975), l,2and 10,11,n. 2, and the literature cited there. -Exod. 20:8-11; Dent. 5:12-15. perspective. ; The most famous, and probably the most useful, definition -- See Herbert E. Saunders, Tlie Sabbath: Symbol of Creation of theology was provided in the eleventh century by Anselm of and Recreation (Plainfield, N.J.: American Sabbath Tract Society, The goal of theological thinking is Canterbury (c. 1033-1109), Proslogion, preface: "faith seeking 1970), 33-53; Nids-Er'ikAncireasen, Rest and Redemption: A Study not simply an accurate and comprehen understanding" (fides quaerens intellectnm}. of the Biblical Sabbath (Berrien Springs: Andrews University, -' For other Protestant views of the role(s) of Scripture in 1978), 95-108; Samuele Bacchiocchi, From Sabbath to Sunday, sive knowledge of Scripture but theology, see also The Use of the Bible in Theology: Evangelical 26-63,69-73; Divine Rest for Human Restlessness: A Theological ultimately a responsive and transform Options, ed. Robert K. Johnston (Atlanta: John Knox, 1985); Study of the Good News of the Sabbath for Today (Berrien Springs: Charles}. Scalise, From Scripture to Theology: A Canonical Jour Samuele Bacchiocchi, 1980), 147-166; and John C. Brunt, A Day ing knowledge of the character, activity, ney into Hermeneutics (Downers Grove, 111.: InterVarsity, 1996). for Healing: The Meaning ofJesus'Sabbath Miracles (Hagerstown, and will of God—what God is, what God For recent Roman Catholic views, see Joseph A. Fitzmyer, Scrip- Md.: Review and Herald Pub. Assn., 1981). ture, the Sou! o/Theology (Mahwah.N.).: Paulist, 1994);and Gerald -' See Herold Weiss,"The Sabbath in Matthew, Mark, and does, and what God wants. Similarly, as O'Collins and Daniel Kendall, The Bible for Theology: Ten Prin Luke," Spectrum 19/1 (Aug. 1988): 33-39; James I- C. Cox, ciples for Theological Use of Scripture (Mahwah, N.J.: Paulist, "Baptism, the Lord's Supper, and the Sabbath—According to the Charles Wood observed nearly two de 1997).Thiskind of affirmation is essential because to be Christian Gospel of John," Spectrum 19/1 (Aug. 1988):40-46. cades ago, the purpose of Scripture is means to regard the story of Jesus the Messiah as the clearest rev :j Wood, 111. For the importance of nonexpiicit but relevant elation of God's character, activity, and relation to created reality; biblical materials in ethical reflection and decision making, see John not simply to ground the formulation and Scripture is our primary source of information about Jesus. C. Brunt, Decisions: How to Use Biblical Guidelines When Making of an appropriate and adequate theol 4 Austin Farrer, Interpretation and Belief( London: SPCK, Decisions (Nashville: Southern, 1979), 15-23, 63-73. 1976),158. :? In the language of the Reformation, Christ was the ogy but ultimately to foster the present -'Paul L. Holmer, "Contemporary Evangelical Faith: An "unnormed norm" of theology, the norm that is not itself subject Assessment and Critique," in The Evangelicals: What They Believe, to any other norm; the Latin formula was nortna normans non and continuing experience of salvation: \Vho They Are, Where They Are Changing, ed. David F. Wells and normata. See Wood, 101,102. "Our primary aim as Christians in John D.Woodbridge (Nashville: Abingdon, 1975), 81. "Farrer, 12,13. "Thomas F. Torrance, Theological Science (New York: :7 Matt. 5:22,28,32,34,39,44. The usual English translation, the interpretation of Scripture is to grow Oxford, 1969), 352. "But I say to you" suggests a greater discontinuity than is warranted in [the] knowledge [of God]: to be 7 John B. Cobb, Living Options in Protestant Theology: A either linguistically or contextually. Survey of Methods (Philadelphia: Westminster, 1962), 178, -s Heb. 1:1,2. Here there is no adversative conjunction at all reminded, against our inveterate describing the view of Karl Barth. in the Greek text; the word but is supplied by the most common tendency to forget, who God is and who N A notable example of unwarranted harmonization is the English translations, including the Revised Standard Version, Neiv Song of Solomon, whose sexually explicit language has generated English Bible, Jerusalem Bible, Today's English Version, New we are, what God's bearing toward us is centuries of attempts to understand it as meaning something other International Version, and New Revised Standard Version. A notable than what it most obviously says. Besides its historic spiritualization exception is the New American Standard Bible. and what that means for our common and Christologization, it has recently been reinterpreted as a political :»Wood, 38. life as God's creatures. Scripture serves treatise in favor of the restoration of the Davidic monarchy in Judah; -'" Wood, 43; on the distinction between the "understanding see Luis Stadelmann, Love and Politics: A New Commentary on the o/language" and "understanding through language" see also Gerhard this reminding function by disclosing Song of Songs (New York: Paulist Press, 1992). Ebeling, Word and Faith (Philadelphia: Fortress, 1963), 318; Paul God to us and simultaneously giving us 9 Charles M. Wood, The Formation of Christian L. Holmer, The Grammar of Faith (New York: Harper, 1978), 35. Understanding: An Essay in Theological Hermeneutics -''Denise L. Carmody, Christian Feminist Theology the concepts requisite to our hearing and (Philadelphia: Westminster, 1981), 110. (Cambridge, Mass.: Blackwell, 1995), 252.

22 Ministry/March 1999 9 Inspirational Preaching 9 Professional Growth Seminars 9 Dynamic Worship 9 Specialty Skill Tracks 9 Language Group Seminars Exhibition Hall > Bible Study > Fellowship 9 Special Programming and Seminars for PKs Plan now to attend. Mark the date. Watch here for more information. June 25-29, 2000 • Toronto, Ontario Canada Ministers, Spouses, PKs, Local Church Elders, and Clergy of All Denominations r T n \ j r T n n \ j Ul n this postmodern world of misplaced values, some within the Christian . community admonish the preacher to abandon the Word and the Cross for a more acceptable, more inclusive, human-centered message.

Timothy S. Warren, They argue that the Cross is neither "There are balls and there are strikes. I Ph.D., is professor of a valuable nor an appropriate message call them the way they are." pastoral ministries at to preach in our time. Those who wish The modern umpire asserted, Dallas Theological to abandon Christ crucified and other "There's balls and strikes and I call 'em Seminary, Rockwell, crucial aspects of the faith believe that a as I see 'em." Texas. massive cultural shift, moving from a The postmodern ump says, "They worldview shaped by reason and argu aren't anything until I call 'em." ment to a worldview shaped by image The premodern worldview em and experience, requires not only a dif braced the supernatural. People believed ferent medium but a different message. in God (or gods) and held that "The I respectfully disagree. In fact, if ever Divine" ordered the universe. There were a generation needs to hear Christ and objective values, absolute principles, and Him crucified, it is this—the post transcendent reality. Truth could be modern one. The concern here, however, known through revelation. "There are is just how much postmodern thinking balls and there are strikes, and I call them has infiltrated biblical hermeneutics. the way they are." How can we do our part in saving this That perspective eroded when the generation if the church itself is buying modern worldview began to take prece into the very blunders it has been called dence in the late 1700s. The modern to challenge? ideology held that reason, rather than revelation, would unfold whatever ob The challenge of changing worldviews jective, universal truth existed in this We have gone from the premodern, closed, natural universe. Humanism, sci through the modern, to the postmodern. ence, control, technology—all promised Walter Truett Anderson's three umpires a better life. Reality and meaning were analogy explain what this means. still "out there," in objective form, wait The premodern umpire claimed, ing to be discovered by the awesome

S. WARREN

24 Ministry/March 1999 capabilities of humankind. "There's balls relativism of philosophical hermeneutics to sermon but from a topic ... to a and strikes and I call 'em as I see 'em." as the way of knowing. God does not consideration of the topic in the light of A postmodern shift has supposedly- speak truth. Reason does not provide the gospel, without centering it in the replaced modernity during the last two meaning. We form our own realities, exposition of a biblical text."2 to three decades. In postmodernity, what including God, within ourselves. What is "the gospel" in which we is real is what happens to be constructed Among the most fundamental ground the sermon? within the mind and imagination of an postmodern disciplines is that of decon- Alien answers, "The gospel is the individual or individuals within a social struction, in which any reality claims, in dipolar news that God unconditionally community. There are no universals, no the form of language (as in Scripture or loves each and every created entity and metanarratives, no transcendents, no preaching), are deconstructed in order that God unceasingly wills justice for foundations. There is change, diversity, to be reconstructed from the experiential each and every created entity."3 chaos, and relativity. Volition rules over perspective of some "new" author of That is a very abstract definition. I the intellect, emotion rules over reason, meaning, and therefore, reality. Here, prefer Paul's more straightforward one: image over argument. Experience has truth is relative. Communication is "Now I would remind you, brothers and replaced truth, skepticism has replaced subjective. Propositions are nontrans- sisters, of the good news that I pro moral certainty. Meaning is a purely ferable. Therefore, meaning must be claimed to you, which you in turn human phenomenon—"in here." I deconstructed. This process has affected received, in which also you stand, create meaning for myself and so do and, in some cases, infected biblical through which also you are being saved, others. Whatever is is what I see it to be. hermeneutics and homiletics. if you hold firmly to the message that I "They aren't anything until I call 'em." Listen to Ronald J. Alien, associate proclaimed to you—unless you have professor of preaching and New come to believe in vain. For I handed on A hermeneutical relativism Testament at Christian Theological to you as of first importance what I in Probably the key factor for our Seminary, Indianapolis, as he argues that turn had received: that Christ died for discussion is that in this postmodern topical preaching is grounded in "the our sins in accordance with the scrip worldview, supernatural revelation and gospel" rather than the biblical text. 1 tures, and that he was buried, and that human reason have been replaced by the "You move," he says, "not from text he was raised on the third day in accor-

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Ministry/March 1999 25 No question about it. If the Bible is Scriptures? The answer comes back, "Be with (*od interpreted by most postmodern cause this gospel is 'in us.'" According to appraisals, then its authority will be this postmodern hermeneutic, the gos abandoned. Scroggs goes on: "What we pel is "already there"—within our ^ .fled with, powerful need is a new understanding of the role "communal consciousness." ;;(|UQtes: from1 Ellen- •. of the Bible in the church today that acknowledges the actual reality of our The gospel and social consciousness? situation—an understanding that takes David M. Greenhaw, writing on the Bible as a foundational document "The Formation of Consciousness," ar but not as authoritative."7 ticulates Buttrick's argument that reality And finally, Scroggs asserts, "I is the formation of social, that is, com propose... that we forthrightly give up munal, consciousness. "Reality," he any claim that the Bible is authoritative states, "cannot be formed in any other .... This, I would argue, is the inevitable way than in consciousness." 14 Whereas $595 +15% s&h and appropriate final step in the long Buttrick does not seem to deny the pos Send check, money order, or credit card number story of the erosion of biblical authority. sibility of reality "out there"—an with expiration date to: General Conference Ministerial Association In public discussions the Bible must be objective reality he seems to own no Resource Center discussed as a human document from hope of accessing that reality. The reality 12501 Old Columbia Pike Silver Spring, MD 20904-6600 the past and our dialogue with it seen as of God is merely the consciousness of Phone: 301-680-6508 • Fax: 301-680-6502 a human process of the present."8 Him formed by our perceptions of Him. E-mail: www.ministerialassociation.com Scroggs is right in this: As long as And since we cannot escape our cultur interpretation is controlled by contem ally formed consciousness, "God, dance with the scriptures" (1 Cor. 15:1- porary readings of the text, the Bible will inasmuch as God is known to us, as God 4). possess no primary authority. I, for one, is God as known to us."13 1 needed to More troubling than his definition am not willing to make the necessary read that line several times. of the gospel, however, is Alien's state concessions. Still, this approach has be Having abandoned the possibility ment that "the gospel itself is a higher come standard fare in many circles. of a divine Word of revelation from God authority in the church than the text."4 In a 1996 volume in honor of David who is knowable, Buttrick posits that we, As a result he argues: "When faced Buttrick, several contributors posited as interpreters/preachers, construct re with an intractable text [such as Samuel what I would call a postmodernist view ality "to transform a world of profound cutting Agag in pieces before the Lord in ofpreaching.9 and pernicious injustice."16 The goal is a 1 Samuel 15] the minister might give an Edward Parley writes about a "New homiletic that creates a social conscious exposition of the meaning of the text and Paradigm for Preaching," and says: ness of the world the way the preacher then show why the text is harmful and "Surely we are summoned to preach the imagines it should be. Buttrick, as inter no longer authoritative."5 gospel, not the Bible," 10 so that "when preted by Greenhaw, maintains that "to A full interpretation of 1 Samuel 15, we say that the what-is-preached is form a communal consciousness, to or other "intractable" texts, which takes gospel, we are unable to restrict that to a change a common cultural mind, is what into account both its biblical and single motif such as incarnation, atoning preaching can do. Preaching shapes canonical theology, would resolve its death, or resurrection ... we refuse to worlds in social consciousness,"17 as it "intractableness." But that's another reduce or narrow gospel to a single text, seeks "to reform a communal con issue. What concerns me is how quickly set of texts, or even theme." 11 sciousness." 18 Alien seems to abandon biblical "Preachers ... do not deliver the Stepping back for a moment, I won authority. world of the gospel to the community der why a communal consciousness of faith. Finding it already there [some would need reformation if the reality a Bible still authoritative? how, already in their consciousness], they community perceives and/or experiences Robin Scroggs, Professor of New render it into forms of self-reflection, is the only reality that community can Testament at Union Theological remembrance, new interpretation, spir or should have? And if there is another Seminary in New York, takes a step itual discipline, and education."12 Parley "reality" (that is, mine as preacher), who further: "Does the claim that the Bible concludes that "since the world of the can say that mine is the reality? What has authority any longer make sense? If gospel means the mysteries that attend right do I have to convert their reality to assessments about biblical faith and redemptive process, it is never a fixed mine? ethics are made from contemporary content."" "From Buttrick's perspective," says sensitivities about what is right or Why is this gospel ever changing Greenhaw, "Revelation is not the words wrong, then it is our contemporary with culture, having no objective anchor of the Bible or even the words of perspectives that are authoritative."6 and transcending the authority of the preaching but the formation of a faith-

26 Ministry/March 1999 world in consciousness. That is, not require mediation. God forgave long But sin and judgment, sacrifice and revelation is something that happens, before Jesus came. (What a friend we forgiveness, are not cultural fiction. not something that is reported."19 have in Yahweh!) God forgives in lands They are real. The challenge, therefore, All this seems to me to be very much and cultures where Christ has not yet for biblical preachers is not, "Should we like saying, "This million-dollar Rolls- come."23 preach Christ crucified?" That answer is Royce may look like an automobile to And finally, he challenges, "If God unequivocal, "Yes, we must." The chal you, but to me, it looks like a treehouse. is one, we may be sure that God is at lenge is, "How can we preach Christ No, I think a septic tank. That's it. I'm home in traditions not our own. The crucified to a postmodern culture that going to drop that Rolls into the ground term 'God' can be unifying. The name questions Christian exclusivism and ab and run my sewage into it." 'Jesus' has proved to be divisive. Unless solutism?" We will turn to this in the next we are willing to summarily dismiss the article. • Reconstruction of the gospel? faith claims of millions on millions of Where does this reconstruction of Jews, Hindus, Muslims, and Buddhists This article is first of a two-part serial on the challenge of preaching Christ crucified to an the gospel lead us? Should we preach and consign them to outer darkness, we increasingly Christless culture. Part II will appear in Christ crucified? Listen to Ernest T. will have to concede that God conveys May. Campbell. In the same volume, Preach grace in many ways and forms."24 *All Scripture passages in this article are from ing As a Theological Task, in his chapter Interestingly, this new hermeneutic, the New Revised Standard Version. "The Friend We Have in Yahweh," emerging from a postmodern philoso Campbell concedes, "There can be no 1 Ronald J. Alien, Preaching the Topical Sermon phy, ends up in an old heresy. Campbell's (Louisville: Westminster/John Knox Press, 1992). disputing the fact that the overwhelm view of the Cross is the ancient 2 Ibid.,ix. ing majority of believing Christian Abelardian view, wherein the fact of the 3 Ibid., 5. 4 Ibid., 8. people would hold that the gospel has Cross was optional and its only benefit 5 Ibid., 33. to do primarily with how we stumbling was to offer a fine example of love. There 6 Robin Scroggs, "The Bible as Foundational sinners can find forgiveness. If this be was no sacrifice, no atonement, no re Document," Interpretation 49 (January 1995) 1:19. 'Ibid. the fundamental question that the gos demption. There was, after all, no need. s Ibid., 23. pel answers, then the focus will fall on The apostle Peter defended a ''Thomas G. Long and Edward Parley, eds., Preaching As a Theological Task: World, Gospel, Jesus. Not just his life in general but on different gospel: "He himself bore our Scripture; In Honor of David Buttrick (Louisville: the final week of his life. And not just the sins in his body on the cross, so that, Westminster/John Knox Press, 1996). final week, but the final day. And not free from sins, we might live for 111 Ibid., 165. "Ibid., 168. just the final day, but the final hours— righteousness; by his wounds you have '-'Ibid., 170. between twelve and three when he gave been healed" (1 Pet. 2:24, NRSV). Peter 13 Ibid., 174. up the ghost." took sin and the Cross seriously. M Ibid., 6. 15 Ibid., 8. But, Campbell says, "I have trouble "Ibid., 2. with this way of going at it for several A response to postmodern 17 Ibid., 7. 18 Ibid., 13. reasons. First, it seems a rather cavalier hermeneutics "Ibid. ,8. dismissal of the greatest life ever lived to The literature of postmodern the 211 Ibid. ,104. toss out 30 or 33 years just to get to the ology, hermeneutics, and homiletics 21 Ibid., 104. 22 Ibid., 106. salvificpart."20 spews the sentiments expressed by the 23 Ibid., 108. That characterization is, of course, writers cited above. From the more cau -'•'Ibid., 110. a straw-man argument. Neither the tious speculators to the more radical Bible nor true Christian preachers ever advocates, we could endlessly recount (W. Floyd Bresee, make light of the gracious, compass and discuss their "new" challenge to the Ph.D.) Written by ionate, challenging, and sinless life that preaching task. I ask, "Who are these one of the church's Jesus Christ lived for over thirty years. postmoderns, and how should we re top ministerial "Second," says Campbell, "the spond to their doctrines?" Those who leaders, Successful church has magnified the gravity of sin summon you to abandon the Word of Lay Preaching out of reasonable proportions."21 the Cross are elite academicians, recre assists lay leaders in "Third," he admits, "I have serious ational theologians, even ivory-tower the great art of preaching. Anyone problems with the idea that God needed intellectuals. Like avant-garde designers interested in better preaching will gore to be good; that until God saw of fashion clothing or shock artists, they find this book useful. blood flow that day, God could not put on a provocative show but fail to $595 +15%s&h dispense mercy to any."22 provide the essential stuff of life. These General Conference Ministerial Association In Campbell's postmodern gospel, are the professional philosophers who Resource Center "God does not need the 'once offering have stared so long and hard into hu Phone: 301-680-6508 • Fax: 301-680-6502 E-mail: www.ministerialassociation.com up of his Son to forgive. God's love does man wisdom that they have fallen in.

Ministry/March 1999 27 PASTOR'S PAS

Pho By "coming in your name" with among Expand your your business card, the elder clearly wus identifies the assigned task with the wouldn't jump at pastoral role and assures the the opportunity to pastoral recipient that their needs are expand our staff. noticed and considered vital by the We would readily team pastoral team. It is also reassuring to prepare a proposal the elder that they are ministering for our judicatory committees and CRESS by specific assignment of the pastor eagerly await release of treasury rather than going on their own funds to increase our pastoral team. those who look to you for counsel or agenda. Since the likelihood of this contribution. Even sharing a Bible scenario becoming reality is study with a prospective member Expand your base. Perhaps you minimal, let me encourage you with will often grow your list of those have a small group of lay leaders a real way to expand your staff who are open to similar studies. who do help with some projects, but without appealing for extra funding Let's face it. You need real help! you are not receiving all the help from the conference and yet you need. Perhaps you have some accomplishing more ministry than Redefine the role. Too often we elders who do not function as you you might have imagined possible— have allowed our lay leadership to wish they would, whose service is more effective use of your lay conclude that ministry is the activity limited to long-established patterns. spiritual leaders (elders, trustees, of the professional pastor and their Recruit new elders to fill specific deacons, etc.). task is to effectively guard the job descriptions that you develop to In fact, most local church platform during worship services show the need for specific ministry elders, by reason of their longer- and guard the treasury during board functions. By all means, do not term residence in the community of meetings. If your elders believe they attempt to expel or remove an believers, have a better grasp on the are meeting their job description by ineffective leader. You might win the ministry needs of your congregation just platform responsibilities and vote but lose the much wider issue. than a new incoming staff member permission granting/denying at Rather, expand your available pool might comprehend. Further, the board meetings, then a thorough of ministry leaders by recruiting spiritual authority granted to elders redefinition of their task is urgently new leaders to add to those already by both the Church Manual as well needed. Begin by supplying each of in place. as their election by their fellow your elders with a copy of The Elder's Function, not form, determines members provides unique opportu Handbook and a subscription to the number of elders. The ministry nity and power to effectively Elder's Digest magazine. Then of elders should be determined by minister. conduct a class using the curricu the needs of the church, not the I have never met a pastor who is lum in the handbook with specific tradition of just one or two elders. not busy. In fact, most pastors are applications for your churches. Many pastors are amazed that some too busy with multiplied demands congre-gations have thirty or more and myriad details awaiting their Extension of pastor. Utilize elected and ordained elders serving personal attention. Furthermore, the your elders as an extension of with the pastoral staff. For example, more you work at pastoring, the yourself and your ministry activi a congregation might consider longer your "to do" list of expecta ties. Provide them with a supply of electing one elder for every ten tions grows. Good pastoral work your own business cards and then families. Then assign specific creates more pastoral work. If you ask them to complete assignments families to be nurtured by specific make a hospital visit, you will likely in your name. For example, "Pastor elders in an "under-shepherd" meet relatives or friends of your asked me to come to the hospital program. Where it is culturally parishioner who would also benefit and pray for you." Or, "Pastor asked acceptable, include both women as from your ministry. If you are me to bring you this pamphlet and well as men in leadership and do involved in a community project, to invite you to attend the Bible not forget the impact of lowering the you may well expand the circle of Class next week." average age of your leadership group

28 Ministry/March 1999 PASTOR'S PASTOR

by recruiting younger members. take a risk when you release your elders to minister. You risk that they Emphasize evangelism. Help might not perform the ministry role your elders comprehend that their as well as you would do it. But I ministry must not be limited to the believe there is a greater risk. They church membership. The gospel might perform the ministry role Pastors commission compels the church to better than you would do it. Re launch out into the world with the member, your own pastoral Success Secrets gospel message. Recruit and authority will expand as you help for Pastors, by encourage specific elders for tasks of your elders become effective John Rhodes: visiting prospective members, giving ministers. This isa rare Bible studies, teaching community book that classes, leading in soul-winning Use elders to solve problems. icorttains, : / ; seminars, and representing the One of the greatest blessings the church to government and society elders in my previous congregation workable ideas leaders. Then, when elders bring a provided me was when they formed ft:4e;a^J|ifsl::::i: person to accept Jesus as their a Committee of Concern, which Savior, include them in the process heard issues that might arise of bringing the new believers into between members or even com the church family. The more your plaints about the pastoral staff. This church grows in this way, the more small group of five elders was the elders you will need to recruit and first reference point for members Available in Efiglisn'ahcf "Spanish;' train to appropriately care for the that might be in conflict. Each side new believers. was heard with the understanding, both sides would agree to abide by Mentor your elders. Rather than their counsel or face church disci expecting your elders to automati pline. This committee released the cally know how to serve, take them pastor from adjudicating conflicts with you and show them how to do between members who all needed the job you want them to accom pastoral care before and after the plish. However, do not overtrain. issue and who, otherwise, might feel Many lay leaders have been so slighted if the pastor's decision overtrained and under-utilized that favored one side over the other. The they are paralyzed by the misconcept elders became both an advocacy for that ministry is so complex that appropriate conflict resolution and only professional pastors can a defense for church leadership if accomplish the task. We once taught complaints arose. a short, ten-minute training session with our elders and then immedi Share your resources. If you 'and"uses tlte'rh as a springboard ately went visiting inactive discover a book, magazine article, $p 00ttnsM, e^pfain, and Mp . members. The very next Sabbath teaching method, or some other ;:a;ny0R0';wilo:;rea(js this book. You almost a dozen individuals attended effective tool for ministry, share «need to understand the issues worship services who had been your discovery with your leaders. in this topic, of, visited that very week. Rather than hoarding all the "tech relevance. niques" for yourself, give away Release your leaders to serve. everything that you learn. You will Send check, money order, or credit card Too often pastors think they are discover that you learn even more number with expiration date to: amassing power to themselves by by sharing and you make your own General Conference Ministerial Association keeping close control on various pastoral task easier by equipping the Resource Center 12501 Old Columbia Pike ministry activities. Of course you rest of your pastoral team. • Silver Spring. MD 20904-6600 Phone-. 301-680-6508 Fax: 301-680-6502 E-mail: www.ministerialassociation.com

Ministry/March 1999 29 THE PASTOR'S DAY

rewly prodigious even for his size. Upon ordained, I The returning to earth, he lay there in an N,took unexpected lifeless heap in front of us, charge of a small evidently expiring from his village church in disaffected unaccustomed exertions. some conflict. The After that interminable silence Senior Warden matriarch which follows major disasters, I asked, suggested I visit "Anything I can do for you?" one of the local matriarchs, who was "No thank you," the matriarch disaffected. The Warden told me, DONALD J. GARDNER retorted icily. "You've done quite incidentally, of her devotion to her enough!" ancient cat, Toby. from under the sofa. I never did see or hear from her Seeing a chance to ingratiate "Oh, look, a kitty," I simpered, again. But I learned a valuable lesson myself on a first visit, I stopped and reaching in my pocket and about focusing on people's needs, not picked up a catnip toy with which to withdrawing the catnip toy. I tossed it trying to impress or appease them. • gain Toby's affection and, I hoped, in Toby's direction. Toby stopped for a that of his mistress. Early in my moment, then leapt upon the toy, Donald J. Gardner is pastor of the St. conversation with the woman, a threw it high in the air, and finally George©s Episcopal Church, Clifton Park, monster-sized old cat crawled out catapulted himself into a leap New York.

theological perspectives and will help theology. One of the individuals in the Can it happen us to present biblical messages in a group reminded us that the professor way that is challenging to our congre lectured from notes that were yellowed continued from p. 4 gations. The speakers are: and whose edges were dogeared with • Walter Pearson, a Seventh-day age. Whether we are chaplains, or clergy association meetings ever Adventist minister, is the speaker of the pastors, evangelists, or professors, we held. On Tuesday, April 20,1999, we Breath of Life, telecast. need to be certain that we present the are sponsoring a seminar, "Preaching • Marguerite Shuster, a Presbyterian message from fresh notes. The April 20 That Turns the World Upside Down." minister, is a writer, preacher, and seminar gives you an opportunity to The seminar will be broadcast live via professor at Fuller Theological participate in the best of continuing satellite. Many of you participated in a Seminary. education. similar event we sponsored last year. • William Willimon, a United On the back page of this issue you will Methodist minister, is dean of the Fellowship find an ad providing details on how chapel and professor at Duke April 20 also gives you an you may sponsor such a seminar or University. opportunity to fellowship with local how you can find the location of the The last time we held such a clergy and to participate in an event seminar nearest you. seminar, more than five hundred thirty that will be attended by thousands of There are numerous reasons why satellite downlink sites participated in clergy in hundreds of locations. How clergy will benefit from this live, North America. These sites included often have you wanted to meet a fellow interactive seminar. I will share three of churches, hospitals, colleges, universi clergyperson in your community, but them. ties, seminaries, and various other somehow it has never happened? This locations. Contact us if you need seminar gives you an opportunity to Participate in outstanding assistance in setting up a site. meet those colleagues. preaching Can preaching turn the world One of the best ways to improve Effective continuing education upside down? Can it really happen preaching is to participate in outstand Continuing education provides an again? You can wrestle with this ing preaching. The three speakers in opportunity to add a freshness and question for yourself by participating this year's seminar are renowned newness to our faith and our profes in the Ministry Professional Growth preachers who will present a sermon, sion. I recall a group of pastors talking Seminar on Tuesday, April 20,1999. discuss it, and respond to your phone about a professor who taught a course Makes me think of those early calls or e-mail. They represent several about trends in contemporary days in Huntington.... •

30 Ministry/March 1999 SOURCES

Start at the beginning! students, follow-up for correspon states, "The class was wonderful! We They've done it again! Through dence schools, women's or men's all had fun discussing the stories of the my entire ministry, I have never met fellowship groups, etc. Bible characters and how God related anyone who has consistently de The format is so easy to use. You to them. There is a lot of theology veloped more effective tools for may duplicate from the paper masters woven into these lessons, and it is ministry than Don and Marge Gray. or download from the included thrilling to teach about God's plan for Sharon and I have learned to rely upon diskette just the number of handouts humanity." the practical, real-life wisdom that you need for each class. Whatever the I encourage you to respond today accompanies any resource the Grays size, you will readily have the supplies to the advertisement below and begin develop. This exciting new tool is no you need. your own chapter-by-chapter explora exception. One pastor who experimented tion of Genesis, the first book of the What better place for new or with a test class and this curriculum Bible! —James A. Cress prospective members to begin studying the Scriptures than in Genesis, the Book of Beginnings. This IV O W AVAILABLE set of new Bible lessons, Genesis Speaks, will make your personal teaching ministry more fun and more effective. First, you will have a method NEW! for sharing basic Bible stories in a compelling way that demonstrates God's eternal plan of salvation. You Bible Study will also build a strong base for confidence in the Scriptures as the Guides on authoritative Word of Jesus Christ, the eternal Word. As those with whom you study Genesis learn the great stories of Adam, Eve, Noah, Abraham, Sarah, Isaac, Jacob, Rachael, and Joseph, they become so well-acquainted with great Bible • Great for new members characters and God's solutions for • Camera-ready various problems that their faith U.S./Canada Orders • Copy what you need for one low price Genesis Speaks grows to believe that God has real • Includes Instructor's Manual PO Box 871232 • as $49.95 includes S&H + Disk solutions for their own life challenges. Vancouver, WA 98687-1232 Included among the ways I would • Send check with order use these dynamic lessons are: Pastor's Bible Class, small group studies, follow-up for evangelistic campaigns, a community class one morning per GENESIS week, elementary or home-school * SPEAKS *

Let Ministry move with you! Send address changes to Jeannette Calbi, Ministry, 12501 Old Columbia Pike, Silver Spring, Maryland 20904, or E-mail us at [email protected]. Please notify us eight weeks in advance. Please print clearly: First Name ______Middle Initial __ Last Name ______

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New Street Address City______State Zip Code _ Country Three of North America's most provocative preachers challenge the church's role in confronting today's culture through preaching—in a live, interactive seminar via satellite

Pastor, teacher, church- Duke University professor Walter Pearson, Jr., woman, scholar, writer, William Willimon was speaker for the Breath of Marguerite Sinister named "one of the twelve Life telecast, is a powerful teaches preaching at Fuller most etfective preachers in preacher reaching diverse Theological Seminary. the English-speaking world." cultures on six continents.

Ask your ministerial association, seminary administrator, church pastor, or chaplain coordinator for details on the downlink site nearest you. Tuesday, AprU 20,1999 For the nearest downlink site call toll free 877-721-3400 If you wish to sponsor a downlink site: Call 301-680-6509 fcy 10AM-2PM Pacific E-mail:[email protected] 1 pm-5 pm Eastern Fax:301-680-6502 IntrmotitmalJournal ftr Pastors Sponsored by Ministry Magazine Adjust for your time zone. Professional Growth Seminars

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