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Should we observe the Levitical 04 LETTERS festivals?: A Seventh-day 06 Adventist perspective (Part 1 of 2) EDITORIAL Maybe by the marking of festivals, Christians could be drawn 05 closer to the Jews? However, in the observance of festivals, serious theological, cultural, ethical, and practical problems 28 DATELINE invite caution and reservation. Jacques B. Doukhan 29 RESOURCES

Pastors’ perspectives on assimilating new members: 11 Part 2—Discipling strategies Because making disciples should lie at the heart of the

mission of each church, everything a congregation does for Ministry® International Editors new members should reach toward that goal. International Journal for Pastors Chinese-Robert Wong 12501 Old Columbia Pike, Silver Indonesian-Edwin T. Pandjaitan Jane Thayer Spring, MD 20904-6600 U.S.A. Japanese-Yukio Ebihara www.ministrymagazine.org Korean-Sung Sun Hong [email protected] Portuguese (South America)- Zinaldo Santos Editor Preserving a vibrant family life in a Russian-Ilie Leahu Nikolaus Satelmajer multichurch district Spanish (South America)- Associate Editor Marcos Blanco 14 Willie E. Hucks II Four ways to identify your family as your “first church” with Spanish (Inter-America)-Pablo Perla “sacred times” scheduled for your spouse and each child. Consultants to Editor International Advisors John Fowler, Clifford Goldstein, Balvin Braham, Ron Clouzet, Daniel David Guerrero Myrna Tetz Duda, R. Danforth Francis, Passmore Editorial Specialist Hachalinga, John Kakembo, Gerry Sheryl Beck Karst, Janos Kovacs-Biro, Ilie Leahu, Miguel Luna, Jan Paulsen, Bruno Finishing well Operational Specialist Raso, Ángel M. Rodríguez, Ranieri John Feezer IV Bringing a leadership career to a formal conclusion has Sales, Hector Sanchez, Houtman 16 Office Assistant Sinaga, Gary Webster, Walton become more an art than a science. Ten ways to leave Mervyn Lee Williams, Measapogu Wilson gracefully when the time has come for you to depart . Advertising Subscriptions Juan R. Prestol Cheri Gatton 12 issues: United States US$32.80; [email protected] Canada and overseas US$45.95. +1 208-965-0157 To order: send name, address, and Members who smoke and church Subscriptions/renewals/ payment to Ministry® Subscriptions, address changes 12501 Old Columbia Pike, Silver discipline: A view from the writings ministrysubscriptions@ Spring, MD 20904-6600 U.S.A. gc.adventist.org To Writers 20 +1 301-680-6508 of Ellen G. White We welcome unsolicited manu- +1 301-680-6502 (fax) scripts. Before submitting, review Ellen White wrote to the leadership of one church in Indiana, Cover Illustration the writers’ guidelines at “Forbear and be more patient with Dr. Osborn.” Emily Harding www.ministrymagazine.org. Please Layout send manuscripts via email to Luca Marulli 316 Creative [email protected].

“Miracles” in Nigeria: An evaluation of unusual occurences Director Anthony Kent | [email protected] | +1 301-680-6516 24 Can so-called miracles be performed anywhere? How should Ministry® has been published Printer Pacific Press® Pub. Assn., we take the warnings seriously about false teachings, false monthly since 1928 by the Minis- 1350 N. Kings Rd., Nampa, ID 83687 terial Association, General Confer- christs, false prophets, and false miracles? ence of Seventh-day Adventists®. Standard mail postage paid at Nampa, Ministry is a peer-reviewed journal. Idaho. (ISSN 0026-5314) Adelowo Felix Adetunji SECRETARY Member of Associated Church Press. Associate Secretaries Adventist®, Seventh-day Adventist®, Jonas Arrais, Sharon Cress, and Ministry® are the registered Bible credits Scripture quoted from KJV is from the King James Version. Scriptures quoted from NKJV are from The New King James Version, Anthony Kent, Peter Prime, trademarks of the General copyright © 1979, 1980, 1982, Thomas Nelson, Inc., Publishers. All rights reserved. Scripture quotations marked NASB are taken from The New Nikolaus Satelmajer Conference Corporation of American Standard Bible®, Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation. Scripture quotations ® marked NIV are taken from the HOLY BIBLE, NEW INTERNATIONAL VERSION®. Copyright © 1973, 1978, 1984 by International Bible Society. Ministerial Resource Center Seventh-day Adventists . Coordinator Cathy Payne Vol. 82 Number 4 © 2010 888-771-0738, +1 301-680-6508 www.ministerialassociation.com PRINTED IN THE U.S.A.

MINISTRY 3 A P R I L 2 0 1 0 LETTERS

“Thank you. . .for reducing a comprehensive (many would say, complex) biblical teaching to a fascinating and readable story.”

Assimilating new I pray for the Lord’s blessings to the pre-Advent judgment, where members on part 2 of Thayer’s series—that it destinies are decided; there is no jury believe church evangelism and will ignite an eternal flame, driven of peers involved in the trial. Nor in Ichurch discipling is as important as by the Holy Spirit’s final outpouring, the millennial judgment since the getting married and staying happily the latter rain. peers are not a jury that can reverse married. —Stephen Dennis, Ardmore, Oklahoma, United the decision. I wish to commend Jane Thayer States —John Indermuehle, email for her extremely valuable and timely article (“Pastors’ Perspectives on Judgment hank you, John Duge, for reduc- Assimilating New Members: Part he article by John Duge (“The Ting a comprehensive (many 1—Challenges and Needs”—Febru- TJudgment: An Adventist Perspec- would say, complex) biblical teaching ary 2010). The article is very practical tive”—February 2010) provided some to a fascinating and readable story. and much needed. Our conference is great insights and summaries regard- I was nodding and in the mood for a asking both pastors and head elders ing the three phases of the judgment. nap when I reached for the copy of to share it with its congregations and There were several statements Ministry on my desk. The first article study how it can be implemented. that need clarification and support, I chose was Duge’s—and it literally —Mike Ortel, president, Northern New England however. The section referring to woke me up. Conference of Seventh-day Adventists, Portland, Zechariah 3 describes the high priest It is an article I can share with Maine, United States going into the Most Holy Place and anyone who either fears the judg- states that if there was sin in the ment or finds it hard to understand. s a teacher in our church schools camp the high priest dropped dead. —Ken Lockwood, email Afor the past 35 years, it seems to This statement references Patri- me that discipleship has not been a archs and Prophets which says it The Bible and dinosaurs major topic or goal. It has been felt was the “fear of the people” that if appreciate Raul Esperante’s article by some that once you present the the priest’s time in the Most Holy I(“What Does the Bible Say About idea, then you are done with what Place was too long, their sins or his Dinosaurs?”—December 2009) you have to do. But if discipleship may have caused his death. Is the not only because it was very well- is another way of saying we are article interpreting the Ellen G. White written; but also because it stated following Christ’s method, then the statement saying that if even one of facts, not fiction. Much research “years of discipleship” Thayer called the two million people in the camp is still being done on the Flood for is the work of a lifetime. had unconfessed sin the high priest and the time immediately after it. Our key responsibility during our would die? Is there biblical support I believe that as we get closer to lifetime is to develop—and assist for this claim or interpretation? Christ’s second coming, we will others in developing—a personal The section on the millennial learn more and more to strengthen daily devotional life with Jesus Christ phase of the judgment states that the faith of many. This will be one of as our best Friend and Savior. Jesus the best systems of jurisprudence many mysteries opened to man as is to be the centerpiece to everything insist that the accused have the knowledge increases. we say and do. right to trial by a jury of their —Byron Fesler, Mountain Home, Idaho, United peers. This statement cannot apply States

MINISTRY 4 A P R I L 2 0 1 0 E D I TOR I A L | N i k ola u s S atelma j er

Some things are worth doing repeatedly

y the time you receive this issue, where exactly, but we can safely say at the General Conference Session, the 59th General Conference that these selected representatives your congregation is their home. BSession will be taking place in will come from most parts of the Perhaps you can introduce them as less than a few months. Even though world. The 2010 delegates will not only a delegate to the congregation and these sessions were once held every represent a diverse church, but we will have special prayer for them. I believe year, they are now held once every five also see a higher ratio of lay members, that something like that would have years. The session has always been a when compared to the 1863 session. been done in the New Testament major event for the world church, but We do know that the 2010 delegates times—send them to Atlanta with the in an age of instant communication, truly represent various people and blessing of their church family. why do we consider these events, in a languages from throughout the world. If you or your congregation are chosen location, so important? unable to be at the General Conference Why do it? Session in Atlanta personally, you can Then and now Occasionally I hear the question, visit www.HopeTV.org to view the The first General Conference “Is it really necessary to bring these session live via Web streaming. Session began on May 20, 1863, people together and spend the money in Battle Creek, Michigan, United for such a gathering?” Logically, that One more request States—nearly 150 years ago. In same question could have been asked Before the 2010 General Confer- 1863, the session opened with 20 of the first General Conference Session ence Session takes place, another delegates, representing a total church held in 1863. Though the delegates important event should be included in membership of approximately 3,000. traveled shorter distances, it probably every pastor’s schedule. The Ministry The 2010 Session, scheduled to open took longer for them to arrive at the Professional Growth satellite broad- with more than 2,400 delegates, session than some delegates traveling cast takes place on Tuesday, April 20, represents a worldwide membership long distances today. While now we 2010 (one day delay for some parts of of more than 16 million. I cite the have additional ways of transmitting the world), at the First Congregational figures, not so that we can boast, information (telephone, video confer- Church of Pasadena in California, but to recognize the work of God— encing, and more), important issues near Fuller Theological Seminary. for we know that God grows the are always best addressed in person. Clergy from various denominations, church. What started as a movement Aside from the agenda items, we and from various parts of the world, (a term the early pioneers preferred) know of another important reason will participate in this event. Please of a handful of people, has indeed for such gatherings: a time when invite other ministers—including those become a worldwide movement. fellow believers from around the from other denominations—to join world either meet for the first time you for this special broadcast. Our The delegates or renew their acquaintances. These colleague, Anthony Kent, has put In addition to the radical dif- personal relationships are important together a quality program that will ferences between the number of for the edification of the church. In the bless all of us. In addition to inviting delegates in 1863 and 2010, perhaps Old Testament, the Israelites came other ministers, invite some young we should consider the composi- together for worship and fellow- people who, you believe, are potential tion of those delegates as even ship. In the New Testament, Paul, for candidates for the ministry, to join you. more significant. The Seventh-day example, looked forward to meeting Let them participate in a program that Adventist Encyclopedia uses only with fellow believers. has quality presentations. This kind about 30 words to describe the first of encouragement may help them delegation: “Twenty delegates were A request to make the decision about preparing in attendance—four from the state congregational pastors for the ministry. (If you need additional of New York, two from Ohio, 10 from Congregational pastors, I have information about this event, visit Michigan (eight ministers and two a special request to ask of you. preach.ministerialassociation.com.) laypersons), one from Wisconsin, two If you have an individual in your Fellowship—whether at the Gen- from Iowa, and one from Minnesota.”* congregation or district who has eral Conference Session or the April In 2010, more than 2,400 del- been selected as a delegate to the 20 broadcast—is one way we egates will come from around the 2010 Session, please send them with strengthen each other. world. Until the session actually your congregation’s special bless- commences—because of visa and ing. Even though delegates do not * Seventh-day Adventist Encyclopedia, 1996 ed., s.v. “General Conference Session”; for this quote and other statistics. travel issues—it won’t be known from represent particular congregations

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MINISTRY 5 A P R I L 2 0 1 0 LEAD ARTICLE | Jacques B. Doukhan

Jacques B. Doukhan, ThD, is professor of Hebrew and Old Testament exegesis, Andrews University Seventh-day Adventist Theological Seminary, Berrien Springs, Michigan, United States. Should we observe the Levitical festivals?: A Seventh-day Adventist perspective (Part 1 of 2)

hat does the sig- some practical applications for the lamb (John 1:36; cf. 1 Cor. 5:7), nificance of feasts life of the church. with the whole sacrificial system and festivals of the seen as the shadow of “things to WOld Testament hold Jewish festivals as a come” (Heb. 10:1; cf. Col. 2:16, 17). for Christians today? How should teaching tool The sacrifices convey a prophetic Seventh-day Adventist theology, The biblical festivals were intri- message concerning the process of that recognizes the validity of the cately linked to the sacrificial system. salvation: God will come down and Seventh-day Sabbath, view the Indeed, the sacrifices were not mere offer Himself as a sacrifice in order to Levitical feasts? rituals or cultural expressions of atone for sin and redeem humanity. Arguments in support of and piety; they were central to the very The effect of Christ’s sacrifice is against the observance of the meaning of the festivals. The Feast definitive and perpetual. In that sense, feasts have been debated in church of Passover, for example, did not just we have to understand the phrase circles recently, including Adventist require the slaughter and eating of “ ‘ “statute forever throughout your churches. Therefore, this issue must a lamb (Exod. 12:3–10); in fact, the generations” ’ ” (Lev. 23:14, NKJV). be addressed. This article proposes lamb gave Passover its fundamen- The phrase “statute forever” does to take up this task in two parts. The tal meaning and raison d’être. The not mean a perpetual stipulation; first part will examine five arguments Passover was specifically designed otherwise this would mean that we generally employed with respect as a reminder of the sacrifice of the still have to do all the sacrifices. to observing the feasts: (1) the lamb offered in the Exodus event: Indeed, the same phrase “statute pedagogical value of the typological God’s passing over the blood of the forever” is also used for the sacrifices interpretation of the feasts; (2) the slaughtered animal, thereby granting (Lev. 3:17) and all the other rituals usefulness of being reminded of redemption (Exod. 12:13). This con- associated with the tabernacle: the the historical connection between nection is so strong that Passover ablutions (Exod. 30:21), the priestly Israel’s feasts and Christian proc- is actually identified with the lamb garments (Exod.28:43), the lamps lamation; (3) the relationship of itself. Pesah (Passover) is the lamb (Exod. 27:20, 21), etc. In other words, the feasts to the Sabbath; (4) the (2 Chron. 30:15). the use of the expression “forever” relationship of the Feast of the New Not only Passover, but also all does not mean a perpetual obligation Moon to the Sabbath; and (5) the the other festivals revolved around but should be understood within the potential for better Jewish-Christian sacrifices in connection to atone- context of the temple—that is, as long relations. In dealing with each issue, ment. The biblical texts dealing with as the temple was standing. Now that I propose to examine the problems the feasts stipulate the sacrifice the sacrifices are no longer possible raised by the Christian observance of a goat as a sin offering to make because of the absence of the temple, of the feasts and then discuss the atonement for the people (Num. and because prophecy contained negative arguments that oppose 28:15, 22, 30; 29:5, 11, 28). In the within the sacrifices has been fulfilled such practice. The second part of the New Testament, the sacrifices point in Christ, it follows that sacrifices article will suggest “a proper way,” to the coming and function of Christ. and related rituals, such as Levitical further directions to take, along with Jesus is identified with the Passover festivals, are no longer mandatory.

MINISTRY 6 A P R I L 2 0 1 0 The type has met the Antitype. To It is indeed significant that Jesus salvation, has then been used as an engage in festivals with the idea that died and was resurrected during argument in favor of the adoption they are compulsory for our own the time of Passover, which He not of these festivals as a part of our salvation makes the Antitype, the only celebrated, commemorating religious life. But the pedagogical Messiah, altogether irrelevant. the Exodus, but also invested with function of the feasts does not imply Also noted, the same expression fresh meaning, applying it to Himself that these feasts are divine laws to “forever” is used for the covenant (Matt. 26:17–30). Also meaningful be perpetually observed. of the circumcision (Gen.17:13). is the event of the gift of the Spirit, The main problem remains, how- Does this mean that circumcision associated with the proclamation ever, as to whether those feasts should continues as still valid today? If of the gospel to the nations, taking be observed by Christians today.

Now that the sacrifices are no longer possible because of the absence of the temple, and because prophecy contained within the sacrifices has been fulfilled in Christ, it follows that sacrifices and related rituals, such as Levitical festivals, are no longer mandatory.

that were the case, this would then place during Pentecost, the time of The historical connection contradict the recommendation of harvest. Basically, the spring festivals One function of the feasts was the apostles in Acts 15. All these pointed to the first step of salvation: its application to the historical life of observations help us understand the first coming of Christ, His death, Israel in Canaan. When the temple why the expression “forever” with His resurrection, His enthronement was destroyed and the Jews were respect to feasts does not support at the right hand of the Father, exiled from the land, they were an everlasting requirement. and the universal broadening of obliged to create and develop new That argument aside, it is pre- the covenant through the global traditions for the observance of the cisely this typological/prophetic proclamation of the gospel. The feasts adapted to the situation of function of the feasts that inspires fall festivals pointed to the second the exile, that is, without the temple those who support the keeping step of salvation: the judgment in and the sacrifices.2 Also, the fact that of the feasts. They argue that the heaven and the proclamation of the Jesus and His disciples observed the observance of the feasts will help three angels’ messages on earth, festivals and, later, early Christians Christians gain a better and richer preparing for the cosmic salvation (Jewish Christians) as well, even understanding of the plan of sal- and the second coming of Christ without sacrifices, suggests that it vation. The profound meaning of (Rev. 14:6–13). As Richard Davidson is not inconceivable for Christians to the feasts was already attested to notes, “[T]he first and last feasts of celebrate the festivals. in the New Testament; they not Israel’s cultic calendar seem tied to Yet, this example cannot be used only commemorated past events the inauguration and consummation as an argument to justify the Christian of salvation, especially the going of Israel’s salvation history respec- celebration of the feasts since Jesus out of Egypt and the miracles of tively.”1 The progression of the feasts and the early Christians kept not only Exodus, they also pointed to the in the yearly calendar, following the the Jewish festivals but also other cul- cosmic and eschatological salvation. progression of the historical plan of tural and ceremonial practices, such

MINISTRY 7 A P R I L 2 0 1 0 LEAD ARTICLE | Jacques B. Doukhan as circumcision, the wearing of the 23, the Sabbath is mentioned at The Sabbath and the tallith (prayer shawl), etc., practices the beginning of the list (v. 3). Then New Moon Festival that were not adopted by Gentile the other holy days are listed under Within the festivals, the New Christians on the basis of Acts 15. the designation “ ‘ “these are the Moon Festival occupies only a sec- Furthermore, Christians, especially feasts of the Lord” ’ ” (v. 4, NKJV), ondary place. Unlike other biblical Seventh-day Adventists, do not have suggesting thereby that the Sabbath holy days, the new moon never a historical festival tradition showing belongs to another category than the qualifies as a sacred day on which how to celebrate those festivals. How, feasts. Although the Sabbath also all labor is prohibited.5 During the then, will they celebrate the festivals? implies sacrifices (Num. 28:9, 10), it period of the first temple, it was On what grounds will they justify one is significant that the regular phrase relegated to a “semi-festival” status, practice over another? Their claim to “sin offering for atonement,” which and its observance disappeared observe the festivals the biblical way always appears in relation to the totally during the second temple stumbles on the fact that the biblical festivals, is absent in reference to the period; thus, by the middle of the way requires the offering of sacrifices Sabbath. This clear distinction sug- fourth century when the sages had in the temple (Deut. 16:5). Without gests that the function of sacrifices established a permanent calendar, the support of a historical and cultural in the context of the Sabbath is the proclamation of the new moon tradition, the keeping of the feasts essentially different from their func- day was discontinued.6 Jewish tradi- is bound to generate tensions and tion in the context of the festivals. tion generally assigns a “minor” role dissensions in the church. Moreover, The Sabbath differs, not only from to the New Moon Festival.7 since no specific biblical law exists any other day of the week, but also Therefore, it is surprising that indicating how these laws should be from any feast day. It is noteworthy the New Moon Festival has received observed outside of the temple, they that this difference and even the renewed attention, especially among will have to produce laws and tradi- superiority of the Sabbath over the Messianic Jews and even some tions of their own. Ángel Rodríguez festivals is systematically indicated Adventists. One justification for such is right when he warns, “Those who in the liturgic reading of the Torah: observance is Isaiah 66:23 (NKJV), promote the observance of the festi- we have more ‘alyot (ascents to the “ ‘It shall come to pass that from vals have to create their own personal platform to read the Torah) on the one New Moon to another, and from way of celebrating the feasts and in day of Sabbath (seven) than on any one Sabbath to another, all flesh the process create human traditions festival day. To equate the Sabbath shall come to worship before Me,’ that are not based on an explicit with the festivals is fundamentally says the Lord.” This text is used to expression of God’s will.”3 wrong and affects the true meaning suggest that the New Moon Festival of Sabbath, ultimately compromising will be observed in heaven along with The Sabbath and the its mandatory character. the Sabbath. But the text does not festivals Realizing that the Sabbath dif- speak so much about the observance The practice of festivals may even fers from the festivals, and is even of those two days, per se; rather, it affect our theology of the Sabbath. more important than them, will help emphasizes the continuity of worship, The Bible clearly explains the essential us understand the nature of the a characteristic of the new earth. For difference between the feasts and connection between the two holy that purpose, the biblical author refers the Sabbath. Festivals are not like the appointments. The fact that Leviticus to the two extremities of time: “from weekly Sabbath. Unlike the festivals, 23 brings them together while mark- . . . to.” What this verse actually says the Sabbath, as a sign, reminds us ing the difference between them is that the worship continues as an of the creation of the universe and suggests, indeed, that the Sabbath is activity of eternity—“from New Moon is therefore eternal in its relevance. the crown, the climax of all festivals. to New Moon” and “from Sabbath to God gave the Sabbath at the end of Paradoxically, this special connec- Sabbath”; as if to say, from month to the Creation week when there was no tion between the Sabbath and the month, from week to week. sin on earth and hence no sacrifice Levitical festivals brings out, in fact, A second reason offered for the and no feasts. The Sabbath, unlike a lesson about the relative value of observance of the new moon feast the festivals, was a part of the Ten the festivals versus the absolute value is that the moon determines the Commandments and given to all of of the Sabbath. Instead of leading to Sabbath day. On the basis of biblical humanity. In fact, its origin predates the promotion of the observance of texts, such as Genesis 1:14 and Psalm the gift of the Torah to Israel on festivals, the study of the festivals 104:19, it is argued that the weekly Sinai (Exod.16:23–28). Furthermore, should lead to a better understanding, Sabbath was originally tied to the Leviticus 23:3, 4, which lists the appreciation, and experience of the lunar cycle. Indeed, both texts relate festivals along with the Sabbath, Sabbath. For the Sabbath “is the the moon to the seasons (mo‘adim). clearly suggests that an essential foundation of all sacred time,”4 and Since Leviticus 23 includes the Sab- difference exists between the two thus contains and fulfills all the values bath in the category of mo‘adim categories of holy days. In Leviticus and truths intimated by the festivals. (“seasons,” “convocations”; see v. 2),

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Prices and availability subject to change. Prices higher in Canada. LEAD ARTICLE | Jacques B. Doukhan and since the moon rules the seasons Saturday for thousands of years, and custom totally misses the point and (Gen. 1:14), some conclude that this practice was never changed or is shocking for the Jews, as tradition- the moon also rules the Sabbath. lost by either the Julian or Gregorian ally those feasts were designed to This argument raises a number of calendar; the change only affected be celebrated only at home, in the problems, including the following: the number of the days and never intimate circle of the family, and not 1. The meaning of the Hebrew the days of the week.9 The Jews still in public. The Christian reproduction word mo‘adim. This word relates keep the same seventh-day Sabbath may, therefore, often become a to the verb y‘d with which it is also that was given at Creation, the same caricature or a misrepresentation—at associated (Exod. 30:36; 2 Sam. day that was commanded at Sinai best, a pale imitation of the Jewish 20:5). This verb means “to appoint” and kept by Jesus and the apostles; original. Instead of being a means a time or a place (2 Sam. 20:5; Jer. that is, our Saturday. The claim that of reaching out to the Jews, the 47:7). The word mo‘adim refers to connects Sabbath to the moon and Christian adaptations of the Jewish “appointments,” “meetings,” or makes it fall on Tuesday, or any other festivals may turn them away. “convocations” in time or space. moon-dependent day, is, indeed, a The marking of festivals may, Now, not all the appointments way of replacing the true Sabbath on the other hand, draw Christians (mo‘adim) are ruled by the moon. with another day, based on human closer to the Jews, whom their When Jeremiah 8:7 uses the word speculation, just as human tradition tradition has taught them to despise. mo‘adim to refer to the migration replaced Sabbath with Sunday. Indeed, anti-Semitism was the main times of the stork and other migra- 4. The argument that the day of the motivation for the repudiation, not tory birds, it does not imply that the crucifixion of Jesus was Passover— only of the Sabbath, but also of the migrations of the stork are governed that is, the 14th day from the new feasts. It appears, then, that by mark- by the moon, since the stork returns moon (Exod. 12:6; and, at the same ing the festivals, Christians could to Palestine regularly every spring. time, the Sabbath day}—cannot be make a statement not only against The word mo‘adim simply refers to used to support the idea that the Sab- the anti-Semitic voice of various a specific time or place appointed, bath depends on the moon. According groups but also, at the same time, either by humans (1 Sam. 20:35) or to the testimony of the Gospels, Jesus produce a way of contextualization by God (Gen. 18:14), and could be was crucified on the preparation day for reaching out to the Jews. weekly (1 Sam. 13:8), monthly, yearly (Friday) and not on Sabbath. Yet, the situation is not this sim- (Gen. 17:21), or even prophetic (Dan. 5. The fact that the function of ple. As I have indicated earlier, the 12:7); and is not necessarily always the moon begins on the fourth day observance of festivals encounters dependent on the moon. of Creation week (Gen. 1:14–19) serious theological, cultural, ethical, 2. The idea that the Sabbath makes it impossible to identify the and practical problems that invite is dependent on the moon was in Sabbath, coming three days later, caution and serious reservations. fact originally borrowed from the as a moon day. (Part 2 will appear in the June 2010 issue.) historical-critical presupposition of the Babylonian influence on the Bible. The Jewish-Christian 1 richard M. Davidson, “Sanctuary Typology,” in Symposium According to that view, the Sabbath relation on Revelation–Book I, Daniel and Revelation Committee Series, vol. 6, ed. Frank B. Holbrook (Silver Spring, MD: was originally taken either from the The Christian practice of the Biblical Research Institute, 1992), 120. Babylonian custom of the lunar days, festivals may be counterproduc- 2 See the Babylonian Talmud, Ber. 4:1, 7; 26b; 32b. evil/taboo days associated with lunar tive in regard to Jewish-Christian 3 Ángel Rodríguez, Israelite Festivals and the Christian Church (Silver Spring, MD: Biblical Research Institute, 2005), 9. phases falling on days 7, 14, 19, 21, relations. Christians who engage in 4 roy E. Gane, “Sabbath and Israelite Festivals,” Shabbat and 28 of the month, or from the those festivals, adopting traditions Shalom 50, no. 1 (2003): 28. 5 ibid., 414. monthly, full-moon day (shab/pattu). that belong to another culture, will 6 The Oxford Dictionary of Jewish Religion (Oxford: Oxford But this claim has no biblical support appear artificial and fake. They will University Press, 1997), 591; Encyclopaedia Judaica, corrected ed. (Jerusalem: Keter Publishing House, 1994), whatsoever and is no longer taken also be offensive to Jews who will 12:1039. seriously by biblical scholars.8 perceive in this endeavor a usurping 7 irving Greenberg, The Jewish Way (New York: Simon & 3. The idea of the dependence intention in the line of supercession- Schuster, 1993), 411. 8 Gerhard Hasel, “The Sabbath and the Pentateuch,” in The of the Sabbath on the moon—plac- ism,10 or a deceitful means to trap Sabbath in Scripture and History, ed. Kenneth A. Strand ing the Sabbath on any day of the them into conversion. Christians, (Washington, DC: Review and Herald, 1982), 21; and id., “The Sabbath in the Prophetic and Historical Literature of the Old week, depending on the move- who imitate the Jews in the prac- Testament,” in The Sabbath in Scripture and History, 45. ments of the moon—goes against tice of the festivals, tend to do it 9 Wikipedia, The Free Encyclopedia, s.v. “Gregorian calendar,” http://en.wikipedia.org/wiki/Gregorian_calendar (accessed the testimony of history. First, it in the context of a church liturgy, March 30, 2009). goes against the testimony of the involving a whole community, as a 10 On the meaning and dangers of supercessionism, the idea that the church has replaced, “superceded,” Israel, see Jews. Indeed, millions of Jews have public event. No need to say that this ibid., 55–70; cf. id., The Mystery of Israel (Hagerstown, MD: kept the seventh-day Sabbath on Christian adaptation of the Jewish Review and Herald, 2004), 11–47.

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MINISTRY 10 A P R I L 2 0 1 0 j A N E T h ayer

Jane Thayer is associate professor emerita of religious education, Andrews University Seventh-day Adventist Theological Seminary, Berrien Springs, Michigan, United States. Pastors’ perspectives on assimilating new members Part 2—Discipling strategies

Review of previous article makes the assignment of a spiritual Maintaining and n the summer and fall of 2008, guardian a public ceremony in the strengthening four focus groups composed church service and gives to both the relationships of pastors were held in three mentor and mentee a certificate that Relationship building contin- Ilocations across the United lists each one’s responsibilities. ues long after new members are States in order to find out pastors’ Getting new members into minis- brought into the church. Explaining perspectives on assimilating new try as soon as possible is the goal of the importance of relationships, a members into the Adventist Church many of the pastors. “Involvement, pastor said, “People come into the and discipling them to Jesus. Part 1 involvement, involvement,” said church primarily on the doctrine of this two-part article focused on one pastor. “Even before they are level, but leave primarily on the the challenges and needs of new baptized, we enlist them in some social level. You need to supplement members as reported by pastors. ministry of the church.” the doctrines with social life. And Part 2 deals with some of their spe- Some pastors have set up an that can be a whole list of things.” cific strategies for assimilating them entire process for transitioning And, indeed, the list of possibilities into the church. people into church membership is long. A primary means for these and their new walk with Jesus. pastors to develop relationships with Making the transition to One church has an hour and a half new members seems to be through membership program the first Sabbath of every the teaching of a class or leading a When a person is baptized, their quarter to explain spiritual gifts and small group. relationship to the church changes. then uses an online assessment tool “My most successful piece,” To handle the critical transition from to help identify people’s spiritual gifts one said, “is when I do a Friday nonmember to member, pastors and get them involved in ministry. evening meeting with all the new in the focus groups reported three Right after the evangelistic members and tie them to me. . . . types of initiatives: connecting new series is completed, some churches They stay with me for two years members to spiritual guardians, get- begin a seminar series of some and, in the cases where I have been ting them involved in ministry, and kind. The pastors told of using Mark consistent with those relationships, taking them through a process of Finley’s Coming Events series, the those members stay in the church.” orientation. Some use combinations CHIP program (Coronary Health Another pastor thinks the task of these initiatives. Improvement Project), discipleship begins before baptism and requires Although the terminology may seminar materials, Bible Readings the work of others. He spends time vary from spiritual guardian, to men- for the Home study, or a series they with the people during the evangelis- tor, spiritual coach, big brother/ themselves developed. One pastor tic series and finds out their interests. big sister, small group leader, to has put together studies that deal Then he connects the new person elder, deacon, and deaconess, the with the history of the Adventist with a member who will spend time intent remains basically the same: to Church and denominational on similar interests. “It takes work on make sure that at least one longtime terminology. Instead of focusing the pastor’s part to make a correct member takes responsibility for on denominational uniqueness, match,” he says. “I have to know nurturing and teaching the new another pastor emphasizes basic what my members will do and won’t believer. One pastor said that he discipleship. do. I have to oversee it, and I have to

MINISTRY 11 A P R I L 2 0 1 0 j A N E T h ayer keep watching to encourage them to “People don’t hang out. There’s no time, location, and type of class keep at it.” fellowship. We preach the sermon, vary among the churches. The most Commenting on the need for and twenty minutes later, everyone common class seems to be the keeping current members motivated is gone. Five hundred people just pastor’s Sabbath School class. One to stay in touch with new members, disappear—like into thin air.” reason for choosing this time slot is another pastor said, “The operative to develop in new members the habit word is friendships. People don’t Using small groups of coming to Sabbath School. get rid of friends. We get burnout For anyone who knows the lit- One pastor, whose church has a because it is a task instead of a erature on small group ministry, the potluck meal every Sabbath, said, “I friendship.” answer to relationship building (and found that new believers want to be Dramatic differences exist every other discipleship matter) is a part of the general Sabbath School between congregations in how they small group. The pastors, however, family. So I do two things: The explained the reality of hour before Power Hour or prayer getting their members meeting is the new believers’ class. to become excited and And every Sabbath afternoon, I do involved in that model. Pastor’s Hour. New believers are “You’re talking about encouraged to come. And there a kind of culture,” one they can ask any question, biblical said. “There’s something or organizational.” about Adventism [in my Others meet only on a week location] that doesn’t night, particularly Friday night. One like the small group.” pastor explained why he changed On the other hand, to meeting on Friday nights: “They some pastors use small aren’t as open on Sabbath morning. groups successfully. In More shy . . . I find that Friday night one church, every new by far is the best. Hard to get them believer coming into involved in a Sabbath School class.” the church is placed One pastor solves his multichurch in a small group with assignment by holding the class on an elder serving as the Friday nights. leader. After baptizing about 20 people, One pastor gave a pastor said that he held a special his personal testimony class for about 10 months, telling on the power of small those newly baptized that this class groups. “I had been was part of becoming a member out of the church,” he of the Adventist Church. He said, said, “but I came back “I totaled up the hours. We spent because of small groups. seventy hours together, and I want And the people in that to tell you the fellowship, the things small group developed that were learned, the experience, me in my sense of call- will last forever.” When one focus use Sabbath for fellowship. Where ing, and I’m a pastor now because of group had a discussion on how practiced, this weekly fellowship also that small group. But it is hard to get long a new members’ class should helps new members with Sabbath people interested in small groups. continue, there was a consensus that observance. “We’ve had a fellowship I’m afraid there is something drastic one year was not too long. meal at every church [where I have that is going to have to happen to One sensitive issue that the pas- pastored]. . . . [New members] are get people to look at that paradigm.” tors agreed they all had to deal with not connected with an Adventist is whether or not to let long time family, so after church, they have Teaching new members members join the new believers’ nowhere to go. Come home to a “A new members’ class,” one class. “You can’t just open it up,” TV blaring. [Sabbath fellowship is a] pastor said, “is probably one of the said one. haven for people.” In some congre- most enjoyable classes to teach. “I recruit,” said another. “I pick gations, the church building is in use The people are really hungry for people geared around those families all day Sabbath. Jesus. They are asking the real life that I think will connect with new But some churches do not have questions.” believers.” Another said, “I have key such fellowship on Sabbath. “In Although typical, for a pastor people who are nurturers. I like them my church,” a young pastor said, to have a new believers’ class, the to be in there.”

MINISTRY 12 A P R I L 2 0 1 0 Resources pastors use One pastor, talking about the Trans-European Division has created Because there is a real need to lack of accountability for disciple- Life Development, a discipleship teach new believers how to study ship, said that it “doesn’t have a pathway that begins with small their Bibles, the Bible is a primary culture around it. I can’t speak for group evangelism. resource that pastors use in teach- the others, but I am so busy that Remember, though, that not ing. Referring to evangelistic series the kind of nurture you are talking everything labeled “discipleship” and Bible studies, a pastor said, “So about consistently means I have to is discipleship. Too often people far, it’s all been prepackaged for pull away from the main things the will create a course or program in them. If they have a question and church members want me to do.” equipping the laity for evangelism there is the Bible, how can they find Help appears to be on the way. and call it discipling. When we focus an answer?” Another pastor said From lay-led efforts to independent only on teaching people “how to that the most successful teaching ministries’ offerings, to the Growing witness,” such teaching is needed, strategy he has used is buying new Disciples initiative of members a Bible, “a nice one.” “I the Ministries Coor- asked thirty people to get a version dinating Committee they understand. I didn’t care which (including the Sabbath Our congregations they got. Twenty-seven of thirty got School Department’s the New Living Translation. I now new member lessons need to assess preach from it.” He continued, “I under development), challenged [all the] people to read to the North Ameri- through the Bible. Last year thirty- can Division’s current the ways we are five people, who had never done it development of dis- before, read through the Bible.” cipling helps, to new attempting to make Steps to Christ is another widely c u r r i c u l u m i n t h e used resource. “By the time they Seventh-day Adventist have been baptized,” a pastor related, Theological Seminary, followers of Jesus. “most of them possess the book. In an interest in disciple- many cases, they would have it, but ship is springing up all Discipling cannot they wouldn’t have read it.” over this denomination. In the fall of 2008, Conclusions and the Andrews University be contained in reflections Theological Seminary In the four focus groups, we introduced a new cur- and taught only explored in depth the assimilating riculum for the Master and discipling of new members. As of Divinity program I listened to the pastors and went based on eight areas through sermons over their words in great detail, I of competencies. One have concluded that there are three of those areas is dis- and seminar series. basic issues that need to be dealt cipling. The seminary with before our congregations will also offers a Christian be fully prepared to welcome and Formation and Disciple- disciple new members: (1) long- ship concentration for the PhD in but it is not a complete discipling. time members themselves need to Religious Education. In 2010, the Discipling must also include helping be discipled to Jesus; (2) quality seminary will launch a new concen- people become more and more like discipling materials need to be pro- tration in Discipleship and Spiritual Jesus. duced for both longtime members Formation for the Doctor of Ministry Our congregations need to assess and new members; and (3) pastors program. the ways we are attempting to make need a clearer understanding of the Many resources currently followers of Jesus. Discipling cannot processes of discipling. exist. For example, for assimilating be contained in and taught only As one pastor said, “My challenge new members, the book You Can through sermons and seminar series. is, I have never been trained on how Keep Them If You Care, by James Everything a congregation does to disciple. There was nothing in A. Cress, offers a perceptive should be approached as partnering the curriculum coming through the understanding of the unique with the Holy Spirit to disciple training. There has been no follow-up, challenges that Adventists face and because making disciples is at the and I’ve been a pastor for 37 years.” gives specific methodologies. The heart of the church’s mission.

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MINISTRY 13 A P R I L 2 0 1 0 D a v id G u errero

David Guerrero, MA, pastors the Almond, Stevens Point, and Wisconsin Rapids Seventh-day Adventist churches in Wisconsin, United States. Preserving a vibrant family life in a multichurch district

astoring in a multichurch the church body. During these inter- each one of my four children, as well district—which is what most views I have made clear the priority as my wife. pastors do—has its chal- I place on family. I am the right man This works most beneficially Plenges. Pastors struggle to for the call, I have said, if they are in four ways. First of all, my fam- meet the needs of their churches seeking a pastor whose family stays ily becomes part of the planning and, at the same time, those of their as a priority in his ministry. process, as we sit down together to own family. Pastors will, at times, be I have found that churches and accomplish the task of completing torn between what, when, and how administrations who accept a pastor my schedule. This way they feel to choose between church and family. who places family as a priority will like they are part of my ministry as As the pastor in a district that has support that pastor wherever they they see how much I value them. three churches (and we are plant- can. Also, churches seeking a pastor Secondly, they take part in assisting ing two more), and a husband and whose family comes first are working me in planning the right time, event, father of four—I know firsthand the churches, open to sharing ministry and place for spending time with struggles pastors in a multichurch with the pastor. Lastly, these types of them. Thus, they anticipate (with district face when it comes to the churches will respect and protect the joy) the time we will be spending tension between work and family. pastor’s time. If you are feeling the together. Thirdly, when someone Family life alone presents its tension between family and church, calls asking for an appointment with challenges, but it just gets that much then sit with your family, church, and me that cannot be classed as an harder when the pastor has more administrators respectively. Tell them emergency (and believe me, I make than one church. However, I have your desire to put family first, and I sure it is an emergency), I simply found that, if I have the right attitude can almost guarantee that you will look at my BlackBerry and sched- and approach to ministry, family life get the support you need. ule them around my prescheduled can more than just survive. Over the time set aside for another commit- last ten years, I have picked up a few Use technology ment. Lastly, it will give your family simple principles that have given me We live in an age of comput- deeper appreciation and respect for rewarding success as a family man ers, mobile devices, cell phones, your work as they see how you are and a district pastor. messaging services, etc. All these attempting to balance your ministry can save us time. Maximize the use in a respectable manner. Your first church of these gadgets to your family’s As a multichurch district pastor, advantage. Time management you must perform ministry from the For starters, when working on When it comes to my family, a principle that your family is your first your schedule, why not schedule practice that works for me is that I set church. A person that puts family first time with your family on a daily and aside one hour a day for my wife. We will not only receive the honor of God weekly basis before you plan any- spend this time together, alone, where but will better gain the support of their thing else? I have a BlackBerry that I she and I just sit down, relax, and talk spouse, children, and the churches use to schedule all my appointments. about God, life together, the children, themselves. When one outwardly It is very helpful. and our future. Pastors, who can’t places their priorities in the right order, Here’s how it works for me. As even begin to express how crucial that person will gain the respect and part of my planning, I schedule time a good marriage is for their ministry, support of those around them. and events with my family first, and need the support of their spouse, and Every call I have been offered in do this with my BlackBerry. I have spending time with them is essential. ministry started with an interview; daily, weekly, as well as monthly Secondly, we have daily set first with administration, then with “sacred” times and dates set for times for family worship. I say that

MINISTRY 14 A P R I L 2 0 1 0 “a family that enjoyably worships and encourage others to do ministry. ministry, we will experience, as well together grows together.” Not only will this give you more time as manifest, a powerful witness of Thirdly, I have set times throughout with your family, it will give them the His grace. As we utilize today’s the day and week for each child where opportunity to enjoy we come together and connect. the blessing of serv- Finally, we have a family day once ing others. a week. We, as a family, spend time Over the years, alone together. Lastly, we set dates I have learned that A person that puts and times to do ministry together for my responsibility as we work in ministering together, was not to take care family first will God has a way of bonding our hearts of everything in the as one. church, which I was not only receive the honor of God but will better gain the support of their spouse, children, and the churches themselves.

technology to help manage our time, we will experience the refresh- ing balance that tends towards positive relationships. As we dele- gate responsibility, which in reality helps others grow and experience God’s power in their lives, we will see individuals, as well as our churches, mature and grow.

With all that in place, I then can prone to do, but to allow the Lord do the work of the church, but I do to lead. I needed to get out of the it around my family. That’s what way and allow God to work through priorities are all about. the body of Christ. I did not need to micromanage the ministry of the Learn to say “No” church. As a result, life has been In ministry, we are tempted better for me, my family, and for the to say “Yes” to everything. This church itself. approach to ministry can ruin your family life. We must realize that we Conclusion are just one person, and we cannot Because of the importance of Read the most recent do everything. family life, God desires that a min- lead article online Learn to suggest alternatives ister’s family life reflect His abundant and much more at for ministry to your congregations. power. As a result, we must seek Learn to delegate responsibility. Take His way in our family life. As we ministrymagazine.org the time to train, teach, empower, place family on top of the list of

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MINISTRY 15 A P R I L 2 0 1 0 J u an R . P restol

Juan R. Prestol, MBA, is the undertreasurer for the world church of Seventh-day Adventists, Silver Spring, Maryland, United States. Finishing well

eadership, as a trust, inevi- often finish their careers silently This topic goes to the core of my tably comes to an end. It and are soon forgotten. They face personal experience, the fact that is given for a time, and obstacles and adversities along the one day we will come to the end of Lthen removed. As Solomon way, and live their journey moment our formal leadership, and we will wrote, “To every thing there is a by moment until one day it is over. no longer be consulted, sought after, season, and a time for every purpose According to J. Robert Clinton, there or perhaps even remembered. I under the heaven” (Eccles. 3:1, are several reasons why leaders may write this from the perspective of an KJV). Thus, the time for leading not finish their careers well: Adventist Christian denominational comes and goes. We measure most leader fully aware that these matters everything in terms of time—either 1. Finances—their use and abuse are not addressed officially and that time as chronos, involving dura- 2. Power—its abuse my lifetime commitment includes tion, or time as kairos, identifying a 3. Pride—leads to downfall my professional career and submis- significant moment. Wise leaders 4. Sex—illicit relationships sion to the electoral process and the and their effective leadership careers 5. Family issues committee system of the Adventist seem to fit better with kairos—the 6. Plateauing1 Church. By subjecting ourselves, opportunity to do something of we also subject the futures of our moral and spiritual value. These six reasons represent families to an evaluation process Unfortunately, knowing what potential issues quietly lodged in the that comes at the end of each ser- to do when a leadership career leader’s life and are able to obscure vice period, and to a governing or a approaches the end is an act of or destroy a lifetime of accomplish- nominating committee that can alter wisdom that not all leaders perform ments and successes, preventing our most perfectly laid out plans. well. Bringing a leadership career the leader from enjoying a respect- to a formal conclusion has become able departure and the enjoyment Leaving honorably more an art than a science. Particu- of his or her legacy. In this regard, Jan Paulsen, Seventh-day larly when serving as an Adventist the pertinent questions to leaders Adventist Church world president, denominational leader, one could are, “How can spiritual leaders leave wrote, “All who serve as elected be dealing with unforeseen and honorably? When is it time to leave? leaders in the church serve at the disrupting changes when faced When does a leader come to the pleasure of that community and the with an unexpected career change end of the trail, take the saddle off Spirit. And that service is an honor or a career conclusion. Before such the horse, and hang up the ol’ hat and a privilege which should not challenging times come, the leader and spurs? Leaving in dignity seems be presumed or taken for granted. needs to give careful attention to to be a lost art.”2 That may be the Therefore, bitterness and anger do finishing well. intent behind the words of Samuel not belong if one’s elected mandate (1 Sam. 12:3–5) as he addressed is not renewed but passed on to Grand finale the people of Israel when Saul was someone else. In the words of one When Paul wrote, “I have fin- crowned as their king: “Here I am; elected leader, ‘If you cannot accept ished the race” (2 Tim. 4:7, NIV), Bear witness against me before the being elected out, you should not he was wrapping up his journey at Lord and His anointed. Whose ox accept being elected in!’ ”3 the finish, and his final affirmation have I taken, or whose donkey have When does the time come to indicates that finishing well had I taken, or whom have I defrauded? leave a job, redirect yourself, and/ made the entire journey worthwhile. Whom have I oppressed, or from or end a career? Leaders leave for Finishing well is, indeed, the chal- whose hand have I taken a bribe to many different reasons and point lenge of a lifetime. blind my eyes with it? I will restore themselves in different directions. Leaders are neither offered guar- it” (NASB). The time had come for These changes happen when a antees of success nor assurances of the prophet to leave, and he sought better offer comes along, they do a grand finale. Within the Adventist to leave with dignity, honor, and an a crash and burn, reach retirement Church, denominational leaders unblemished integrity. age, they become bored, and/or do

MINISTRY 16 A P R I L 2 0 1 0 not have a vision for the organization in place, managerial systems are the organization benefits more from anymore.4 functioning properly, and potential their departure than from their stay- The list is not intended to be leaders have been identified that ing, and keeping in step with the exhaustive; there could be multiple would provide continuity to our Spirit (Gal. 5:25) is important, not reasons for leaving. However, a work.6 Leaders should avoid “leav- just to lead but also to know when differentiation must be made when ing messes behind” and should to leave.8 a leader leaves under a forced or stay on during tumultuous and unforced departure, and when the tempestuous times. Plus, any major Facing a constituency, departure is justified or just comes career choice should be avoided board, or committee as an unwelcome or untimely detour. when the person is depressed or Most leaders prefer to leave When faced with these circum- overly tired.7 when they have accomplished what stances, A. E. Nelson recommends, Some leaders enjoy the gift of they had set out to achieve, and longevity, and the entities they lead consider that others might be able 1. Resign with grace benefit from the fullness of their abil- to move the organization further. In 2. Make your apologies if needed ities and continuity of their service. the Adventist organizational system, 3. Be humble Other leaders are better suited for a leaders are elected for a varied but 4. Repent if necessary shorter time of service in an assign- defined period of time by action of 5. Walk away with honor ment, as lengthening their stay a group of assembled representa- 6. Put adverse memories in neutral seems to affect their effectiveness tives. Others may be appointed by or constructive terms.5 negatively. The dangers of staying boards or committees. The actions too long include an unchanging of these bodies express approval, Most likely the worst part of leav- leadership style, lacking innovation, disapproval, as well as affirm or ing prematurely might be keeping harming the organization, not hav- end the leadership tenure of elected emotions, voice, words, thoughts, ing an honest look at productivity leaders. Having been exposed to a and manners under control because statistics, and showing lack of judg- few of them at different levels of most leaders would prefer to leave ment about uncompleted projects. church work—as elector, candidate, when a suitable infrastructure is Prayerfully reflecting on whether observer, and advisor—I offer these

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J u an R . P restol ideas that may have value to those Hans Finzel identified the char- conclusion with dignity and honor? who may see their formal leadership acteristics of those who finish well. Finzel says, “I used to want to be a career in the church coming to an These characteristics provide valu- man known for great accomplish- end at an unexpected time.9 able counsel to anyone facing the ments—a person of notable deeds In anticipation of election time I conclusion of their career: maintain and ideas that rocked the planet. But remove all personal belongings from a personal vibrant relationship with now I would settle for this epitaph,

I view the process of election with humility and entrust it to the Lord’s hands that He work His will through the process for what is best for my life.

my office, return the office keys to God and a learning posture, evi- ‘He was a good and godly man, my assistant, and thank the Lord for dence Christlikeness in character, loved his family deeply, and finished the time He allowed me to serve. leave behind one or more ultimate well.’”11 This ritual has served as a reminder contributions, and walk with a grow- that my leadership is a trust that will ing sense of destiny.10 1 J. Robert Clinton, “Finishing Well: The Challenge of a Lifetime,” a plenary address given to the 1994 leadership one day be removed from me, and forum in Estes Park, CO (Altadena, CA: Barnabas Publishers, that perhaps kairos (the right time) Conclusion 1994), 8, 9. 2 A. E. Nelson, Spirituality and Leadership: Harnessing the has come for my formal leadership When the time has come for you Wisdom, Guidance, and Power of the Soul (Colorado Springs, career to end or go in a different to depart, CO: NavPress, 2002), 166. 3 Jan Paulsen, Profiling Adventist Leadership (Saint Louis, MO: direction. I view the process of elec- General Conference Session, July 3–7, 2005), 36. tion with humility and entrust it to 1. Applaud those who have helped 4 nelson, 166. the Lord’s hands that He work His you. 5 ibid. 6 ibid., 167. will through the process for what 2. Thank everyone for the oppor- 7 ibid. is best for my life. In anticipation of tunity to serve them. 8 ibid., 168. 9 Juan R. Prestol, “Things I Have Learned About Constituency any upcoming election, I offer this 3. Do not review those things that Elections,” Adventist Review, September 20, 2007, 30. additional sincere advice: irritated you. 10 h. Finzel, Empowered Leaders: The Ten Principles of Christian Leadership (Nashville, TN: Word Publishing Group, 1998), 4. Do not make apologies and try 179. 1. Organize your work. to “set the record straight.” 11 ibid., 175. 2. Document all you can. List pend- 5. Do not linger in regrets. ing items for your successor and 6. Celebrate and smile. higher organizations, keeping a 7. Accept compliments—but don’t copy for yourself. let those compliments inflate 3. Delegate what you can. your ego. 4. Brief your associates. 8. Encourage people left behind. 5. Inform your board chair. 9. Leave with dignity, which is the 6. Clear your office of personal final touch of leaving a legacy. belongings before the election. 10. Thank God for His guidance and 7. Leave your keys, and plan what power. to do with other assets (for View previous issues example, cell phone, laptop) The original question still remains you have. valid today. What elements should a and much more at 8. Resist the temptation to look leader consider prior to bringing ministrymagazine.org back. their formal leadership to a

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MINISTRY 19 A P R I L 2 0 1 0 L u ca M ar u lli

Luca Marulli, PhD, is professor of New Testament studies, Campus Adventiste du Saleve, Collonges-sous-Saleve, France. Members who smoke and church discipline: A view from the writings of Ellen G. White

he course pursued toward more light on temperance, especially Lord in prayer. One, Dr. Pottinger, Doctor Osborn has been all on the use of refined and rich foods. testified, “My brethren may have wrong. Had this man been A vision that occurred in June 1863 thought they were meeting with only Thandled judiciously he would helped her elaborate on previous half a brother, when they saw me have been a blessing to the church. revelations and go beyond the simple using tobacco . . . I shall take hold He has used tobacco to a greater or warning against tobacco and alcohol in earnest to rid myself of tobacco.”4 less degree, but this habit was not as to stress the importance of a more Ellen White noted that Christians5 offensive in the sight of God as the wholistic lifestyle. The vision of Christ- and even “certain Christian ministers”6 defects in the character of those who mas 1865 gave her more impetus used tobacco, even though it is not might judge him, for God weighs the in helping the church understand clear if she refers to non-Adventists motives.”1 the importance (and application) of or Adventists. Interestingly enough, So wrote Ellen White to the principles given in previous visions, Millerites would not necessarily be leadership of the church in Ligonier, and further stress the importance of against tobacco, but on December 5, Indiana, to forbear and be more building sanitariums and other health- 1884, during a meeting in Chicago, patient with “Dr. Osborn,” a member care institutions. Thus, Ellen White’s a son of William Miller “felt that his who had not yet quit the use of precise counsel on tobacco was, at service would not be acceptable to tobacco. The statement led me to least, as early as autumn 1848. God until he should overcome the research the writings of Ellen White tobacco habit. He here determined on the issue of church discipline as Tobacco is not for to be a free man, cleansed from it relates to members who may not Christians everything that can defile.”7 be living up to the health message On March 24, 1868, Advent In any case, Ellen White consid- as a part of our gospel proclamation. Review and Sabbath Herald pub- ered the use of tobacco harmful, This research makes no pretension lished a statement dealing with immoral, and contrary to the will of being comprehensive or thorough, tobacco, hop, and swine farmers, of God for humans.8 She clearly but it represents, fairly, Ellen White’s signed by both James and Ellen viewed abstinence from tobacco views on how the church should White. While the Whites strongly (and other harmful substances and deal with members who are victims encouraged tobacco, hop, and foods) as a habit in “harmony with of tobacco use and smoking. My swine farmers to align themselves the instruction of the Bible.”9 She approach reviews significant portions with the principles of health reform also believed that the message of of selected extant texts (unpublished and eventually get rid of such busi- Christian temperance should be manuscripts, articles, and published nesses, they did not deem that this used to lead people enslaved by writings), paying close attention to “business” had to be taken as a test harmful habits to the cross of Christ: the chronology of the writings. of Christian fellowship.3 “Persons who have not entered a Between 1848 and 1865, Ellen A few years later, according to church for nearly a score of years White had four major visions on reports at camp meetings occurring have come to such gatherings and health reform. As early as autumn in 1875 and 1876, some Adventists have been converted. The result 1848, she was shown the devastating still used tobacco after their was, they discarded tea and cof- effects of tobacco, alcohol, and drugs acceptance into the church but felt fee, tobacco, beer, and liquor.”10 such as tea and coffee.2 Six years compelled to confess, give it up, and An important part of this message later, in February 1854, she received completely take the burden to the provides valid alternatives to these

MINISTRY 20 A P R I L 2 0 1 0 harmful habits, especially when While Ellen White was very pas- She had little patience for those teaching the youth.11 sionate in her appeal to quit the who felt a particular zeal (and plea- Working closely with James and use of tobacco and other harmful sure) in accusing and abusing the Ellen White, J. N. Loughborough substances, she also recognized brethren,16 and advised that overly published an article in the Review that “If we come to persons who critical members “should not be and Herald, on November 5, 1861, have not been enlightened in regard retained as members.”17 Instead, she that had far-reaching consequences. to health reform, and present our encouraged compassion, “patience He stated, “We do not take in any strongest positions at first, there is and forbearance with individuals,” who use tobacco, and reject the danger of their becoming discour- and acknowledged that “if these gifts of the Spirit of God, if we know aged as they see how much they individuals were disfellowshipped, it. One of the very objects to be have to give up, so that they will they would be brought more closely accomplished by church organiza- make no effort to reform. We must in connection with an unholy influ- tion is to lop off these things, and lead the people along patiently and ence and the possibility of saving only have those come together who gradually, remembering the hole of them [would be] lost.”18 She urged stand in the light. To take in those the pit whence we were digged.”14 the necessity of seeking “wisdom

While Ellen White was very passionate in her appeal to quit the use of tobacco and other harmful substances, she also recognized that “If we come to persons who have not been enlightened in regard to health reform, and present our strongest positions at first, there is danger of their becoming discouraged as they see how much they have to give up, so that they will make no effort to reform. We must lead the people along patiently and gradually, remembering the hole of the pit whence we were digged.”

who are holding on to their sins and Ellen White’s attitude to and know[ing] how to treat each wrongs would be to encourage the church discipline individual case. Not all must be things we are seeking to remedy.”12 But what if a smoker was found treated alike . . . if one is living in The same standard remained among church members? What if disobedience to the commandments untouched for years, as evidenced the member had given up tobacco of God, the church must act and by Ellen White’s counsel some forty and then fallen back into the old must separate them from them. And years later to Brother and Sister habit? Or what would happen if a for other sins it will often be neces- Haskell in Nashville: Tobacco and person had been accepted into the sary to disfellowship souls if they alcohol users “should not be received church before giving up the harmful continue in their sins; yet great care into the church until they give evi- habit, and then failed to quit? In should be used and great patience dence that they are truly converted, order to answer such questions, it and forbearance exercised.”19 that they feel the need of the faith is necessary to take a brief look at For example, W. O. Palmer that works by love and purifies the Ellen White’s understanding of, and worked closely with Edson White in soul. The truth of God will purify the attitude toward, church discipline, the southern states in the early 1900s, true believer. He who is thoroughly and then present a case in point. especially among African-Americans, converted will abandon every defiling Ellen White always advocated preaching, writing, and establishing habit and appetite. By total absti- the example of Jesus’ instructions, schools and churches and the pub- nence, he will overcome his desire given in Matthew 18:15–17, for lishing house in Nashville.20 “Neither for health-destroying indulgences.”13 dealing with sin in the church.15 Edson White nor W. O. Palmer . . . was

MINISTRY 21 A P R I L 2 0 1 0 L u ca M ar u lli known for his financial acumen,”21 of the church members at Ligonier membership? Time and again, Ellen but Ellen White knew that “the passed “censure and harsh judgment White stressed the need to apply Lord used Edson White and W. O. upon others, while their own course Matthew 18:15–18 to deal with Palmer to do missionary work in the appears right in their own eyes.”29 members who err, and do our best South. . . . The Lord accepted these Ellen White recognized that Dr. not to deprive them of the Christian two souls, brought from darkness to Osborn did not have a meek spirit, gathering and church support bless- light, and put it into their hearts to do “but those who have condemned ings. Time, forbearance, compassion, a work in the Southern field.”22 him have pursued a course far more and “motherly” and “fatherly” love Unfortunately, in 1904, Ellen objectionable in the sight of God than are required to the extent that we White had to write to George Butler that pursued by him, and they are should not feel jeopardized by the a letter in which she acknowledged answerable for their influence upon struggles of our fellow brother or that W. O. Palmer wronged some- the doctor.”30 She reproached the sister. We should encourage them body (perhaps while doing business). “narrow minds” and “self-righteous” to fight and overcome. If they stop While affirming that justice should leaders for not paying Dr. Osborn holding on to Christ, other sins will be done to the person wronged the respect “for his years and for his prevail, and at that point the church by Palmer, she also asked Butler to position . . . character.”31 will have to take action. While the “save him [Palmer] if you can” and to fight is on, we should not quench “help him for Christ’s sake.”23 Palmer • Years—because he was not the little flame. did not seem to behave as expected only presumably aged, but also I found Ellen White’s approach and hoped, and on January 25, 1905, because his “character molded in dealing with erring members Ellen White had to write a letter from and habits confirmed, and to take extremely balanced and biblical. She Mountain View, California, to Brother the truth at his age and be trans- masterfully expressed and clearly and Sister Haskell, in which she formed is a great work. This may conveyed what the Gospel of Mat- stated, “Brother W. O. Palmer is not not to be expected in a day.”32 thew teaches, though perhaps in a to be separated from the sympathy • Position—because he “is . . . a different way less visible to modern of the church. Brother Palmer is not man of influence,” and has readers. Matthew surrounds his dis- perfect. Over and over again he has a great potential to bring the ciplinary instructions (Matt. 18:15–18) shown himself to be defective. I am light to his large extended fam- with the parable of the lost sheep to be as a mother to him, and as ily and promote the Adventist (Matt. 18:12–14), an injunction about such I have spoken to him faithfully. publications.33 unlimited forgiveness (Matt. 18:21, I shall still continue to correct his • Character—because he “loves 22), and the parable of the unmerciful wrongs, but I wish to present to him the truth, . . . is a man who, if steward (Matt. 18:23–35). In doing so, the hopeful side, that he may not fall converted soul and body to God, Matthew strongly lessens the com- into utter discouragement. I shall would do good.”34 munity’s hysterical attempt to purge reprove his errors and encourage itself. The same chapter also contains him in every way possible.”24 Ellen White offered another an appeal to the disciples to become Apparently, her appeal to let “the approach to the issue, with more like children and humble themselves sympathy and love of Christ come in” general implications. She stated that (vv. 3, 4), and receive others in the to melt the “still, cold heart”25 was “God loves the soul of Dr. Osborn,”35 name of Jesus (v. 5). At the same received, and the grace of God was and that he needed to fully surrender time, they were exhorted to avoid effective, as Palmer died on May 1930, to Christ. However, she was not in despising or causing a “little one” to as a member in good standing.26 favor of the fact that some “have taken stumble (vv. 6, 10), even though he or a position that those who use tobacco she might be considered lost (v. 11). Case in point: Dr. Osborn should be dealt with and turned out of As Ellen White puts it: If “there and Sister Graham the church.”36 Her position is readily are wrongs in the church, they On October 9, 1878, Ellen White explained, “In all of our experience should receive immediate atten- had a vision during the Michigan for many years not a case of this kind tion. Some may have to be sharply camp meeting held in Battle Creek. has thus been treated by us. We have rebuked. This is not doing the erring Based on that vision, she wrote a borne with them and labored with one any wrong.”38 letter the same day to the ministers and prayed with them for years, . . . if and church members in Indiana, after a time they did not reform, they While reproof is to be given, it must especially the Ligonier church.27 [would] become lax in other things.”37 be given in accordance with She speaks of that church being Christ’s direction. . . . Do not animated by a “strong, self-willed . . . Conclusion become impatient with your self-righteous . . . fierce, self- How, then, should we deal with brother’s faults and weaknesses. . . . sufficient, vindictive spirit.”28 Under erring members (e.g., smokers) We see individuals committing the influence of Sister Graham, many without immediately affecting their errors, and we are pained because

MINISTRY 22 A P R I L 2 0 1 0 their lives are not in accordance of Christian Education (Nashville, TN: Southern Publishing 15 e.g., E. G. White, Manuscript 66 quoted in D. A. Delafield, with the Bible standard of righ- Assn., 1923), 428; E. G. White, Manuscript 130, 1899; Ellen G. White in Europe (Washington, DC: Review and Testimonies for the Church, 3:569. According to Ellen White, Herald, 1975), 202 ; E. G. White, Manuscript 8a, 1888; E. G. teousness. But we are not to the use of tobacco is dangerous and harmful for a number White, Letter 31, 1905. become impatient. If we have the of interrelated reasons such as it creates a self-accusing 16 cf. E. G. White, Manuscript Releases (Silver Spring, MD: conscience that pushes a person to withdraw from the Ellen G. White Estate, 1990), 9:196; E. G. White, Manuscript mind of Christ, we shall feel a church; leads to poor stewardship; benumbs the brain, 57, 1886; Delafield, 202; “Labors in Christiana,” Advent burden for the welfare of him who intoxicates the body, and weakens intellectual powers; and Review and Sabbath Herald, October 19, 1886; Letter 31. makes children living in the house sick. For a more thorough 17 Manuscript 66 quoted in Delafield, 202. has forgotten to be a doer of the discussion on the harmful effects of tobacco see Testimonies 18 Manuscript Releases, 9:197; cf. E. G. White, Letter 19, 1886; Word. Do not speak of his errors for the Church, 1:225, 548; 3:569; 7:75; E. G. White, “The Manuscript 8a; E. G. White, Letter 6a, 1894; E. G. White, Temptations of Christ,” Advent Review and Sabbath Herald, Letter 68, 1894. to others. Follow the rule Jesus September 8, 1874; E. G. White, “Sanctification:T he Life of 19 Manuscript Releases, 9:196, 197; cf. Letter 6a; Letter 68. has given. Go to the wrongdoer Daniel an Illustration of True Sanctification,”Advent Review 20 Arthur L. White, 5:168, 169, 340. alone first, and see if by words of and Sabbath Herald, January 25, 1881; E. G. White, “Christian 21 ibid.,169. Perfection,” Advent Review and Sabbath Herald, May 1, 1900; 22 e. G. White, Manuscript 124, 1902 quoted in The Ellen G. 39 wisdom you cannot save him. E. G. White, “The Temple of God,” Advent Review and Sabbath White 1888 Materials (Washington, DC: Ellen G. White Herald, November 6, 1900; E. G. White, “Lessons from the Estate, 1987), 1772. 1 ellen G. White, Manuscript Releases (Silver Spring, MD: Second Chapter of Philippians,” Advent Review and Sabbath 23 e. G. White, Letter 15, 1904, quoted in Manuscript Releases Ellen G. White Estate, 1990), 12:285. Herald, June 15, 1905, 8, 9; E. G. White, “Early Counsels on 17:298. 2 See E. G. White, Letter 8, 1851. Medical Work-No. 1,” Advent Review and Sabbath Herald, 24 Letter 31, quoted in Manuscript Releases, 15:200. 3 e. G. White and James White, Advent Review and Sabbath April 2, 1914, 3, 4; “Home Duties of the Father,” Health 25 ibid., 202. Herald, March 24, 1868. Reformer; E. G. White, Selected Messages (Washington, D.C.: 26 See G. A. Thompson, “Obituary of Will Otis Palmer,” Advent 4 e. G. White, “The Camp-Meetings: Illinois Camp-Meeting,” Review and Herald Pub. Assn., 1958, 1980), vol. 2, 420, 467; Review and Sabbath Herald, July 24, 1930, 27. Advent Review and Sabbath Herald, July 22, 1875. Cf. E. G. Temperance, 45, 278; Manuscript 130; Letter 49, 1902. 27 Manuscript 1, 1878. White, “Minnesota Camp-Meeting,” Advent Review and 9 “The Path of Progress,” Advent Review and Sabbath Herald; 28 Manuscript Releases, 12:281. Sabbath Herald, April 27, 1876; E. G. White, “Camp-Meeting Testimonies for the Church, 7:75. 29 Manuscript Releases, 15:134. at Eagle Lake,” Advent Review and Sabbath Herald, May 10 e. G. White, Manuscript 52, 1900; see also “An Open Letter, 30 e. G. White, Manuscript 1, 1880. 4, 1876; E. G. White, “The Sparta Camp-Meeting,” Advent from Mrs. E. G. White to All Who Love the Blessed Hope,” 31 Manuscript Releases, 12:285, 286. Review and Sabbath Herald, May 18, 1876. Advent Review and Sabbath Herald, January 27, 1903, 14. 32 Manuscript Releases, 12:285. 5 e. G. White, Temperance (Mountain View, CA: Pacific Press 11 e. G. White, The Adventist Home (Hagerstown, MD: Review 33 ibid. Pub. Assn., 1949), 5; E. G. White, Testimonies for the Church and Herald, 1952, 1980), 499; cf. MS 054, 1905. 34 Manuscript Releases, 12:285, 286. (Mountain View, CA: Pacific Press, 1948), 3:569. 12 Quoted in Arthur L. White, The Ellen G. White Biography, 35 Manuscript Releases 12:286. 6 e. G. White, “Home Duties of the Father,” Health Reformer, (Hagerstown, MD: Review and Herald, 1981–1986), 1:457. 36 ibid. September 1877. 13 e. G. White, Evangelism (Washington, DC: Review and 37 ibid. 7 e. G. White, “Notes of Travel: Meetings in Chicago,” Advent Herald, 1946), 264. See also “Lessons from the Second 38 e. G. White, “Lessons for Christians,” Advent Review and Review and Sabbath Herald, February 10, 1885. Chapter of Philippians, ” Advent Review and Sabbath Sabbath Herald, December 11, 1900. 8 See E. G. White, “The Path of Progress,” Advent Review and Herald. 39 Manuscript 8a quoted in The Ellen G. White 1888 Materials, Sabbath Herald, February 21, 1888; E. G. White, Fundamentals 14 Testimonies for the Church, 3:21. 136, 137.

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MINISTRY 23 A P R I L 2 0 1 0 A delowo F eli x A det u n j i

Adelowo Felix Adetunji, PhD, is senior lecturer in Comparative Religion and Mission, and chair, religious studies department, Babcock University, Ikeja, Lagos States, Nigeria. “Miracles” in Nigeria: An evaluation of unusual occurences

ulfillment of the gospel com- S. O. Abogunrin makes a similar mission is a central reason observation by stating that “people for the existence of the appear in their thousands in Fchurch (Matt. 28:19, churches and crusade 20). As a backing, Jesus grounds (both Christians gave the surety of His and non-Christians), not presence everywhere seriously seeking after the disciples went— Christ or spiritual food, hence, the rapid but for miracles . . . growth of the early healing miracles have church. Along with actually become the this church growth ‘real thing’ or the was the manifesta- most current issue tion of God’s power in African Christian- i n m i r a c l e s a n d ity today.”2 wonders, as it was in Christ’s ministry and Signs and those of the apostles. wonders? It is also listed as part In Nigeria, we have of the spiritual gifts for examples of church believers. leaders who “claim similar While recognizing the abilities and soliciting for blessings of miracles, the Bible similar large followings”3 This also declares that Christendom will approach has led to syncretism, be beset by false workers perform- which is “the fusion of different ing miracles. These, among others, religious doctrines or a reconcilia- are presented as a sign of the end [such] have a throng of followers tion of conflicting religious beliefs.”4 in Matthew 24:24, 25. who are hoping for ‘faith healing.’ ” In this case, for example, there This article will look at some Two points can be derived from comes to play the mixture of magi- aspects of the religious scene in this account: the first supports cal power with Christian “faith and Nigeria and see what lessons we the fact that miracles can attract practices.” John Ogu asserts that can learn for the church as a whole. an audience; second, instead of a many of the so-called miracles means to an end, they become the today “are fabrications intended to Miracles and church end in themselves. Commenting attract crowds and make money.”5 growth on the latter, Ellen G. White states According to the Nigeria Broadcast- Some scholars have argued that the people “did not seek Him ing Commission (NBC), the majority that the effects of miracles, church [Christ] from any worthy motive; of the so-called miracles are used as growth, and planting cannot be over- but as they had been fed with the baits to “lure people to the various emphasized, and they cite numerous loaves, they hoped still to receive churches.”6 examples, such as the claim that temporal benefit by attaching them- Bidemi Oyelade explains that the groups “which claim to be able to selves to Him. . . . Seek not merely establishment of churches in Nige- stimulate and effect faith healing for material benefit. Let it not be the ria today is considered to be one of in people’s physical, financial and chief effort to provide for the life that quickest ways to amass wealth. As a social health are most popular . . . now is, but seek for spiritual food.”1 result of this, questionable churches

MINISTRY 24 A P R I L 2 0 1 0 and prophets are springing up. As Biblical admonitions • Matthew 24:24, 25; Mark 13:22, “many of these prophets . . . want The Scriptures are not silent on this 23—Christ’s warnings against to make names, they want their matter. The Bible gives helpful insights. false christs and prophets who voice to be heard, and they want to would work wonders so much create awareness and recognition at • Leviticus 19:31; 20:6—reckoning that the elect would possibly be all cost so they abandoned the real with such powers set people deceived. purpose of evangelization which is against the living God. • 2 Peter 2:1–3—false teachers preaching to prophesy.”7 • Deuteronomy 18:9–12—the that would attract many people At some Christian gatherings, Israelites warned not to practice with falsehood at the expense of strange events have been witnessed. these abominations, as did the the truth. Such would exploit the It is reported that self-proclaimed people of the land they inherited. innocent ones through made-up prophet T. B. Joshua wiggles his • 1 Samuel 28—consultation with stories. hand toward the congregation, a similar power spelled Saul’s • Revelation 16:13, 14—the unity and immediately a corresponding final doom. of the dragon, beast, and false reaction follows. There are also • Isaiah 8:19—God’s people prophets working miracles instances of healing in which the should seek their God instead of through the spirits of devils. healer touches the same part of the power of the devil. • Revelation 19:20; 20:10—the his body to effect healing in the • Acts 13:4–12—Paul, filled with final doom for both the beast and corresponding part of the sufferer. A the Holy Spirit, called Elymas false prophets. source explains the incidence thus, the sorcerer (v. 8), a child of the “In one healing for a mouth severely devil, enemy of all righteousness, In connection with these prophe- damaged, he pounds and rubs over one who perverts the right ways cies, Ellen White says, “Satan and and over his own mouth pointing of God (v. 10), and went blind by his angels will come down with the other hand toward the afflicted the power of God (v. 11). power and signs and lying wonders woman’s mouth. Ectoplasm with to deceive those who dwell on the blood comes from her mouth as God, in His foreknowledge, earth and, if possible the very elect. she is supposedly healed. This is not warned the church of individuals The crisis is right upon us.”9 This Bible healing but sorcery.”8 who would gain people’s attention warning is clear and it carries a sense Another relevant aspect of magi- through false miracles and wonders. of urgency. cal power is associated with the use Such Bible prophecies and their of ritual symbols. Here, power is warning messages include The possible roots associated with individuals, objects, What is the source of these and postures that are represented by • Matthew 7:15—such are wolves false manifestations? Among the the rituals. To onlookers, such ritual in sheep’s clothing. evangelistic strategies employed by symbols may appear ordinary but are essential parts of the recipes for effective magical results. If the ritual conditions are met, people believe that “power” would be released for the desired objectives. Apart from magic, other forms, such as syncretism, are also evident in the Nigerian churches. For example, in T. B. Joshua’s church in Ikotun-Egbe, Lagos, there supposedly was a picture having an inscription in English and Arabic of the Islamic belief that “there is no God but Allah.” This declaration implies the denial of God having come in the flesh. The Bible expressly condemns such an assertion (1 John 2:22, 23; 4:1).

MINISTRY 25 A P R I L 2 0 1 0 IN aN age Of INStaNt wOrldwIde meSSagINg, it seems appropriate that pastors encourage one another, share ideas, and learn from one another. this book brings together distinguished pastors and denominational leaders from around the world to share their experiences, wisdom, and encouragement with their fellow members of the Seventh-day adventist clergy. this timely how-to manual is filled with practical suggestions to pastors for a more efficient, productive, and joy-filled ministry. from the first chapter of this book to the last, you will find much to think about and much to emulate.

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©2010 Pacific Press® Publishing Association • 95590531 US$14.99) A delowo F eli x A det u n j i the missionaries in colonial Africa, Nigeria, there is hardly a well-known satanic in origin and works by coer- healing and the eradication of the denomination or ministry that is cion through manipulation and tends roots of suffering, diseases, and not linked with the performance of to boost the ego of the magician. illnesses ranked most successful. In miracles.12 Akosah-Sarpong, who Some of these “miracles” tend to essence, missionaries and African monitored this trend in Nigeria, follow magical principles and rituals. evangelists who succeeded in offer- observes that West Africa has the However, since mystical powers, ing healing and protection for the highest concentration of spiritual such as magic, are condemned in people won more converts.10 This is churches focusing on miraculous the Bible, it comes to the church in not unconnected with the physical, manifestations on the continent. the garb of miracles and wonders. spiritual, economic, and psycho- Here, according to him, people can The waves of these “miracles” are logical conditions of a typical African. spend a whole day in churches reaching every nook and cranny of For instance, the people believe seeking for miracles and visions for the country through the media. that every misfortune comes from their insurmountable problems. He However overtly manifested here magical attack, witches, wizards, puts it this way, “Most miracles can in Nigeria, the world church must be or other demonic powers in their just be a street-side entertainment careful about the issue of miracles, environments. scene, drawing the unemployed, signs, and wonders. So-called mira- cles can be performed anywhere, for the great controversy wages every- where. We have been warned about false teachings, false christs, false Today in Nigeria, there prophets, and false miracles. We must take those warnings seriously. Our safety centers in the Word of is hardly a well-known God: “To the law and to the testi- mony: if they speak not according to this word, it is because there is no denomination or ministry light in them” (Isa. 8:20, KJV).

1 ellen G. White, The Desire of Ages (Boise, ID: Pacific Press, 1940), 384, 385. that is not linked with the 2 S. O. Abogunrin, preface to Biblical Healing in African Context, Bible Study Series, eds., S.O. Aboginorin et. al., (Ibadan, Nigeria: A Publication of the Nigerian Association for Biblical Studies, 2004), ix. performance of miracles. 3 don. O. Akhilomeh, “Faith Healing and the Spirit of Beelzebub: A Critical Appraisal of Pentecostal Practices in Nigeria,” in S. O. Aboginorin et. al., eds., Biblical Healing in African Context, 175. 4 Joseph Kenny, Paul Oye, and Segun Taiwo, “Church Contextualization in Nigeria, 1970–1990.” Paper given at This religio-cultural setting busybodies or the plain curious . . . AECAWA Seminar, Ikeja, Lagos, from www.diafrica.org. 5 Adeola Balogun, “Being a Traditional Ruler Does Not encourages the desire for miracles [and] ignorant that are too weak to Conflict With My Duties as a Clergyman—Rev. John Ogu,” to cure diseases and resolve other think and explain their daily problems http://www.punchng.com/Articl.aspx?theartic= distressing situations. The fear of in clear terms. As West Africa shows, Art200808300294423 (accessed Feb. 23, 2010). 6 Geoffrey Ekenna, “Miracle and Magic,” Newswatch, April these malevolent agents is, there- the boom in spiritual churches and 19, 2004, 15. fore, so deeply rooted that both the juju-marabou mediums have 7 Bidemi Oyelade, “Failed Predictions ’08: These Men of God Goofed,” Sunday Sun, January 18, 2009, 4, 8. modern education and religions seen the commercialization of 8 “Clueless in Nigeria?,” Let Us Reason Ministries, http:// cannot totally eradicate them. “In miracles, making it unsacred and www.letusreason.org/Poptea8.htm (accessed Feb. 23, fact, it seems to be gaining further undermining its divine nature.”13 2010). 9 ellen G. White, Seventh-day Adventist Bible Commentary momentum in the society, with the (Washington, DC: Review and Herald, 1980), 7:982. recent emergence of secret cults in What can we learn from 10 L. Lugwuanya, “Medicine, Spiritual Healing and African Response: Concerns of Christianity in Africa in Twenty-First 11 Nigerian Universities.” There is no this? Century,” African Theological Journal 23, no. 1, (2000): 30, doubt that any religion or individual We are in the midst of the great quoted in A. M. Okorie, “The Healing Miracles of Jesus in that does not only claim, but also controversy between Christ and the African Context,” Biblical Healing in African Context, 193. demonstrates, the power to deliver Satan. Genuine miracles come from 11 Kenny, Oye, and Taiwo. from those oppressive forces will God in response to the prayer of His 12 ibid. 13 Akosah-Sarpong, “The Trouble with African Miracles,” not only win such person’s attention people and for His own glory. Magic www.ghanaweb.com. but also their affection. Today in or sorcery, on the other hand, is

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MINISTRY 27 A P R I L 2 0 1 0 DATELINE

Adventists to project come true. It is a miracu- in various parts of the world during lous story and will mark a new which individuals are given training in build first church era for the Adventist Church in selecting topics, organizing material, in the Arabian the Gulf. It will be the first church- and writing articles. Recently two owned property in the Gulf area and such workshops were held. Gulf region because through it we will get legal N i k o l a u s S a t e l m a j e r nited Arab Emirates (UAE) – A registration, we will finally be able to conducted such a workshop at Ugroundbreaking ceremony was organize the work in the seven Gulf Spicer College in Pune, Maharashtra, held January 8, 2010, for the first countries in a separate field with a India, in January in which more than ever Seventh-day Adventist church local administrative office. We are 50 ministerial students, faculty, and to be built in the Arabian Gulf region, indebted to the world church for pastors participated in the event. in Ras Al Khaimah, one of the seven making this financially possible, to Willie E. Hucks II also conducted emirates in the UAE. the local members for their dream, a workshop at Babcock University About 250 Adventists from all initiative, drive, and very hard work near Lagos, Nigeria, in February over the UAE gathered at the site to succeed with the project, and to where more than 40 individuals where Victor Harewood, senior God for working out miracles along participated. As a result of those pastor of the UAE and Oman area, the way.” [Gureni Lukwaro/TED workshops, the journal has already and Rogelio Taer, Middle East Union News Staff/TED News] received submissions for articles (MEU) associate treasurer, unveiled from the participants. the cornerstone for the building to If a group of ministers, officially mark the groundbreaking professors, or students wish to of this construction project. Training writers participate in such a workshop, The building, which is expected inistry has embarked on a we invite such groups to contact to be finished by September 2010, Mworldwide effort to increase the editors to determine if such a will house a worship hall seating up the number of individuals who write workshop can be scheduled for to 500 people, an all-purpose hall for the journal. Inasmuch as the their area. Please contact us at with a kitchen, and the headquarters journal has readers in more than [email protected] for the Gulf Section of the Seventh- 180 countries, the editors have .org or +1 301-680-6518. [Nikolaus day Adventist Church, comprising conducted a series of workshops Satelmajer] Saudi Arabia, UAE, Kuwait, Qatar, Bahrain, Oman, and Yemen. “This is the first time an Arab Participants in writer’s workshop at Babcock University in Nigeria ruler has given us land which will Photo: R. Danforth Francis give Adventists the official registra- tion, recognition, immigration profile, and ability to have our own church building,” said Rajee Mathew, project manager for the building. Previously, Adventists have been meeting in church members’ homes and rented rooms. Adventists in Ras Al Khaimah decided to approach the government for a piece of land. Arrangements were made for the Adventist delega- tion, headed by the MEU president Kjell Aune, to visit His Highness Sheikh Saud Bin Saqr Al Qasimi, crown prince and deputy ruler of Ras Al Khaimah. Aune commented, “The Middle East Union is thrilled to see this

MINISTRY 28 A P R I L 2 0 1 0 Share the Hope Share the Hope Again includes 1. Spiritual renewal; reaching the members of North 2. Holding fasting and prayer again America’s more than 6,000 churches weekends; to inspire and shape the ministries 3. Every pastor, conference, union, ilver Spring, Maryland, of each congregation to share a division officer, and depart- SUnited States—Plans were lifestyle of evangelism across the mental leader to participate in announced at the year-end meet- nation. evangelism; ings of the North American Division The objectives for Share the 4. New believers being trained for for all pastors, leaders, and church Hope Again involve prioritizing outreach; members to become involved in the the need for spiritual renewal at 5. Increased Sabbath School goals of the Share the Hope Again every level of the church, the full attendance; program outlined by Adventist Com- and direct engagement of every 6. Preparing lay members for lead- munication Network. church member, the discipling of ing in evangelistic campaigns In 2009, the goal of reaching new believers, and the reclaiming 100,000 individuals for Christ was of inactive and former members. The goal for this lifestyle of evan- reached, and the same objective Share the Hope Again has goals gelism program? Another 100,000 now exists for 2010. Preparing for for each church to focus on: baptisms. [Bernadine Delafield]

RESO U RCES

Toward a Theology (chapters 1–4), the an international flavor and repre- of the Remnant: focus narrows to the sentation. Adventists will find the An Adventist remnant concept in careful and thoughtful treatment of Ecclesiastical the book of Revelation Revelation 12:17 in the writings of Perspective by (chapters 5–8). Then Ellen White by Rodríguez (appendix, Ángel M. Rodríguez, the book concentrates 227–243) of special interest. editor, Silver Spring, o n t h e A d v e n t i s t In his “General Introduction” to MD: Review & interpretation of the this new project of Adventist ecclesi- Herald Publishing end-time remnant, par- ology, the editor states that the time Association, 2009. ticularly as found in the has come for a “serious theological writings of Ellen G. White reflection” and “a clearer expres- his volume is scheduled as the (chapters 9, 10). The final chapter sion of the identity of the Adventist Tfirst in a series on Studies in deals with “God’s End-Time Rem- movement” as “a community of Adventist Ecclesiology by the Bibli- nant and the Christian Church.” An spiritual pilgrims” (17, 18). By doing cal Research Institute (BRI) of the appendix, “The ‘Testimony of Jesus’ this, “the church may be revitalized General Conference of Seventh- in the Writings of Ellen G. White” (by toward the fulfillment of its mission” day Adventists. The director of the the editor) concludes this valuable (18). Another lofty goal the editor BRI, Ángel M. Rodríguez, writes in volume. The book has a scriptural hopes to achieve is to be “helpful the preface: “It addresses the very and a thematic index for easy access in properly interacting with other identity of the Seventh-day Adventist to its use of Scripture and themes. Christian communities and with Church, an identity that occasionally Of the nine contributors, three are non-Christian religions” (19). This needs to be examined and reaf- part of the BRI staff, while six oth- outreach requires “clear theological firmed.” While some essays deal ers were chosen from Adventist and biblical thinking” (19). exegetically with the remnant idea Bible scholars in various countries, a in the Old and the New Testaments feature that gives the presentations Continued on page 30

MINISTRY 29 A P R I L 2 0 1 0 RESO U RCES

Continued from page 29 It may be regarded as a fortunate hopes, with this volume, to counteract church and how the Advent move- decision of the BRI to undertake the trend toward diversification in ment relates to the larger Christian this timely enterprise as a team of the worldwide Adventist movement community, will contribute to a new qualified Adventist Bible scholars, so by stressing “the biblical elements appreciation of our high calling to act that various approaches in the world- that constitute our bond of unity in as the “members of His body” (Eph. wide church can be represented, Christ” (18). He proposes that “the key 5:30, NKJV; emphasis added). discussed, and integrated in this elements are located in our ecclesiol- —Reviewed by Hans K. LaRondelle, ThD, professor Adventist theological journey. Wis- ogy” (18). There can be no doubt that emeritus of theology, Andrews University Seventh- dom resides in the counsel of many this first volume in the planned series day Adventist Theological Seminary, Berrien advisers (Prov. 15:22). The editor on the biblical view of the remnant Springs, Michigan, United States.

The Three Tasks DePree as one who author treats leadership as a noun. of Leadership: bridges the distance The servant leads from a generative Worldly Wisdom between leadership in platform where the growth and for Pastoral the business context development of those led becomes Leaders, by Eric and leadership in the the primary goal of the leadership O. Jacobsen, Grand unique environment of process. The leader then becomes Rapids, MI: Wm. B. the church. debtor to all who participate in the Eerdmans Publishing The emphasis of process of leadership and contribute Co., 2009. the modern period has to subsequent accomplishment. been on the leader, Gratitude (saying thanks) is a efining “leadership” is whereas the postmod- natural outgrowth of the conscious Da daunting challenge. ern emphasis resides recognition that goal accomplish- Max DePree approached it via the upon the relationship between leader ment does not result in what the responsibilities of a leader: “The first and follower. Issues of integrity, leader does but rather the result of responsibility of a leader is to define modeling, recognizing the leadership the collective contribution of the reality. The last is to say thank you. contribution of each member of the community being led. In between the two, the leader must community, the responsibility of The framework of DePree’s become a servant and a debtor.”1 mentoring to develop followers into definition restricts the book to some Upon this definition, Jacobsen leaders—all contribute to a refresh- degree. The author moved toward structures this volume. Most of the ing view of the leaders as stewards the concept of a leadership model contributors come from the faculty of those entrusted to them. wherein every member leads in the of Fuller Theological Seminary. The Defining the reality of the world context of their spiritual giftedness, essays in the first section address of the church requires we recognize but they never fully abandoned the the function of the leader in defining that leadership in the business con- positional distinction of leader- reality; the essays in the second focus text cannot simply be transferred to follower introduced in John 15:15. on the servant as leader. The final the freely associated context of the Nevertheless, this book makes an segment is dedicated to the leader church. This book provides a healthy outstanding contribution to our who says, “Thank you,” thereby rec- distinction between the business understanding of leadership in the ognizing the interdependent nature concept of a leader and the realities body of Christ. of leadership as a process. that a spiritual leader must face in —Reviewed by Stanley E. Patterson, PhD, associate Jacobsen introduces the volume the church where control structures professor of Christian ministry, Andrews University by establishing the role of the pastor that govern behavior in the former Seventh-day Adventist Theological Seminary, Berrien as leader. All of the functions of the context are absent. Springs, Michigan, United States. pastor—preaching, administering, The emphasis is placed upon developing, and praying—serve the the servant as leader rather than 1 Max DePree, Leadership Is an Art (New York: Currency, 2004), 11. leadership contribution of the pastor emphasizing the more familiar ser- 2 robert Greenleaf, Servant Leadership: A Journey Into the to congregation, church, commu- vant leadership model introduced Nature of Legitimate Power and Greatness (Indianapolis, IN: The Robert K. Greenleaf Center, 1991). nity, and beyond. He characterizes by Robert Greenleaf2 where the

MINISTRY 30 A P R I L 2 0 1 0 Are you madly in love or just plain mad?

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