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Association Secretary Pastoral Assistant Editors James A. Cress John C. Cress, Frednck Russell, Luther and the gospel Maylan Schurch, Loren Seibold Editor A dynamic chronicle of Luther©s discovery Willmore D. Eva International Advisors A. Abdulmaiid, Alejandro Bullon. of the gospel and its immediate outcome Assistant Editor Jaime Castrejon, Victor P. Julia W Norcott Krushenitsky, Carlos Martin, Hans K. LaRondelle Editorial Assistant Gabriel Maurer, Joel Musvosvi, Sheila Draper David Osborne, Paul Ratsara, Peter Roennfeldt. John Willmott, Professional Growth and Eric Winter, R. A. Zeeman 10 Inter-church Relations Nikolaus Satelmajer Pastoral Advisors The joint Declaration on the doctrine Leslie Baumgartner, S. Peter Contributing Editors Campbell, Miguel A. Cerna, ofjustification: One year later Sharon Cress Jeanne Hartweli, Mitchell A thoughtful assessment of the Joint Declaration between Peter Prime Henson, Greg Nelson, Norma Joel Sarli Osborn, Leslie Pollard, Dan Vatican and Lutheran World Federation representatives Kit Watts Smith, Steve Willsey Consulting Editors Advertising Raoul Dederen Ben Clausen, Raoul Dederen. Editorial Office Teofilo Ferreira, Ron Flowers, John M. Fowler. Michael Subscriptions and Circulation 14 Hasel, Roland Hegstad, Jeannette Calbi Kathleen Kuntaraf, Ekkehardt Resources A review of the joint Declaration Mueller, Jan Paulsen, Robert Cathy Payne Peach, George Reid, Angel Cover Illustration Rodriguez, Penny Shell, on the dogma ofjustification Dennis Crews William Shea, Russell A candid evaluation of the Joint Declaration, Staples, Pilchard Tibbrts, Ted Cover Design including significant Protestant responses Wilson, Edward Zinke Harry Knox Hans Heinz Subscriptions: 12 issues (double issue for June- July): United States us$29.95; Canada and overseas us$31.50; airmail us$41.50; single copy us$3.00. To 19 order, send name, address, and payment to Findings of the Report on Religious Freedom Jeannette Calbi, Ministry Subscriptions, 12501 Old An interview discussing the state of religion©s freedom Columbia Pike, Silver Spring, MD 20904 U.S.A. m the world today and its possible implications Subscription queries and address changes: Email: [email protected]; fax: 301-680-6502; John Graz and Willmore D. Eva telephone: 301-680-6503. To Writers: We welcome unsolicited manuscripts. Editorial preference is to receive manuscripts on 22 diskette with name, address, telephone and fax Justification in Lutheranism and Catholicism: numbers, and Social Security number (if U.S. citizen). Send editorial correspondence to 12501 From conflict to conversation Old Columbia Pike, Silver Spring, MD 20904-6600. A further perspective on the dialogue between Phone: 301 -680-6510; fax: 301 -680-6502; Lutherans and Catholics over the nature ofjustification Email: [email protected] or [email protected] (editorial offices); Roger Evans Web site: www.ministerialassociation.com Writer©s Guidelines available on request. 26 Ministry (ISSN 0026-5314), the international The Apocalypse: Pathological journal of the Seventh-day Adventist Ministerial Association 2000, is published monthly (except neurosis or healing therapy? for June-July, when a double issue will be An exposure of the value and positive role of the published) by the General Conference of Seventh- day Adventists and printed by Pacific Press Pub. book of Revelation in contemporary culture Assn., 1350 l\l. Kings Road, Nampa, ID 83687-3193. Paul Fisher Standard mail postage paid at Nampa, Idaho. Member Associated Church Press. PRINTED IN THE U.S.A. Vol. 73 Number 11 IN EVERY ISSUE Bible credits: Texts credited to NEB are from The New English Bible. Copyright 1961,1970 by the Delegates of the Oxford University Press and the Syndics of the Cambridge University Press Reprinted by permission Texts credited to MIV are from the Holy Bible, New International Version. 3 Letters 29 Pastor©s Pastor Copyright 1973,1978,1984 by the International Bible Society Used by permission of Zondervan Bible Publishers. Texts credited to WKJV are from The Mew King James Version. Copyright 1979,1980,1982 Thomas Nelson. !nc , Publishers. Bible texts credited to New Jerusalem are from The 4 Editorial 30 Resources New Jerusalem Bible. Copyright 1985 by Darton, Longman andTodd, Ltd , and Doubleday Company, Inc. Reprinted by permission of the publisher.

2 Ministry/November 2000 May 2000 issue Bible; there is only tension between I read the June-July 2000 issue of I have been receiving Ministry for "scientific theory" and the Bible. Ministry carefully. Competent writers most of my twenty-four years in Secondly, by the construct Dr. Gibson wrote excellent articles dealing with the pastoral ministry; this is, however, the uses for his article (i.e., statement of great truth of the second coming of first "Letter to the Editor." Two view, Biblical evidence, scientific Christ. Only one writer, in the midst of articles in the May 2000 issue have evidence/theory), he seems to indicate one sentence, made this short remark, prompted such an unusual response. that the Bible and scientific theory are "Latter Rain of the Holy Spirit The first article is on the "Excite on equal footing, for us to examine, drenches us," (p. 39). All the articles ment of Expository Preaching," by J. evaluate, and decide which is true. avoided commenting on Revelation Grant Swank, Jr. That was the primary However, such is not the case. The 18:1-4, which to my understanding method of preaching my pastor-father Bible holds exclusive claim to truth, precedes the Second Coming. used for 45 years. I have tried to including truth regarding the origin I noticed also that the General follow in his footsteps. My goal is for of the universe. Since the Bible states Convention at Toronto had the my people to walk out of church God created the heavens and earth in beautiful cheering slogan "Almost knowing what a passage of Scripture six 24-hour days, all data will ulti Home." For the pilgrim this sounds teaches. Expository preaching enables mately agree therewith. Any failure on very encouraging. But do we realize me to accomplish that goal. As Swank our part to be able to reconcile the that after 2,000 years of Christianity, says, it also "grows its own fruit of data with that teaching of the Bible only 30 percent of the world©s popula spiritual growth within the preacher." grows out of the ignorance of our tion profess to be Christians of any The cover article on "Biblical fmitude compared with the infinite denomination? The other 70 percent is Creation" also aroused my interest. I God who has revealed His action of made up of Muslims, Buddhists, appreciate Dr. Gibson©s articulation of creation in His Word. Ronald Hindus, Confucians, atheists, etc. These the issues and agree with many of his Ruark, pastor, Central City Baptist do not accept Jesus Christ as the only conclusions. However, there seems to Church, Central City, Nebraska. way to salvation and eternal life. be a number of flaws in his argument. Have we as a church organization, First, he fails to distinguish consis June-July issue in over 150 years of our existence, tently between "scientific evidence" It was a real joy to read the June- preached "present truth" to all these and "contemporary scientific theory." July issue on the blessed hope. Every people? Jeremia Florea, retired By "scientific evidence" I take him to article was good. Richard Davidson©s minister, Arkansas. mean the facts and data of the world "The Second Advent and the Fullness around us. Those facts and data are of Time" was a masterpiece. After 35 We want to hear from you! the same for the biblical creationist, years of preaching these wonderful Our editorial staff is always the evolutionist, and the theistic truths, it still thrills my soul to read interested in knowing how you, our evolutionist. None of the three studies articles of this caliber. readers, feel about the articles you read a different world than the other two. I was especially impressed with in Ministry, and we welcome your The conflict lies, as Dr. Gibson notes the portrayal of the long-suffering of letters and emails. Please include the in his closing paragraph, in their God before He allows judgment to title of the article(s) you are writing presuppositions, the interpretations come upon sinners as at the Flood, about, as well as date (month and year) of the facts based on those pre Babel, Sodom, and Jerusalem. in which the article appeared. We suppositions, and the theories formed Davidson made the grace of God would also appreciate receiving your from those interpretations. For those paramount in the usually dry subject name and mailing address with your who believe in the biblical account of of the 2,300-day prophecy. I©ll preach correspondence; when your letter is the six 24-hour day Creation, there is it again for the sixtieth time with new printed in Ministry, we will send you no tension, as Dr. Gibson states, enthusiasm. Les Fowler, pastor, two complimentary copies of that between reconciling "nature" and the Booneville/Ozark, Arkansas. particular issue.

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

Ministry/November 2000 3 friend of others. Though, by all means biblical, mine who justification as the Reformers saw it, ALdoes not It©s worth was definitely an experiential, life- think that Paul altering paradigm shift that ushered wrote the book of into the human heart the peace and Hebrews once said dyingfor perspective every person profoundly that if officially longs for in his or her deepest being. asked to recant his The Reformers saw that the gospel belief, he would do so ... immedi (justification particularly) was the ately. "And if you asked me," says my power of God unto salvation and that friend, "why I©d recanted, I©d tell you, of Jesus Himself in the least of all simple, uncluttered faith gave them ©because it©s not worth dying for!©" I towns, Bethlehem. He was conceived the effective way of tapping into that think my friend is a wise man. in questionable circumstances, born power. It was the transcendent There are too many dubious among animals (in the hotel garage, if experience of justification, its regener things that we squabble about in our you like) from the womb of a com ating, refreshing, life-altering effect on churches. We sometimes seem more pletely unsung peasant girl, wrapped the human soul, conscience and willing to kill for them than to die for in cloths (probably borrowed), and consciousness, that made all the them. Most of these "truths" are not laid in a donkey©s feed box. The Bible difference. worthy of the sweat, struggle, and says that this happened because there Thus, the significant divergence subdivision with which we load them. was no room for lesus in the inn itself. that came up between the Reformers They become exhausting, damaging But the underlying reason for the lack and the mother church were not distractions that stir up clouds of dust of room was that nobody had an simply because they or their Catholic and emit toxic emotional gasses that inkling of Who He was and so they counterparts were obtuse and get in our spiritual eyes and lungs so did not value Him. If they had, they©d unbending. Rather, the Reformers we can©t see or breathe deeply the have made room for Him; even as we could not go the way of the Council of pure air of what really does matter. make ample room for justification the Trent because Trent©s positions On the other hand, there are moment we realize its premier value effectively misdirected the basic verities that lie in the fallow soil of in comparison with all the other principles upon which such a blessed our souls, unrecognized for their things we have come to believe are so sense of personal justification, value. We may give them a certain lip important and in many cases have put innocence and peace before God had service, but the attention they receive in its place. come to them. In the mercy of God, is not proportionate to their almost And so it is true that at some they had serendipitously come upon unbelievable value. point we may suddenly recognize the pearl of great price, the treasure Human beings have always some overlooked reality for what it hid in the field. They knew their tended to be that way with the gospel. actually is, grasp it up, and become discovery was true to Scripture and to We tend to be that way with the willing to lay down our lives to experience and, captured by its primacy of the magnificent truth of possess such a treasure. The stone wonder, they could not compromise it justification (and please allow the use which the builders rejected becomes in the ways that were being suggested of such words in their classical form our chief cornerstone. This is what it without destroying it or having to let in this issue of Ministry!), along with was like at the time of the Protestant go of the treasure altogether. the realities that cluster close to it, Reformation. When it comes to any dialogue such as "sanctification." The gospel But what was it that caused the over such things, such as the one we and justification always seem to come souls of those who became known as evaluate in this issue of Ministry. The in a certain disguise, or appear "Reformers" to burn like they did Joint Declaration on the Dogma of dressed in camouflage; though their over things like "justification by Justification, we simply must fully obscurity has much more to do with faith"? This is a vitally important factor in this subjective, experiential, poor spiritual eyesight and the stuff question as we take up the critical or existential element or we will not we so expertly arrange around them matters of this issue of Ministry. Such understand what was and still is the than with some mischievous trait they a question is foundational because it essential reality that people are willing possess in themselves. was not merely some carefully to die for and that must be dealt with The coming of "justification" to calibrated doctrinal equation that was before genuine understanding can the human soul is like the appearing formulated by Martin Luther and emerge.

4 Ministry/November 2000 LUTHER AND THE GOSPEL

n October 31,1517 Luther posted his 95 theses on the door of the O Wittenberg Castle Chapel to challenge some of the teachings of the Catholic Church. With that, the Protestant Reformation was born.

Hans K. LaRondelle, That is, it became visible. The truth It soon became clear to him that sal Th.D., is professor is, however, that its birth pangs had al vation could not be earned by penitence emeritus of theology, ready been born, in relative silence and or by doing good. He saw God as a stern Seventh-day Adventist for some time in the soul of Martin judge who demanded impossibilities Theological Seminary, Luther himself. from him. In the works of Augustine he Andrews University, The journey to the castle was read that God had preordained only a Berrien Springs, marked by a series of spiritual struggles small number for eternal salvation. The Michigan. within the man. He wanted to please rest, he learned, were doomed by God©s God whatever the cost and worked to predestinating decree. Luther feared that be found worthy on the day of judg he belonged to the doomed. As his search ment. By acts of penitence, he tried to for a true knowledge of God progressed, achieve reconciliation with God. Yet, he he began to look more to Scripture and did not find peace of soul. Even his less to the church fathers. scholastic Bible study gave him no rest. Luther realized that the theology of In 1507 Luther was consecrated into his church had in effect disrupted the the Roman Catholic priesthood. Nine principle of Sola Scriptura as it accepted years later, he became a doctor of theol the church and the Pope as the final in ogy and professor at Wittenberg and took terpreters of the Bible. He saw that if the solemn vow: "I swear to defend the any extra-biblical authority has the fi gospel truth with all my might." He kept nal word about God©s Word, then the this vow till the end of his life. Bible can no longer be seen as self- It was from the Bible that Luther explanatory. Luther also perceived that sought and received light and insight, the spirit of the apostolic church and although the light came only gradually the simplicity of the gospel had been over the years in a series of discoveries. distorted through years of traditional Called to teach theology, Luther began teaching. The gospel had been lost in an exegetical study of some books in the an increasingly complicated system of Old Testament and then of the New Tes merits, good works, sacraments, and tament. His major concern was to find penances so that during the Middle God©s will and feed His flock in Ages the church was teaching that out Wittenberg. side it there could be no salvation. He

HANS K. LARONDELLE

Ministry/November 2000 5 saw that the priesthood itself could not ing him that even the gospel is a revela God! God offers the personal righteous bestow the sacramental grace of salva tion of God©s justice? How could Paul call ness of Christ as His divine gift to the tion, as if the ecclesiastical hierarchy had the gospel "justice"? Was this another believer now! That is the salvation of the acquired a monopoly on divine grace. manifestation of the law? If it was, then gospel. God justifies the repentant hu He saw that the personal certainty of the gospel also condemned the sinner. man being through the righteousness of salvation had been lost. Was "justice" not the treatment God Christ. This means that the gospel does gives to each one according to what one not demand work or sinless perfection Luther©s crisis of conscience deserves? Luther groaned, "Who can love from us, but offers to us the gracious gift Luther himself struggled to find an angry and condemning God?" As of His own work and perfect righteous personal assurance of salvation, even as Jacob, he wrestled with God. He studied. ness. By His grace He justifies us and he resisted the authoritarian claims of He tried to understand the expression announces us righteous. his ecclesiastical superiors. He saw a "the righteousness of God" but no one When Luther understood this truth, fundamental difference between the opened the door for him. his conscience was freed from the weight need for Christian freedom of con of guilt and he became a free person. science and the dictatorial behavior of Now the Psalms tasted good. Later, the church hierarchy. Luther described his discovery this way: When Luther started to study the "It seemed to me as if I had been born Psalms in preparation for his lectures, his again and was entering into paradise primary interest was not theoretical but through newly opened doors. All at once, practical. He was searching for an expe the Bible began to speak in quite a dif riential theology, for a saving knowledge hat was ferent way to me. The very phrase, ©righ of God. His attitude was to seek God©s new about Luther©s teousness of God,© which I had hated truth rather than to defend tradition. before, was the one that I now loved the One of his main stumbling blocks discovery was that he best of all. That is how that passage of was that he was not able to understand Paul©s became for me the gateway to the meaning of the biblical term "the identified God©s righteousness paradise. At once the whole Scripture righteousness of God." His Latin Bible showed me another face."1 For Luther, had the phrase justitia Dei. The term and Christ©s righteousness as God©s promise that "the just shall live by "justitia" was the common word for re faith" provided the salvation he was seek tributive justice or punishment, as the one, and saw that this divine ing. Paul was quoting the promise from scholastic theologians taught. In other Habakkuk (2:4), but he gave it a new em words, in understanding the word that righteousness is received by phasis on how a person becomes just or way, he ended up viewing God as a stern faith already now! righteous, when he explained: "He shall judge. gain life who is justified through faith" Because Luther understood the (Rom. 1:17, NEB), or, "Anyone who is "righteousness of God" as His punish upright through faith will live" (NJB). ing righteousness, he was unable to ex What was new about Luther©s dis plain why David could pray in Psalm 31:1 covery was that he identified God©s "Deliver me in your righteousness," and Luther discovers the gospel righteousness and Christ©s righteousness in 143:1, "O Lord, listen to my cry in your A Bible lay open in his little study as one and saw that this divine right righteousness." The word "righteous as he was preparing his class lectures. eousness is received by faith already now! ness" thundered in Luther©s ears only as The question in his mind was, How This last point is the teaching of Jesus, God©s wrath and everlasting punishment. could Paul call the gospel itself the when He declared in the parable of the Thus Luther wrestled with the wrath of "righteousness of God"? Pharisee and the tax collector: "I tell you God, and it burned as a consuming fire Luther read again the text in rela that this man, rather than the other, went in his conscience. At last he turned to tion to its context. He came to Romans home justified before God [that day]" the New Testament for comfort. Romans 3:21: "But now a righteousness from (Luke 18:14). This is how all the faithful 1:16 arrested him: "The gospel is the God, apart from law, has been made stand the test of God©s final judgment. power of God for the salvation of every known..." Suddenly his vision cleared. Luther explained, "That is the long and one who believes." Salvation! Luther was By the grace of God he saw what Paul the short of it: He who believes in the thrilled. Was this the essence, the secret meant: the righteousness was not some man called Jesus Christ, God©s only Son, he had been searching for? He read on: thing God required humans to offer to has eternal life as He himself says (John "For in the gospel a righteousness from Him, but something God offered to hu 3:16), ©For God so loved the world, that God is revealed ..." (verse 17). Luther mans who believed the gospel it was a he gave his only begotten Son, that who couldn©t understand. Was the apostle tell marvelous expression of the grace of soever believeth in him should not

6 Ministry/November 2000 perish, but have everlasting life.© "2 concept of grace put forward by scho the believer was always partly righteous Some Luther scholars assert that lastic theologians, Luther joyfully and partly sinful. At this point, for Luther Luther was the first since Paul to recover proclaimed the believer©s personal ac justification was seen to be made the original purity of the gospel of the ceptance by God. inwardly righteous. New Testament. What made Luther the In Romans 3:28, Paul summed up Reformer of the Christian church was the justification in his historic statement, Further clarification for Luther fact that his gospel message was an "For we maintain that a man is justified Later, in his commentary on chored in a sound exegesis of the Bible. by faith apart from observing the law." Galatians (1535) Luther reached his ma Only thus could it have had the lasting Luther translated Paul©s emphasis on jus ture concept of justification: it is the value it has for the whole church. The tification by faith "without works of law" forensic or legal imputation of Christ©s "Gates of Paradise" were opened to in the German language by the additional righteousness to the repentant believer. Luther, because "the keys of the king word "alone": "allein durch den Now he taught the complete justification dom" were handed to him once he Glauben," "by faith alone." This was a of sinners in the forgiveness of their sins. grasped the central passage of Romans: correct translation and interpretation of Now his emphasis was on the Christ for "He who is righteous by faith, shall live." Paul©s polemic against righteousness- us, who died for our sins, and no longer We are saved now and in the judg works. Luther©s brief formula for justifi on grace as something infused in the be ment by our faith in Christ and in His cation "by faith alone" became part of liever. The "alien righteousness" of free gift of righteousness. This caused the banner of the entire Protestant Ref Christ now became the essence of justi Luther to write his famous book in 1520, ormation: "Sola Fide." fication and the basis for the certainty of The Freedom of the Christian, dedicated Thus, the Reformation summed up personal salvation, because it is not a to Pope Leo X. the Protestant faith in three short cries partial but a complete righteousness. We Now all anxiety in seeking to be that sounded against the teaching of the are saved by an alien righteousness, not come acceptable to God had ended. church of that day: Sola Scriptura by our own righteousness! In 1528 Later Ellen White would repeat this as Sola Gratia Sola Fide! Luther said in one of his sermons, "As surance in her impressive declaration, Luther, in the meantime, advanced Adam brought damnation upon us by an "We may enjoy the favor of God. We are his understanding on justification sub alien [to us] sin, so Christ has saved us not to be anxious about what Christ and stantially. With the help of Augustine he by an alien righteousness.... Our testi God think of us, but about what God discovered that God©s righteousness is a mony and confession is: Not through thinks of Christ, our Substitute. Ye are divine free gift. But he still thought of the yourself but through Christ will you be accepted in the Beloved."3 gift merely in terms of an indwelling saved. These two you must distinguish Christ and a gradually increasing right from one another, yourself and Christ. Luther©s grasp of the gospel eousness in the believer. This meant that You did not come down from heaven, you Luther came to clearer insights as he studied more carefully Paul©s letters to the Romans and Galatians. These two letters became the two-edged sword of the Protestant Reformation in its battle against the proposing of a system of works-righteousness. Luther used the A New Worship Website Just polemical passages of Paul (Rom. 3:22- 26, 28; Gal. 2:21; 3:10; 5:4) directed O© and against the merit system of Pharisaic Ju daism in his battle against the merit- ^ by - that" seeking theology and piety of the medieval church. sS© for and In Romans 3:24 Paul stressed the ^ and to nature of God©s mercy twice when he said "freely by his grace!" This became "Where Seventh-day Adventist worship is profiled and supported!" the hallmark of the Protestant Reforma tion: "Sola Gratia!" But the grace of God was no longer interpreted as the metaphysical fluid of sacramental grace. It was understood again in its pristine apostolic sense of the "unmerited favor of God." Rejecting the de-personalized

Ministry/November 2000 7 share the joy and assurance of redemp tion. He was a scholar of theology in order to be the most effective evangelist; one who would teach the grace of God and draw people to Christ. He believed that the Bible had to be preached for the ©It©s ©no secret .^6jat gospel to become gospel for his fellow

©Sfeit©©©";coois©iuirtlie world. human beings. The written and oral Word are both needed. When the leaders of Luther©s church rejected his discovery of the gospel of free grace and threatened him with excom munication in the bull, Exsurge Domine of 1520, he was shocked. On December 10, 1520, he publicly burned the papal bull, together with a copy of the Canon Law, which gave the Pope his powers. When his friends tried to keep Luther from going to the city of Worms © " to defend his message before the em peror, because they feared for his life, ii^feri^^ he replied without hesitation: "Even though there should be as many devils in Worms as shingles on the roof, I would still enter."5 were not born of Mary, but you were Spirit, groan inwardly as we wait eagerly The question has justly been asked: made out of dirt. Therefore Christ©s do for our adoption as sons, the redemption How could Luther have been so abso ing is different from yours."4 Luther also of our bodies. For in this hope we were lutely convinced that he was right and the gave "faith" back its apostolic meaning. saved" (Rom. 8:23,24). Saving faith thus whole church wrong? He wrote to a Instead of the popular notion that "faith" should prevent believers from ever feel friend, "We cannot attain to the under was an intellectual assent that had to be ing holy in themselves! standing of the Scripture either by study supplemented by "works," or human Luther, however, certainly did not or by the intellect. Your first duty is to behavior of some kind, Luther pro suggest that a sanctified life is irrelevant begin by prayer. Entreat the Lord to grant claimed that faith meant a person©s act or unnecessary. He fully acknowledged you, of His great mercy, the true under of commitment to God and His Word. that justification is effective in produc standing of His word. There is no other Faith saves, not because it is the merito ing sanctification, but he insisted that interpreter of the word of God than the rious act of a person, but because it such good works of the Spirit are not a Author of this word, as He Himself has apprehends and embraces Christ. He is component part of justification itself. said, ©They shall be all taught of God.© our Saviour, Forgiver, Justifier, and Ful- It is justification that creates the new Hope for nothing from your own labors, filler of the law. God accepts believers and human, not the new human who cre from your own understanding: trust reckons them righteous solely on account ates justification. solely in God, and in the influence of His of Christ and His merits. The believer is It is here that we must confront the Spirit."6 justified in Christ! Such faith did not Roman Catholic doctrine of justifica For true reformation to occur, need to be supplemented by works, be tion as defined by the Council of Trent Luther believed implicitly in the victo cause such faith worked from the start! in 1546. Trent taught that one©s justifi rious power of Scripture, rather than in Luther coined a profound phrase, cation must be accomplished by one©s ecclesiastical pressure, coercion, or leg one that has often been misunderstood: own efforts in cooperation with God, islation. He wrote, "I simply taught, the believer in Christ is simul Justus et and therefore one can never have the preached, and wrote God©s Word, other peccator, "at the same time just and sin comforting assurance that one has been wise I did nothing.... I did nothing, ful." He meant to say: in Christ the accepted by God. Here is the crux of the the Word did everything."7 believer is fully justified, while he remains matter, as far as Luther was concerned. Luther excelled in his preaching and in himself, that is, in his inherent sinful teaching. He exalted preaching to a new nature (not: character), fully sinful! He Luther as a witness of Christ and significance and gave it a primacy over therefore could say with Paul: "We our the Bible the sacraments. He insisted that the seven selves, who have the first fruits of the Luther felt it was basic for others to sacraments of the church could not save,

8 Ministry/November 2000 only faith in the preached Word of God just cry, your agony is over. Hell is not respect, Luther was a true Elijah, and a saves. He preached during the week and hell any more if you can cry to God. But forerunner of the universal revival and three times on Sundays, starting at five no one can believe how hard this is. We reformation to come into being through in the morning. can understand wailing, trembling, sigh the apocalyptic proclamation of the For Luther, preaching was primarily ing, doubting, but to cry out, this is what Three Angels of Revelation 14. expounding the Word of God. He sys we cannot do. Conscience, sin, and the tematically went through entire books of wrath of God are about our necks. Na 1 Luther©s Works. Concordia Publishing the Bible, first from the Old Testament, ture cannot cry out. When Jonah reached House, vol. 54:105. then from the New, always applying the 2 Quoted in H.A. Oberman, Luther. the point that he could cry, he had won. Man Between God and the Devil. biblical characters in connection with his Cry unto the Lord in your anguish, and Doubleday, ET 1992, 153. own experience. By way of example, here it will be milder. Just cry and nothing else. 3 Ellen G. White, Selected Messages is a part of his exposition of Jonah. "How He does not ask about your merit. Rea (Hagerstown, Md.: Review and Herald Pub. could anyone imagine that a man could son does not understand this, and always Assn., 1958), 2:32, 33. be three days and three nights in the belly 4 Quoted in B. Hagglund, The Back wants to bring in something to placate ground of Luther©s Doctrine of Justification of the fish without light, without food, God. But there just is nothing to bring. in Late Medieval Theology. Facet Books 18. absolutely alone, and come out alive? Reason does not believe that all that is Fortress Press, 1971, 33. Who would not take this for a fairy tale needed to quiet God©s anger is a cry."8 5 Quoted in E.G. Schwiebert, Luther if it were not in Scripture? But God is Luther©s understanding of the gos and His Times. Concordia Pub. House, even in hell. ©Jonah prayed unto the Lord 1950,499. pel came through a responsible exegesis 6 In E.G. White, The Great Controversy, from the belly of the whale.© I do not be of Scripture, which gave him a new and (Nampa, Idaho: Pacific Press Pub. Assn., lieve he could compose such a fine psalm liberating experience as a Christian be 1911), 132. while he was down there, but this shows liever. With immense courage, he lifted 7 Quoted in L. Pinomaa, faith Victori what he was thinking. He was not expect up Christ above all others. Luther©s de ous. Fortress Press, 1959, 102. ing salvation. He thought he must die, votion to the everlasting gospel has been 8 Quoted in R. H. Bainton, Here I Stand. A Life of Martin Luther. A Mentor yet he prayed, ©I cried by reason of mine described this way: "He hid behind the Book, MQ 544. The New Am. Lib., 1964, affliction unto the Lord.© This shows that Man of Calvary, seeking only to present 279,280. we must always pray to God. If you can Jesus as the sinner©s Redeemer."9 In this 9 White, The Great Controversy, 152.

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Ministry/November 2000 9 r T n i \ U L m

n October 31,1999, representatives of the Vatican and the Lutheran World Federation (LWF) formally signed a joint statement on the theological issue of justification an issue that played a crucial role in the debates leading up to the Protestant Reformation.

Raoul Dederen, Ph.D., The formal signing took place in towards the restoration of full unity is professor emeritus Augsburg, Germany, 428 years to the among Christians."3 of systematic theology day after Martin Luther nailed his list Did the Roman Catholic Church and former dean of of 95 theses against the sale of indul accept the Lutheran position? Or did the SDA Theological gences to a church door in Wittenburg. Lutherans surrender Luther©s stance? Seminary, Berrien Edward Idris Cardinal Cassidy, Can it truthfully be said that the mu Springs, Michigan. president of the Pontifical Council for tual condemnations of the sixteenth the Promotion of Christian Unity century no longer apply? (PCPCU), signed the document on be Five documents hold an important half of the Vatican and described the place in the development of the Catholic- signing of the Joint Declaration on the Lutheran agreement: (1) the JDDJ itself; Doctrine of Justification (JDDJ) 1 as (2) the Official Catholic Response "without doubt an outstanding achieve (OCR); (3) the Official Common State ment of the ecumenical movement and ment (OCS); (4) an Annex to the former; a milestone on the way to the restoration and (5) a note explaining details of the of full, visible unity among the disciples Annex statement.4 of our Lord and Saviour."2 Pope John The first document was approved Paul II described the event as marking by the Lutheran World Federation "a milestone on the not always easy road Council on June 16, 1998. The second

10 Ministry/November 2000 was the Catholic response to the same given to the Scriptures. The section on Divisive themes text, made on June 25, 1998. The last the "Biblical Message of Sanctification" Some of these divergent themes5 in three were issued together in June of the (JDDJ 8-12) is helpful. Here, both dia clude human involvement in justifica following year. logue partners have more in common tion, justification as declaration or The Vatican©s reaction to the Joint than what divides them. They are ad process, concupiscence, and the Lutheran Declaration appalled many observers, dressing the central point justification, term "justified and a sinner." both Roman Catholic and Protestant. In how to be right with God. They also show First, the human involvement in the June 1998, one week after the LWF Coun a more sympathetic understanding of act of justification: The JDDJ explains cil had approved the document and had what the other side was and is saying. that human beings have "no freedom in stated that the Lutheran condemnations "A consensus in basic truths of the relation to salvation" (19) and, in an ex no longer applied to Roman Catholic planatory section, Lutherans emphasize teaching, Rome©s response seemed to call that while believers are fully involved into question the very consensus ex personally in their faith, a "person can pressed in the JDDJ. It threw into confu only receive [mere passive] justification." sion hopes of an imminent joint signing. This means they mean "to exclude any Rome expressed its perplexity at some of possibility of contributing to one©s own the statements, declaring some unaccept justification (JDDJ 21). On the contrary, able as presented and requesting clarifi . .. . ow will the the Council of Trent (1545-1563), called cations. It even questioned whether the to formulate a comprehensive response LWF had the authority to speak on doc two views be harmonized? to Luther, taught under anathema that trinal issues in the name of its member sinners can cooperate in the preparation churches (OCR 7). Shall we suggest that for and the reception of justification. Once the "misunderstandings" were Lutherans use the term They do not receive it passively (DS cleared, the two parties released a short 1154).6 Official Common Statement and an An "justification" in an active or How will the two views be harmo nex affirming the JDDJ and responding nized? Shall we suggest that Lutherans to certain concerns raised a year earlier, functional sense, referring to use the term "justification" in an active in June 1998. An additional Note was or functional sense, referring to the jus shared by Cardinal Cassidy further ad the justifying activity of Christ, tifying activity of Christ, whereas dressing questions raised by the Catholic Roman Catholics use it in an objective partner in its Official Response. A few whereas Roman Catholics use sense, in reference to the transforming months later, the signatories put their effect of Christ©s justifying activity in the names to a volume containing the Joint it in an objective sense, in believer?7 The disagreement remains Declaration, the Official Common State essentially unresolved. ment, and the Annex. reference to the transforming The second issue (justification: a effect of Christ©s justifying declaration or process?) was probably the Common understanding most conspicuously divergent between What is the common understand activity in the believer?7 The Lutherans and Catholics from the very ing of justification as the Joint Declara start. Luther consistently claimed that tion sees it? Let me first mention that at disagreement remains justification is an event God declaring the heart of the Declaration is an as the sinner righteous on account of and tounding and compelling statement. It essentially unresolved. in Christ. Christ©s righteousness, "alien" reads: "Together we confess: By grace to the sinner, is imputed to him or her. alone, in faith in Christ©s saving work and In time, Lutherans began to draw an in not because of any merit on our part, we creasingly sharp distinction between the are accepted by God and receive the Holy event of being declared righteous (justi Spirit who renews our hearts while doctrine of justification exists between fication) and the process of being made equipping and calling us to good works" Lutherans and Catholics" in spite of "re righteous (sanctification, regeneration). (JDDJ 15). maining differences of language, This perception gave rise to the term "fo The Joint Declaration itself repre theological elaboration and emphasis" in rensic justification," from the Latin sents a significant progress in mutual un the understanding of the doctrine, states forensis ("public") and forum ("market derstanding. There is much in which the JDDJ (40; cf. OCS 1). Some of the place," "public place," or "courtyard") Christians, mindful of Christ©s longing latter are even "divergent" and simply where the dispensing of justice took place for His disciples to be one, can rejoice. "not acceptable" according to the OCR in ancient Rome. In the spirit of Vatican II more value is (Declaration 2; Clarification 1). Over against this forensic grasp of

Ministry/November 2000 11 justification that distinguishes between Justification and indulgences remission, partial or plenary, of the tem justification and sanctification (JDDJ The doctrine of justification, how poral punishment in purgatory still due 26), Roman Catholics, along with Trent, ever, is not a purely academic matter. It to sins that have already been forgiven. have consistently defined justification as touches the practices of the church. It This remission is the privilege of the an internal transformation of the believer has obvious relevance to church life and church, which authoritatively dispenses (DN 1528). Justification, "the most ex practice, including, for Roman Catho and applies the treasury of the satisfac cellent work of God," repeats the lics, one©s view on purgatory, the tions won by Christ and the saints. Catechism of the Catholic Church,e "en assistance of Mary and the saints in the Believers may obtain partial or plenary tails the sanctification of [the] whole life of salvation, as well as indulgences. indulgences for themselves or apply body" (CCC 1994,1995). It "includes the Where is the connection? them to the dead.9 remission of sins, sanctification, and the Catholic doctrine teaches that sin, In the early sixteenth century such renewal of the inner man" (CCC 2019). as rebellion against God, has enduring practices and beliefs lent weight to the This evident disparity is corrobo consequences from which one must be selling of indulgences and the remission rated by the approach adopted in the case of purgatory penalties. Such practices of the next issue, that of concupiscence may have been in conflict with the the unruly and self-centered spontane teaching of more responsible leaders of ous desires that mark our fallen human the church but few serious efforts were nature. Is the unruly inclination that made to suppress them. In recent years comes from sin and presses us toward sin, Pope Paul VI©s 1967 Indulgentiarum indeed sin? Doctrina and John Paul II©s 1998 bull Roman Catholic doctrine holds Incarnationis Mysterium have sought to that thanks to God©s infused justifying . . don©t think avoid any commercial overtures. grace, Original Sin is eradicated by bap Do indulgences still play a role in tism and sinners are made righteous, as that the Roman Catholic Roman Catholicism today? John Paul II, we noted above (CCC 2023). A true Church was intending to who deplored the abuses of indulgences change has occurred. Concupiscence, in the 1998 bull, unhesitatingly decreed which stems from the effects of Origi indulge in double talk.11 But I during the Jubilee of the year 2000 that nal Sin and inclines us to sin (CCC "all the faithful, properly prepared, be 11264,1426,2515), however, is not sin. do wonder if the claim is true able to make abundant use of the [di "Catholics do not see this inclination vine] gift of the indulgence," whether as sin in an authentic sense." It "does that the basic issues debated at partial or plenary, "which is one of the not separate the justified person from constitutive elements of the jubilee."10 God" (JDDJ 30). In fact, the Council of the time of the Reformation Indulgences do still play a role in Ro Trent condemned under anathema man Catholicism today. whoever would hold the view that have in fact been resolved. It might be argued that indulgences concupiscence is sin (DS 1515). encourage believers to acts of devotion, Lutherans, by contrast affirm that charity, and works of merry. But don©t the justified person, accounted right indulgences and purgatory and prayer eous, continues to be involved in a battle for the dead inexorably call into ques between the Spirit and the sin that re tion the doctrine of justification? There mains in us. Sin still lives in .,. Hence, purified. To begin with, sin involves mav be some confusion among Roman the believer can be rightly described as deprivation of communion with God. Caiholic theologians as to what the role simul Justus etpeccator, i.e. at once right To the repentant sinner, however, God, of indulgences really is, but how could eous and sinner. in His mercy, grants pardon and remis one dismiss indulgences as some cryp The Official Catholic Response, sion of the "eternal punishment" it tic and antiquated practice that has no though rather blunt, declared that this would bring. Besides, since sin entails a meaning today and certainly no rel view is "not acceptable" (OCR 1), add destructive attachment to temporal evance in an ecumenical discussion on ing, quite understandably, that "it things, the repentant sinner must be the doctrine of justification? remains difficult to see how... we can purified either here on earth or after Should one conclude that when he say that this doctrine of©simul Justus et death in purgatory. This purification issued his indiction bull in 1998 John peccator© is not touched by the anath cleanses the sinner from the "temporal Paul II was unaware of the fact that the emas of the Tridentine decree on punishment" of sin and removes what Joint Declaration on the Doctrine ofJus original sin and justification" (OCR 1). ever still impedes full communion with tification was being prepared with his The Vatican seems to see a serious prob God and with other believers. approval and would be signed the fol lem in this divergence. In this context, indulgences entail lowing year? I don©t think that the

12 Ministry/November 2000 Roman Catholic Church was intending reconciled and no longer have a divisive discussions to the Scriptures. Ecclesial to indulge in double talk.11 But I do force" (OCS 3). They will, most probably, "rapprochement" should not be ob wonder if the claim is true that the ba seek to fit their confessional statements tained at the expense of truth, that is, sic issues debated at the time of the in a single coherent system. biblical truth. Reformation have in fact been resolved. Biblical and ecclesiastical integrity 1 For a responsible English version of the JDDJ Substantial differences persist The easier road to take in these days see Origins vol. 28: no. 8 (July 16, 1998). Origins is published by the National Catholic News Services, I can understand why Roman of agnosticism and postmodern relativ Washington, D.C., and sponsored by the National Catholics wanted and still want clarifi ism, is to simply acknowledge that we Conference of Catholic Bishops. 2 At a Rome press conference on June 25,1998. cations. I, too, want clarifications, some have two systems that have unfolded Origins id., 128. from Catholics and others from Luth from the Scriptures, the creeds and tra 3 Ecumenical News International Bulletin, no. erans, before being able to say that dition, which express themselves 20, Nov. 10, 1999, 32. 4 For an English version of all five documents Lutherans have not capitulated to the through different thought-forms and see Origins vol. 28: no. 8 (July 16, 1998): 120-127; Roman Catholic view. Nor do I feel reas "languages," and that together we must 130-132; vol. 29: no. 6 (June 24, 1999): 86-89. 5 Various points in this article have been drawn sured when I learn the answer Cardinal bring them side by side, attached by from Avery Dulles© cautionary piece "Two Languages Cassidy gave to a question brought up mutual respect, spurning any inclina of Salvation: The Lutheran-Catholic Joint Declara by journalists in Augsburg before the of tion to insist on absolute agreement.16 tion," First Things, No. 98 (Dec. 1999): 25-30. 6 All statements by the Council of Trent are ficial signing of the Joint Declaration. But is this a sound approach? Can taken from Denzinger-Schonmetzer, Enchiridion Asked whether there was anything in the one really claim that two or more con Symbolorum 32nd to 36* editions. Hereafter: DS. JDDJ contrary to the Council of Trent, tradictory theological statements can 7 As does Richard J. Schlenker, "The Lutheran- Catholic ©Joint Declaration on the Doctrine of Cardinal Cassidy answered: "Absolutely best serve the cause of Christian unity? Justification (June 1998)," Ecumenical Trends vol. 28, not, otherwise how could we do it?"12 Some of the differences we are facing no. 5 (May 1999), 14. 8 Catechism of the Catholic Church. Latin text Not surprisingly, not all Lutherans in the Joint Document are not simply copyright, rev. edition. Cita del Vaticano, 1997. felt it possible to reconcile the Joint Dec matters of language or emphasis. They 9 New Code of Canon Law. Latin-English ed. laration to the Confessions of their are not even just differences in the theo Washington, D.C.: Canon Law Society of America, 1983: cans. 992, 994. respective churches. In the United States, logical expressions of the faith. Instead 10 "John Paul II/Bull of Indiction Year 2000 the large Lutheran Church Missouri they are differences in the faith itself. Incarnationis Mysterium," Origins vol. 28: no. 26 Synod, though a full member of the dia They concern aspects of substance, and (Dec. 10,1998): 446-452. The conditions for gaining the Jubilee indulgence are stipulated in an "Appen logue, did not feel able to sign the they are hardly compatible (cf. OCR 5). dix by the Apostolic Penitentiary," id.: 452, 453. document. To A. L. Barry, its president, They are not convergent but contradic H My point is borrowed from David Mashman©s article "Is the Reformation Over?" in The the agreement is "a betrayal of the Gos tory and divergent, in matters not only Lutheran Witness, Nov. 1999, 24. pel of Jesus Christ."13 Some 245 German of doctrine but of church life and prac 12 Ecumenical News International Bulletin, no. Lutheran scholars likewise expressed tice. Consensus declarations such as the 20, Nov. 10,1999, 36. 13 "Lutheran Church -Missouri Synod press their great concerns and reservations re one under review too often carry with release," October 15, 1999. garding the JDDJ.14 Forty-three of the them the scent of compromise. They 14 "Supporting Documentation for the State 124 LWF member churches did not sup imperil the integrity of the church. ment ©Toward True Reconciliation,© " a duplicated 30-page-long document prepared by Paul T. McCain, port the Joint Declaration, while 30 of There is much good in the fact that Assistant to the President of the Lutheran Church the Lutheran churches, worldwide, that Lutherans and Catholics are engaging in Missouri Synod, [St. Louis], January 13,2000,12-24. 15 Ibid., 26-28. are not members of the LWF, shared the dialogue. As partners in dialogue, they 16 As eloquently developed by Avery Dulles, the same objections.15 will continue to learn from one another veteran ecumenist: "Two Languages of Salvation: The At the same time the co-signatories and correct one another©s oversights. But Lutheran-Catholic Joint Declaration," First Things, Dec. 1999, 25-30. See also John J. McDonnell, "The have committed themselves to continue the only way partners in dialogue will Agreed Statement on Justification. A Roman Catho the dialogue "in order to reach full ever be able to make significant inroads lic Perspective," Ecumenical Trends, vol. 28: no. 5 (May 1999), 7-8; Richard J. Schlenker, "The church communion, a unity in diversity, in their dialogues with one another is by Lutheran-Catholic ©Joint Declaration on the Doctrine in which remaining differences would be expressly, even strictly, confining their of Justification©" (June 1998), 12-14.

www,ZondervanChurchSource.com n nT n \ i j

ialogue since the second Vatican Council between the Roman Catholic Church and the Lutheran churches has led to an unmistakable rapprochement not only in the realm of ecclesiastical life, but also in the arena of doctrine.

Hans Heinz, Th.D., is a This includes above all the main ar vinced that, after the church had taught retired professor of ticle of the Lutheran Reformation, the a nonbiblical righteousness by works for theology atMarienhohe tenet of justification, by which, accord centuries, he was again connecting with Seminary, Germany ing to Reformation Protestant convic Paul; "my Paul," as he put it. tion, the church stands or falls. The Council of Trent (1545-63), which on the one hand removed certain Luther, the Council of Trent, and abuses, such as the sale of indulgences, justification continued, on the other hand, to draw a For Luther justification was the marked dividing line between the teach "main article"1 and the "sum of Chris ing of the Catholic Church and that of tian doctrine."2 According to his own the Reformers. The Council clearly iden confession, he had lost Christ due to the tified the doctrine of justification as the impact of the Catholic Church©s theol principal reason for the separation be ogy of the late middle-ages, but redis tween the confessions. From the start covered Him again through his study (1547) it delivered an exhaustive defini of the Apostle Paul. Luther was well tion of the Catholic dogma of justifica aware of the fact that what he had dis tion with pointed arguments against the covered was "new," but he was con "heretics."3 Trent also made it clear that

14 Ministry/November 2000 its aim was to stamp out the heresy 4 it demand categorically that the church themselves to some degree with Paul©s saw in the teaching of the Reformers. In learn from Luther. They interpret the teaching on justification, as Luther un the canons concerning the decree on jus Catholic teaching on justification in such derstood it, must ask the question: Have tification, the Reformation was anath a way that there can be no longer any rea- not the essential points of the Reform ematized, without actually calling the son for the separation between the ers© teaching been compromised and in Reformers by name. Trent affirmed that churches. fact misrepresented or altered through the memory of Luther and Calvin should this kind of ecumenical endeavor? fall into eternal oblivion damnatio The Joint Declaration itself memoriae and their religious conviction Climactic in this ecumenical en Inaccuracies? forever be "anathema." That is how the deavor, of course, has been the Joint Dec Inaccuracies are observable from statement of the Council has been un laration on the Dogma of Justification the beginning of the document where derstood for 400 years. 1997, a document abbreviated here as justification is, biblically speaking, Thus, amid the change illustrated by JD or Joint Declaration, published by the properly defined as the "forgiveness of and emanating from the Joint Declara Lutheran World Federation and the Pon sins"10 and where "forgiveness and mak tion on the Dogma of Justification, the tifical Council for the Promotion of ing right"11 are placed together as the objective question remains and indeed Christian Unity. It culminates in the dec Catholic position. Problems begin to now clamors for an answer: Who, if not laration of a "Consensus on the Funda show themselves when one realizes that the Reformers and their teachings, were mentals of the Dogma of Justification,"7 nowhere in the document is it said that the heretics of the sixteenth century with and states that further valid differences the two (forgiveness and making right) their false teaching on justification and on the way to "visible unity"8 may not contradict one another, since "making what, if anything, has in fact altered since be used to condemn one another©s teach right" (sanctification) is seen in the then to suggest the kind of rapproche ings.9 This document certainly reveals a Bible to be the result of justification, so ment gathering in the wake of the high degree of accord. But it achieves this, that although good works are necessary, document we are reviewing? with some apparent deliberation, they are not necessary for salvation. In through frequent inaccuracies and by the Catholic teaching however, making The outlook today use of some misleading statements. right which is manifested by works These days, of course, both sides Whoever has endeavored to familiarize is necessary for salvation;12 while in the refer to the fact that Luther had not only said, "We are and remain eternally di vided,"5 but also that if the pope could admit that God justifies only through Origins: His mercy in Christ, "then we would not only carry him on our hands, but also Linking Science and Scripture kiss his feet."6 Since Catholic theologians today Are the worlds of science and religion irreconcilable? present Luther©s concern in regard to If one accepts the biblical account of origins, justification as "Catholic truth" (Y. does one then have to reject science? Scientist and Congar) and his teaching as "more Christian believer Ariel A. Roth argues that taken Catholic than previously assumed" (}. together, science and religion give us a more Lortz), new perspectives seem to be complete and sensible understanding of the emerging. Some Catholic theologians world around us, our place in it, and our destiny. appear almost lyrical when speaking of Luther today. "The legacy of Luther Reviewers comments include: "easily understood, " "fascinating stories must be brought back to the Catholic and illustrations," "refreshing ... candor, " "non-dogmatic," "lots of new information," Church" (J. Lortz), Luther must receive "well referenced, "and "excellent book. " "right of residence" (O. H. Pesch), be The author, who has been the editor of the journal Origins far 23 years has had cause his thinking is a "unique word- ivorldwide experience in the ongoing discussion about science and the Bible. The book is and-event theology" (A. Brandenburg) well illustrated and documented with more than one thousand references. It includes a that could be a "liberating aid" (J. glossary and comprehensive index. Review and Herald Publishing Association, Brosseder) in the fight against every Hagerstown, Maryland, 1998. ISBN0-8280-1328-4. Hardcover, 384 pages, $24.99. form of new scholasticism. Catholic ecumenical thinkers such Order by Phone: 800-765-6955. as Hans Kiing and O. H. Pesch classify E-mail: adventistbookcenter.com or any of the major online booksellers Luther©s teaching on justification as a "re turn to the Gospel." Consequently, they

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•''.•:--'^'^':'M^&^:!i&^^f^^r'^^ ?^ | P teaching of the Reformation they only is that Trent defined grace as "inherent tributing to salvation, no Protestant is bear witness to salvation. The gospel grace,"22 which is therefore the posses able to accept. The Joint Declaration sees good works as a consequence of sion of the believer. states that the laws of the church can also salvation, while in Catholic teaching This was not the Reformation posi be affirmed by Protestants, when they they are a means to salvation. In other tion, which saw both the saving grace and "validate God's Commandments."25 The words, according to Catholic teaching, the works that save to be those of Christ, question is, can this also be said concern good works do not happen because of Himself, quite aside from the believer. ing such actions as the duty of salvation, but they lead to salvation. 13 Even though the document constantly confession, where the priest absolves This crucial distinction is not pointed asserts that grace is not a "possession" from sin?26 out in the document. but a "gift"23 (and no biblically oriented It is impossible to see the condem When the Joint Declaration speaks Christian would disagree with that asser natory judgments coming down from about justification by faith,14 it is men tion in and of itself), yet when reading the Council of Trent as mere "warn tioned that the Pauline sola fide (by faith ings,"27 as the Joint Declaration interprets alone) was the Reformers' position, but them to be. For example, looking at the nowhere is it said that this position is Trent judgment against the Reformation incompatible with the Catholic posi n positions on sola fide,2* on the confidence tion, which remains in fact, one which of faith,29 on justification as imputed or affirms that justification comes by both accounted righteous,30 and on the assur faith and works. 15 . .he Joint ance of salvation,31 in all honesty, one Justification by faith alone means cannot say that these were only "warn full salvation here and now—and there Declaration maintains that ings"32 as the Joint Declaration reinter fore completed justification and with it prets them to be. An anathema is not a the assurance of salvation. Justification condemnations in regard to warning, but an unequivocal judgment by faith and works, on the other hand, of condemnation. means an incomplete justification16 and the doctrine ofjustification The Joint Declaration maintains that therefore there is hope but no assurance have become irrelevant.32 condemnations in regard to the doctrine or certainty of salvation. Those who of justification have become irrelevant.33 "through the observance of God's law This could mean either the This could mean either the decrees of and the Church's laws are constantly Trent are no longer valid—which is more justified,"17 cannot be sure of sal decrees of Trent are no longer clearly not the case—or that the whole vation, since they do not know whether truth is no longer being told so that the or not they have completely fulfilled all valid—which is clearly not ecumenical cause maybe promoted. The that is needed. problem is that this degree of ambiguity Further, Paul's "by faith alone" the case—or that the whole does not help the ordinary believer, who (Rom. 3:28)—as Luther understood truth is no longer being told is likely to be confused and misled by it. it—is incompatible with a justification of faith and love.18 Paul nowhere speaks so that the ecumenical cause Protestant scholars evaluate the of a justification by love because love is Joint Declaration for him a witness to faith (Gal. 5:6). Jus may be promoted. Heike Schmoll, in the Frankfurter tification by love is justification already Allgemeine Zeitung,34 has called this transformed into sanctification, which confusing approach "cheating- again has good works not in order to ecumenism." It is not surprising that be saved but as a witness to salvation. more than 150 Professors of Theology Although the Joint Declaration the Joint Declaration we must neverthe in Germany, Switzerland, and Austria constantly stresses that justification less ask on the basis of the evidence in have formulated arguments against it or cannot be earned,19 it does not say that the document, whether the Catholic po have rejected the whole undertaking. according to Catholic understanding sition is fully and correctly represented Among them are such well-known this refers only to the initial justifica to the reader. names as Eberhard Jiingel, Ingo U. tion received at baptism. According to That a true Christian will help his Dalferth, Gerhard Ebeling, Reinhard Catholic dogma, final justification in fellowman and glorify God through obe- Schwarz, Karin Bornkam, and Dorothea the judgment must "truly be earned."20 dience belongs to the ABCs of Wendebourg. Even though necessary works are a gift Christianity. However, that this obedi Meanwhile, the Joint Declaration of grace, says the Catholic position, they ence, which includes obedience to the has developed a history of its own. In are at the same time man's "good mer rules of the church, will constantly make June 1998, Rome published a "note" as its."21 The reason for taking this position the Christian more righteous,24 thus con part of the Council of Unity in which,

Ministry/November 2000 17 expressed his conviction that Rome of Trent." Thus, it became possible to Hang on to would sign the Joint Declaration. sign the Joint Declaration with its com In the meantime both sides have at mentary ("Joint official statement"). It new members! tempted to remove the offending items is of special interest to note that this sign through a "joint official statement" (June ing took place on October 31,1999, on How do you keep new members in the 1999) concerning the Joint Declaration. Reformation Day, and in Augsburg. church? How can you prevent new This statement became possible because believers from becoming dropouts? those on the Protestant side compro Fundamental questions remain In You Can Keep Them If You Care, mised the Reformation view of sin. For The agreement implied in this sign James A. Cress offers theological Luther, indwelling human sin (Rom. ing is still not a "general consensus." imperatives for new-member 7:18-23) is a transpersonal power, Many questions remain, such as the ba assimiliaiion as well as practical through which humanity is totally alien sic question of how sola fide, mentioned methods which work in real life. ated and constantly drawn away from in the "Joint official statement," relates God. According to Luther this alienation to the explicit condemnation passed is so pervasive that no one is able to do down at Trent. Along with this, there are good before God. Thus, in a theological serious unaddressed issues related to the sense (Col. 2:13) human beings are dead, seminal matter of whether grace is ex morally speaking. Because of this the trinsic or inherent and the matter of the human being is unable to contribute any nature and role of "merits." thing toward his or her salvation (Eph. According to I. U. Dalferth, both 2:8,9). documents (Catholic and Lutheran) For these reasons justification, for "speak a common language without giveness before God, and acceptance as having a common understanding,"37 Ministerial Association Resource Center God's child is most certainly the "justifi and the suspicion of J. Baur33 has valid 12501 Old Columbia Pike Silver Spring, MD 20904 cation of the sinner" (Rom. 4:5). For the ity, that the whole process is an enter Phone: 888.771.0738 (toll-free) / 301.680.6508 same reason the good works of the be prise in "ecclesiastical diplomatic Fax: 301.680.6502 E-mail: [email protected] liever, or the holy character of the child slyness" that disguises a remaining fun Web site: www.Bbihisterialassociation.com of God follows justification rather than damental dissent. • :, Alsafovoilable, at yourlocal ABC causing it. And while good works are necessary, they are not necessary for sal according to Cardinal J. Ratzinger, con vation. But it is also true that these works Weimar edition of Luther's Works, 40 III, 366, 24. Ibid., 352, 2. sensus in regard to "fundamental truths" are nevertheless just as much a gift of Denzinger-Huncrmann, Compendium of Creeds and is avowed, but certain critical aspects of God as justification itself (Eph. 2:10). the Lutheran position, such as the pas The Council of Trent audaciously sive reception of justification and thus attempted to correct Paul's position by the denial of merits, the justification of declaring that it was not ready to follow for the P Ibid., 44. sinners, simul Justus et peccator [at the Paul, calling sin in Romans 7:20 by its Ibid., 5. same time righteous and sinful], as well right name. Thus the Catholic position Ibid., II. Ibid., 27 as justification as the principle criterion is that concupiscence [lust] is only the Denzingcr-Huncrmann, 1535. Ibid., 15S2. of the church, remain condemned by the result of the loss of original grace and Joint Declaration, 11:16. anathemata of the Council of Trent.35 therefore actually something secondary; Denzingcr-Himcrmann, 1535. "Growing justification," Denzinger-Hunermann, 1535. This note produced a considerable not the power of sin but only the "fuel" Ibid. Ibid. stir in the Lutheran World Federation for sin.36 Since according to Catholic Joint Declaration, 15; 17. and beyond that in the Protestant world. teaching, humanity is sacramentally Vere meren, Denzingcr-Huncrmann, 1582. Ibid. Johannes Dantine spoke of "the end of cleansed from sin through baptism, God Ibid., 1547. Joint Declaration, 27. the ecumenical consensus," and actually justifies sinless human beings. Denzingcr-Hunermann, 1535. Joint Declaration to 4.15. Reinhard Freiling referred to the "immo- Cardinal Ratzinger made this clear when Catechism of the Roman Catholic Church, 2042. bility of Rome." The Reformed he said: "When one is not just, he is also Joint Declaration, 42. Denzinger-Hunermann, 1559. (Calvinistic) professor of dogmatics— not justified." By agreeing that a Chris Ibid., 1562. Ibid., 1561. Ulrich Kortner—goes so far as to say that tian is no longer a sinner, the Ibid., 1533, 1534. Rome's ecumenism is the "antithesis to representatives of the World Lutheran Joint Declaration, 42. Ibid., 5. ecumenism." A statement of appease Federation have come closer to the un Frankfurter AllgemeineZeitiing, No. 133. June 12,1998. Compare Matermldienst—Publication of the Denomi- ment from the Catholic side was issued derstanding of the Council of Trent in Institute, Bensheim, 49 [1998]:63-67. by Cardinal Cassidy, who in spite of the this matter. Cardinal Ratzinger said, "The Denzinger-Hunermann, 1515. 7 Materialdicmt, 50 (1999). reminder of the anathemata of Trent, Lutherans indeed move in the direction Frri durch Rechtfertigung: Tubingen 1999, 68.76.

18 Ministry/November 2(.00 FINDINGS OF THE REPORT ON RELIGIOUS FREEDOM An interview with John Graz

John Graz, Ph.D., is Will Eva: John, why is there a Re in a few days, but we are living in a world director of Public port on Religious Freedom in the first whose countries are increasingly linked. Affairs and Religious place? What is its significance? The democratic countries, and especially Liberty, General the United States of America, have a lead Conference of Seventh- John Graz: There are two major ership role. Most of the countries need day Adventists. reports on the state of religious freedom communication and help to benefit, in worldwide: the United Nations Special one way or another, from the economic Rapporteur of the Commission on Hu prosperity of the West. Human rights Willmore D. Eva, man Rights Report,1 given every year, and violations, including religious persecu D.Min., is the editor of the annual report of the United States tion, are seen as dark stains and create Ministry and associate Commission on International Religious problems for good relations between secretary of the Freedom.2 Our report is a supplementary countries. General Conference resource for both. To establish a general The situation is something like a Ministerial world report is a huge undertaking; thus, person's desire to become the member Association. all reliable resources are welcomed. In of a respected club. Just as the person is publishing our own report,3 we strive to applying for membership, a newspaper disclose violations of religious freedom reveals that they abuse their children. and to encourage countries to protect In our reports, we give an account of a and defend the fundamental principle of country's record with respect to their religious freedom. signature under the International Bill of Rights.4 Of course, when a government WE: How are these reports, includ is mentioned and is listed as a persecu ing yours, useful for the cause of tor, that government reacts. religious freedom? WE: Could this not increase the JG: One cannot expect that a report danger for believers under such govern will change oppression and persecution ments?

JOHN GRAZ & WILLMORE D. EVA

Ministry/November 2000 19 JG: What is more dangerous is for case of a national emergency.6 WE: In your Report 2000, you a government to claim that it offers re Having said that, we have to men mentioned an Adventist church build ligious freedom, when it is well known tion the limits of religious freedom. As ing destroyed by the authorities in that it doesn't. If the report is not cor for every kind of freedom, there are lim Turkmenistan in the Russian Federa rect, it is easy enough to disprove. If, its. Having religious freedom does not tion. Why did that happen? which is most often the case, the report mean you can do everything you want is correct, the government will have to on behalf of religion. JG: In the early 1990s, when the explain its policy and actions against In their teachings, most religions Adventist community was recognized religious freedom. draw their own borders. If you love your by the State, they began to build a Such a report may open a fruitful neighbor you must respect him. You church—the only one in Turkmenistan. dialogue between persecutor and the cannot lie, steal, or kill. The limits to In 1994, a new law required all churches persecuted. Our purpose in making religious freedom set by the Interna- and religious groups to re-register. The these reports is not to attack a govern Adventists should have been re-regis ment, but to help it realize that not only tered, according to the new laws, but the is something wrong in its country but authorities put obstacles in the way of that other nations know that something the church until the deadline had is wrong. passed. They then decided to destroy Those who persecute must come to the building because the church was not understand that there is strong solidar re-registered and thus was not "recog ity with the innocent, and that it is nized."7 totally unacceptable to persecute some hat Turkmenistan is a member of the one because of his or her religious faith w Organization for Security and Coopera concerns me is that those who and beliefs. tion in Europe; they signed through the are fighting so-called sects are former Soviet Union the Helsinki Final WE: Some would argue that reli Act, including Principle VII on religious gious freedom opens the door to a blinded by their anti-religious freedom. In destroying a church build multiplication of harmful and danger ing, the nation violated that principle. ous cults. How does this fit into your presuppositions and biases. Their membership is contested by many thinking? European countries and by the United They claim to protect and States. JG: That's a loaded and difficult question. Let me begin with what I be defend human rights, but WE: Turkmenistan has a majority lieve is the best definition of religious they seem to have little of Muslims. Are all Muslim countries freedom. It is found in Article 18 of the opposed to religious freedom? United Nations Universal Declaration of relevant understanding of the Human Rights voted by acclamation JG: In our report, Category 5 is the December 10, 1948. It states: "Every religious dimension. category given to those countries with one has the right to freedom of thought, no religious freedom whatsoever. The conscience and religion; this right in countries listed are predominantly Is cludes freedom to change his religion lamic. In Category 4, the countries listed or belief, and freedom, either alone or are Muslim. But, we must by no means in community with others and in pub say that Islam or the Muslims are against lic or private, to manifest his religion tional Bill of Rights are family, health, religious freedom. Most do not have the or belief in teaching, practice, worship public order, and other similar prin same concept that we have about reli and observance." ciples. We do agree, though, that often gious freedom. Yet we must never forget This article is present in many na those terms can be hard to define ex that during certain times and in many tional constitutions and international actly and that the issue can become situations, Islam has been far more tol treaties. It is also developed in the difficult, especially in the context of erant toward religious minorities than United Nations Declaration on the Elimi some cults. We must recall that in its has Christianity. Religious freedom is a nation of all Forms of Intolerance and of earliest days, Christianity could have relatively new concept in Christendom. Discrimination Based on Beliefs and Re been deemed a dangerous cult. In fact, Intolerance can come from any re ligions.5 The comment of Article 18 in the Roman Empire, it was. Yet, all ligion. Buddhism and Hinduism, which voted by the United Nations states that things considered, the protection of re are known for tolerance, are not an ex religious freedom is a fundamental free ligious freedom is definitely the better ception either. Some governments are dom that must be respected, even in the option. forcing Christians to become Buddhists,

20 Ministry/November 2000 while extremist Hindus are persecuting JG: I will never forget the answer of often but not always, where persecution Christians in India. Christians have in a headmaster in a French public second arises. There is good support from sev the past been persecutors, and many of ary school. He decided with his board to eral governments, which encourage us to those persecuted were fellow Christians reject any registration of students who organize seminars, symposiums, and who believed differently from their per ask for Saturdays off from school because world congresses around the globe. We secutors on some point. Christian of religious reasons. Young Adventists have friends everywhere, in every coun kingdoms have not always been mod were concerned, but the officer said that try and in every religion. In working els of tolerance and religious freedom! "if we allow giving Saturday off for the together, we shall make a significant dif Adventists, we will have to do the same ference. Religious freedom is a basic WE: Your report also focuses on a for those who want to play football, or human right, a fundamental freedom, few European countries persecuting re go fishing...." For him, a religious con and we have to protect, defend, and pro ligious minorities. Is the term "persecu viction was the same as a sport or leisure mote it everywhere for everyone. It is a tion" appropriate in a democracy? activity, nothing more! Christian task. But it is also a mission of Fortunately, in the same town, the and in behalf of the human spirit. • JG: In publishing an official list of headmaster of another public school sects and cults believed to be potentially took the opposite position. For him, re Note: To obtain a copy of the Religious dangerous, France and Belgium have ligious convictions were serious enough, Freedom World Report 2000, write to GC- shelved or forgotten their commitment PARL, 12501 Old Columbia Pike, Silver and he sought to help the students. It Spring, Maryland 20904, or visit the IRLA to religious freedom. It is unthinkable means that there is hope, and everywhere Web page: www.IRLA.org that such respected democracies and religious freedom has supporters. 1 www.unhchr.ch human rights advocates have initiated 2 www.uscirf.gov this kind of action. In France, there is a WE: Several countries are com 3 Religious Freedom World Report commission against sects that periodi mended for their improvement on 2000, Silver Spring, Md., August 2000. cally updates the list.8 The first anti-sect religious freedom. That is good news. 4 See "Religion and Human Rights: law was voted December 10,1998, right Basic Documents," Center for the Study of Human Rights, Columbia University, 1998. on the 50th Anniversary of the United JG: Yes. You will find 132 countries 5 Idem., 101,102. Article 6 gives an ex Nations Declaration of Human Rights. listed in Categories 1 and 2, which is the planation of what religous freedom means! This kind of law causes one to wonder majority. Italy, Spain, Poland, and most 6 Idem., 92-95. United Nations Human if those who enacted it are no longer of the countries in South America have Rights Committee General Comment, No. conscious of Article 18 of the United improved their level of religious freedom. 22. 7 Compass Direct, Nov. 16, 1999. Nations Declaration! In any case, the The United States of America is con 8 Alain Gest and lacques Guyard, "Les result is that almost every religious mi cerned about the issue of religious Sectes en France." Rapport 2468, Assembled nority in France has problems; even if freedom abroad and has raised its voice, Nationale, December 20, 1995. they are not listed. What concerns me is that those who are fighting so-called sects are blinded by General Conference Ministerial Association their anti-religious presuppositions and biases. They claim to protect and defend human rights, but they seem to have little Contact Information relevant understanding of the religious dimension. This leads me to a disturb DEPARTMENT PHONE NUMBER E-MAIL ADDRESS ing conclusion: That it is possible for Director 301.680.6501 [email protected] countries with a strong democratic heri Elder's Digest, Theological Education 301.680.6508 [email protected] tage to persecute people, in good Evangelism and Church Growth 301.680.6509 [email protected] conscience and with admirable motiva Ministry Editorial Office 301.680.6510 [email protected] tion. That is, people can be persecuted [email protected] on behalf of the truth, on behalf of cul Ministry Subscriptions & Circulation 301.680.6503 [email protected] tural identity. Thus, the time may come PREACH and Professional Growth 301.680.6518 [email protected] : j:©:; when believers will be persecuted in the Resource Center 301.680.6508 [email protected]:g - ;^;r- name of human rights. 888.771.0738 (toll-free) Shepherdess International 301.680.6513 [email protected]|js;i WE: Does this mean that in tradi tionally "free" societies, religion may in Fax number for all departments: 301.680.6502 the future no longer be seen as a funda Web site: www.ministeriaiassociatton.cbm mental freedom?

Ministry/November 2000 21 u

n October 31,1999, in Augsburg, Germany, representatives from the Lutheran World Federation and the Roman Catholic Church signed the Joint Declaration on the Doctrine of Justification,"1 in which they affirmed:

Roger S. Evans, Ph.D., 1) "In faith we together hold the Christ, justifies and truly renews the is assistant professor of conviction that justification is the work person" (28). church history at Payne of the triune God" (15). 7) "We confess together that per Theological Seminary, 2) "Together we confess: By grace sons are justified by faith in the gospel Pickerington, Ohio. alone, in faith in Christ's saving work 'apart from works prescribed by the and not because of any merit on our law" (31). part" (15). 8) "We confess together that good 3) "We confess together that all per works—a Christian life lived in faith, sons depend completely on the saving hope and love—follow justification and grace of God for their salvation" (19). are its fruits" (37). 4) "We confess together that God To hear Lutherans and Catholics forgives sin by grace and at the same voicing common confessions on the doc time frees human beings from sin's en trine of justification is something that slaving power" (22). could not have been imagined before 5) "We confess together that sin Vatican II. Statements, which in the six ners are justified by faith in the saving teenth century brought condemnations action of God in Christ" (25). and charges of heresy, are now seen, ac 6) "We confess together that in cording to this document, as merely "op baptism the Holy Spirit unites one with posing interpretations and applications

22 Ministry/November 2000 of the biblical message of justification" work, merit, or worthiness of ours pre word justify means ... to declare free (13). According to the document, both ceding, present, or following. ... He from sins" (7). Justification itself does communions have been able "to articu presents and imputes to us the right not involve renewal, sanctification, or late a common understanding of our jus eousness of Christ's obedience, on good works. These all follow the act of tification by God's grace through faith in account of which righteousness we are justification. "Love and works must fol Christ," which shows that the remaining received into grace by God, and re low faith. Wherefore, they are not differences in its explication are no garded as righteous"(3.4). And Martin excluded so as not to follow, but confi longer "the occasion for doctrinal con Luther stated, "He that can say: 'I am a dence in the merit of love or of works is demnations" (5).2 While realizing that child of God through Christ, who is my excluded in justification."5 there are "remaining differences," which righteousness,' and despairs not, though Melanchthon in the AAC, after ex need "further clarification," there is still he be deficient in good works, which plaining what Lutherans believed, a great deal of "consensus on basic truths always fail us, he believes rightly."4 wrote, "And of [our] faith not a syllable concerning the doctrine of justification" exists in the doctrine of our adversar (13). ies. Hence we find fault with the In the light of these agreements, it adversaries, equally because they teach is important to ask, Just what were the only the righteousness of the Law and issues that first caused the Protestant because they do not teach the righteous Reformation, and what does this his ness of the Gospel, which proclaims the toric document do to help heal more righteousness of faith in Christ" (4). than 400 years of hostility and theologi . .t is important And later in the same document he said, cal division regarding the question of "Therefore, those who deny that faith justification by faith? to ask, Just what were the justifies, teach nothing but the law, both Christ and the Gospel set aside" (4). Faith alone? issues that first caused the In the sixteenth century, the Protestant Reformation and The view from Rome Lutheran position on justification was Of course, the Catholics did teach straightforward. In the Apology of the what does this historic and write about righteousness and jus Augsburg Confession, Philip Melan- tification by faith, and they did not see chthon wrote, "We will show that faith document [the Joint themselves setting aside either Christ or [and nothing else] justifies" and "faith the gospel. In the "Decree on Justifica alone makes of an unjust, a just man, i.e., Declaration] do to help heal tion," chapter 2, the Catholics said that receives remission of sin" (4.2). In the "God has proposed [Christ] as a propi same document, he says that "the prom more than 400 years of tiator, through faith in his blood, for our ise of the remission of sins and of justifi sins, and not for our sins only, but also cation has been given us for Christ's sake" theological division? for those of the whole world." Chapter (4.2). The Formula of Concord states that 6 reads: "God justifies the impious by people "are justified and saved alone by His grace, through the redemption that faith in Christ" (3.10). Martin Luther is in Christ Jesus." And in chapter 8: wrote, "[We] are saved only by faith, "Faith is the beginning of human sal without any good works, therefore faith Therefore, for sixteenth-century vation, the foundation and the root of alone justifies" (304). And, "We are jus Protestants, justification comes from all justification." tified before God altogether without God through Christ, in that God does These were statements that the works, and obtain forgiveness of sins not impute our sins to us, but instead Lutherans would affirm. The more dif merely by grace" (300). imputes to us Christ's righteousness. The ficult statements were those concerning During the Reformation, Catholics believer was seen to be declared just be the place and merit of good works in charged Lutherans with boasting in fore God by God, and that justification the economy of salvation. However, their "confidence and certainty of the was obtained through faith alone in much of the difference between the remission of ... sins" when in reality Christ alone. Thus, justification was seen Protestants and Catholics of the Refor "no one can know with a certainty of by them to be a gift that was promised mation period can be better understood faith, which cannot be subject to error, and given to the believer. when it is remembered that, for Catho that he has obtained the grace of God."3 The Apology of the Augsburg Con lics, justification is more of a process No attempt was made by the Lutherans fession [AAC] says, "By faith itself, we than an act. Faith and grace come from to deny these charges. In the Formula are for Christ's sake accounted right God, and these gifts are operational in of Concord they wrote, "God forgives us eous, or are acceptable to God" (4). And the life of the Christian as he or she par our sins out of pure grace, without any the Formula of Concord states that "the ticipates in the sacraments and in good

Ministry/November 2000 23 works. The Confutatio Pontificia states "faith in his blood" (2) and in the that if good works do not follow, faith is that "it is entirely contrary to holy Scrip "merit of His passion" (3). However, false and not true" (3.13). However, the ture to deny that our works are faith is just the "beginning of human Catholics believed that not only were meritorious" (4). In Article 6 of the salvation, the foundation and the root good works a part of justification, these same document, the authors state that of all justification" (8).6 Faith in Christ good works increased the justification, the "truth of the Gospel [is that] works and His passion did not fully justify a which the believer already possessed. The are not excluded." And in Article 20 the believer, because justification was an Council qf Trent said that "faith cooper question is asked, "If works were not ongoing process. For the Catholics ating with good works increase in that meritorious why would the wise man "faith cooperating with good works in justice which they have received through say: 'God will render a reward of the la crease in that justice which they have the grace of Christ, and are still further bors of his saints'?" Finally, in chapter received through the grace of Christ, justified" (10). 16 of the "Decree of Justification" it says This position allowed the Catholics that the justified have "by those very to speak of being "made" righteous, works which have been done in God, while the Lutherans spoke of being "de fully satisfied the divine law according n clared" righteous. In the Formula of Con to the state of this life, and to have truly cord Lutherans placed their finger on this merited eternal life." critical difference when they said that Catholics teach that believers are "being Act or process? . . herefore, made righteous before God, because of Thus, it is clear that Catholics and the love infused by the Holy Ghost, vir Lutherans came at the question of jus although both Lutheran and tues, and the works following them" and tification from different perspectives. Catholic Christians in the that "believers are justified before God When sixteenth-century Catholic and saved jointly by the imputed righ Christians said that good works were sixteenth century used words teousness of Christ and by the new obe meritorious, they understood that good dience begun in them" (15, 21). The works by themselves without divine and phrases like "faith in Jesus Catholics in fact did teach that justifica grace were worthless. Again, the tion was not just something that hap Confutatio Pontificia: Christ" "justification" pened to them, but it's also something "The condemnation of the Pela that happened inside them. To them jus gians, who thought that man can merit "righteousness," "grace," and tification was imputed and imparted. eternal life by his own powers without The Council of Trent speaks of justifica the grace of God, is accepted as Catho "good works," how they tion as being the "renewal of the inward lic and in accordance with the ancient understood these words, and man" (7) and of Christ "infus[ing] his councils" (4). virtue into the said justified" (16). Canon "The merits that men acquire" come the part they played in the 11 says that those who say that people "by the assistance of divine grace" (4). are justified "by the sole imputation of "All Catholics confess that our believer being justified, were the justice of Christ... to the exclusion works of themselves have no merit, but of the grace and the charity which is that God's grace makes them worthy of quite different.7 poured forth into their hearts" are anath eternal life" (4). ema. "[The] word of Christ... teaches Therefore, although both Lutheran that our works bring no profit to God; and Catholic Christians in the sixteenth that no one can be puffed up by our century used words and phrases like works; that when contrasted with the and are still further justified" (10). Jus "righteousness," "justification," "faith divine reward, our works are of no ac tification is not the "remission of sins in Jesus Christ," "good works," and count and nothing" (6). merely, but also the sanctification and "grace," how they understood these "Concerning good works,... they renewal of the inward man" (7). words, and the part they played in the do not merit the remission of sin" (20). Thus, while Lutherans saw good believer being justified, were quite dif "We know that our works are noth works and growth in holiness as follow- ferent.7 ing and of no merit unless by virtue of zngthe act of justification, Catholics saw Christ's passion" (20). good works and growth in holiness as Shifts evidenced in the Joint The Catholics stated unequivocally part of justification. The Lutheran posi Declaration that their faith was in Jesus Christ, His tion, spelled out in the Smakald Articles, The Lutheran and Catholic Chris passion and His merits. The Council of states that "forgiveness of sins is followed tians that signed the Joint Declaration Trent asserts that Christians are to have by good works... [and] we say, besides, in Augsburg in 1999 also employed

24 Ministry/November 2000 these words in their attempt to find puting His righteousness" to us "by faith study of the biblical foundations of the common ground on the doctrine of jus alone." doctrine of justification and to make it tification. In order to accomplish On the Catholic side, sixteenth- bear fruit in the life and teaching of the togetherness, both sides needed to move century Catholics were quite clear that churches" (43). toward the position of the other. And a justification was not just the forgiveness Perhaps other Christians who con review of the language of the"common of sins, but included growth in holy liv tinue to silently observe the differences confessions" of the Joint Declaration il ing, which included good works. They from both sides of a long-standing lustrate this shift by both. also insisted that good works of them Berlin-like wall of separation can look at The Lutheran teachings on justifi selves were not meritorious, but done this attempt by two long-time opponents cation in the sixteenth century have in grace (or in God) they had meritori and make the attempt to speak with one nothing to say about the work of the ous value and were part of the process another, rather than to shout. • Holy Spirit. This is not to say that they of justification. However, paragraph 37 did not recognize the work of the Holy of the Joint Declaration reads, "We con 1 For the full text of the Joint Declaration on Spirit, but the teachings on the act of fess together that good works—a the Doctrine of Justification, see 2 cf. Also paragraphs 13 and 41. dying of Jesus Christ. Justification was love—follow justification and are its 3 Council of Trent, 9. The Decree on Justifica an act of God through Christ for hu fruits." This comes very close to the lan tion can be found at The Canons on Justifica tion can be found at ingness to include the work of the Holy While Catholics have not made this 4 The Table Talk on justification is located at graph 15 states, "In faith we together this repositioning is admirable. 5 Apology of the Augsberg Confession, 4. Text hold the conviction that justification is An admirable and significant effort for this document is located at the work of the triune God." The six has been made in the Joint Declaration ' Joint Declaration, chapter 8. This language teenth-century Lutherans would not to heal a long-time open wound. Dif of the "root" of justification is found in the JD 1.10, have denied this, but because the work ferences on the teaching of justification where it says, "In Christ's death and resurrection all dimensions of his saving work have their roots." the Holy Spirit was commonly thought between these two communities of faith 7 Both the Lutherans and Catholics claimed of as an ongoing work in us, rather than remain. These differences may never be to have the support of Scripture and tradition, but the texts each chose were ones which they felt sup an act of God through Jesus Christ for resolved. But the two parties are "com ported their position. However, very little exegesis us, it would not have occurred to them mitted to continued and deepened is done in these documents. to use this language. Also, paragraph 28 of the Joint Dec laration reads: "We confess together that Why the in baptism the Holy Spirit unites one with Christ, justifies and truly renews Did the gospel rest Jesus introduced at His first the person." While sixteenth-century advent make the rest of the seventh-day Sabbath of Lutherans would confess that the Holy Eden and Sinai obsolete? How does the "new Spirit brings people to Jesus Christ and covenant" affect the "old," particularly as it relates to brings spiritual renewal, the antecedent the question of law and Sabbath? for the word "justifies" in this sentence Why the 7th Day? is a 27-page booklet is the "Holy Spirit." The teachings of adaptation and expansion of Will Eva's two well- the Lutherans in the sixteenth century \ received Ministry editorial articles on this topic. made it abundantly clear that it was the The trim pamphlet format makes the material perfect obedience and the propitiatory more accessible and convenient for study and death of Jesus Christ that made justifi distribution. cation possible and available. There is 1-25 copies = us$3.00 each no indication in their teachings that the 26-50 copies = us$2.00 each Holy Spirit justifies. 51+ copies = us$1.00 each . Finally, the words "impute," (with Prices include shipping one exception in paragraph 22) "de clare," and "by faith alone" are missing Resource Center 4- General Conference Ministerial Association from the Joint Declaration. The Lutheran 12501 Old Columbia Pike + Silver Spring, MD 20904 teachings on justification in the sixteenth Phone: 1-888-771-0738 (toll-free) or 301-680-6508 4- Fax: 301-680-6502 century were full of references to God E-mail: [email protected] 4- Web site: www.ministerialassociarion.com "declaring us righteous" and God "im

Ministry/November 2000 25 r T n !• \ j Illlllll ii taDO?

ecent reinvestigation into the Branch Davidian tragedy of 1993 in Waco, RTexas, has something to say to Christians. Paul Fisher is a pastor According to Professor James Ta faith with its assertion of the imminent in the Southern New bor, one factor in the disaster was the second coming of Jesus Christ. The England Conference. failure of the U.S. federal agencies to trend has been to allegorize and spiri comprehend and take seriously the tualize the Apocalypse in order to apocalyptic beliefs of the Davidians. 1 render its message more palatable to a Aberrant and extreme as the Davidian contemporary Christianity. beliefs were, this failure on the part of In more recent times, the Apoca the government is part of a larger cul lypse has been subjected to the probing tural failure to come to grips with the critical enquiry of the therapist. It has power of the Apocalypse. taken its place on the couch in our The Apocalypse is a dynamic and, therapy-oriented culture. Beginning as history shows, a dangerous revolution with Sigmund Freud, with his classic ary document. Unfortunately, the case study of Daniel Paul Schreber, the misguided radical use of the Apocalypse apocalyptic idea of the end of history by extreme groups often provides an easy has become associated with schizophre target for those who wish to minimize nia.2 According to classic psychoanalytic its biblical and historical value. interpretation, the doctrine of the end The book of Revelation has long of the world is simply the projection of been marginalized within the Christian interpersonal chaos and confusion onto church. Although it is part of the ca the external world. The Apocalypse is nonical text of Scripture, it has been diagnosed as little more than a personal viewed since the time of Augustine as crisis projected by the imagination onto something of an embarrassment to the a screen of global and cosmic propor-

PAUL FISHER

26 Ministry/November 2000 tions. Such criticism has done much to lyptic patient is not in as bad a condition current intellectual and cultural climate. undermine confidence in the prophetic as has been diagnosed? Could it be that We must persuade our Freudian- and apocalyptic portions of the Bible the pathology is in the critic and not in resonant culture that the final book of during the last century. the one on the couch? Is it possible to the Bible embodies a healthy way of It is hard to imagine a better strat convince our culture that the Apocalypse thinking and feeling. egy to marginalize the Word of God in a is not a marginal and substandard way The message of the book of Revela therapeutic culture than to equate truth of thinking but instead is a fundamen- tion does not make its hearers sick. It is a with pathology. In much of the therapeu divine source of healing for human pa tic world, those who uphold apocalyptic thology of all kinds. It presents to our truth are not merely seen to be intellec view a "tree" whose "leaves" are "for the tually mistaken, they are pathologically healing (therapeia) of the nations" (Rev. ill. It would be bad enough if this form 22:2). It not only bears witness to the of criticism came only from humanistic, n existence of a divine source of healing but secular therapists. Unfortunately, the also actually mediates the blessings of pathologization of apocalyptic truth has that tree to those who "hear" and "read" struck a resonant chord in certain sec . .he message of and "keep" its message (1:3). Such hear tors of the Christian intellectual commu ers, and only such hearers, will not nity. the Apocalypse is as important participate in violent revolutions or One popular scholarly study claims doubtful moral actions but will instead that the Apocalypse is the literary expres for the church today as it ever exhibit the "patience of the saints" in the sion of first-century Christians' feelings form of a "consistent resistance" to what of "resentment" and "envy" toward their has been. Because this message is evil and destructive (14:12). The mind rich and prosperous Roman neighbors.3 that is fortified with apocalyptic truth is So much for the vivid visionary truth is often perceived as marginal intellectually and morally equipped to about the justice of God against the op and even dangerous and discern error and to resist the forces of pressor in the Apocalypse. So much for injustice that threaten to rend the social the canonical book of Revelation as a text because, in the hands of and personal fabric of our lives. gleaming with transcendent redemptive The heart of the message of the meaning for the oppressed people of irresponsible practitioners, the Apocalypse is the conquest of evil by God. Such a psychological-critical read the redeeming power of God. "And they ing seems to align itself with the pathologization of apocalyptic overcame him by the blood of the Lamb oppressor. It continues to stigmatize and and by the word of their testimony, and marginalize the oppressed apocalyptic truth is a reality, pastors must they did not love their lives to the death" community just as surely as did Rome in (12:11). The Lamb is the apocalyptic the prime of its power, when Revelation be prepared to recognize and symbol of the self-sacrifice of Jesus was written to encourage the small flocks meet such challenges. This is a Christ on the cross. Thus, for apocalyp of Christians throughout her borders. tic believers, love that manifests itself The recent trend to view martyrdom reality that we must resist with in self-sacrifice is understood to be the as a form of masochism4 is another ex absolute bedrock of the moral govern ample of the pathologization of apoca all the moral and intellectual ment of God's universe. If that message lyptic truth. On the couch of the is pathological, then the whole of Scrip therapist, those who courageously "loved power that God has given us. ture must be subject to the same not their lives unto death" are trans diagnosis. But most people instinctively formed into sick souls with deep dys sense that such love is not pathological functions. at all but is intensely therapeutic and Examples of this pathologization beneficial. Pastors must become adept of apocalyptic truth could be multi at playing this loving chord of the plied. But it is enough to notice the tally Christian and noble expression? Apocalypse for all it is worth. trend. Could it be true that the apocalyptic The damage is done when people worldview is actually an indication of create speculative and imaginative angles Revelation, a book of healing spiritual health as opposed to a sign of on some of the Apocalyptic symbols and How can the church in general and psychological dysfunction? I would sug disproportionately or excessively empha the pastor in particular respond to this gest that this is an essential part of the size these while excluding the paramount psychotherapeutic challenge to the constructive and evangelistic task of the symbol of the Lamb. This tilts the truth Apocalypse? Is it possible that the apoca Christian and Adventist pastor in the and thrusts those involved into a detri-

Ministry/November 2000 27 mental view and use of the book of Rev call, the diagnosis was essentially the against judgment and justice in our elation. cure! A similar phenomenon is noted by present to the Apocalyptic scene. Then, With this in mind, as we preach the Ariel Roth who draws attention to the rather than rejoicing in God's justice Apocalypse we must recognize and in mechanism of "intellectual phase lock against evil we transfer our feelings of sist that pathology is not in the Apoca ing" by which scientists often overlook aversion to the unjust situations about lypse itself but is rather in the mind of (or stop looking for) evidence that would us to the way God is described as han the one who reads or misreads the counter a favored hypothesis.7 dling judgment in the book of Apocalypse. Psychologist and biblical This capacity for selective attention Revelation. This helps to explain why op interpreter Cedric Johnson says that and "intellectual phase locking" could pressed peoples, who have experienced "biblical data are sometimes distorted lead to an unbalanced and potentially real in-your-face evil, do not seem to be through the spectacles of our personal harmful view of the symbolism of the as troubled by apocalyptic justice as oth ity."5 He mentions a number of ways in Apocalypse. For example, a preoccupa ers who have not had such experience.9 which the human mind may corrupt a tion with the apocalyptic images of evil healthy understanding of the Word of (beasts, dragons, false prophets) might Conclusion God.6 1 will focus briefly on three that lead to a fortress mentality that would The message of the Apocalypse is are particularly relevant to the misin hinder loving social contact. As Dietrich as important for the church today as it terpretation of the apocalyptic message Bonhoeffer observed, "The complete ever has been. Because this message is of Revelation: reaction formation, se fulfillment of its mission will always be often perceived as marginal and even lective attention, and transference. gravely endangered if the congregation dangerous and because, in the hands of supposes itself too directly to be placed irresponsible practitioners, the path- Misinterpretation of Revelation in the situation of Revelation 13."8 To ologization of apocalyptic truth is a re Reaction formation is essentially a read prematurely present experience in ality, pastors must be prepared to defense mechanism against anxiety. For the light of eschatological conflict could recognize and meet such challenges. example, the strong preaching of a par lead to the withdrawal and isolation of This is a reality that we must resist with ticular preacher against sexual sin may the believing community from a world all the moral and intellectual power that appear in retrospect to be a fear-reaction that desperately needs the salt of Chris God has given us. against his own sexual impulses. Isn't it tian grace. As preachers of the Apocalypse, we true that our antennae are often raised Transference happens when, based need to regularly and systematically by those whom we perceive to "protest on past feelings and experiences, a per unpack its "healing" message for our too loudly"? Another example of reac son reacts to a current situation or listeners. As pastors, we must regularly tion formation might be the professor individual. For example, a member of and systematically apply its wisdom to who raises the volume of his voice as a the church may transfer their hostile the anxieties of those who come to us substitute for the self-perceived weakness feelings toward a parent onto the pas for counsel. Although viewed from the of his argument. What psychological fac tor in the counseling process. Or a couch of the psychotherapist the tors might lead to the strong reaction of person may react negatively to the pas Apocalypse might appear dangerous our culture against the apocalyptic truth tor as an authority-figure based entirely and disturbing, from the pulpit the of Scripture? Is it possible that the long- on previous negative experiences with message of the book of Revelation lived desire to negate the message of the encountered authority-figures. should shine forth in all its transcen Apocalypse is in reality a way to mini Is it possible for the same kind of dent therapeutic glory! • mize our personal and societal fears of transference dynamic to be present and the end of the world? Is it possible that operative in the mind of a person as they 1 James Tabor is professor in the Religious Studies De even apocalyptic believers do not study come to Scripture? For example, most of partment at the University of North Carolina, Charlotte. He was involved in negotiations with David Koresh to surren the prophecies because they are reacting us probably are not completely comfort der to the FBI. For a complete statement of his view of the to the anxieties and fears that such sub- able with the apocalyptic depictions of Waco crisis available on the World Wide Web: gopher:// ccat.sas.upenn.edu/00/Archive/Religion/Koresh/ jects might evoke in them? Such judgment found in Revelation. It seems Koresh%20Perspective tendencies may well lead to a misinter that this discomfort could be, to a large 2 Ulrich H. J. Kortner, The End of the World: A Theo logical Interpretation, trans. Douglas W. Stott (Louisville, Ky.: pretation or depreciation of a book of the degree, based upon our past exposure to Westminster John Knox, 1995), 47. 3 Adela Yarbro Collins, Crisis and Catharsis: The Power Bible such as the book of Revelation. human judgment and justice in our of the Apocalypse (Philadelphia: Westminster, 1984), 144. Selective attention is the simple hu present life and culture. Our immediate 4 David L. Barr, "The Apocalypse as a Symbolic Trans formation of the World: A Literary Analysis," Interpretation: man ability to screen information. For society maybe full of expressions of op A Journal of Bible and Theology 3& (1984), 42. 5 Cedric B. Johnson, The Psychology of Biblical Inter example, when my sister was a child, position to the death penalty, for pretation (Grand Rapids: Zondervan, 1983), 43. mom took her to the doctor because of a example. So when we read the visionary 6 Ibid., 41-66. 7 Ariel Roth, Origins: Linking Science and Scripture hearing problem. After checking her, the accounts of God's judgment against the (Hagerstown, Md.: Review and Herald Pub. Assn., 1998), 294. doctor said, "Her ears are fine; she seems wicked in the Apocalypse, we automati * Kortner, 226. 9 Allan Boesak, Comfort and Protest: Reflections on the to hear only what she wants to." As I re cally transfer our feelings and reactions Apocalypse ofJohn ofPatmos (Philadelphia: Westminster, 1987).

28 Ministry/November 2000 P A-S T O R ' S PASTOR

re you ready decisions if you are incapacitated. A 1 to die?" Ready "living will" can also determine the AI lvLwhen my quality and extent of care that you will colleague and receive and can specifically instruct long-time friend, to die? what you wish to happen should death Harold Baasch, come. confronted me JAMES A. CRESS Lead by example. Responsible with this question, pastoral leadership will encourage I initially thought he was enquiring Every person already has a every church member toward appro about my salvation. will. If you think you do not have a priate planning. You cannot expect My response was quick and will, please understand that you your members to make better blessedly happy, "I love the Lord and I nevertheless have one. The govern decisions than you personally make. know He loves me. Yes, I think I'm ment has made it for you, and your You will speak with much more ready to die. But I wouldn't choose property, finances, children, and estate credibility and persuasiveness if you this afternoon." will be handled according to the outline the steps you have taken to "No," Harold insisted, "are you wishes of the legal system regardless plan for your own family's future. really prepared to die? Do you have of your undocumented intentions. Select competent assistance. your affairs in order if you were to Your children need you to Request guidance from trust services die?" Then he began to share the pain provide for their security. It is leaders in your union or conference or of his brother-in-law's recent death and your responsibility as parents to select select competent legal counsel to the importance of having our personal, appropriate care-givers for your prepare the documents necessary to business, and family arrangements children should tragedy leave them assure that your instructions will be made in such a manner that any of us orphans. Otherwise, the courts will fulfilled. Also, consider how your could be ready to die. Spirituality may designate their guardians. When you estate may bless God's work and be the most important preparation for consider who to choose as guardians hasten Christ's coming. death, but other concerns are abso for your children, consider someone Plan today as if you will live lutely necessary as well. who will be of appropriate health and forever. Include appropriate During those difficult days and in age (perhaps not your own parents) to retirement and savings plans as if you the weeks to follow, Harold has undertake the responsibility of raising will live to a ripe old age and will need encouraged a number of individuals children. Select believers who hold to secure your security as you age. to check the status of various issues similar values and who either have Remember that insurance is not the because none of us know when we sufficient resources or to whom you risky, unregulated business that it will die. Here are some of the issues will provide resources through your previously was when wise counsel that he has raised and their impor will. Request permission of prospective directed avoidance of it. tance for us as ministers and for those guardian designees and consider their Live today as if your life whom we pastor. current proximity to your family in could end at any moment. I'm Planning today does not order for them to become acquainted constantly amazed at those who hasten your death. If you make with your children now. project dates or speculate about the appropriate plans for the future well- Provide for your own medical timing of Christ's return, but ignore being of your family when you are no choices. Both you and your spouse the reality that our lives could longer present, your death will not should provide a power of attorney to tragically conclude in a moment. come more quickly. the other, which specifies your personal Remember William Miller's commit Avoiding planning does not intentions should a medical emergency ment after the Great Disappointment, demonstrate faith. Some people occur. Some individuals do not want "Today, and today, and today." mistakenly believe they are acting in extraordinary, heroic measures taken to Submit your life afresh to your faith when they refuse to consider the prolong life in case of tragedy while Saviour each day, asking His will to be future and "just leave everything in others may desire every life-extending done in and through your life and God's hands." This is neither God's procedure possible. Physicians will have family. Then, to answer that essential will nor God's way. The first rule of no legal authority to carry out your query from my friend, Harold, you heaven is order, and our Lord expects wishes unless you provide that through will be ready to die. us to follow His own example in a medical power of attorney, which More importantly, you will be planning. allows your spouse to make those prepared to live! •

Ministry/November 2000 29 hundred numbered reference spaces interspersed between family presenta can be increased indefinitely to meet tions. Often we fear what we do not Effective Church Growth the unique needs of each individual understand. The purpose of this Strategies, by Gene Getz and Joe user throughout their lifetime. service is to explain how and why Wall. Dallas: Word Books, 2000. This Blue Edition is printed on certain traditions exist. It also makes Hardcover, 262 pages. US$21.99. high quality paper in a durable people from all backgrounds feel The book attempts to answer professional binder. At $48.95 (plus loved and accepted. some basic questions regarding the shipping and handling), it costs less The service ends with a rich, Church in our times: Why do we exist than it did 15 years ago. In addition to warm feeling of unity since all have as a Church? How should we function all the features found in earlier come together for the same pur in a changing culture? How do we versions, the new edition is: (1) less pose—to worship the Christ of differentiate between absolutes and bulky—it can stand upright on a Christmas.—Douglas R. Rose, pastor, non-absolutes? bookshelf; (2) more portable—easy to Grand Prairie, Texas. The authors base their answers take to the library and meetings; and on sound biblical principles. They (3) flat when open—important for The Sabbath School teacher: provide helpful criteria in areas such making entries. How to make your class grow as measuring church growth, church To order, write to Northland Your Sabbath School class is an planting, the necessity of member Books, Box 63, Allendale, Michigan important part of your local church participation, and character qualifica 49401; Phone: 616-847-9403; email: body. Most churches experience growth tions of leaders. through an effective Sabbath School As a pastor, I appreciated their program. Why? Because Sabbath emphasis on wise planning and Online SDA forums School meets an important spiritual, thoughtful strategizing without As you may be aware, the mental, emotional, and social need in a sacrificing or neglecting the super CompuServe and Internet SDA forums direct way. But just having a Sabbath natural working of the Holy Spirit. closed on June 15,2000. But there are School program isn't enough. It is Our dependence must be on the Holy alternatives. "Volunteer Online important to understand ways in which Spirit while laying plans, yet submit Adventist forum" () was the first one to growth. Shields, associate pastor, Spencerville come online and is designed like the Perhaps the most basic way to Seventh-day Adventist Church, Silver Internet Adventist forum and has the achieve church growth is through the Spring, Maryland. freest discussion groups, as long as one growth of the classes themselves. This is courteous, that is. growth can take place in two ways: The second site is a little different numerically and spiritually. Let's with some different discussion fields explore some ways your class can grow Baker©s Textual and Topical added: . in number and in spiritual maturity. Filing System —Bruce Nelson, via email. Numerical growth: The premier filing system for 1. Through visitation. Follow up pastors and theologians for the past Cultural diversity day on visitors or prospects with a 40 years is available once again. Even One of our favorite holiday personal visit. Oftentimes, visitors are in this computer age, the Baker season services is when we schedule forgotten after they leave. A personal System continues to be in demand. Christmas Around the World. We visit will make a great impression on Without booting, it is instantly invite several different cultures the visitor (prospect). available for making entries and for represented in the church member If you do not regularly have locating subjects in your personal ship to prepare a "show and tell," visitors, invite your unit (class) library and filing cabinet. It is as fast, ten-minute segment of a Christmas members to write names of people simple, and convenient to use as your custom from their native homeland. they know who may be prospects. little paper address book. They also dress in native costume Encourage unit members to secure This new edition (called the Blue and read the nativity story in their the prospects' names and addresses or Edition) has the same complete textual native language. Special seasonal phone numbers. Follow these with a and topical index that has proven to be songs are sung as well. The congrega phone contact and personal visit. invaluable for the Baker System. Its five tion sings appropriate carols 2. Through student contacts.

30 Ministry/November 2000 Although your contact is important, nothing can be more meaningful than for a prospect to receive an invitation from a friend. Encourage your class members to invite their friends and acquaintances to Sabbath School. One way to do this is to write notes or letters of invitation and enclose a copy of the Sabbath School lesson study booklet as a love gift. 3. Through transportation arrangements. If you come across prospects who have no means of getting to Sabbath School, check with your Sabbath School superintendent about possible arrangements. It may mean expending a little of your own effort to see that those prospects have a ride to Sabbath School. You can be sure, however, that the effort will be worthwhile. Please begin/continue my subscription to Elder©s Digest Spiritual growth: Q One year; payment of us$9.95 enclosed 1. Through personal prayer and Q Three years; payment of us$24.95 enclosed commitment. The spiritual level of a Please type or print: church cannot rise any higher than that of its pastor. Perhaps the same could apply to the Sabbath School Name class-teacher, for you are, in effect, the "pastor" of a mini-congregation Mailing Address within the church. Consider how City much time you presently spend in personal devotion to God. Are Bible State/Province Zip/Postal Code Country study and prayer daily practices in your life? Are you striving to grow spiritually? These are extremely To subscribe, send a check/money order or important questions that directly credit card number w/expiration date to: affect not only your spiritual growth Elder©s Digest Subscriptions 4- Ministerial Association Resource Center 12501 Old Columbia Pike + Silver Spring, MD 20904 but the growth of your class as well. Phone: 888.771.0738 (toll-free) or 301.680.6508 Spiritual growth and maturity enable Fax: 301.680.6502 -f E-mail: [email protected] you to teach under the guidance of Web: www.ministerialassociation.com the Holy Spirit. His presence makes the difference between the true ministry and just going through the that will help meet those needs. follow Christ and then take the motions week after week. 3. Through discipling. Our necessary steps toward that goal. 2. Through earnest prayer for highest goal as Christians is to Consider these principles your class. Don't let a week pass become like the Master, Jesus Christ. prayerfully and apply them to your without spending time in prayer for Helping students (action unit class) class. You will help build and your class. Name your students grow and mature spiritually is a major strengthen your class and the lives of individually as you pray. Ask the Holy aim of Christian education. Therefore, the students to whom you minister. Spirit to help you understand their it is important to help your students —Isaac Sarfo, pastor, Wiamosai, spiritual needs and minister in a way both understand what it means to Ashanti, Ghana, West Africa. I

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