F I R S MINISTRY Ministry js the international journal of the Seventh-day Adventist Ministerial Association and has been published since 1928.

Association Secretary James A. Cress Editor Willmore D. Eva A slice of history: The difficulties Managing Editor lulia W. Norcott Editorial Assistant Sheila Draper of imposing orthodoxy Professional Growth and Inter-church Relations A provocative view of the complexities of deciding Nikolaus Satelmajer Contributing Editors: Sharon Cress, Peter Prime, Joel truth within a community of faith Sarli, Kit Watts Gilbert M. Valentine International Editors: Inter-American Division Felix Cortes South American Division Zinaldo A. Santos Consulting Editors: The Trinity Ben Clausen, Raoul Dederen, Teofilo Ferreira, Ron Flowers, John M. Fowler, Michael Hasel, Roland The second in an extended series expressing a Hegstad, Kathleen Kuntaraf, Ekkehardt Mueller, |an Paulsen, Robert Peach, Angel Manuel Rodriguez, Penny Chnstocentric view of Seventh-day Adventist faith Shell, William Shea, Russell Staples, Richard Tibbits, Ted Wilson, Edward Zinke Woodrow W. Whidden Pastoral Assistant Editors: John C. Cress, Fredrick Russell, Maylan Schurch, Loren Seibold International Advisors: Alejandro Bullon, John Duroe, Andrews Laurence Ewoo, Paulraj Isaiah, Anthony Truth and experience: Finding an Kent, Jairyong Lee, Ivan Mantfich, Zacchaeus Mathema, Gabriel Maurer, Ivan Omana, David Osborne, Peter authentic combination Roennfeldt, Raymond Zeeman

Integrating objective truth and subjective Pastoral Advisors: Leslie Baumgartner, S. Peter Campbell, Miguel A. Cerna, Jeanne Hartwell, Mitchell experience in personal faith Henson, Norma Osborn, Leslie Pollard, Dan Smith, Kevin Morgan Steve Willsey Advertising Editorial Office Resources Cathy Payne First books and last things: What Cover Photos Courtesy of the Ellen G. White Estate did Job believe about resurrection? Cover Illustration Harry Knox Ancient testimony about a central Christian tenet Subscriptions: 12 issues: United States US$29.99; Canada and overseas US$31.99; airmail US$41.75; and its relevance today single copy US$3.00. To order, send name, address, and payment to Ministry Subscriptions, 12501 Old Lael Caesar Columbia Pike, Silver Spring, MD 20904 U.S.A. Circulation queries, subscription renewals, address changes (u$e either Email address): Email: [email protected] A kiss of charity: The debate [email protected] Fax:301-680-6502 over agape Phone: 301-680-6510 To Writers: We welcome unsolicited manuscripts. A balanced study of the uses of "agape" and Editorial preference is to receive manuscripts on diskette with name, address, telephone and fax related words in the New Testament numbers, and Social Security number (if U.S. citizen or possessing a U.S. Social Security number). Send John Dinsley editorial correspondence to 12501 Old Columbia Pike, Silver Spring, MD 20904-6600. Phone: 301-680-6510; fax: 301-680-6502; Email: [email protected] or The Discover Bible School [email protected] (editorial offices). An effective interpersonal Bible study tool Writer©s Guidelines available on request. Ministry (ISSN 0026-5314), the international journal Kurt Johnson of the Seventh-day Adventist Ministerial Association 2003, is published monthly by the General Conference of Seventh-day Adventists and printed by Pacific Press Pub. Assn., 1350 N. Kings Road, The magnitude of the pastoral call Nampa, ID 83687-3193. Member Associated Church Press. Standard mail postage paid at Nampa, Idaho. The inspiring significance and scope of the call to PRINTED IN THE U.S.A. pastor Vol. 75 Number 2

Zinaldo A. Santos Bible credits: Scripture quotations from NASB are from the New !American©SJandaKjBible: Copyn9ht ©r960;t962, 4963; 5968, 1971,1972, 1973,1975, 1977 by The Lockmarr Foundation. Texts Credited to NIV are from the Holy Bible, New International Version. Copyright 1973,1978,1984 by the International Bible Society. Used by permission of Zondervan Bible Publishers. Texts credited to NKJV are from The New King James Version. Copyright 1979, 1980,1982 Thomas Nelson, Inc., Publishers.

MINISTRY February 2003 T T R THE DOESN©T HlS TIME CONDEMNING SEXUAL SINS BUT ATTACKS THE SiNS OF PRIDE AND SELFISHNESS,

October 2002 issue that Crosby©s attitude is not one that I ings of the heathen priests were, in fact, ~f~he article entitled "Church Discipline will come across frequently in the no prayers at all since prayers must be I the Redemptive Way" deeply sad churches I will pastor. This attitude made to a being who can fulfill them. dened me. \ disagree with it and have among the members is one of the rea Baal was the product of man©s imagina major issues with the content. sons our churches are not flourishing tion constructed by man©s hands. It seems that Tim Crosby as well as like God wants them to. Surely, most of us have prayed most Christians define "open sin" as Trevan Osborn, Takoma Park, Maryland. prayers where the silent "No" of God sexual sins as well as the usage of alco directly corresponds with the request. hol and drugs. However, this definition m Crosby©s "Church Discipline the And, this correspondence can, later, be of open sin is far too narrow, especially TRedemptive Way" is pure gold. It clearly seen. in light of Jesus© teachings. Throughout should be a main article in the Advent/st Bryce Hickerson, Carmichael, California. the Gospels, Jesus doesn©t spend His Review on a high-priority track. time condemning sexual sins and Rolland Ruf, Collegedale, Tennessee. read with interest Gosnell Yorke©s letter drunkenness, but instead attacks the I concerning Bible translations. open sins of pride and selfishness. can©t help but respond to Richard He commented upon the book Battle The open sins of pride and selfish I Coffen©s "The Enigma of Unanswered of the Bibles, by H. H. Meyers, which is ness are far more damaging than any Prayer." It is unfortunate that books of an affirmation of the King James Version sexual impropriety. These sins cause prayer stories always chronicle the of the Bible. I too have read this book, much more pain and hurt to the church prayers that have answers directly in and unlike Gosnell Yorke, found it to be and its members than any other sin. If line with the requests made of God. an excellently researched book. It is his we were to take Crosby©s advice of kick Rarely, if ever, do we find detailed torically sound. ing out people with open sin and used accounts of prayers either denied or It appears that Pastor Yorke may not the true definition of open sin, I©m answered in a manner greatly different be familiar with the fact that, at the afraid we would be left with very few from the initial request. time of the Reformation, the battle as to church members. In fact, we would When God did not strike Mrs. Brown which manuscripts to use was pivotal. have to shut down the majority of with death, it was a clear answer to the All European Protestants chose the churches for lack of members, and I prayer of Kurt and Kent, and I am sure untampered Eastern Syriac-Greek texts, personally would have to be kicked out that with a little maturity and introspec while Roman Catholics chose the tam of the church because I struggle with tion, they should recognize that fact. pered Western Alexandrian Greek texts. these sins myself. Our Savior must have known that His By the way, the present King James The other issue I have with the article prayer, "Let this cup pass from me," was Bible that we have today, rather than is Crosby©s use of a few "success" stories answered, although it could seem to being the early seventeenth-century of people who have been kicked out of have been ignored in the events that fol edition, is the late eighteenth-century church and then came back. The reality lowed. revision. of the situation is that there are millions The prophet Elijah surely had the Brother Meyers has raised a not of people in the world who will never inspiration of God when he confronted insignificant issue concerning the most step foot in a church again or for the first Ahab a second time and demanded a valid record of Scripture in the English time because of the judgmental attitude convocation on Carmel. With instruc language. This issue should not be they experience among the members. tion of this nature, Elijah could know, in treated lightly. BBI As a future pastor, I hope and pray advance, the response of God. The rant- Colin Standish, Australia.

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February 2003 MINISTRY EDITORIAL

God can be mystifying! t seems to me that God is more rigor structures and cultures of the nations; ous and even, at times, severe, in His thus adding to His resume one more I dealings with us than we would like massive offense the offense of the to admit or accept. What is even more Cross. disturbing to us is that God appears to WILL EVA And the Incarnation itself was only us to be much less consistent and much part of the catch! No more sacrifices for more mystifying than we would like to sin, no more lambs or priestly ministries acknowledge. in the temple, and no more temple! No We appreciate God more when we more Levitical or ceremonial systems. In feel we can prescribe His thoughts and other words, no more of that which had ways until they coincide with our own. been central to the faith and practice of We are more comfortable with God the faithful for centuries. It seemed it when to us He seems more adaptable which specific and general setting, that was time for the orthodox to act and to to this or that carefully developed, polit |esus, the "Prince of Peace" (Isa. 9:6), stand up to be counted as proponents ically correct notion. said, "Do not suppose that I have come of the faith of their fathers. So the We feel we can then place the tough to bring peace to the earth. I did not orthodox ended up putting God to issues of life and the church in the cate come to bring peace, but a sword" death. gory of being settled and finalized, so (Matt. 10:34, NIV). This matter of God©s involvement or that when we encounter any deviation Looking at all this, we can well ask, guidance among us, of what the actual from that settled position, it will be Was God ever more mystifying to us will and way of God are in a given situa obvious to us how we should think and than when He became a man at the tion, is a difficult issue to tackle. It is act. This is not the worst description of Incarnation? Did He ever act in a more difficult because no matter which side of what©s often behind what we call surprising, unexpected way? Was there the line one stands on in a given situa "orthodoxy." ever a moment when God so entirely tion, he or she is subject to the same We like to worship gods whom we confounded what we humans were questions about the validity of their have determined are in the business of predicting and bargaining on? position versus that of their counterpart. making us feel good; who protect our Born with nowhere to lay His head. Gil Valentine©s penetrating article, peace of mind; who cure, comfort, and Reposed in a donkey©s feeding trough, "A Slice of History" (see page 5), is a cater to us. We like a god who lives to wrapped in borrowed rags, which were fine example of our classic struggle to shield us from having to deal with any bound about His tiny body by a peas understand and follow the way God is thing disturbing or different. ant mother who was, of all things, a leading in His movements on this plan When you think about it, whether or virgin! et. The players in this "slice" are classic not we worship God is often based on And then, at virtually every significant characters, as is the issue of orthodoxy whether we approve of, or can in fact step, He countered the expectations of versus innovation, as are the complexi appreciate and identify with, His His closest followers, who even when He ties of the struggle, as are the ways they thought and behavior. was ascending . . . ascending? . . . held play out, as is the frustrating, knotted- As part of this way of looking at God onto Him still insisting, "Lord, are you at up impasse Dr. Valentine describes, as and truth, we sometimes seem to be this time going to restore the kingdom are the feelings that storm through the convinced that when any given view to Israel?" (Acts 1:6, NIV). And finally, discussion, while the quiet, confident, point is divisive, it must be wrong. It is quite understandably, being killed as a hand of God is omnipresent through intriguing to note when it was, and in danger to the faith and established out, n

MINISTRY February 2003 efit from a transfer to Healdsburg, to take Jones©s place. Influential members of the GC Committee, W. C. White and W. W. Prescott, had previously discussed the idea and per suaded the GC Committee to act. Besides, in the new year, they planned to bring in minis A slice of ters from the field for a five-month intensive "in-service" training course, which needed a fresh, relevant, cutting-edge approach. history: The But the college board, dominated by more traditional thinkers, were not persuaded that this was a safe move. Although Jones was a difficulties of bright and charismatic teacher, he was also outspoken and had begun to develop a repu tation for challenging the status quo. Wasn©t imposing he too unorthodox? And, in the view of Review editor and senior board member, Uriah Smith, the unorthodoxy was neither trivial orthodoxy nor inconsequential. Jones had allied himself with Elliot Waggoner, the brash and even younger editor (31) of the Signs of the Times, in advocating a : General Conference Committee dangerous reinterpretation of Galatians 3:24. Gilbert Valentine "faced a serious managerial prob In suggesting that the Galatians text referred lem. How could it ensure that an to the "moral law" and not the temporary independent, "autonomous" sen and shadowy Mosaic "ceremonial law," these ior college board follow its direc teachers were deemed to be on extremely tionT in the matter of ministerial education and dangerous ground. Such a view, in Smith©s the employment of theology teachers? How opinion, undermined "the pillars of the could it ensure the provision of safe yet effec faith."1 tive ministerial training? How should the col It overthrew the validity of the church©s lege board manage an unorthodox teacher? teaching on a central doctrine, the seventh- The year was 1888, and the issues were serious day Sabbath. And, as well, it negated the and complex. teaching of the Spirit of Prophecy for, as The following little-known episode from Smith pointed out, Mrs. White had previous one of the most painful years in Seventh-day ly indicated such teaching was wrong. The Adventist Church history may offer insights view of the "moral law" in Galatians, simple and provide a context for some of Ellen and spiritually insightful though it might White©s strongest statements on academic sound to the uninitiated, threatened to undo freedom. teachings "vital to the existence of our faith," explained the respected editor, who was also Traditional versus innovative the senior (although part-time) Bible teacher Concerned to ensure that ministers in at the college.2 Many respected pastors and training were exposed to the best in biblical church leaders agreed. and practical instruction, the General Furthermore, Jones had recently adopted a Conference Committee, in April 1888, had new interpretation of Revelation 13 and the formally recommended that the Board of mark of the beast and the Sunday law. Uriah Battle Creek College appoint the energetic 38- Smith objected that this new teaching on year-old Alonzo T. Jones as its Bible teacher. At eschatology contradicted all the church had Gilbert Valentine, the time he was teaching Bible and history at published on the topic. It threatened the rep Ph.D., is vice president for Healdsburg College in California, and his utation of the Church and "undermined the academic fresh insights had impressed W. C. White and positions held for 30 years." No wonder par administration, his mother. ents in California were threatening not to Mission College, At Battle Creek, Professor E. B. Miller had send their children to Healdsburg if such Thailand. become rather staid and stale, and would ben- things were being taught there.3

February 2003 MINISTRY The transfer of Jones to Battle Nor did it make things easier for ing. Board members again stated pub Creek College would, therefore, not Smith and Butler when the idea of a licly the reasons for their decision, receive Smith©s endorsement. It was transfer arose again at the college and a long animated discussion fol obvious that there was no consensus. board meeting.5 Wasn©t it clear, they lowed.6 It was finally resolved that the Thus, the board, after "lengthy dis argued, that Jones was simply not a college president, Professor Prescott; cussion," declined to make the safe teacher? How could they have the chair of the board, George Butler; appointment. "No formal action was him teaching ideas in one Bible class and Smith himself would interview taken."4 that were at variance with what Jones about his views and the possi Smith himself would be teaching in bility of his teaching position at the Differences: Battle Creek another? So the board again discussed college. College and the General the proposal "at considerable length" Within the next 36 hours, the Conference and decided to appoint a solid, mid interview panel had a long confer Six months later, in October, the dle of the road (but uninspiring) ence with the unconforming teacher. theological controversy in the teacher named Frank D. Starr. Whether Jones had been advised Minneapolis General Conference ses The action of the board, however, beforehand, whether he really want sion proved the point for leaders such complicated things for the General ed the job, or whether he was simply as GC President Butler and editor Conference Committee. They had intimidated by the weighty panel is Smith. Jones©s role in the troubles vin other plans for F. D. Starr, and this not clear. In any case, he seemed to dicated their caution. The fact that he independent, noncooperation on the satisfy them. He conceded "the right had taken such a "prominent part" at part of the college board was not of the board to determine what views the conference in "pressing vigorous acceptable to the GC Committee. should be presented," and he assured ly points of doctrine, concerning They requested a highly unusual them "in a very positive manner" which there exists differences of "joint meeting" of the college board that "if he should be employed to opinion among the body of Seventh- together with the GC Committee. assist in the Lectures, he would not day Adventists," did not win him The brethren gathered in the knowingly teach any opinions con friends in Battle Creek. Review office on a Thursday morn- trary to those which the Board desired to be taught.. ."7

Views and role of Ellen White Clinical Pastoral Education at Although such acquiescence may have pleased Smith and Butler, Mrs. Kettering Medical Center Network White found it incomprehensible that just two men should be considered KMCN, a faith-based organization in Kettering, Ohio, has five the guardians of the teachings for positions for a nine-month CPE Residency program beginning Seventh-day Adventists.8 She had August 25, 2003-May 31, 2004. Stipend is $15,000 plus generous delivered an impassioned speech at benefits, including life, disability, and other insurance options. the Minneapolis General Conference session a month earlier (October 21) Possible specializations include: Oncology, Mental Health, dealing with this very notion the Cardiac Care, Spiritual/Medical Integration, End of Life, and inappropriateness of a few people Gerontology. One unit of CPE required. Application fee is $25. being guardians of doctrinal ortho KMCN also offers extended part-time CPE, beginning doxy. September 22, 2003, and an Intensive summer unit, beginning The atmosphere had been oppres sive and supercharged at Minneapolis, June 7, 2003. as it still was at Battle Creek head INQUIRIES AND APPLICATION TO: quarters a month after the session. Mrs. White©s message seems not to Dr. Henry Uy, Kettering Medical Center Network, Dept. of have registered with editor Smith, Pastoral Services, 3535 Southern Boulevard, Kettering, OH who already had resigned from mem 45429. Phone (937) 395-8640; fax (937) 395-8134; email bership on the General Conference [email protected] Committee to protest the way affairs were being run. Kettering Medical Center Network Matters were made worse by an incident revolving around the ques tion of whether Jones should even be

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OdMV^O PNtOHJ HAI1 SIH9IN M3A3S resolution at the General Conference session that "nothing should be taught in the college contrary to that which has been taught. . . ."" Ellen White spoke vigorously against the resolution and voted against it. She felt deeply, she said, for she knew that "whoever framed that resolution was not aware of what he was doing." Later she was again horrified when she heard that Jones should not be invited to preach at the Tabernacle because "he took rather strong posi tions" on Revelation 13. And she was aghast that "arrangements were made to shut him out of the school for fear something should come in that would be at variance" with what had been previously taught at the college. "Was this a conscientiousness inspired by the Spirit of God?" she asked. In her view, the spirit of such inspiration was not "from God, but from another source."12 In her speech at the General Conference, Mrs. White had been very pointed in her opposition to these inappropriate attempts to ensure a status quo orthodoxy. In words that are troubling, but in some ways refreshingly radical, she declared that, "Instructors in our schools should never be bound about by being told that they are to teach allowed to preach in Battle Creek. It ed on the interview. Very strong dif only what has been taught hitherto. seems that on this same weekend ferences of opinion were voiced, Away with such restrictions. There is (November 24), it had been suggested although these were expressed "in a a God to give the message His people that A. T. Jones be invited to preach brotherly spirit." Finally, in one of the shall speak.... That which God gives at the Battle Creek Tabernacle. The longest actions on record in its min his servants to speak today would not church would be blessed, it was said, utes, the board voted to accept the perhaps have been present truth by his innovative insights on theolo General Conference recommenda twenty years ago, but it is God©s mes gy and eschatology as they related to tion and appoint Jones as Bible sage for this time."13 current Sunday law issues. Senior edi teacher, under the stipulated condi It was her view that "the Lord has tor Smith objected, however, saying tions. The vote was split 60/40. The need of men who are spiritually sharp that he could agree to such an invita chair abstained, and members felt and clear sighted, men worked by the tion only if Jones would agree not to such strong convictions that individ Holy Spirit, who are certainly receiv speak on the new themes. Prescott ual votes were recorded.10 ing manna fresh from heaven." She was commissioned to talk to Jones, Mrs. White worried about the larg was sure on that occasion in 1888, who agreed to the conditions. er issues. Could a church continue to that the time had come when When Mrs. White heard of the grow in truth with these kinds of "through God©s messenger, the scroll strange goings-on, she was incensed. attempts to preserve orthodoxy and is being unrolled to the world."14 What an "incomprehensible tug of maintain the status quo? She Of course, Mrs. White did not war" this was turning out to be.9 thought not. advocate unfettered libertarianism. The college board was reconvened. Prior to the Jones affair at Battle She stoutly defended the faith of the George Butler, the board chair, report Creek College, someone had framed a fathers. The landmarks and pillars of

8 MINISTRY February 2003 1 the truth were of vital significance to of very small groups, or if they reflect church and promised the church that her; they described the self-identity of a disposition to control the minds of the same Spirit, if allowed, will guide the church and provided the basis for others, or if they reveal a phobia us into all truth (John 16:13). its mission. Mrs. White was deeply about things new. committed to the unity of the The task of balancing openness to church, but she also saw the need for the freshness of the Spirit with the 1 Uriah Smith to A. T. Robinson, Sept. 21, 1892. the church community to live with need for church unity and the ensur 2 Ibid. the creative tension between preserv ing of orthodoxy is a demanding task 3 Ellen G. White (EGW) to Brother Healey, Dec. 10, 1888. ing the faith of the fathers and for any church leader today, just as it 4 BCC Board Minutes, April 8, 1888. having a faith that was relevant "pres was in Ellen White©s day. But then, 5 Ibid., November 13, 1888. Although Butler had ent truth." when established reactionaries such been replaced as GC president and Smith had sub mitted his resignation from the GC Committee, "The God of heaven sometimes as Smith and Butler could argue that both retained their roles as college trustees. commissions men to teach that which a new idea was dangerous and under 6 BCC Board Minutes, Nov. 22, 1888. is regarded as contrary to the estab mined the essentials of the faith, at 7 Ibid., Nov. 25, 1888. 8 EGW to Brother Healey, Dec. 9, 1888. lished doctrines," she wrote to Haskell least the voice of the prophet could 9 EGW to Mary White, W-82 -1889. eight years later, in 1896, trying to insist on openness and suggest other 10 BCC Board Minutes, November 25, 1888. A month help him open his mind to accept wise with a "No, I don©t see this as later, Butler submitted his resignation as chair of the board. He had received a scolding letter from Mrs. Prescott©s new Christological interpre vital. What is more vital is to mani White for his attitudes. Out of office as GC presi tation of church teachings (that©s fest a Christian spirit." dent, he argued he would not be much use to the another story!). Today the church no longer has board. His resignation was not accepted, but he still did not attend any meetings during the next 12 What can we learn? the living voice at Elmshaven or in months. Vice chair, Uriah Smith, directed affairs. This episode suggests that some committees to respond to specific 11 EGW, Manuscript 16, 1889. approaches for ensuring orthodoxy new ideas, new circumstances, and 12 Ibid. 13 EGW, Manuscript 8a, 1888, a talk to the ministers are clearly inappropriate if they put new settings. But the Lord who gifted delivered on October 21, 1888. authority for orthodoxy in the hands Mrs. White has indeed gifted the 14 EGW, Manuscript 8a, 1888. LOOK FAMILIAR?

February 2003 MINISTRY ELEMENTS OF SEVENTH-DAY ADVENTIST FAITH

MINISTRY The Trinity

Editorial Note: This is the second ed that neither Scripture nor logic will in an extended series of articles in sustain either the Unitarian or tri-theistic which Ministry writers will express interpretations. If sufficient evidence can Seventh-day Adventist faith in be adduced from the Scriptural testimo Christocentric terms. WOODROW W. WHIDDEN ny to support the full deity of both the Son and the Spirit, then we will have eventh-day Adventist faith, Belief 2: taken giant steps toward a Trinitarian The Trinity: "There is one Cod: interpretation of the evidence. S Father, Son, and Holy Spirit, a unity We will present some of the most of three co-eternal Persons. Cod is immor appealing biblical evidence when we tal, all-powerful, all-knowing, above all, discuss the Son and the Holy Spirit in and ever present He is infinite and beyond succeeding articles. But at this juncture human comprehension, yet known sonal—just as divine and just as much a we will present more general biblical through His self-revelation. He is forever person as are the Father and the Son? By evidence for the Trinitarian oneness of worthy of worship, adoration, and service the middle of the twentieth century, the Godhead. Then we will address the by the whole creation."© Seventh-day Adventists had reached the logical objection to the Trinity. same consensus on these issues as had This quote, elaborated on by subse the church of the fourth century: that Old Testament evidence quent statements [Belief 3 ("The there is "one God: Father, Son, and Holy One of the passages that is most Father"); Belief 4 ("The Son"); and Spirit," who have manifested them often cited in support of Unitarian inter Belief 5 ("The Holy Spirit")],2 expresses selves as a "unity of three co-eternal pretations of the Godhead is Deuter the Trinitarian convictions of Seventh- Persons." When it comes to confessing onomy 6:4. This great passage, known day Adventism. It represents a that all Three possess divine characteris as the "Holy Shema," forthrightly pro significant culmination of doctrinal tics of immortality, omnipotence, claims the oneness of God: "Hear, O development in denominational histo omniscience, and eternal existence, Israel! The Lord our God, the Lord is ry, a development that evolved from a what can be said about the substance of one" (NASB). distinctly non-Trinitarian mind-set the Father's divine nature can also be A superficial reading of this text could (often expressed in an anti-Trinitarian said about the Son and the Spirit. point toward unitarianism, but when spirit) to Arianism, semi-Arianism, and While incomprehensible to the the meaning of the Hebrew word that is then onto the full triumph of the pres unaided human mind, the triune God translated "one" (©echad) is explored in ent Trinitarian confession of faith.3 can be "known through His self- depth (and compared with the word The key issues that had to be revelation"! And it is the steady convic yachid), the results are revealing. ©Echad thrashed out were essentially the same tion of Seventh-day Adventists that the actually means "'one (among others),' ones that the church of the third to the key revelation of God has come the emphasis being on a particular one. sixth centuries resolved. These questions through Jesus Christ, the Infinite Son of .. . The possibility of there being others revolved around the tensions between God and Second Person of the Holy is inherent in ©echad, but yachid pre the biblical revelation that seemed to Trinity. The key work of the Holy Spirit cludes that possibility."4 point to God's profound oneness (the has been to proceed forth from both The difference between ©echad and Unitarian evidence) and those passages the Father and the Son to draw atten yachid can be further explained: ©echad that strongly pointed to a plurality of tion to the Son. And in uplifting the refers to the oneness that results from a divine Persons in the Godhead (the Son, the Father is revealed and glorified. unity of numerous persons, while yachid Trinitarian texts). Historically, there have been two is used in Hebrew to refer to an exclu More specifically, the central issues basic types of objections to the Triune sively unitary being. In contrast to revolved around two key questions: (1) understanding of the Godhead: (1) ©echad, yachid "means 'one' in the sense Is the deity of Jesus Christ just as fully scriptural and (2) logical. The main of 'only/ or 'alone.'"5 Moses, therefore, divine in substance and nature as is the temptations in meeting these objections chose to employ the word ©echad to deity of the Father? and (2) Is the Holy has been to gravitate to either Unitarian express the idea of one among others in Spirit also fully divine and genuinely per- or tri-theistic solutions. We are persuad a joined or shared oneness.

10 MINISTRY February 2003 This use of ©echad is neatly illustrated Yet there is further evidence in the New Testament evidence by the way Moses employed it to Genesis record and in Isaiah that hints at The most often cited passage is in describe the marriage union: "Therefore God's inherent plurality: (1) Referring to Matthew 28:19: "Go therefore and a man shall leave his father and mother the sin of Adam and Eve, "the Lord God make disciples of all the nations, baptiz and be joined to his wife, and they shall said, 'Behold, the man has become like ing them in the name of the Father and become one [©echad] flesh" (Gen. 2:24, one of Us, to know good and evil'" (Gen. of the Son and of the Holy Spirit" NKJV, emphasis supplied). Here we have 3:22, NKJV, emphasis supplied). (2) In (NKJV). a plurality of two persons who enter into the story of the great sin of the people at Please note that the text declares the a deep plural oneness—a most appro the Tower of Babel, God said, "Come, let Three Members of the Godhead to priate illustration of the infinite oneness Us go down and there confuse their lan have a "name" (singular, not plural), of the plural Godhead. guage" (Gen. 11:7, emphasis supplied). strongly suggesting that They are One Other suggestions of this "oneness" (3) Isaiah 6 records a remarkable vision in personal character and nature. are hinted at in Genesis. Genesis 1:26 in which the prophet saw "the Lord sit This verse, along with 2 Corinthians reports the Creator God as saying, "Let ting on a throne, high and lifted up" 13:14, offers a striking insight to the life Us make man in Our image, according (verse 1). During this experience, Isaiah of the early apostolic church. These two to Our likeness" (NKJV, emphasis sup reports hearing "the voice of the Lord, passages present the apostolic greet plied). The passage has God speaking of saying: 'Whom shall I send, and who will ings and Christ's own formula for the Himself with plural references. go for Us?©" (verse 8, NKJV, emphasis rite of initiation (baptism) into the fam Furthermore, when God did create supplied). ily of God in triune ways. Both suggest humanity in "Our" image, He estab While none of these examples are the unity of the Three great Persons lished a plurality of two individuals, coercive, their cumulative force pro operative in redemption and the life of distinct from each other, yet capable of vides interesting evidence from the Old the church. becoming "one" (Gen. 2:24). These Testament for the plurality of persons The final evidence of the unity of the verses strongly portray the historical within the Godhead. The evidence, Godhead arises out of the presence of fact that the plurality of oneness however, from the New Testament is the Three at the baptism of Jesus: involves the image of God. more compelling. "When He had been baptized, Jesus

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February 2003 MINISTRY 11 came up immediately from the water; are dealing with a profound mystery. our universe was a plural being who and behold, the heavens were opened While we readily believe the Bible when was exercising love within His divine to Him, and He saw the Spirit of Cod it says that Adam and Eve became plurality from all eternity past? Is not descending like a dove and alighting "one" and were yet two, we have yet to real, selfless love possible only if it pro upon Him. And suddenly a voice came fully fathom the ways of any man with ceeds from the kind of God who, by from heaven, saying, 'This is My any maiden (Prov. 30:19). Yet in loving nature, was and is and shall eternally be beloved Son, in whom I am well relationships, there does develop a pro a God of love? Is the Creator God, who pleased'" (Matt. 3:16, 17, NKJV). found oneness. Are such relationships, is called love, in any way finally depend Thus, Jesus formally begins His pub therefore, illogical and incoherent? ent upon His created beings to reveal lic ministry of redemption, all Three Erickson points the way to a credible and demonstrate His love? Members of the Heavenly Trio are pres solution: "We therefore propose think Instead, God is a Trinity of love, and ent. The newly baptized Jesus comes ing of the Trinity as a society of persons, this love has found its most moving rev out of the Jordan, the Spirit descends who, however, are one being. While elation in the creative work, on Him like a dove, and the Father audi this society of persons has dimensions incarnation, life, death, and resurrection bly speaks words of divine approval and to its inter-relationships that we do not of the fully divine Son of God. In the identity from heaven. This scene power find among humans, there are some unique God/Man, love has been fully fully portrays the oneness of purpose illuminating parallels. Love is the bind demonstrated, and the Godhead will be shared by the Godhead. Furthermore, it ing relationship within the Godhead fully and finally vindicated as the only clearly evidences the distinctness of that unites each of the persons with Power that can govern the universe. each divine being. Matthew does not each of the others."7 Seventh-day Adventists believe that the present the Spirit and the Son as differ It comes as no surprise to Seventh- great issues of sin, salvation, and God's ent manifestations or personifications of day Adventists that Erickson then fitness to govern can be fully vindicated the Father, but as distinct personalities appeals directly to 1 John 4:8,16: "God only through the unfolding revelation in concert with the Father even while is love." Do we truly comprehend the of Triune love. They give every appearance of oneness depths of this inspired statement, so God's Trinitarian oneness, in the in purpose and character as They focus disarming in its seeming simplicity? We finale, is not illogical but is the source of on the redemptive mission of the Son. would suggest that these three words the only logic that makes any ultimate have a profound contribution to make sense—a love that is self-sacrificing, Logical objections to the to our understanding of a God who has mutually submissive, and eternally out Trinity eternally preexisted in a state of ward flowing in the graces of creative To many non-Trinitarians the con Trinitarian "oneness." and redemptive power. cept of one equaling three seems Once more we resonate with the More on this topic in March . . . ISI illogical. Millard Erickson has cogently suggestively intriguing comments of suggested that Trinitarians need to give Erickson: "The statement . . . 'God is Woodrow W. Whidden, Ph.D., is professor of a coherent answer to how we can logi love/ is not a definition of God, nor is it religion at Andrews University, Berrien Springs, cally conceive three as one. merely a statement of one attribute Michigan. Erickson suggests that the real-life, among others. It is a very basic charac practical world would not tolerate such terization of God."8 1 Seventh-day Adventist Church Manual (Revised 2000, 16th fuzzy, "three = one" math. If I went to For Seventh-day Adventists the key edition) (Hagerstown, Md.: Review and Herald Pub. Assoc, 2000), 9. the grocery store and took three loaves question about God has ultimate refer 2 These confessions will be elaborated upon in subsequent of bread to the checkout counter and ence to the issue of His love. And if God articles in this series on the fundamental beliefs of Seventh-day Adventism. tried to persuade the clerk that they is not love in the very core of His being, 3 This fascinating history is succinctly traced by Jerry were really one and all that we have to then any questions about His nature Moon in two chapters entitled "Trinity and Anti- pay for is one, the clerk might quickly quickly descend to a state of biblical Trinitarianism in Seventh-day Adventist History" (chap. 13) and "Ellen White©s Role in the Trinity Debate" (Chap. call for store security.6 irrelevance. We, however, sense that 14) from the book (co-authored by Woodrow Whidden, Thus Trinitarians must give some rea love is the most basic characterization of Jerry Moon, and John Reeve) The Trinity: Understanding God©s Love, His Plan of Salvation, and Christian sonably coherent account to explain God. If God is truly—in His essence—the Relationships (Hagerstown, Md.: Review and Herald how one is three and three is one in the God of love (John 3:16 and 1 John 4:8), Publishing Assoc., 2002), 190-231. The persistent life of the Godhead. The question is then consider the following: Trinitarian testimony of Ellen White (especially from the 1880s on) proved to be formatively influential as the this: What is it about the nature of the Could One who has existed from all denomination shed its anti-Trinitarian bias. triune Godhead that makes the alleged eternity past and who made us in His 4 Otto H. Christensen, Getting Acquainted With God (Wash ington, D.C.: Review and Herald Pub. Assn., 1970), 69. persons called Father, Son, and Holy loving image—could this God truly be 5 Ibid. Spirit "one"? called love if He existed only as a solitary 6 Making Sense of the Trinity: Three Crucial Questions (Grand Rapids, Mich.: Baker Book House, 2000), 43, 44. The first response to the logic of being? Is not love, especially divine 7 Ibid., 58. Trinitarian thought is to admit that we love, possible only if the One who made 8 Ibid.

12 MINISTRY February 2003 Experiencing the spiritual Consistent with this burgeoning mysticism is the growing curiosity of Americans and oth ers in Zen Buddhism a religion that has become popular with some among the American entertainment elite. At the same Truth and time, popular entertainers such as Tina Turner and Herbie Hancock chant Buddhist mantras. Terms such as Nirvana and koan are in com experience: mon usage in Western cultures that were formerly foreign to such language, if seldom understood. "Then there are celebrities whose Finding an exact commitment to the faith is a guessing game. Oliver Stone publicly conscripts Tibetan ©wrathful deities© to fend off his detractors; authentic Courtney Love is said to be a practitioner, while Harrison Ford simply supports Tibetan freedom (his former wife, Melissa Mathison, combination wrote Kundun©s script). And in one of the more peculiar occurrences along the Hollywood-Lhasa axis, action-film star and all- around surly guy Steven Seagal was recognized mericans are expressing renewed by the head of the venerable Nyingma Tibetan Kevin Morgan interest in spiritual things. As lineage as the reincarnation of a fifteenth- Modernism has proved cold and century lama."2 unsatisfying, the present genera What draws people to Zen Buddhism is tion has begun looking for that its "meditation strikes some as a daily, Aspiritual sustenance or emotional meaning direct experience of the sacred absent from elsewhere, though not necessarily through the Sundays-only religion."3 In other words, the channels of previous generations. "magnet" of Zen is its sense of "immediacy," In a 1996 broadcast, Peter Jennings of or supposed personal contact with God. For America©s ABC News articulated some ways this reason, New Age phenomena are also Americans are conducting their spiritual thriving. They emphasize immersion in expe search. His special report began by saying, rience and suspension of reason, such as seen "While 88 percent of Americans count them in "channeling." selves as Christian, membership in mainline "What I offer people," said channeler or traditional Protestant churches has been Thomas Jacobson, "is the chance to temporar- declining since the 1960s. The Catholic ily suspend the debate over whether Church is also struggling. And yet, here we channeling is real and just immerse themselves are in the mid 1990s with Americans hunger in the experience"4 (emphasis supplied). Among ing for spiritual meaning. . . .©" Jews there©s a growing interest in a popular Americans are looking for something form of the Kabbalah, a "received" mysticism beyond mere formalism. They are seeking a based on the Zohar, the thirteenth-century religious experience that they can actually mystical book set down in ancient Aramaic by feel. They are longing for an encounter with the Spanish-Jewish writer Moses de Leon. God that is personally and emotionally satis "Kabbalism . . . prescribes prayers, meditative fying. Now more than ever, American Jews, practices and, depending on whom you ask, Protestants, Catholics, and non-Christians are magical practices and numerology."5 shifting away from formalism to what I would All these forms of mysticism have one Kevin Morgan is term "public and private mysticism." thing in common: they emphasize experi pastor of the What does this mean for the church? What ence and the bypassing of reason. In fact, this Seventh-day Adventist churches challenges does this new, more mystical is Webster©s very definition of mysticism: "The in Go/dsboro and approach to spirituality present? How can we doctrine or belief that direct spiritual appre Wilson, North ourselves avoid falling into the pitfalls inher hension of truth or union with God may be Carolina. ent in this kind of worldview? obtained through contemplation or insight

February 2003 MINISTRY 13 in ways inaccessible to the senses or Christians that could fall into the cat being prepared for the antichrist reason."6 egory of the mystical because it instead of Jesus Christ." claims to be a direct connection with He then connected his statement The Christian connection God is the experience of ecstatic with the prediction of false prophets Some Christian writers echo this utterance, or "speaking in tongues." working deceptive signs and wonders broader definition of mysticism and The Pentecostal movement, with (Mark 13:22) and the prediction of suggest that such a direct and mystical its phenomenal outburst of tongues, the spirits of devils working miracles connection with God might be a good has swept over the Christian world.11 to deceive the whole world (Rev. thing. "There is no need to blanch at Called the "third force" in 16:14). Bakker concluded by saying the word mysticism. It©s a perfectly Christendom,12 it constitutes "a revo that instead of teaching people to sound word that merely describes a lution comparable in importance" seek after the miraculous, "We must way of knowing beyond your physical with the Protestant Reformation and lead people to love Jesus Christ."15 senses; thus it accurately describes the the launching of the Apostolic Jim Bakker is right. God would not life of anyone who believes in God church. 13 Never has a movement have given us the scriptural warning and a world of the unseen. It is not a taken over the churches to such a if it were not possible for "even the elect" to be deceived (Mark 13:22). We must teach Christians to rely on HOSE LOOKING FORA MYSTICAL/ Jesus Christ and His Word, not mere ly on their own experience. TEMOTIONAL EXPERIENCE TEND TO Is this emphasis the fulfillment of God©s promise? However intriguing these new forms of religion may seem, the hon , "I- i*ne?fm.-,jx*nrv. ^©^©iiffff^©f-ftff^sff^;iW«§iiPi ifS'.'!SS^$t>ic:^^S©i^;S*i2^««S5&^3%i%- est seeker after truth must ask the question, "Should the Christian see belief system or a set of doctrines. degree.14 But are there aspects to this mysticism as God©s open door into a When we talk or think about love, mystical experience that are related to deeper experience with Him?" And prayer, meditation, revelation, inspi the practice of sacrificing objective with the concerns about eschatologi- ration, perception, intuition, or reality for subjective experience? cal deception, "Does modern mysti imagination, we are working in the The ready reception that modern cism answer to the unique experience realm of the mystical."7 tongues has received could well arise that God©s Word foretells as coming to Many Christians are, indeed, look from the now common desire for His people just before He comes?" ing for meaning in mystical experi "immediacy" with God. It too tends The prophet Joel does describe a ences. They don©t want to just know to bypass the intellect to gain a direct refreshing of the Spirit that will come God, they want to experience Him. experience, an encounter with some before the end of all things: "And it One of the new forms of Evangelical thing mystical. shall come to pass afterward, that I Christianity that Jennings highlighted will pour out my spirit upon all flesh; was the Vineyard Fellowship, started Concerns about seeking after and your sons and your daughters by John Wimber, former musical the mystical shall prophesy, your old men shall arranger for the 1960s singing group Those looking for such a mysti dream dreams, your young men shall The Righteous Brothers. Wimber start cal/emotional experience tend to see visions: And also upon the ser ed the fellowship, Jennings reported, accept a wide range of supernatural vants and upon the handmaids in because he hungered for the supernat experiences as being of God (unless, those days will I pour out my spirit" ural in Christianity.8 "I love Jesus. I of course, those experiences are clear (Joel 2:28, 29, emphasis supplied). love the stuff He did. I love the multi ly demonic). People in Christian God clearly wants a deeper experi plying of the food and the healing of meetings bark like dogs, or laugh ence for those who love Him, and dry the sick, giving sight to the blind, spit until they fall on the ground. formality without the power of the ting in people©s eyes. I love that After his prison term, Jim Bakker Spirit is useless, and worse. "This stuff!"9 At the Vineyard, the publicly came to stark realizations about the know also, that in the last days per mystical is not only tolerated but type of religion he had been promot ilous times shall come. For men shall encouraged. "There is no doubt that ing. "One of the things I need to warn be lovers of their own selves. . . hav emotional therapy is central to the ... people [about is] that, if we fall in ing a form ofgodliness, but denying the ministry."10 love with miracles if we fall in love power thereof: from such turn away" Another phenomenon among with signs and wonders we are (2 Tim. 3:1, 2, 5, emphasis supplied).

14 MINISTRY February 2003 The opposite of this "form of god is new and startling. Converts thus knowledge of God, and bringing into liness" is exposed by Ellen White gained have little desire to listen to captivity every thought to the obedi when she describes the revival of Bible truth, little interest in the testi ence of Christ" (2 Cor. 10:5).20 primitive godliness that is to be seen mony of prophets and apostles. Shall we search for truth or shall we before the return of our Lord: Unless a religious service has some look for experience? If experience is "Notwithstanding the widespread thing of a sensational character, it has what we are looking for, it is experi declension of faith and piety, there no attractions for them. A message ence we will have, though it may not are true followers of Christ in these which appeals to unimpassioned rea be the kind that is built on truth. In churches. Before the final visitation son awakens no response. The plain seeking truth we will find truth and of God©s judgments upon the earth warnings of God©s word, relating the authentic experience that goes there will be among the people of the directly to their eternal interests, are with thoroughly encountering it. n Lord such a revival of primitive godli unheeded."18 ness as has not been witnessed since 1 Peter Jenmngs on "Peter Jennings Reporting: In the Name apostolic times. The Spirit and power Two practical safeguards of God," (aired March 16, 1996, on ABC}. 2 David Van Biema, reported by Jeanne McDoweli/Los Angeles of God will be poured out upon His What about a Christian©s own pri and Richard N. Ostlmg/New York, "Religron: Buddhism In children"16 (emphasis supplied). vate devotional world? How is he or America© An Ancient Religion Grows Ever Stronger Roots in a New World, Wrth the Help of the Movies, Pop Culture, and Will this revival sweep Adventist she to pursue an intimate relation the Politics of Repressed Tibet," TIME (October 13, 1997), 72. believers in line with other Christian ship with God without being 3 Ibid 4 "Vorces From Beyond: The Channelers," People, January 26, faiths? "Many, both of ministers and confused by this hyper-experiential 1987, 30. subterfuge? 5 Mary A. Jacobs, "Beyond Torah- Once Taboo, Kabbalah is people, will gladly accept those great Gaming in Popularity," The Dallas Morning News (September truths which God has caused to be It is important first to anchor all 13, 1997), 1G. 6 The New l-exicon Webster©s Dictionary of the English Language proclaimed at this time to prepare a meditation in the revealed Word of (New York: Lexicon Publication, Inc., 1988), 660. people for the Lord©s second coming. God. The Bible says, "O how love I 7 Bill Loveless, "God Does Talk Back," Adventist Review (special issue on the devotional life, 1998), 31. The enemy of souls desires to hinder thy law! It is my meditation all the day" 8 Jennings, "Peter Jennings Reporting: In the Name of God." this work; and before the time for (Ps. 119:97, emphasis supplied). Here 9 John Wimber in interview with Peter Jennings, ibid. 10 Ibid. such a movement shall come, he will is a primary purpose for the Word of 11 "One of the distinctive charismatic characteristics is glos- endeavor to prevent it by introducing God. God knows that our human ten salalia the gift of speaking in tongues Certainly it is the single most controversial aspect in the Pentecostal sweep of a counterfeit. In those churches which dency is to gravitate toward things the Christian community." Speaking in Tongues, Let©s Talk he can bring under his deceptive that will destroy us. He wants us to About It, ed. Watson E. Mills (Waco, Texas: Word, 1973), 13. cf. Perspectives on the New Pentecostalism, ed. Russell P. Spittler power he will make it appear that God©s hide His Word in our hearts (Ps. (Grand Rapids, Mich.. Baker, 1976), 205, where Clark H. special blessing is poured out; there will 119:11) as the foundation of all Pinnock says, "For I recognize it as a sweep. I recognize it as an upsurge of the Spirit." be manifest what is thought to be Christian meditation. 12 Perhaps called "third force" first by Henry P. Van Dusen, presi great religious interest. Multitudes will What place does the imagination dent of Princeton Theological Seminary in his article "Third Force in Christendom," Life, June 9, 1958, 113-124. Van exult that God is working marvelous- play, if any, in Christian meditation? Dusen©s "third force includes, in addition to the various types of ly for them, when the work is that of Sanctified imagination is ours to Pentecostals: the Churches of Christ, the Seventh-Day Adventists, Nazarenes, Jehovah©s Witnesses, and Christian and another spirit. Under a religious guise, apply in ah unambiguous way, one Missionary Alliance." See Frederick D. Bruner, A Theology of the Satan will seek to extend his influence described in profoundly practical Holy Spirit (Grand Rapids, Mich.: Eerdmaris, 1970), 29, footnote 25. But subsequently the literature seems to narrow the term to over the Christian world"17 (emphasis terms: "It would be well for us to Pentecostalism. Thus "Pentecostalism has now become a move ment of world-wide importance, reckoned as ©a third force in supplied). spend a thoughtful hour each day in Christendom© (alongside Catholicism and Protestantism) by God is anticipating a people who contemplation of the life of Christ. not a tew leading churchmen." James D. G. Dunn, "Baptism in the Holy Spirit, A Re-examination of the New Testament have an intimate relationship with We should take it point by point, and Teaching on the Gift of the Spirit in Relation to Pentecostalism Him, but we are not to seek to know let the imagination grasp each scene, Today," Studies in Biblical Theology, Second Series, number 15 (SCM, 1970), 2. cf. Cyril G. Williams, Tongues of the Spirit, A Him merely through our own subjec especially the closing ones. As we Study of Pentecostal Glossolalia and Related Phenomena (Cardiff: tive feelings. There is jeopardy in thus dwell upon His great sacrifice for University of Wales, 1981), 46, cf. Gordon F. After, The Third force (Ontario, Canada: The College press, npd). pursuing a relationship with God that us, our confidence in Him will be 13 Henry P. Van Dusen, quoted in Watson E. Mills, Speaking in depends primarily on experience more constant, our love will be quick Tongues: A Guide to Research in Glossolalia (Grand Rapids, Mich.: Eerdmans, 1986), 340. without the objective guidelines and ened, and we shall be more deeply 14 Norman Gulley, "The Charismatic Movement," syllabus Christ safeguards of Scripture applied in our imbued with His spirit. If we would Is Coming Soon (Coliegedale, Tenn.: photocopy), 109, 110. 15 Jim Bakker in interview with Kenneth Strand, editor of hearts by the Holy Spirit. be saved at last, we must learn the les Charisma magazine (aired September 23, 1998, on Christian Does the bypassing of reason for son of penitence and humiliation at television). 16 Ellen G. White, The Great Controversy (Hagerstown, Md.- immediacy with God have a more sin the foot of the cross."19 Review and Herald Pub. Assn., 1911), 464. ister side to it? "Popular revivals are We need to hold our experience 17 Ibid. 18 Ellen G. White, Revival and Beyond (Washington, D.C.: Review too often carried by appeals to the accountable to the Bible: "Casting and Herald Pub. Assn., 1972), 9. imagination, by exciting the emo down imaginations, and every high 19 Ellen G White, The Desire of Ages (Nampa, Idaho: Pacific Press Pub. Assn., 1940), 83 tions, by gratifying the love for what thing that exalteth itself against the 20 "Imaginations" can be reasonings.

February 2003 MINISTRY 15 "I know that my Redeemer lives, and at the last He will take His stand on the earth. Even after my skin is destroyed, yet from my flesh 1 shall see God" Gob 19:25, 26, NASB).

Analyzing Job©s rhetoric First books and Job could hardly speak more clearly than he does in verse 25a: "And as for me,4 1 know that my Redeemer lives." Nor do alternative last thinqs: readings of verse 25b present any particular interpretive crisis. In the NASB that line reads: "And at the last He will take His stand on the What dicfjob earth." In the light of this eschatological emphasis, Job©s Redeemer appears at the end, or "at the last." Thus it is not the clarity of believe about verse 25 but the interpretive chaos on verse 26 that presents any real question about phys ical resurrection. resurrection? In 1950, E. F. Sutcliffe commented on the original Hebrew rendering of Job 19:26: "Every word of [this] text has been so thor oughly discussed in the commentaries that it e live in a time when seems superfluous to say more than a word on Lael Caesar some theological and reli ©nach Verlust rneiner Haut© (©after loss of my gious authorities question skin©)."5 Other commentators, however, do the validity of the bodily not even accept that the words "after loss of resurrection of our Lord, my skin" appear in the text;6 they read "awak Wand thus ultimately of people of faith. As they ening" instead of "skin,"7 or neither skin nor extend their arguments back into such awakening.8 Or they may preserve Job©s skin, ancient works as the book of Job, it is enlight while they alter the text elsewhere." ening to critically review the validity of their views as they relate to passages such as Job The context of Job 19 19:25-27, and to give well-founded interpre A study of the context of Job 19 surely tations of passages such as this one. challenges our placid notions of the patient Two decades ago Michael Fox stated that Job of James 5:11. In 9:20-24 he is guiltless, Ezekiel, with the message of resurrection in but God finds him guilty; he despises his life, his dry bones vision (Ezek. 37:1-14), reveals while the wicked run the world by God©s per the courage of one who dares to affirm the mission. Despite this he will argue his case absurd. Fox assumed this because in his opin before God (verses 34, 35), a God who would ion, no one in sixth century B.C. Judah was plunge him into the pit until his own clothes capable of contemplating an actual, physical would abhor him. resurrection.1 Fox©s position is that only dur In 10:14 God is, on the one hand, unfor ing the intertestamental period did Jewish giving of his sin and, on the other, apocalyptic literature accept anything more contemptuous of his goodness. We do well to than a metaphorical resurrection. remember, though, that the Job who rants While this view is not universal,2 if we give and rages also rejects the arguments and credence to Marvin Pope©s modest proposal of denounces the fraudulence of his treacherous a seventh-century B.C. date for the writing of friends. the book of Job,3 we would be required to Their best arguments come from Bildad. Lael Caesar, Ph.D., is reexamine Job©s own statements before Even when Bildad speaks negatively in chap associate professor accepting a post-exilic date for the resurrec ter 18, his words contain a familiar and valid of religion at tion concept in the Hebrew Bible. hope that Job will frustrate only if he insists Andrews University, Positions such as Fox©s wrestle with the on wickedness. In verses 17 and 19, Bildad Berrien Springs, awesome implications of Job 19, which fea describes the fate of the one who so insists: Michigan. tures some of the most famous words in Job: "His memory perishes from the earth, and he

16 MINISTRY February 2003 has no public fame. He has no off matic outburst, Job breaks through Job©s continued progression from a spring, he has no progeny, and there the barrier of Sheol to speak of com soliloquy of absolute gloom (chap. 3), is no survivor where he once lived." munion with God beyond the grave. through the consolation in his right- In his faithfulness to the wisdom Unsurprisingly, however, even this ness (6:10; 9:13, 20, 21), to daring to tradition, Bildad strives to protect Job new confidence seems to go unsus- speak of communion with the Deity from endangering his prospects as a tained. Job©s lips fall silent again, as beyond the time of his death (14:14, sage. His advice against the loss of their final words cynically repudiate 15). Also, it demonstrates that the memory, that is, fame (literally, hav Eliphaz©s effort to assure him a good protagonist is equal to the rhetorical ing a "name"), is the highest appeal death." The last words of his fourth challenge as he confronts Bildad©s available to the ancient sage.10 speech complain: "Where is my hope skillful argumentation recorded in Job©s next answer to Bildad must now? And who regards my hope? chapter 18. represent more than mere dialogic Will it go down with me to Sheol? continuity. From this perspective, Shall we go down into the dust A translation of verses 25-27 juxtaposed against Bildad©s persuasive together?" (17:15, 16, NASB). Job©s "If only . . ." speaks his confi zenith, Job 19 might be seen as Job©s But then, following Bildad©s dence in the words he wishes decisive response to his opponents© speech, come the eschatological, res preserved. His concern is both that convincing though flawed challenge. urrection-oriented words of chapter their credibility not be forgotten, and Along with this, the controlled inten 19. This is a statement of such focus, that the story of his vindication be sity of Job 19 presents a remarkable and so consistent within the balance properly attested. Here, as I under contrast to Job©s earlier speeches. of its thematic development, that it stand them, are the words he speaks: Still, despite the violent mood stands in clear contrast to the cir "As for me, I know my Redeemer is swings, we discern progression in cuitous and contradictory expression alive, Who, the Last, shall rise14 upon Job©s condition from the utter of the earlier diatribes of Job himself. the earth.15 And after my corruption, gloom of his opening lament, an ode Job©s self-conscious control may though my skin has been stripped to death and oblivion, to the cele even be noted in the length of the away,16 I shall yet, in my flesh, see brated lines climaxing in chapter 19. speech, which seems to be the briefest God. I myself shall see Him for myself. Especially in his third speech, two of all his speeches. 12 Christo has Such a longing consumes me!" entirely new elements both intensify shown how pivotal it is to the whole I translate the disputed phrase the reader©s dismay and hint at break book of Job. 13 Within the overall "after my skin" (©ahar ori) as "after ing barriers to new regions of thought speech, the confidence of verses 23- my corruption." The wealth of dis for Job©s exploration. 27 amounts to the next logical step in cussion and proposed optional One of these new elements is the enigma of Job 13:15, a bedeviling utterance that may mean either that Job will hope or that there is no hope. Nevertheless, even this verse makes clear that Job knows himself to be right (he "will be vindicated" verse 18, NASB). He has known this before (6:10; 9:13, 20, 21) and yet despite the knowledge, has sunk into despair. But now, before his next descent into hell, Job introduces the second new astonishment of this speech by posing what seems no more than a rhetorical question: "If a man dies does he live again?" Job proposes an answer where none seems required, an answer that contradicts or transcends all expecta tion: "All the days of my struggle I will wait, until my change comes. Thou wilt call, and I will answer Thee. Thou wilt long for the work of Thy hands" (14:14, 15, NASB). In this dra

February 2003 MINISTRY 17 emendations of the phrase seems to Hosea©s day. 18 Even Pope©s proposal of the Bones," HUG/151 (1980) 1-15, 1 [abstract], and 11. 2 See, for example, Francis 1. Andersen, Job: An Introduction overlook its connection with the (see above) of a seventh-century B.C. and Commentary (Downers Grove, 111.: IVP, 1974), 193, 194, book©s first mention of "skin" on the date for the dialogue of the book of Bertrand Pryce, "The Resurrection Motif in Hosea 5:8-6:6," (Ph.D. dissertation, Andrews University, 1989); Gordon lips of Satan (2:4). Job, makes it apparent that resurrec Eugene Christo, "The Eschatological Judgment in Job When Satan fails to induce Job to tion conceptions were hardly alien to 19:21-29: An Exegetical Study," (Ph D. dissertation, Andrews University, SDA Theological Seminary, 1992). Also blasphemy through material depriva ancient Israelite thinking. Lael Caesar, "Yet From My Flesh I Shall See God": A tion, he launches a new and Popular faith in a resurrection Reexamination of the Concept of the Resurrection in Job" derived from Jewish intertestamental (ETS national meeting, New Orleans, 20(10). enigmatic challenge: "Skin for skin," 3 M. H. Pope, lob, 2nd ed., Anchor Bible (Garden City, N.Y.: he taunts. "All that a man has he will literature gives no credence to the tra Doubleday, 1973), xl. give for his life" (2:4, NASB). His argu dition of the Babylonian Talmud on 4 Representing the independent personal pronoun in its almost exclusive usage as emphasizing the nominative- ment is that the threat of death will this question. Nor does it accept Ellen subject (GKC, 32b). be enough to expose Job©s insincerity White©s implication that the book of 5 E. F. Sutcliffe, "Further Notes on Job, Textual and Exegetical," Bib 31 (1950), 365-378; 377. and separate him from his God. Job may be the first biblical book ever 6 C. Larcher, "Livre de Job," in Bible de Jerusalem, 2nd ed., Job©s reference to "skin" (on) in written, being composed, along with 1957; 96; quoted in Tournay, ibid, 490, and reflected in The Jerusalem Bible: Reader©s Edition (Garden City, N.Y.: 1971): context of physical corruption Genesis, during Moses© self-imposed "This 1 know: that my Avenger lives, and he, the Last, will (19:26) may be designed both as his exile in the Midian desert.19 take his stand on earth. After my awaking, he will set me Taking Ellen White©s comment at close to him and from my flesh I shall look on God" (Job own climactic affirmation of faith, 19:25, 26). For Patrick W. Skehan see idem, "Strophic and the ultimate undoing of the mis face value, the book of Job apparent Patterns in the Book of Job," CBQ 23 (1961), 125-142; 138, chievous claim on which Satan had ly dates to the first half of the 139. 7 Larcher, ibid founded that horrible test of the fifteenth century B.C., the time of 8 Skehan, ibid. patriarch©s faith. Job knows nothing Moses© sojourn in the desert of 9 Dhorme, ibid., 285. 10 See Proverbs 22:1 on the value of item (good name, public of the adversary©s charge. But he may Midian. And the sentiments of Job esteem). Chnsto, ibid., 43-61, shows keen awareness of the yet expose the falsehood of Satan©s 19:25-27, compared with other bibli thematic relation between chap. 19 and Bildad©s preceding speech. He does not comment on its rhetorical power. claim by a precise contradiction of cal passages such as Job 14:12, 14; 11 See again 5:24, 25. the adversary©s own language. His Isaiah 26:14, 19; or Hosea 5:8-6, solid 12 There is strong opinion that the text of Job has become scrambled, particularly from chap. 26-28. But a conserva words point to a time yet distant ly buttress the confidence that this tive evaluation of the material suggests ten speeches for when Job will experience a vindica book explicitly supports the faith of Job:lst (chaps. 6; 7) 50 verses; 2nd (chaps. 9; 10) 56 vers es; 3rd (chaps. 12-14) 74 verses; 4th (chaps. 16; 171 37 tion over which God Himself will one man, the protagonist, Job, in a verses; 5th (chap. 19) 28 verses; 6th (chap. 21) 33 verses; preside, and one which Job will be miraculous resurrection (resuscita 7th (chaps. 23; 24) 41 verses; 7th to 10th (chaps. 26-31) 13 verses; (chap. 26) verses 22 verses, (chap. 27) 28 alive to experience. tion) at the end of time (©rwn), by the verses; (chap. 28) 95 verses [chaps. 29-31]. One who is the Last to receive per 13 Christo, ibid., 42, 83, 226, where he also argues that verses Summary and conclusions sonal vindication for His faithfulness, 25-27 are central to this speech. 14 Pryce, ibid., studies the term qwm in the Hebrew Bible and Job 19:25-27 is the climactic peak from the God whom he knows to be finds it applied to God as personally involved in human of Job©s response to the challenges of his Redeemer. history, raising up leaders or rising up to defend. Man as subject of qwm rises after falling, having been sick, or dead his friends. Here Job contemplates his It is no mere coincidence that in (p. 167). Christo cites Isaiah 26:14, 26:19, and Hosea 6:2, as own case at a level hitherto unknown, Revelation 1:17, 18, Jesus is described passages that pair qwm and y to "describe the concept of resurrection" whether in affirmation or denial (121, 122). and hereafter unsurpassed. He thinks (describes Himself) as "the First," and Thus Christo finds here the possibility of intentional dou and speaks sub specie aetemitatis. most significantly, "the Last." Here ble entendre, with qwm suggesting both "stand/rise up" and "raise up/resurrect" If Job was written as early as some John employs that name, the Last, in 15 Use of ©pr in an undisputed resurrection passage (Isa. 26:19) traditions suggest, his thinking may connection with the very principles points to tile meaning "earth." It is those who lie in the dust (skny >pr verse 19c), dead men and corpses (19a, b), have influenced the writing of Israel©s with which Job first placed them: the who will live (y/i 19a), who are to awake and shout for joy eighth-century prophets more than is context of conquest over death and (19c). Cf. Genesis 2:7 for >pr as reference to humanity; for generally acknowledged. It should the grave. contexts of finitude and mortality see Genesis 18:27; Job 42:6; Ecdesiastes 12:7. not then be surprising that his con Jesus, our resurrected Lord, has not 16 "It is entirely possible" that nqp is used for its double mean cept of a final day of reckoning and lost the keys to death and hell (Rev. ing, "strike off," and "go round," Christo, ibid., 220. Also the f. s. z©f may be understood as an abstract, referring to Job vindication closely corresponds with 1:18). Thus, we today, with more himself (ibid.). So that the line may also read "after I have other Old Testament passages. assurance than ever, may declare with been brought around," i.e., been resurrected [see n. 30], niqqepu being an impersonal or passive plural "after they Having studied the concept of res Job, our faith in a day of eternal liber have [or one has] resurrected me." urrection in Hosea 5:8 to 6:6, Pryce ation to come. Jesus Christ has 17 Pryce, ibid., 366, 367. 18 Pryce, ibid. contends that though the mode in brought life and immortality to light 19 See Ellen White©s comments in Sig?K of the Times, Feb. 19, this Hosea passage is metaphorical, it through the gospel. Job©s Redeemer, 1880, par. 14. This article supplies valuable insight into how Moses© desert experience contributed not only to his subse appears that "the resurrection notion the Redeemer of John©s Revelation, is quent leadership of Israel but specifically to writing these probably does not have its origin in our Redeemer and Life-Giver also. W books. The White quotation on Mosaic authorship also the exilic or intertestamental period, appears in Francis D. Nichol, ed., SDABC (Washington, D.C.: Review and Herald, 1977), 3:1140. For more discus as is often assumed."17 It must predate 1 Michael Fox, "The Rhetoric of Ezekiel©s Vision of the Valley sion sympathetic to Mosaic authorship see ibid., 493.

18 MINISTRY February 2003 •aouaja^ip jo PIJOM B Bu!MB|/\| ; : ©SSSSBp ©Si] pUB JOOIpS mpD MO TOSET qjBqqBS jnoAjb Ajisiuiui JsABid 3tp Suijnp usAig si 31 jo qDnui jnq UI 5(JOAV UOISSIUI 3pIAVpJJOA\ S^IpJIUp " . 3qi puB S3UBUOISSIIU 3pnpui AeJj NOtSSIIAllSliNBAQV 3UJO.S ©5[JOA\ UOISSIUI Stt[DJny3 31(1 JO ,: ;: ;. . . :uoissi]/\[ Suiputy 3qi 3|qissod S35j?ra woddns 1SIJU3APY ijpddns UBD upiiBSsaSuoD IBpuBiig stxi6mS3iSu6a moj^ -aAIQ- pprpAv 3JUU3 :3qi © qmoqS-noixp pdsoS jnpA SABA\ 3lp JO 3UIOS 3JB 3.I3H :3ip qDEsad 01 Sujdpq si uoddns snssf jo Ajois sqi 3uij|W jo JUOJJSJPJ ano^ -juBAgpJ 3.10111 ussq J3A9U SBq 3qj }B S3UBUOISSIUI q,SUU3ApY JO 5[JpA\ ppoAv anp 01 snssf jo tumsj 3ip jo Ajrep sqi 3|qisspd S35[Btu uPissijAf :©AjBuoissim. oijpbds B 01 UOUDSUUOD ISUUSApYJO JJpddnS S4UOtlB33jSuOD 3qOl[S B UJ. -UOTSSTJAJ |?p3ds. B ssq t[3jnt|D anoA ji. -idopv anoj^ -qpanq^ isijusApv sqi jo ^JOAV jo jjoddns jnoA aoj

:iuBjSocid;jtioA ra agape love without God©s help? Absolutely. In Christ©s own words, we read of the unconvert ed sinner (just below John 3:16), "men loved [agapao] darkness rather than light" Gohn 3:19). Further, Jesus talks of people who "[aga pao] the praise of men more than God" (12:43), and Peter says they "[agapao] the wages of unrighteousness" (2 Peter 2:15). If agape love is the benchmark of God©s love and the converted Christian, why does Jesus say "sinners also [agapao] those that [agapao] A kiss of charity: them" (Luke 6:32)? How phileo is used Meanwhile, what about the other love, The debate phileo! "The Father himself loves [phileo] you because ye have loved [phileo] me and have believed" (John 16:27). While Jesus loved over agape (agape) His disciple John, Jesus also loved (phileo) him (20:2). Further, the "Father [phileo] the Son, and showeth him all things" e often hear that God©s (5:20). And one who "[phileo] father or moth John Dinsley perfect love is best er ... son or daughter more than me is not expressed in the Greek worthy of me," says Jesus (Matt. 10:37). word agape while earthly Like agape love, phileo love can be earthly, love is best summed up even "earthy." The Pharisees "[phileo] to pray withW the word phileo. Is this true, or just an standing" (Matt. 6:5) and "[phileo] the upper idea made prominent in sermons, articles, most rooms at feasts" (23:6). "He that [phileo] and books? To search out an answer, I went to his life shall lose it" (John 12:25). Those the Bible, where I first assembled two piles of standing outside heaven©s gates are those who data: One containing biblical material which phileo and make lies (Rev. 22:15). employed the word agape, and the other, texts Strong©s Exhaustive Concordance identifies of Scripture using the word, phileo. agape as primarily a function of the head, the This article deals with some of what I dis mind, the intellect, while phileo is more a mat covered. ter of the heart, the emotions. But, lest there be any doubt as to God©s approval of phileo How agape is used in the New love, as well as His insistence on practicing it, Testament Paul, the great champion of agape, includes "God is [agape]" (1 John 4:8). "For God so this admonition in his benediction to the loved [a form of the word agape is used] the church at Corinth: "If any man [phileo] not the world that He gave . . ." Gohn 3:16, NKJV). Lord Jesus Christ, let him be Anathema "The [agape] of Christ, which passeth knowl Maranatha" (1 Cor. 16:22); that is, excommu edge .. ."(Eph. 3:19)."Greater [agape] hath no nicated or cursed until the divine judgment! man than this..." (John 15:13). "If you [aga- It is no wonder then that, when Jesus asked pao] Me, keep My commandments" (John Peter the first two times, "Simon, do you [aga 14:15). "He that loves [agapao] another hath pao] thou me?" Peter replied, "Yea, Lord; thou fulfilled the law" (Rom. 13:8). The crown of knowest that I [phikoJThee" (John 21:15,16). John Dinsley is a life is promised to "them that [agapao] him" In answering this way, Peter knew, or at least Bible worker and (James 1:12). And Christ warns those who felt himself to be, on safe ground, even coordinator for Revelation Speaks "have left [their] first [agape]" (Rev. 2:4). though Jesus was challenging his level of Peace seminars in Clearly the ability to exercise agape is not devotion. New Glasdyn, Nova only an attribute of God; it is also a vital ingre Scotia, Canada. dient in the Christian©s experience. But can I One God, two loves have agape love? Evidently. And, can I have Agape is occasionally translated "charity"

20 MINISTRY February 2003 1 in the King James Version, and phileo planted itself in the human soul. soul. Neither one predominated. But is sometimes rendered "kiss." Again What had been pure and noble when Satan beguiled humanity, large both words are set in a framework of and abounding, now, under the ly through exploiting our emotional, approval and censure. First power of sin, became perverted and or phileo, side, it was phileo love the Corinthians 13, the "love" chapter, self-seeking. Nevertheless, the good emotional side of the human being edifies charity, while in His letter to seed, embedded in the soul by grace, that became especially vulnerable. the church at Thyatira, Christ rebukes remained ready to break out to pro Both kinds of love are constantly their brand of agape when it does not duce its own fruit when the human operative and both are an authentic condemn fornication (Rev. 2:19). being responded to the goodness of way of expressing love; both being a Likewise, when translated "kiss," God, repented, and was born anew by part of God©s creation. Both kinds of Jesus chides Simon the Pharisee for the Holy Spirit. love are potentially operative in giving Him no philema, while Mary So today, we see the love functions human-to-human, God-to-human, had not ceased to (earnestly) "kiss" of mind, heart, and body devoted to and human-to-God relationships. All (phileo) His feet (Luke 7:45). the flesh or, when revitalized by the things considered, however, it is nev In fact, the disciples were all gift of God through faith in Jesus ertheless true that agape love is that admonished to "salute one another Christ, aligned with the mind and which is primary, which is the ulti with an holy kiss [a word derived heart of God. Yet both seeds strive for mate in our relationships to one from phileo]" (Rom. 16:16, KJV, space in every soul. another and to God. emphasis added) as a token of their Both God©s Spirit and Satan©s are at Thus, while Christ challenges us to affection for one another. Then as an work in us. Paul laments for all of us, "love the Lord thy God with all thy act of supreme rejection and decep "O wretched man that I am! Who heart, and with all thy soul, and with tion, Jesus asks, "Judas, betrayest thou shall deliver me from the body of this all thy mind" (Matt. 22:37), phileo the Son of man with a kiss [from death?" (Rom. 7:24). Who can save love is subject to agape love, even phileo]" (Luke 22:48, emphasis me from this internal civil war? "I while we are to love God completely, added). thank God [He can] through Jesus that is, in every way. While we go In a revealing blend of these two Christ our Lord. So then with the from faith to faith, maturing in our words, Peter places them both in one mind I myself serve the law of God; experience, we are to add to brother verse, showing us their simultaneous but with the flesh the law of sin" ly kindness, charity (2 Peter 1:7); that place in the conversion experience. (verse 25). is, we are to add to our Philadelphia., "Seeing ye have purified your souls in In God©s original plan we can see agape (2 Peter 1:7). obeying the truth through the Spirit that both agape love, that seated in As Christ laments, "thou hast left unto unfeigned [phileo] of the the intellect, and phileo love, that thy first [agape]" (Rev. 2:4); neverthe brethren, see that ye [agape] one issuing from the heart, were original less, "as many as I [phileo] I rebuke another with a pure heart fervently: ly on an equal footing in the human and chasten" (3:19). n Being bom again" (1 Peter 1:22, 23). Then in his benediction, Peter does a similar thing when he calls the grow ing church, in a time of great trial and betrayal, to "greet ye one another with a kiss [philema] of charity [agape]" (5:14, emphasis added).

Making sense of apparent contradictions What sense then are we to make of Bringing your Churches, Schools, all this, the admonitions and appar ent contradictions? As our Creator, Conferences, and Ministries Christ fashioned humanity in His to the Internet image, imbued with all the functions of God©s heart and mind, emotional ly and intellectually, though in a finite form. But God©s creation went amiss and all that God had pro nounced "very good" came under the law of sin, and the seed of death

February 2003 MINISTRY 21 Voice of Prophecy and Robert Spangler were praying, talking, and strategizing. Mark Finley and Don Gray, on an overseas trip, were doing the same. When they all got together, Dan presented the Discover Bible School concept. According to Dan, smiles of amazement crossed the faces of others; all had come with similar thoughts! In this setting, the Discover Bible School for North America was bom. What began in 1996 as a local church- based correspondence Bible school, with some visitation involved, has evolved into a multifaceted, nationwide Bible study out reach ministry. Today almost 2,400 churches have registered for the course since the first The Discover Discover Bible School was organized in North America.

Features of the Discover Bible School Bible School Personal touch is the first goal of the school. Church members are encouraged to deliver Bible lessons personally to those y parents asked me to begin requesting them. There are also small groups, Kuit Johnson studying the Bible with one-to-one studies, video/DVD presentations, them and our neighbors, at correspondence, and the Internet. their house," said 15-year- A Discover Bible School manual, instruc _old Andrea before 1,000 tional videos, mail services, a resource catalog, Mcamp meeting attendees. "I told them ©No.© training/consulting, a quarterly newsletter, However, God thought differently. He had a and a constant flow of new soul-winning plan for my life and finally I said, ©Yes.© God products are part of the services. impressed me to make that choice. If I had Especially popular are the new Answer not made that one choice for Jesus, I would Sheets (Discover Discussion Sheets) used with not be standing here today." the Discover Guides. The student looks up Two weeks before her testimony, on seven to ten Bible texts and writes in the September 14, 2002, Andrea and six others answers to the questions posed in the lessons. were baptized in Newbury Park, California. The questions are paged to a NKJV Bible. The All had been participants in a small-group discussion and decision questions make for meeting hosted by their neighbors, Augie and an easy-to-use soul-winning tool. Eleanor Ariza. The group watched the In addition to using The Voice of Prophecy Discover Videos and studied the Discover Bible Guides, Bible study videos, and other Bible Guides. soul-winning materials, the Discover Bible Schools are encouraged to combine the VOP A new outreach is born lessons with study guides from other min Andrea and her family and friends are istries. This team-ministry approach serves as examples of many who have become an umbrella over the local churches and their involved in the "new look" Discover Bible Bible study outreach ministry. Thus, a School Ministry that has swept across North Discover Bible School is more than just the America over the past six years. handing out of the Discover Bible Guides. The NET ©95, the first satellite evangelistic bottom line is to meet the needs of people meeting in the Adventist Church, had been while leading them to Jesus. concluded for several months. With thought Kurt Johnson is the Bible School Director and prayer, the leaders weighed their options, Varied approaches, inspiring results for The Voice of hoping to improve the ©95 plan. A planning I have entitled one of my favorite Prophecy, Simi meeting for NET ©96 was scheduled. Correspondence School stories "Dumpster Valley, California. In the meantime, Dan Guild from The Evangelism." Fred Corder, from Wytheville,

22 MINISTRY February 2003 7 Nlysteries Solved Howard Peth turns to the Bible for solutions for seven of the most puzzling mysteries to confront humanity. 1.Mat happens at death? 2. The Resurrection. 3. Is mere a literal hell? Tig at New 4. Is man a created being? YSXERIES A Who©s Who of Adventist pioneers, the church at Washington, 5. 666: history©s strange mark. SOLVED ^ 7 Issues that Touch New Hampshire, might be regarded as the birthplace of the 6. A monument in time. the Heart ojf Mankind Seventh-day Adventist Church. The story of the church and the 7. The second coming of Christ. people who founded it, Mark Ford©s illustrated historical account of is an inspiring record of God©s leading in denominational history. Jacques B. Doukhan shows raw how the Old Testament provides the key to unlock The at few the symbolism of Revelation. Tte of Mew CD

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What inspiration Has ta Say Tte Trinity About Chiistipj Perfection Woodrow Whidden, Jerry Moon, and John Reeve VIDEO Evidences I Is perfection essential to trace the doctrine of the Trinity through Scripture, Tte Return Tie Taie of the Trilobite salvation? Or is it an church history, and the writings of Ellen White. Shawn Boonstra and Henry Evidences II interprets the unreachable moral ideal In this book they discuss the theological and fossil record from the Feyerabend show how the practical implications of Trinitarian belief, concept of futurism has attained only by Jesus? Jean perspective of Creation, R. Zurcher analyzes the worship, and practice, showing how it affects what blinded many people to the showing how the complexity Greek and Hebrew words we believe about salvation, atonement, the great fact that the antichrist has and abundance of fossils involved, the lives of Bible controversy, and other significant doctrines. suggest that the biblical story been at work throughout church history. characters who are called rests on a solid foundation. "perfect," and major Ellen White statements on the topic.

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Price and availability subject to change. Printed m U.S.A. Add GST in Canada. Don©t wait for a more convenient time to begin your own school. I NIT 2003 can©t overemphasize the joy and COMING APRIL 27-MAY 24, 2003 wonder that will come into your life." The testimonies of her students Lonnie Melashenko will present NET 2003, "The Voice of Prophecy Speaks," keep Karen inspired. One student from April 27 to May 24. In the midst of today's overwhelming life crises, peo^ writes, "I never understood how God pie want to know where they can turn. Pastor Melashenko's messages will could torture someone in hell for all demonstrate that an understanding of prophecy helps to provide them with the eternity. I am so relieved and happy guidance they are searching for. now. . . . Thank you for helping me NET 2003 will be uplinked by ACN from Columbia, South Carolina every see God as someone I can©t wait to night at 7:30 p.m. for the first eight evenings. After that, meetings will be aired spend eternity with." only Oh Sunday, Wednesday, Friday, and Saturday through May 24, allowing Another writes, "I used to go to an time each week tor pastors and Bible workers to visit those who attend. Adventist church 30 years ago. I Four additional Wednesday night sessions will be telecast on May 28 and June found your Web site and began Bible 4, 11, ahcf 18. During this time of transition to the local church, pastors are studies. It just dawned on me when 1 encouraged to present worship services on additional prophecy topics. got to the lesson on the Sabbath that : "The success of any evangelistic series is determined to a great degree by this was an Adventist Web site! I what happens on opening night," says Benny Moore, VOP executive director, think the Lord is telling me what His "and opening night success depends on good preparation long before the meetings begin/' ' :' •.'' •'.,: ,' , '' .•'••'' '. ..' •..'• ; . '. ••'.•• ' • • will is through these lessons. I will be visiting an Adventist church soon." Discover Biblp Schools at churches across North America are a vital part of the preparation, 'This will be a natural way to reap Discover Bible School interests," Combining the Bible School says James W Gitley, vice president for the North American Division. "For with evangelistic meetings cihurches with a Discover Bible School, now is the time to develop more inter A successful feature is combining ests. For others, this is a great opportunity to get one started " the Discover Bible School with evan The Voice of Prophecy daily and weekend radio broadcasts will help build an gelistic meetings. The local church audience for NET 2003, since listeners already identify with the VOP and Pastor uses the Bible School ministry as Melashenko. Every broadcast encourages listeners to enroll in the Discover Bible preparation before an evangelistic •Guides. •.'••'' • . • . .. • ' • ', • ' • series, operates the Bible School dur Preparation for the evangelistic series includes three interactive training ses ing meetings, and involves the sions by satellite on January 25, March 15, and April 19. Training videos will also Discover School in follow-up and dis- be available. cipleship of new members. "We liye in urgent times," says Pastor Gilley. "Let's seize the opportunity, Here©s how it works. Bible study empowered by the Holy Spirit, to share Jesus with our neighbors." enrollment cards are mass mailed and For further information, visit on the Internet. handed out by the members. Those —Eldyrt Karr, Public Relations Director, The Voice of Prophecy who have completed the course, or are currently studying, are invited to attend the evangelistic meetings. Virginia, was visiting his daughter. As enrollment card or Lesson #1. Mass During the meeting a banner iden Fred left her apartment complex, he mail or hand out the CD, and recipi tifying the Discover Bible School and took her garbage to the dumpster, ents can complete Lesson #1 from the a table for the lessons is placed in the where he saw a number of mass- CD and connect to the Internet to foyer. The evangelist asks the atten mailed enrollment cards. Fred picked sign up for the rest of the study dees to pick up a study guide each up one of the discarded cards, filled it guides. In addition, one can advertise night at the table. Students return out, and mailed it to the local and obtain their own students, grade their completed answer sheets and Discover Bible School. He completed lessons, as well as communicate with pick up the next study guide. A grad the lessons, started attending church, the students regularly. uation is held at the end of the series, and was baptized. Karen Glassford has been operat with follow-up provided. The Internet phase of the Discover ing an Internet Discover School from Weekly small-group Bible study in Bible School is gaining popularity. home. "I have had the awesome priv homes is very important. Friendships, Anyone with computer Internet ilege of being an Internet Bible School discussion, and in-depth study with access can give Bible studies to stu instructor for nearly four years," she graduates, those newly baptized, and dents anywhere! There is even a CD says. "I have students from eight their network of family and friends Enrollment Disk similar to a printed years old to those in their eighties. are excellent disciplihg processes.

24 MINISTRY February 2003 The Berean Adventist Church came to the meetings took the les tion, use the Discover School as part An example of this kind of evan sons. Sixty-two completed them, of your local church evangelism gelism process at work is the Berean along with 12 who completed the process. The Discover School can be Adventist Church in downtown Los Focus on Prophecy Guides as well. the core of your church©s evangelistic Angeles. The Berean Church hosted a Here are responses from some of outreach, follow-up, and assimilation. multi-church reaping meeting with the Berean Bible School students. If you haven©t updated your the VOP during September 2002. "I am grateful for the Discover Discover Bible School or started one Pastor Kendall Guy says, "The Bible Guides. The guides helped me in your church, why not begin now? Discover Bible School is one of the understand God©s Word and experi With commitment, dedication, and most effective ways of working with ence a deeper friendship with Jesus." hard work all immersed in prayer people. The lessons generate an "These lessons have made me and the presence of the Holy Spirit excitement for studying the Bible. want to be baptized. I loved reading your church Bible study ministry can People from all walks of life can iden them, and learned a lot." take on new life. tify with the lessons. During an "The study guides have meant a Through the Discover Bible School, evangelistic meeting the Discover lot to me. I had to stop at one point there is something for every local Bible School is just the thing needed and give God thanks for sending His church member to do. If someone can to keep people focused in learning Son to die for my sins." write a note, lick a stamp, use a com the truth of the Scripture." puter, knock on a door, share a smile, The Berean Church started with NET 2003 and be part of a small group let 150,000 Bible Study Enrollment If your church is participating in them decide their level of involve Cards mailed prior to the evangelistic NET 2003, the first step is to become ment then there is a place for them. meeting. This mailing resulted in involved with a Discover Bible School. For a free Bible School Information 2,333 requests for Bible studies. There The NET 2003 meeting will be Packet: call 1-877-955-2525 (toll free) were also 900 door-to-door responses uplinked from Columbia, South or 805-955-7659; fax 805-522-1760; requesting studies. About 170 who Carolina, April 26-May 24. In addi or email [email protected] SS

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February 2003 MINISTRY 25 ministry of the pastor are transparently plain and strong.

The Pastor, the shepherd The main task of the pastor is to render aid. The church has grown. It has become institu tionalized. Thus the need is more urgent than ever for leaders who are especially gifted by the Spirit to manage the various aspects of the affairs of the church. No matter where one is serving whether at the head of a congrega tion, promoting a department, administrating The magnitude a given area, in a classroom, in an editorial office, or chairing boards and committees he or she cannot afford to forget that at the heart of the of their calling, they are a pastor. The group being led is a "flock." The issues the minister deals with are pastoral call directly related to God©s exaltation before humanity, as well as the growth and well- being of the flock, which is the church. The jhe picture of a pastor as spiritual pastoral mentality should never be suffocated .eader originated in Scripture, and or replaced with the administrative and man Zinaldo A. Santos it remains one of the most ancient agerial mannerisms of the present age. and fascinating biblical symbols. The pastoral worldview was the prevalent Before human beings spoke of vision of the primitive church. As time went GodI as their Father, they referred to Him as by, however, a change occurred in how pas their Pastor. Micah referred to Him as the One toral work was faced, valued, and assessed. who would gather Israel "like sheep of the The situation has now evolved to almost trag fold, like a flock in the midst of their pasture" ic proportions. This is especially true in our (Micah 2:12, NKJV), and prophesied about scientific and materialistic age, when the ten the Messiah saying: "He shall stand and feed dency to value things above human beings is His flock in the strength of the Lord" (Micah growing with frightening speed. 5:4, NKJV, emphasis supplied). Some years ago, Roy Allan Anderson said: Jesus spoke of Himself as "the Good "The church has caught the spirit of the times, Shepherd," One who "gives His life for the and she is doing her work today as a highly sheep" (John 10:11). Of all divine titles, none organized institution. But the Advent church is more significant than "the Good Shepherd." began under the leadership of deep students of Jesus never introduced Himself as preacher, the Word. The pioneers were a deeply spiritu bishop, priest, or administrator, but in this al group of men and women. Prayer, study, passage and others He presents Himself as and frequent counsels were a vital part of their Pastor. program. But the tendency today is to place Many biblical passages overflow with the emphasis on other things. The ability to descriptions and inspiration for the work of expound the Word and feed the flock, the the pastor. While these portray God or Christ capacity to comfort the sorrowing and care for Himself as the Pastor of His people, their the fatherless, even the worker©s personal implications for the pastor are by all means piety, seem of necessity to be neglected by valid enough. virtue of the heavy promotional program laid Psalm 23 is one of these. It describes God upon men."1 as a tender and caring Pastor, willing to place It is necessary to urgently redeem the Zinaldo Santos is the international editor Himself in courage and diligence as the excellence of the pastoral call. "These are fast- of Ministry for the Helper, Guide, and Protector of the flock. In moving days. Everything is measured by South American Luke 15:3-7, Jesus describes Himself as One speed. And if someone trips and falls, before Division, Sao Paulo, willing to face perils without end in seeking help can come he is trampled under foot by Brazil. the lost sheep. Again, the implications for the the surging crowd. Man finds himself home-

26 MINISTRY February 2003 less amid a jungle of machines and among the Gentiles, I did not imme should remember that he is a human untamed forces, and millions are diately confer with flesh and blood, being, fallible and constantly exposed wondering whether life is worth nor did I go up to Jerusalem to those to danger. Distrusting our own while. Others, trying to palliate their who were apostles before me; but I strength, we may fully trust God. misery, are drifting down the stream went to Arabia, and returned again to Passion for souls. The founder of the of life to crooning music, not know Damascus" (Gal. 1:15-17, NKJV). Salvation Army once said to the ing which way they are heading and feeling that nobody cares. These con ditions call for shepherds strong, OR PAUL, THE DIVINE CALL WAS SO DISTINCT wise, kind shepherds, shepherds who can sympathize and love the wicked F THAT HE HAD NO NEED TO CONSULT ANYONE ness out of human hearts, shepherds who are not too busy to spend time untangling individual and communi ty problems. Everywhere there are broken homes and broken hearts, and these call for a shepherd©s care. The world does not lack luxuries, but it does lack love. Eloquent preachers, detailed organizers, and business For Paul, the divine call was so dis Queen of England: "Some have pas executives all have their place in the tinct that he had no need to consult sion for gold; others for fame; others church of God, but the flock grows in anyone else to extinguish any doubts yet have a passion for power. My pas grace and Christlikeness under the about it. God had made him a work sion, your Majesty, is for souls." But gentle touch of the shepherd."2 er and a minister. And there resided this does not mean just an unre his unbreakable strength. strained race in pursuit of accomplish Showing the fruit The assurance of the call does not ing numeric goals. Its greater, The greatness of pastoral ministry prevent trials and difficulties. But, in underlying expression is the love that will reveal itself in the attitudes and in the midst of these, the pastor main brought Christ to the world. the life of the minister. His or her tains a blazing flame of enthusiasm, a Passion for souls is what Paul speech and action will do justice to deep and inner motivation and desire demonstrates when he writes to the the high calling of the pastor. The pas to proceed. Whoever possesses this Galatian people, referring to them as tor©s personal bearing and behavior quality will not pull back in the face "my little children, for whom I labor are crucial. Here are some indispensa of the pressure; neither will such a in birth again until Christ is formed ble aspects of a healthy pastoral pastor have peace and pleasure in any in you" (Gal. 4:19, NKJV). It is Knox attitude: other activity. pleading: "Give me Scotland or I die!" Possessing conviction about one©s call. Thus, divinely compelled, we It is David Brainerd in the snow, In a missiological sense, we know that should get ourselves into the work, coughing blood from his tubercular the Lord has called all believers for the trusting that the One who has called lungs while praying for the Indians. It task of evangelizing. This has to do us will always go before us. is Jim Elliot and his young colleagues with the exercise of the "royal priest Communion with God. "Like people, spotting the sands with blood at the hood" about which the apostle Peter like priest" (Hosea 4:9, NKJV). These margin of a creek in Ecuador as they spoke (1 Peter 2:9). Nevertheless, the words impose on us a tremendous seek for the ignored tribe of the Auca Lord has blessed some of His children responsibility. When the pastor Indians, to lead them to Christ. with the special gift of pastoring, call enjoys a rich spiritual experience, no God still needs men and women ing them to the task of leading His doubt he will communicate this to his imbued with the sense of mission as people and spreading the saving influ congregation. Thus there is the critical was the apostle Paul: "Woe is me if I ence of His kingdom. need in the life of the pastor for close do not preach the gospel!" (1 Cor. The unequivocal conviction of the communion with God. If every minis 9:16, NKJV). divine call is, no doubt, one of the pil ter always runs to God in fervent The true passion for souls does not lars of ministerial success. Paul prayer, "as in agony," the Lord will extinguish when people are merely possessed it: "But when it pleased certainly invigorate his spirit and mul accounted for in terms of the church©s God, who separated me from my tiply his faith. membership ledger books. Through mother©s womb and called me Individually, and with our family, diligent and systematic visitation through His grace, to reveal His Son we should never forego the privilege work, the pastor continues to feed in me, that I might preach Him of communing with God. The pastor continued on page 29

February 2003 MINISTRY 27 PASTOR©s PASTOR L

We get questions!

verywhere our team travels we get fused with the Lord's call for every questions, often variations on the believer to proclaim His Word. Esame theme. Sometimes the ques Is it our doctrine to force someone tions are submitted in search of to marry a woman he has impreg information, and other times individuals JAMES A. CRESS nated after the church board has are in search of a platform to espouse disfellowshipped them? personal views. I thought you might The timing of the board's action has enjoy some typical questions from nothing to do with the issue except to recent ministerial councils. remove the church board as party to Over the years, there have been the discussion. differences of opinions expressed by Premarital sexual relations are a sin. pastors in respect to head covering They are also a reality. Perhaps the by women and wedding rings. ture, spiritual experience, or educational church should offer much more in pre Please, we need to have one teaching training. I'm sure the questioner marital education, especially to young and understanding on this issue. believed I would be biased since my people, with the aim of avoiding sinful Here the questioner requests the wife, Sharon, had just preached an situations more than punishing sinners. impossible. Recognizing that differences excellent sermon at that Bible The answer to sin is repentance, con of opinions have existed for years, he Conference. fession, forgiveness, and walking in new pleads for one consistent teaching. I'm A simple answer, of course, is No! life. Marrying an individual with whom reminded of a training convention for There are no texts that command you have sinned does not atone for local church elders that I conducted in women to preach in church. Proof- those sins. Marriage certificates do not West Jamaica. Several hundred partici texting our way to answers, however, move past behavior from the prohibited pants, including a significant number of may be the weakest approach to find column to the approved column. That women elders, listened as a man ing truth. Scripture and our own would be salvation by works. enquired whether it was custom or doc denominational heritage provide ample I want to be further illuminated trine that demanded a woman wear a examples of women preaching. For on the theology of rebaptism. hat to church. My tongue-in-cheek example, the Samaritan woman at the So do I. But the scriptures are silent answer was that in my culture it was cus well was the first individual whom Jesus beyond one passage (Acts 19:1-7), tom but that in his culture it appeared to commissioned as a public evangelist. which tells of 12 believers who had be both custom and doctrine. Then I She had amazing results. Mary, fresh been baptized by John in anticipatory closed the subject with admonition that from meeting Jesus at the tomb, was faith of the coming Redeemer and who in matters of women's hat styles and the first to preach His resurrection. Her did not know the historic reality of dress preferences we ought, as men, to results were not as great. Although her Jesus' life, death, resurrection, and remain silent. message was comprehended, Jesus ascension. When they heard this good Issues regarding wedding rings have later scolded His disciples for refusing to news, they were baptized again. been settled among Adventists for believe her proclamation. Priscilla held This unusual incident is insufficient to decades. Wearing, or not wearing, wed- such an esteemed leadership role that mandate that previously immersed ding rings is entirely a personal she instructed other preachers, and our believers ought to be rebaptized. conviction of the individual members, own Adventist heritage has relied on Adventists have always maintained that and no pastor or elder may impose his the effective preaching and writings of an immersed person is welcomed into or her personal view on anyone else. Ellen G. White's prophetic role. If you church fellowship by profession of faith Without any bias, is it possible to still need a proof text, try Galatians 3, in in their previous baptism. The foot- prove from the Bible, with specific which the apostle declares, "There is washing service, which precedes passages, that women should be neither Jew nor Greek, there is neither Communion, is a tangible and spiritual allowed to preach in the church? slave nor free, there is neither male nor reminder of cleansing that Jesus pro First, let me state that it is nearly female; for you are all one in Christ vides to all, and those seeking rebaptism impossible to answer any question with Jesus." Our church's polity decision to should be directed first to this meaning out bias from our own background, cul- not ordain women should not be con ful service. Our own manual, however,

28 MINISTRY February 2003 does require rebaptism for readmittance The magnitude of teaching of Jesus does not agree with into the church for certain moral failures what the world thinks. In the church, that have disgraced the church's witness the pastoral call we all have to be servants. Only Jesus in the community. Although there is no continued from page 27 Christ is the Lord of the church. No biblical text to "prove" this point of poli human being may have the audacity ty, any organization has the authority to and nourish the people with the to occupy this position, and even establish rules by which it will govern bread that came down from Heaven; Jesus occupies it because He is the itself. meeting their needs, comforting greatest of servants. Kindly tell us why people should them in their afflictions, and encour Struggling to gain a "promotion," eat the Lord©s Supper apart from the aging them in their trials. compromising or planning it by some 14th day of Nisan (the biblical date "Let every minister live as a man artful means would constitute the for Passover). Why does our church among men. Let him, in well- very antithesis of true Christianity. conduct Communion quarterly? regulated methods, go from house to Whoever takes this route reveals a With the reality of the gospel being house, bearing ever the censer of passion for power that does not con present in Himself as our Passover, Jesus heaven©s fragrant atmosphere of sider the true means that are alone clearly terminated ceremonial feasts love. Anticipate the sorrows, the dif valid as we reach out to attain our that pointed forward in shadow to Him. ficulties, the troubles of others. Enter aims as servants of God. Therefore, the date of Passover has no into the joys and cares of both high We must remember that in God©s controlling relationship to the and low, rich and poor."3 system there is only one caste that Communion service, which may be cel Servant mentality. The principles of of servant, and that is true no matter ebrated quarterly, weekly, monthly, or God©s kingdom are different from where one works. We must be seen as annually. Rather than prescribing a fre those of the world: "You know that someone who serves, who gives of quency schedule, Jesus simply stated, those who are considered rulers over himself. What really matters is the "As often as you do this, do it in the Gentiles lord it over them, and attitude. Not the title. remembrance of Me." their great ones exercise authority Ministerial ethics. Someone has Is it wrong for a widowed pastor©s over them. Yet it shall not be so defined ministerial ethics as "moral wife to marry another man who is among you; but whoever desires to science." It is an elevated standard of not a pastor? If so, why do widower become great among you shall be human conduct that involves consid pastors marry whomever they your servant. And whoever of you eration, respect, and courtesy toward choose? desires to be first shall be slave of all" our fellow human beings. No, it is not wrong. The profession of (Mark 10:42-44, NKJV). The Bible says: "Finally, all of you a second marriage partner is not gov The idea of greatness found in the be of one mind, having compassion erned by the profession of the deceased, who know not anything. Cautionary counsel might be that many pastoral spouses have invested much of their lives in a public role that is accompanied by respect and a certain "sense of place" in the eyes of the membership. Such should never marry a mate of whom, subsequently, they would be embar The Video ©Series rassed because their new spouse's job does not elicit the same level of prestige. ©ne Foundation documents the If a potential spouse's status might cause contributions ofAfrican-American Chaplain; '''•" "Triplets"Barry & Bfatk--3 Sermons' your own loss of self-esteem, then avoid evangelists, ft is a compilation of Elder EJ-. Menrtinghall inflicting pain on them. Every spouse sermons by, and interviews with, '"Prayer of Jabez"- 2 Sermons deserves love and respect for who they some of the outstanding Br, Charles 0, Brooks are rather than unfavorable comparison 'Serf- 6 Sermons preachers of the gospel. Se(S- 4 Sermons with who they are not. Here©s an opportunity to Eider Waller Psarson, Jr. Your questions? In areas of practics, 'Set i • 3 Sermons get to know them a little theology, hermeneutics, polity, etc., we better. will seek input of scholars and pastors. Submit brief correspondence, headlined "Questions," to the postal or email addresses listed in the masthead, n

February 2003 MINISTRY 29 for one another; love as brothers, be nication and a relaxed relationship may please him who enlisted him as a tenderhearted, be courteous" (1 Peter between individuals, many so-called soldier" (2 Tim. 2:4, NKJV). 3:8, NKJV). "But the fruit of the Spirit taboos have been eliminated. "The energies of the minister are all is love, joy, peace, longsuffering, Let©s speak from the male pastor©s needed for his high calling. His best kindness, goodness, faithfulness" viewpoint: A pastor is expected to be powers belong to God. He should not (Gal. 5:22, NKJV). The corollary of all friendly, respectful, elegant, and engage in speculation, or in any other that is said about ethics is: "Therefore, polite when dealing with anyone, business that would turn him aside whatever you want men to do to you, including women. A great part of the from his great work."4 do also to them" (Matt. 7:12, NKJV). church©s work is done by women. In sending out the twelve disciples, The principles behind this theme Most women in the church give evi Jesus commanded them: "Provide nei encompass the type of relationship dence of possessing an elevated and ther gold nor silver nor copper in your money belts, nor bag for your jour ney, nor two tunics, nor sandals, nor MUST REMEMBER THAT IN GOD©S SYSTEM, staffs" (Matt. 2:9, NKJV), which does not mean to adopt an out-of-context THERE IS ONLY ONE CASTE THAT OF lifestyle. The principle implied is that of simplicity no involvement in the spending fever of our days. With the command, Christ guaranteed the sup port of His servants: "For a worker is worth his keep" (Matt. 10:10, NIV). When putting in practice the basic we should maintain with our family, exemplary spiritual experience. principles of economy, what seemed with church members, with a prede But the enemy of God, along with little, with the Lord©s blessing, will be cessor, successor or colleague, with our own human weakness, makes us multiplied and the needs will be met. those who lead us or those we lead. As vulnerable to that special attention The wise control of the family budget pastors, we are always dealing with we receive or even grant to someone will make sure that the spending is no individuals for whom Christ gave His special, that long handshake, that greater than the income, so that the life. They are more important than look, or that private interview or pastor will be free from the danger of anything else. Their feelings must counseling situation. indebtedness. never be disrespected, whatever the "Abstain from every form of evil" The present days, which are the last provocation. (1 Thess. 5:22, NKJV), says Paul. If and most difficult ones in history, It is almost inevitable, however, today we regret the loss of powerful require a powerful ministry, a ministry that in our relationships with other pastors from the past, it is because this of quality and uncompromised spiritu people we will encounter people with counsel is underestimated. Deep al commitment. Our struggle is a personalities incompatible with our dependence on God, alertness, pru spiritual one; God©s cause is spiritual. own; yes, even among gospel minis dence, Christian discernment, good We must be spiritual men and women. ters. In these cases, we need to possess judgment, and moderation are indis The church expects to see pastors with special grace from the Lord to learn pensable to the minister. All this is in this profile. how to solve the problems that may addition to the protection a Christian In these critical days, the fervent arise. Attitudes and decisions that we wife represents, especially when the prayer of every minister must be that cannot understand and about which marital relationship is kept strong and God will grant us all the ability to we can do nothing, should be placed each partner maintains themselves as develop and possess the rare qualities in the hands of "Him who judges attractive, inviting, and safe for each that stand behind true and effective righteously" (1 Peter 2:23, NKJV). He other. pastoral ministry. It is ever true that will take care of it and in time show Financial stability. The difficult sur this may be ours through the action that "all things work together for vival conditions of the present world of the Holy Spirit, who has been given good" (Rom. 8:28, NKJV). may represent, for many pastors, an to us so freely. M Attitudes with the opposite sex. We invitation to involve themselves in can never repeat too many times the sideline businesses to increase the 1 Roy Allan Anderson, The Shepherd-Evangelist care that we should take when it family income. This practice, con (Washington, DC: Review and Herald Pub. Assn., 1950), 485. comes to our relationships with other cealed or not, contradicts the great 2 Ibid., 480, 481. people in the arena of our sexuality. ness of the pastoral call. "No one 3 Ellen G. White, Evangelism (Hagerstown, Md.: Review This is especially true in these days engaged in warfare entangles himself and Herald Pub. Assn., 1946), 398 (Letter 50, 1897). 4 , Gospel Workers (Hagerstown, Md.: Review when, in the name of good commu- with the affairs of this life, that he and Herald Pub. Assn., 1915), 339.

30 MINISTRY February 2003 Elevated

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