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

Failure: Getting through the inevitable Association Secretary International Advisors Relating constructively to our failures in ministry James A. Cress A. Abdulmajid, Eradio Alonso, Roberta Badenas, Alejandro Editor Fredrick A. Russell Willmore D. Eva Bullon. Jaime Castrejoo, Eugene Hsu, Gabriel Maurer, Assistant Editor Leslie McMilian, Joel 8 Julia W. Norcott Musvosvi, David Parks, Jose Editorial Assistant Viana, Walton Whaley, John Sheila Draper Willmott, Eric Winter, R, A. Projecting the impact of NET ©98 Zeeman Interview: Alfred C. McClure and Dwight K. Nelson Professional Growth and inter-church Relations Pastoral Advisors Nikolaus Satelmajer Leslie Baumgartner, S. Peter Campbell, Miguel A. Cerna, 11 Contributing Editors Jeanne Hartwell, Mitehell Sharon Cress Henson, Greg Nelson, Norma The chicken and the river Rex D. Edwards Osborn, Leslie Pollard, Dan Joel Sarli Smith, Steve Willsey New Ministry column featuring the ups and downs of everyday pastoring Kit Watts Advertising Ron Stoddart Pastoral Assistant Editors Ministry Editorial Office John C. Cress Fredrick Russell Subscriptions and Circulation 12 Maylan Schurch Jeannette Calbi Ministry in the new millennium Loren Seibold Cover Design Consulting Editors Harry .Ktfox What should Christian ministers concentrate on as they face the future of the church? Mattljevi; Bediako, Ben Cover Painting David J. Gyertson ;Clausen, Raoul Qederen, Russ Harlan -Teofiio Ferrejra,©Ron ; Review & Herald Pub., Assn.. Flowers, Robert Foikenterg, John M. Fowler, Roland Resources : ; . 16 Hegstad, Katfileen©.tontaraf, Catherine Payrw Robert Peach, George Reifj, T>pe of the Booth The Jesuits and the reformers Angel Rodrigtiez, Penny , Donald Driver ; . Shell, WiUiam©She©a, fipsseli; The heart of the difference between pre- and post-reformation soteriology Staples, Richard Tibbits,© ; Errol Webster Edward Zinke ,

;To Writers: We welcomeunsolicited©manuscripts. ,, ; 20 Editorial preference is to receive manuscripts on .diskette The introvert©s guide to networking witfi name, address, telephone hutrioer, fax, "and Social Security number (if US citizen). Send all editorial How the less gregarious among us can enhance our leadership correspondence to 12501 Did Columbia Pike, Silver Spring, MD20904-6600.Telepnone: ©301-680-6510; Fax: Robert Peach 301-680-6502; E-mail: [email protected] or 74617.361 Q@compuserve,,com (editorial off ices). 22 Writer©s Guidelines available on request. Subscriptions: For 12 issues: United States us$29.95; © The challenge and reward of prison ministry Canada and overseas us$30.95; airmail us$39.,95; single Pastoral insight gained while working with prison inmates copy us$3.00.© To order, send name, address, and payment to Jeannette Calbi, Ministry Subscriptions, 12501 Old © Bright C. Halwindi Columbia Pike, Silver Spring, MD 20904 U.S.A. Subscription queries and address changes: E-mail: 25 [email protected].; fax: 301-680-6502; phone: Viewpoint: The application of cosmic signs 301-680-6503. Ministry (ISSN 0026-5314), the internatienal journal of in the Adventist tradition the Seventh-day Adventist Ministerial Association Can we continue to feature events from the distant past as signs of Christ©s return? 1998, is published monthly by the General Conference of Seventh-day Adventists and printed by the Pacific Hans K. LaRondelle Press Pub. Assn.,.1350 N. Kings Road, Nampa, ID 83687-3193. Member Associated Church Press. Standard mail postage paid at Nampa, Idaho. Ministry is 30 available on microfilm from University Microfilms International. Call 1-800-521-3044 or mail inquiry to: Recently ordained/commissioned ministers University Microfilms international, 300 North Zeeb Road, Ann Arbor, Ml 48106. PRINTED IN THE U.S.A. IN EVERY ISSUE Vol. 71 Number 9

Bible credits: Texts credited to NIV are from the Holy Bible, New International Version. Copyright © 1973,1978,1984, 3 Letters 28 Pastor©s Pastor Internationa! Bible Society. Used by permission of Zondervan Bible Publishers. Texts credited to PJKJV are from The New King James Version. Copyright 1979 1980, 4 Editorial 31 Resources 1982, Thomas Nelson, Inc., Publishers.

2 Ministry/September 1998 Selective disobedience how do you get pastors and their wives to pragmatism? Jim Ferguson, Oklahoma I have just read the May and June understand what is being done. As you City, Oklahoma. Ministry magazines from cover to cover. I know, the current plan disallows a spouse always look forward to the last page to allowance for a minister©s wife who has The Bible: Inspiration and authority hear what the Pastor©s Pastor has to say. her own pension from working full-time I applaud Tim Crosby©s search for a James Cress always has something to say and that pension is more than the spouse common ground on biblical "inspiration that is very practical since it comes from allowance. To some that seems fair, to and authority" (May 1998). Two points in the hand-to-hand combat of his pastoral those who do not get the spouse allow response: and evangelistic ministry. ance it seems unfair. I©m sure you will see 1. Critical analysis versus mysteries When I began to read "Selective why a descendant of Solomon will need of love: a helpful distinction, but the two Disobedience," I thought, How timely to solve this. are not at war. The same Word awakens with the new retirement plan that will At any rate, I hope the article (which love and sanctifies reason. soon be adopted. As I came to the second I©m sure was approved by the GC 2. Ellen White belongs to the page I was thankful for his courage! The president and treasurer) will stir things discussion kudos. Was it love or reason reason the brethren make this kind of up. As it should! Dan Guild, Newbury that led her to exclaim that the Bible "is not mistake is that they develop policies based Park, California. God©s mode of thought and expression"; on their personal experience in the that "God has not put Himself in words, in ministry. The problem being that their Praise God for taking the bushel off logic, in rhetoric, on trial in the Bible" wives have been near enough to an SDA the light! Referring to James Cress© (Selected Messages, book 1:21). Her person- institution to get a job and generate a article in the June 1998 Ministry, this centered approach to inspiration (God second income, as well as having the issue of disregarding plain remuneration inspired "men," not "words") means that assurance of a retirement plan check on instruction is critical! Obviously E. G. there are no "problems" in the Bible that we their own, and their own social security White was indignant, being moved to must defend, harmonize, or explain away. income. They have never worn the shoes divert even her sacred tithe monies in Paul©s logic is always Paul©s, not God©s. Yet of a pastor whose wife has spent 40 years order to rectify the neglect/abuse of the Bible is "perfect... in its simplicity," supporting his pastoral and/or evangelis gospel teammates. Let us cherish every and every word is a precious illustration of tic ministry; has never worked; or has ray of light on a corporate level as well as the "imperfect speech" God uses to touch worked only part-time to keep the wolf individually so as to invite and enable the "degenerate senses" of "fallen human away from the door; and therefore has no God to pour the Holy Spirit upon the beings" (22). pension, and only minimal social security. Gospel Work. We can©t stretch our tithe If our understanding of inspiration is How unjust if that couple does not receive dollars that far, but God can! He can guided by the Spirit, shaped by the plain a "spouse allowance" as he so clearly send much additional tithe money reading of the text, and informed by all of pointed out in his article. besides effecting courage and confidence Scripture and all the writings of Ellen It would probably take Solomon to in our valuable sisters of the ministry. White, we can©t go far wrong. Alden work out a plan with some type of equity Why not put god to the test per both Thompson, College Place, Washington. © for every worker©s family. How do you Malachi©s and Cress© challenge? This factor in pastors© wives who have worked issue has been bantered about through Error iffl August issiie in all kinds of different situations: those the years, but only wives of larger who have never worked with their churches, it seems, have been so : Due to a computer .disk glitch in husbands, or have not been paid for X recognized and paid for their labors in .transferring data, last month©s, issue number of years© work with their the Gospel. Isn©t it time we lifted the pall .containedcontradictory and husbands, or have only worked part-time from the Church and the disillusionment confusing information; in the lead for the church, or have worked full-time from the ministers© wives who have article by Del Johnson, "Changes in in the conference office for X number of invested so much of their lives? They the North American Retirement years since the time their husbands have exercised faith that they would be Plan." For this reason, Figures 3-7 became departmental leaders or adminis taken care of (and now even retirement will be clarified and reprinted in the trators? These situations should all be benefits are being withdrawn!). As we a Octoberissue of Ministry. studied and factored in. Once you do that, church of faith or merely a church of

[ Ifyou©re receiving Ministry bimonthly and haven©t paid fora subscription, it©s not amistake. Since 1928Mimsttyhasbeen©pub{ished for Seventh-day Adventist ministers. We believe, \ however, that the time hits come for clergy everywhere©to experience 3 resurgence of faith in the authority of Scripture and in the great truths that reveal, the gospel of our salvation by grace, through faith alone in Jesus Christ, We want to share our aspirations and faith in a way that will provide inspiration anrj help to you as clergy. We hope you will accept this journal as our outstretched hand to you. Look over oar shoulder, take what you want and find helpful, and discard Mat you can©t use. Bimonthly gift subscriptions are available to alllicensetf and/or ordained clergy. Requests-should be on church letterhead and addressed to the editorial office. , " © © "

Ministry/September 1998 3 ne of the grows out of the challenge to baptize X I most number of people worthy as that 0 crippling Visioning: challenge is. Authentic Christian incapacities to strike visioning occurs when we fully embrace the leader of any Secular and the definitive presence and direction of group or organiza God in our life, personal and corporate. tion is the loss of a Paul talked of the guiding vision of clear sense of vision. spiritual his life as being a "heavenly vision" (Acts With the loss of one©s 26:19), and the way he received that vision to be someone, and to actually do WILL E vision was certainly transcendent (Acts something consistent with that vision, Christian leaders, of a thoroughgoing 9:3-9). All of the guiding visions of the comes the corresponding involuntary loss visioning process in the church, which Old Testament prophets, which escorted of direction, motivation, and the deep embraces a careful and meaningful the practical movements of ancient Israel, sense of enthusiasm and loyalty once felt encounter with God, as crucial to the are clearly identified as coming fresh and for the mission that grew out of the vision. visioning process. We seem to feel that substantive from God through prophets Besides these losses, something even more such dynamics are fruitless, theoretical, (and as pastors, ours is distinctly a basic dissolves: ones essential sense of the and the worst sin of all, "impractical." prophetic role). Moses© terribly practical "meaning" so inevitably associated with a We live in an age that inappropriately vision for Israel in Egypt was one he worthy vision. The loss of vision in the lauds the practical. We do this even as our received in the throes of a transcendent leader inevitably affects the everyday humanity cries out for something that will rendezvous with God Himself at the outlook of the people of the organization feed its starving, materialized spirit. It burning bush. Isaiah©s vision (Isaiah 6) being led, until life within the organiza seems to me that much of this penchant for was bathed in spectacularly Divine tion dwindles into a state of hand to the practical grows out of the contempo revelations, yet it resulted in tangible, mouth existence, with organizational rary materialistic, rationalistic, humanistic practical behavior in Isaiah©s life. death knocking more and more insistently view we hold of life and reality. Consistent There are no shortcuts in our and unabashedly on the front door. with this, financial and political dynamics journey to discover an authentic Chris The word vision was a religious word are seriously overvalued, even in the tian vision. Excellent as many of our long before it was surrounded with its church. Ecclesiastical political process and "visioning" techniques are and unbecom contemporary secular meanings and financial consideration absorb the ingly impractical and over-spiritual as connotations. Yet in recent years the visioning process of the church from top to conventional secular influence among us church has adopted the strong tendency to bottom. We are so oriented to these may pigeonhole such concerns, they are take on the worthy, yet limited notion of dynamics that any supernaturally by Christian definition crucial to real life, secular corporations, that "vision" is transcendent reality has a difficult time meaning, and the ultimate fulfillment of simply an inspiring sense of where a actually influencing, to any determinative the mission of the church. person or enterprise should go. It is in extent, the direction or action of the We can no longer afford to neglect tending to adopt this limited view of church. The church simply can no longer the grandeur and functional power in this visioning that the thrust of what is afford to imitate the limited notions of kind of "visioning." We need clear indisputably a spiritual organism the vision and visioning that may be ample in a conceptions of our marching orders from church has begun to lose its sense of business environment but are not adequate God. We cannot dismiss this concern as direction, destiny, meaning, and mission. in the light of the ultimate understandings empty and impractical simply because we There is among many Christian leaders the of reality with which God has illuminated have been unsuccessful in storming the uneasy and unfocused feeling that a vision the church. battlements of heaven with the ineffective that seeks to have significantly transcen Although I am all for the practical, a attempts of the past, or because no one dent or spiritual underpinnings is not worthy vision of biblical quality always seems able to definitively describe in practical enough and is not congruous springs up and out of what is transcendently everyday terms exactly how such with what is politically correct among the spiritual. This should certainly be storming is to be done. corporate pundits who have designed the uniquely and particularly true of As we pray and work toward a clearer latest in prevailing state-of-the-art Christian visioning. The visioning of the vision for this magazine, please join us. I visionary leadership and management. church is not something that is first born would invite you also to join in praying This uncomfortable sensation is seldom into consciousness on the winds of and working toward and within a clearer openly articulated among us but shows human need, crucial as human need is. It Christocentric vision for our churches and itself most often in our neglect, as is not even something that, first of all, for our church as a whole.

4 Ministry/September 1998 FAILURE: Getting through the inevitable I l^k I hlle browsing in the self-improvement section of a bookstore, I PF pf came across a rather odd sight: a solitary book on failure, placed right in the center of a vast array of books on success. The title was provocative: When Smart People Fail. l

Fredrick A. Russell is Soon after arriving home, I delved into the feeling of a job well done. Coupled with the pastor of the the book. And there they were, scattered like this is the fact that people can project onto Miracle Temple windswept debris over the pages, deeply pastors their own issues. Thus the daunting Seventh-day painful stories of sharp, brilliant, and gifted task of ministry can seem overwhelming, Adventist Church in people who had failed. I trudged through heightening the feelings of personal inad Baltimore, Maryland. the book, searching expectantly for a neatly equacy. This prompts the inner questions: wrapped package of "seven secrets" for Am I making a difference? What did I really avoiding failure. It wasn©t there. Instead, accomplish? So before any particular act of what emerged was a disturbing message failure occurs, pastors already exist in an en that failure is neither avoidable nor dis vironment in which failure on an emotional criminatory. It©s going to happen sooner or level is never far removed. later to everyone. Failure and the call to ministry Ministry and failure Another complicating factor peculiar To deal with failure is difficult for any to ministry is the theology of the "call." Part one, and more so for pastors. The very of this theology is the belief that "God has thought of it plays havoc with what might not called us to be successful, He has called be an already embattled sense of self-worth us to be faithful." While that sounds well and and confidence. Most pastors struggle regu good, it gets a bit messy when a much- larly with feelings of inadequacy and anticipated church project has failed, and personal value. The very nature of their the blame is falling disproportionately on the work promotes these feelings. Much of what pastor-leader. And people have creative ways we do relates to people, and the job is labo of reminding the pastor of what happened! rious, tiring, very public, and uniquely The truth is that the theology of the frustrating. People©s lives can©t be fixed in a "call," as it is sometimes described, does not 9:00-to-5:00 workday. Consequently for the prepare one for failure. In our thinking we pastor, there is rarely a sense of completion, don©t associate the call to ministry with the

F R:E D R I CK

Ministry/September 1998 5 inevitability of failure. I©m not suggesting life. He was a victim of the "law of unin you wish you could take back. Most of the that one should have an obsession with fail tended consequences." He thought he was time, a bad decision does not result (such ure, but one should be able to recognize that helping but ended up short-circuiting his as in Moses© case) in having to leave the even in God©s work, it happens, and faith leadership. It was a simple error of judg church, especially if the stumble was not fulness to the call doesn©t preclude it. So ment in which Moses led with his heart terminal. But there does arise, more often since it©s going to happen, how do we deal instead of his head. than not, a haunting sense of personal fail with the inevitable? But the majority of the people, no ure that is endemic to those in ministry. doubt, branded Moses a major hotheaded Moses: A study in dealing with failure disappointment. And it probably didn©t Pastors need to forgive their own failures When you think of leaders who have matter to them that it was one of their own Pastors are most often extremely sen had their share of failures, Moses stands out that greased the skids in the premature col sitive and forgiving when it comes to their at the top of the list. What exacerbated his lapse of his career. A broken man, Moses members© failures. We are adroit in helping failure was the fact that a few thousand fled Egypt. people put even their worst defeats in proper people were always in attendance. He never Many pastors can identify with Moses© perspective. We understand grace, especially had the luxury of pastoring some quaint plight. That of being passionate and well- as it relates to others, but regrettably are re little church in the hills, shut away from the intentioned as one promotes some cause luctant to partake of it ourselves, especially masses, so that when he messed up, only a but having to endure the agony of a deci when it comes to some public mistake made smidgen of folks knew. Instead, Moses did sion gone awry: seeking the termination of in the actual practice of our ministry. ministry under the hot lights of constant a church school teacher with questionable Ministers are notorious for engaging in scrutiny, censure, and criticism. competence but neglecting to gather all the torturous introspection and self-flagellation. It all started with Moses being a pas facts; changing a stale order of service with Why did I do it that way? How could I be sionate protector of his people. But in a out first testing the waters; convincing the so stupid? When am I ever going to learn? series of events that eventually spawned out congregation to spend money on a "can©t- Pastors as a group do not handle failure very of control and resulted in a murder, Moses miss" undertaking that ultimately crashes well. Edward Bratcher terms it the walk-on- found himself a fugitive running for his and burns, or any of a million blunders that water syndrome. That internal notation that perpetually insists that "I©ve got to have it together at all times." The pressures of leadership and our passion to be an example "to the believers" can lead us to place unrealistic expectations on ourselves. I think that was exactly one of God©s concerns in pulling Moses offstage and into the desert. The lonely desert ex perience was an excellent opportunity to bring him to understand that the work was the Lord©s and that he wasn©t responsible for carrying all its weight on his shoulders.

Remembering whose work we are doing It©s the same with us. When we forget who©s really in control, we end up losing perspective and thinking the work hinges on what we do or do not do. Then when failure occurs (as it certainly will), we©re sent reeling into the abyss of self-doubt and self- recrimination. It is for that reason that we Send check, money order, must occasionally allow God, as He did with or credit card number, and expiration to: Moses, to pull us back from the fray long Ministerial Association, Resource Center enough to gain needed perspective, and to 12501 Old Columbia Pike learn, among other things, patience with Silver Spring, MD 20904 ourselves. This time alone with God may Phone: 301-680-6508 Fax: 301-680-6502 be only an afternoon spent walking in the www.adventist.org/ministerial quiet of nature sorting out what hap Also available at your local ABC pened, or, in some cases, there might be a need for an extended period away from the

6 Ministry/September 1998 grind of ministry. But in times of reversals flicting emotions that accompany failure. To pastor effectively is to pastor with it is essential to take time to step back with "You feel pummeled, destroyed, violated, passion. And pastoring passionately de God to gain perspective. betrayed, terrified, angry, guilty, depressed, mands full engagement. The challenge, vengeful, lethargic, impotent and occa though, is to be able to make a full separa Failure and the wear and tear of ministry sionally relieved and resolute.... Your mood tion from what one may consider the job Moses was on a roll. Beginning his min swings wildly from hope to despair. It is a "failure" and one©s worth as a person be istry afresh after years of solitude in the time of great confusion."2 Gottlieb and fore God and oneself. God still considered desert, he enjoyed a long string of successes. Hyatt go on to point out that in failure one Moses his friend, notwithstanding what had To be sure, there were times of high stress. has what psychiatrists term a "narcissistic occurred. He still counted. His value as a But for the most part things were moving in loss" a loss of your very sense of self. "And person was never in question. the right direction. A glance at his ministry the more closely you identified yourself And neither is ours no matter what during this period would reveal a momen with the job or endeavor that failed, the has happened. This salient truth permits us tum that any pastor would covet: He greater the loss."3 to be liberated from a self-defeating mind displayed rock-solid courage during the pre set so that we may constantly enjoy the carious hours at the Red Sea; communicated successes of ministry, while we look at the fail a clear, confident word from God in the face ures in our ministry as growth opportunities. of the peoples© anxiety; solved some difficult organizational issues; handled courageously Failure isn©t final a tough church disciplinary matter, result Moses was at the end of his ministry. ing in 3,000 members being "permanently" misters God had informed him that he would not disfellowshipped from the church; and led M be going with the people into the Promised the congregation into a multimillion-dollar are notorious for engaging in Land the destination toward which he building program, all the while chairing had struggled for so many years. Though the capital campaign committee himself. torturous introspection and God valued him as a person and a leader, Impressive! he had to experience the consequences of But then things began to heat up. self-flagellation. Why did I do leadership failure. There had always been a measure of criti it that way? How could I he so God allows His children to fail for the cism against Moses© ministry, but now it sake of the greater purpose He has in mind became intense. A rebellion ensued insti stupid? When am I ever going for them. God took Moses to an infinitely gated by several influential members that better Promised Land. What had seemed were bent on unseating Moses as leader. to learn? Pastors as a group do like a total washout, and no doubt a ter More than 14,000 people died as a result. If rible disappointment for Moses, turned into it hadn©t been for Moses putting himself on not handle failure very well. the ultimate celebration. Why? Because God the line, more would have perished. Not has this sovereign ability to do wonderful, surprisingly, the wear and tear began to take unexpected things in and for us, even when its toll on the stressed-out leader. His frus things grow out of our worst failures and tration began to build to the point that he appear their bleakest. lost his temper and lashed out at the people. Distinguishing who we are from what we do They wanted water, and "he" gave it to This is highly reflective of the experi 1 Carole Hyatt and Linda Gottlieb, When them the wrong way. The chapter head ence of pastors. Our whole lives and identity Smart People Fail: Rebuilding Yourself for Suc cess (New York: Viking Penguin, 1993). ing (Num. 20) in my Bible simply calls it can easily center around our ministries. And 2 Ibid., 39. "Moses© Error at Kadesh." In simple words, when we feel we have failed in an endeavor 3 Ibid. he failed. (striking as opposed to speaking to the The spiritual dilemma for Moses was rock), our whole sense of self can suffer. We Available in obvious. He didn©t follow the instructions head downhill emotionally occasionally English and of the Lord. However, something else was into mild (or not so mild) forms of depres Spanish being played out on an emotional level. sion. In all this, our spiritual life may also What were the thoughts that ran through take a dive. The problem is that we are of his mind as it dawned on him that he had ten unable to separate our personhood us$g 95. 15%s&h failed? For most of us who fail, there is a from what we do as work. The fact is, we plethora of thoughts and emotions that are not our jobs, and conversely, our jobs gather like dark clouds announcing the ar are not us. The last thing that means, of Ministerial Association Resource Center rival of a storm. course, is that we should pastor at an emo - © ; "©, > 12501"6ld^Coluntbia Pike " - © ©Silver-Spring." MD 20904 Linda Gottlieb and Carole Hyatt, in tionally safe distance, ensuring that we will Phone: (301) 680-6508 When Smart People Fail, zero in on the con never get hurt or make a blunder.

Ministry/September 1998 7 ri in TTTF \ - i L .j j. 11 ...... j in ri rim i LJ.. 1 11L1 U

Ifred C. McClure interviews Dwight K. Nelson, speaker for NET ©98 the largest evangelistic event ever undertaken by a Christian church. It will be broadcast via satellite to as many as five thousand downlink sites in virtually every time zone around the world.

Alfred C. McClure is Alfred C. McClure: For the NET ©98 DKN: I have heard from pastors in Eu president of the speaker we turned to you, a pastor in a rela rope, Australia, New Zealand, across Asia, North American tively small community. Dwight, how do and from my colleagues on this continent Division of Seventh- you think NET ©98 will impact the church that they want NET ©98 to interface with day Adventists, Silver and its evangelistic thrust? secular people, those who dominate the Spring, Maryland. mind-set of human civilization right now Dwight K. Nelson: NET ©98 will open a group that has not been our traditional up a new paradigm for public evangelism. target. So in shaping the program, the for Public evangelism is not only the hiring of mat, the messages of NET ©98,1 have tried Dwight K. Nelson is "professional guns" (as much as we need to keep in mind the secular person, espe pastor of the Pioneer their expertise and giftedness). Rather, cially the secular young adult. That©s all Memorial Seventh- evangelism is the domain of the local body generations, including the young. day Adventist of Christ and the local shepherd. What NET Church in Berrien ©98 will be modeling to the world church is ACM: What, specifically, drives your Springs, Michigan. a local pastor, in his local pulpit, serving his special concern for young people in rela local parish by reaching out to local friends tion to NET ©98? and neighbors, and communicating pas sionately the everlasting gospel of Jesus DKN: Within the church GenXers have Christ. Administrators have been saying for grown up with a sense that evangelism really years, "Pastor, you are the evangelist. Your was not for them. Outside of the church, people are the partners in evangelism with evangelism has not interfaced as effectively you." Now, we are modeling that paradigm. as it could with the GenX population. The goal of the next millennium seminar is to be ACM: What kind of person do you life-changing for all, and it is certainly going have in mind as you prepare for this series? to be user-friendly to the young.

ALFRED C. McCLURE AND DWIGHT K. NELSON

8 Ministry/September 1998 ACM: That©s something, clearly, that ACM: What would you suggest that a Church on the campus of Andrews Univer the whole church has been praying for and pastor do to encourage members to be in sity, before they even turn on that switch, longs to see happen. What is your vision for volved in preparation for opening night? their visibility up front will be strategically that? significant. Pastors will be viewed by their DKN: At this juncture, just weeks away people as the leaders of these local events. The DKN: Our theme for NET ©98 will be from opening night (October 9) it is im pastor©s personal appeal, his or her own "Finding a Forever Friendship with God." perative that we as pastors, with our people, friendly bridging to the audience, will be key. move into an even deeper dimension of in What we do on the screen, the Holy Spirit is ACM: What does that mean? tercessory prayer. going to anoint, but the pastors are the link age with the real human being. Pastors will DKN: This is the most relationally ACM: Just pray? be providing spiritual leadership at a key time starved generation in the history of the in people©s lives. The screen won©t save a soul. earth. Across the board. All demographic DKN: Al, I am absolutely convinced The Holy Spirit is going to work through the groups. All age groups. What better time to that the only hope for the success of NET pastors© personal contacts in the home and be communicating a picture of God that ©98 is God©s response to a concerted con in the office, as well as at the church. will be relationally compelling in the midst cert of prayer. This world is too big for you of all the brokenness. What better time to and me, all of us. It is humanly impossible ACM: Dwight, you said the screen reach out with a picture of God that will to reach this generation as God has asked won©t save anybody. But what about the draw the relationally hungry to a lifelong, us to. So, the first strategic action of every messages? even eternal friendship with God. We will prayer and every parish right now is to in sweep across all the major summits of bib tensify our prayer strategy of praying for DKN: A sermon is a speech that ends lical truth but find at the top of every the lost who live around us. with a motion. In other words, you come mountain this compelling picture of God to the end of that speech and you say, as someone who urgently longs to draw the ACM: Is there anything else? "Therefore, I move." As I spent July 1997 human race into personal friendship with through January 1998 working every spare Him now. DKN: Step number two is that we have minute on the 28 messages for NET ©98,1 got to be out among those people. If NET endeavored to shape each of them into a ACM: I think I hear you saying that ©98 is going to be a relational series based on moment of decision. There is no way we there will be distinctives that will make this a relational truth about God, pastors must can encounter the living Christ of the uni series different from others. be in the pulpits asking our people to verse, the Father of all life, and not be strengthen, to affirm, to keep nurturing the confronted with a decision. And we will DKN: Yes. NET ©98 obviously is going friendships they have. Because in two or have altar calls. So, in answer to your ques to build on the strong shoulders of NET ©96 three weeks we will be going back to those tion, yes, every message has been shaped to and NET ©95. But we have been listening to people with smiles on our faces and a very lead the secular, urban, contemporary hu the pastors, and over and over again the attractive, compelling handbill in our hands, man spirit to make a choice about God. word that has come back is "Shorten the inviting them to be with us on opening night. program." Each NET ©98 airing is going to So number one: intensified prayer strategy; ACM: Since your emphasis will be on be only 60 minutes long. number two: intensified relational strategy. finding a forever friendship with God, what can church members do to help build rela ACM: Can you do everything in 60 ACM: Let©s assume that I am a pastor tionships with people coming to the minutes? and my church has made adequate prepa meetings? ration and is off to a good start. What can DKN: We will have a host couple who I do as the pastor to build a bridge from DKN: That©s a key question. We can©t will welcome both our local site and the glo your presentation each evening to being talk about a God who seeks friendships and bal audience, and the musicians will sing. able to provide leadership to the group in wants to deepen His relationship with hu Then we will go to video clips, on-the-street attendance? man beings and yet be a church that is interviews in cities all over this earth. Those offering no human friendship. It is vital from on the video roll-ins will ask questions per DKN: I really am hoping that the local the opening night that the congregations taining to the themes that I will be covering pastor will see me as a colleague whom he exude the warmth, the friendship of Christ. in our evening lectures. As soon as the on- has invited in for a quick interface with an the-street interviews are over, I step to the inquiring public. I want to urge my col ACM: Do you have any specific sug microphone and have the message. At the leagues to assume the role of evangelistic gestions? end of the lecture we may have an appeal leadership that is already theirs. Before they song. I may make an appeal, but boom, I turn on the screen and the cameras start pan DKN: At our site, for example, the host am telling you, in 60 minutes it will be over. ning the audience at Pioneer Memorial continued on page 24

Ministry/September 1998 9 (for Ministry magazine cover) human, and died like a Art must be in color and the criminal make a difference original work of the PK. in your life? How does it Size minimum 8 x 10.5 affect your thinking, inches (20 x 27 cm), actions, and goals? maximum 11 x 16 inches What does Jesus© sacrific (28 x 41 cm). tell you about God: who t Allow room in artwork for is, what He©s like? the Ministry magazine title How does Jesus© life anc logo. See magazine cover. death help you understand sin? How does this help Cartoon you relate to other people, Cartoons must be single line especially those who drawings or a series of no disagree with you? more than four related line How does Jesus© life anc drawings that tell a story. death here give you hope (Ink on 4 x 5 inch (10 x 13 and guide you "home"? cm) card. No pencil Don©t use many quotations drawings.) from any source. Use one Mount each drawing on 8.5 or more personal stories to x 11 inch (26.6 x 28 cm) illustrate your ideas. card stock paper. Length between 750 and 1,000 words. Banners and Flags Type or hand-print with Must express theme by script double-spacing. or design representation. Use the title, "The Way of Make from handmade or the Cross Leads Home: commercial cloth. What it Means to Me." Use paint, thread, fabric, You may talk about your stain, and similar materials. ideas with friends, family, Minimum size one yard teachers, or pastors. They (about one meter) long and may give suggestions, wide and maximum three correct grammar, or yards (three meters) long or spelling, but not write, wide including border. revise, or rewrite. guidelines will not be considered. Tell your story. Not Contest Theme: "The Way of the Cross Leads Home© Recitation/Memorization someone else©s. Choose one passage: Isaiah Only Advent ist I©Ks [-or judging purposes, your 52:9-53:12; Luke 23:33-24:9; Stitchery reacer©s is) name© /;///.

aking up the poor bird held tight against my side. I to a The chicken stumbled out the other side and looked w tele back, to find that the children had run in phone©s ring at 6:00 case the minister was going to tell them off a.m., I began one of and the river for laughing. I am sure that many a fireside the more colorful RON STODDART chat was enlivened by their description of days of my life as a Mr. Stoddart©s river crossing. pastor in Zimbabwe. hosts, they reacted in a typically African Getting to the car, I then had to decide "Pastor Stoddart, my fashion by insisting I take one of their what to do with a wet hen. Have you ever father is ill and wants you to come and hens! I knew that refusing their offer smelled a wet hen? The people in animal pray for him," said the middle-aged would not be right. So I accepted cruelty societies would object, but the only woman on the poor-quality line. I knew graciously and was given a large black hen. place I was prepared to put the bird was in her father well and had previously visited When it was time to leave, I told the car©s trunk. I then drove home, drying his home in the rural areas. He was in his them I needed to make my way back to off in the hot air from the outside. The seventies. the car. Bible lay on the seat next to me unscathed. As soon as possible, I climbed into "Take the bicycle," said the man. I still use it today. my reliable Peugeot 404.1 had to decide "Bicycle?" I asked. They wheeled out one The chicken somehow survived the which route to take. The short route of those black, thick framed, delivery trauma of the dunking and the ride in the meant I had a walk of two kilometers bikes, the sort with a frame for a huge trunk. When I introduced her to my through the bush from where the road basket. It had no brakes, and the tires were bantams, the rooster found her quite ran out or the long way (another 50 bald. But it meant less walking down to attractive (there©s no accounting for taste.) kilometers), which enabled me to drive the river, so I accepted. The children were Within a week she was sitting on eggs and right to the cluster of rondavels. I had given my Bible and the chicken and was soon after pecking and clucking around driven the long way before, so I thought I instructed to run alongside me as I the garden with her adopted children would try the short route. It meant a river wobbled my way to the river. In a few scurrying around her. We called her Mvura. crossing on foot. minutes there we all were at the bank of It means water bird. Then I turned south onto the dirt the river me, the children, and the roads and finally arrived at the river chicken. Now I had an audience as I faced Ron Stoddart is pastor of the World Wide crossing. Locking the car, I descended the crossing the river with a chicken under Church of God in Concord, New Hampshire. two meters to the water, took off my shoes, one arm and my Bible in the other hand, and laced them together so they could hang which meant no hands free for the staff. around my neck. Along both banks were "It shouldn©t be too difficult the several staffs used by the locals to assist in second time; I know the current," I told the crossing. I took one that gave me some myself. Shoes around my neck, I stepped balance against the current as I made my into the water. The children were all quiet, way across the twenty meters of sub but I could feel their eyes. One step, ten merged, slippery rocks. The water was up steps, I was doing fine. Then, at just about to my thighs. In one hand was my Bible, in the halfway point, a green, algae-covered the other hand the staff. rock moved under my foot. I began to I made it to the other side, put on my topple. shoes, and headed for the small cluster of In a split second I had to decide how huts at the end of the dirt track. The cool to fall and still prevent myself from being interior of the rondavel and the smile on swept away, save the chicken, and keep my the face of my aged friend made the Bible dry. What comes first, the chicken or arrival a pleasure. I spent an hour or so the Bible? I am afraid the chicken lost. To with him and his family, praying, reading howls of glee from the children, the the Bible, and discussing his chickens. minister baptized the future mother of my I told them that at home in Harare I bantam chicks. I have to admit, even I had some bantams that laid lots of eggs. thought it was humorous at the time. But I wanted them to breed. The trouble Holding the Bible as high as I could, I was that none of the hens wanted to sit on landed on my side, chicken side down, and the eggs. When I mentioned this to my then managed to regain my footing, with

Ministry/September 1998 11 r T n Hi \ j

s we near the end of the twentieth century and prepare for a new millennium (the third in Christian history), as leaders we need to think seriously and evaluate prayerfully the condition of the church.

David Gyertson, How well are we fulfilling the Great growth continues, the entire region could Ph.D., is president of Commission mandate of making disciples enter the new millennium as the most Asbury College, in every tribe, tongue, and nation? Christianized continent on earth. Wilmore, Kentucky. Trends indicate an alarming decline in Without question, an era of unpre the influence of Christian thought and ex cedented challenge is confronting the perience in contemporary western culture. church. Christian leaders throughout the During the past fifty years, American Chris world, particularly in the West, must wrestle tianity has set the pace for the worldwide with how a gospel, birthed in a culture of work of the kingdom. This was a powerful sandals and sails and sustained across time movement that is now in decline. Today over by a focus on ecclesiastical structures and half of the U.S. population has no religious theological orthodoxy, can be effective in a affiliation. Most churches have either main future dominated by moral relativism, self- tained their numbers or declined in the last centeredness, and cyberspace. What will decade. Overall, church membership fell revitalize the gospel for the next generation, nearly ten percent while the population century, and, should Jesus tarry, millennium? grew at almost 12 percent in the same pe riod. Most troubling is the loss of Christian Modeling the great commandment ad memory and frame of reference. Less than vancing the Great Commission half of the young-adult population, the First and foremost, a gospel fit for the emerging leaders of tomorrow, has any form twenty-first century must be anchored to the of religious training and context. mission and mandate of the first-century Internationally, the trends are more church. Simply put, our unchanging call is encouraging. There are signs of new spiritual twofold: first, to model the Great Com life in Central and South America, India, mandment (Matt. 22:35-40); second, to the former Soviet Union, and the Far East. advance the Great Commission (Matt. The gospel explosion in central Africa is 28:18-20). Jesus left two clear, unequivocal dramatic; some believe that, if current assignments. The first is to love God with

12 Ministry/September 1998 our total being, finding in that love His pas more important than costume. His minis portant, the content is the highest priority. sion for a lost and hurting world. Having try mystified and challenged the people of How thankful I am for those who preach the come to love our neighbor as ourselves, we His day. He taught as one with authority, Word of God in power, under the anointing are called to a role in the Father©s business, not as the scribes and Pharisees, who spoke and with prophetic conviction whose mes and that is making disciples in every cor anchored primarily to tradition. At the well sage brings life because it has first come alive ner and culture of the world. that day, Jesus was more concerned about in them. Effective leaders in the next mil In embracing this mandate and imple the message than the medium. He wanted lennium will be those in whom the Word of menting that mission, we must take our to be sure that the woman had her focus on God dwells richly. Great-Commandment- cues from Him who introduced His gospel the water and not on the bucket. ©"If you driven and Great-Commission-focused during the first century. In the encounter knew the gift of God, and who it is who says churches in the twenty-first century will be with the Samaritan woman at Sychar©s well to you, "Give Me a drink," you would have places of the passionate, prophetic procla (John 4:1-42), Jesus established a pattern asked Him, and He would have given you mation of the whole counsel of God. for ministry that works with every person living water"© (verse 10, NKJV). and culture across the face of human his We are in desperate need of prophetic, Incarnation more than institution tory. With this story in mind, here are a few heartfelt, life-changing proclamation in the While the gospel of the next millen key elements that I believe will be charac church of the new millennium. How long nium will be more people than programs, teristic of the ministry of the church in the has it been since a message so burned in more proclamation than presentation, it will twenty-first century. your bones that you feared it would con be also more incarnational than institu sume you? How long has it been since tional. Jesus had not gone far into His dialog Persons more than programs preaching was your greatest passion and with the woman until form and institution In John 4:4, Jesus interrupts the estab preparation to preach your most consum got in the way. Do we worship on the moun lished plans and program of His culture in ing priority? How long has it been since tain or in the temple? (verses 20-22), she order to get from Judea into Galilee by tak your people left the assembly so aware of asked. His answer is one of the most impor ing a detour for the purpose of engaging the anointing that they said, "Sir, I perceive tant for the third era of the Christian people. But He needed to go through Samaria that You are a prophet" (verse 19). movement: We worship a person, not a place. (NKJV). Such a change violated societal Dr. Julian C. McPheeters, second presi One of the most significant trends in norms. Observant Hebrews were willing to dent of Asbury Theological Seminary and contemporary society has been the aban endure significant inconvenience to avoid then in his ninety-second year, shared with donment of brand loyalty. This is contact with, as they described them, the me a most important insight on effective, particularly true today in the historic, de half-breed, theologically perverse residents anointed proclamation: "Prepare yourself nominationally anchored church. The cry of Samaria. He needed to go through this full, pray yourself hot, and preach yourself of the modern heart is Sir, we wish to see land because people there needed Him. empty!" While relevance and style are im Jesus (John 12:21). Our comfort with what In an era driven by "Titanic" movie spectaculars, it is tempting to pour increas ing amounts of time, energy, and resources into programs, props, and places. If we are not careful, the staging rather than the au dience, the sanctuary rather than the seeker, become the unintended end. In a society in creasingly depersonalized by systems and cyberspace, in societies overwhelmed by sensation and spectacle, the honest, straightforward witness of individuals changed by an intimate encounter with the Here©s a tc»mffehenslve tSatrneiit of" Christ will be the most effective strategy. We Evangelism - a twentieth-century need a generation of Christian leaders fo look at reaching secular people with cused on the woman at the well in need of the gospel. the individualized attention of a personal ized Messiah. Christ-centered caring in By Earl P. W. Cameron cross-anchored community will produce a ISBN 0-9695826-0-5 third millennium communion worthy of U.S. $ 9.95 the Master©s name. CDN $12.95

Proclamation more than presentation To order call Canada 905-771- In Jesus© ministry, content was always This book is available at some Adventist Book Centers

Ministry/September 1998 13 has gone before can be one of the most sig terized by an upward, individually-tailored sinners in thought-provoking and life- nificant detriments to what God wants to experience with the God who intimately changing interaction. do next. Someone has suggested that the cares and personally calls. Worship-centered, We too often speak and act toward those seven last words of the church are We©ve gift-driven, phenomena-punctuated congre with whom we disagree in tones that reflect never done it that way before. Now, I am a gations are among the fastest growing arrogance and anger. While it is important traditionalist with a passion to learn the les segments of Christendom worldwide. that we stand for righteousness, we must take sons of those who have gone before me. I Danger lurks, however, in an overem those positions absent from a language and believe in the value of a connectional phasis on personal experience and enthusia. methodology that contradicts and even ne church and a historic theology. The dan In these settings, the gospel can become that gates our message. Jesus calls us to touch and ger is making the connection and the which primarily ministers to me rather than transform rather than defeat and destroy our theology into the end rather than the through me. Without the safeguards of a enemies. If it is true that He is not willing means. In many churches the butterfly has Great Commission reason for being and a that any should perish, then none are beyond gone. We are worshiping the empty cocoon Scripture-centered orthodoxy, personal ex the potential of being reached and engaged left behind. perience becomes the measure of that by His prevenient grace. Our words and ac While theology and ecclesiology are which is both essential and true. We end up tions must reflect such a conviction. important, the church of the next millen worshiping worship, falling into the same I believe Jesus was able to relate to a nium will be one where the presence of the institutionalized hollowness of those who lost world so effectively because He was in Christ is clearly welcomed. The leaders of have gone before us. He, the Lord, rather intimate conversation with the Father of this next millennium will be anchored to than we, must become the center of wor that world. The deeper my commitment to the biblically essential orthodoxy and or- ship. The fruit of such celebration will be a life-changing, circumstance-engaging inter thopraxy of the past while ever focused on renewed and enhanced passion for a world cessory prayer, the more my actions and the challenge to reveal the person of Jesus longing to know Him. Effective twenty-first words are seasoned with the person and fresh to the present age. The Incarnation century leaders will be those who, hearing passion of Christ. The church of the next was the answer to the ecclesiastical irrel the Father©s heart cry, will lead their people millennium will see every sinner with evance and heartless legalism of the into a worship-centered relationship with saintly potential. That perspective will only first-century church. It will be the answer Him who is both Spirit and Truth. come in intimate, disciplined communion to the same in the twenty-first century. with Him who weeps over a world in pain. Intercession more than condemnation Celebration more than information Finally, the church of the next millen Whom shall He send? In this same dialogue, Jesus refocuses nium must find itself committed to Jesus© closing words to the disciples at worship from a place of information to a transformational intercession more than Sychar have unusual relevance for church relationship of celebration. "©You worship confrontational condemnation. It is inter leaders in the era before us. ©"Behold I say what you do not know.... But the hour is esting that Jesus ignored the cultural to you, lift up your eyes and look at the coming, and now is, when the true worship arguments and the nonessential theologi fields, for they are already white for harvest! ers will worship the Father in spirit and cal wars of His day to focus on the act of And he who reaps receives wages, and gath truth; for the Father is seeking such to wor transforming people. The woman at the ers fruit for eternal life©" (John 4:35, 36). ship Him. God is Spirit, and those who well was a Samaritan and an adulteress. He Those same words must be heard worship Him must worship in spirit and looked beyond what she was to what she afresh by the church and its leaders of to truth (John 4:22-24). could become. He saw a sinner with saintly day if we are to know and to do the will of In the new millennial church there will potential. Jesus wasted no time engaging the the Father in the next millennium. Let us be a maturing of worship. It will become disciples in their questions about either His lay hold of the Great-Commandment increasingly a celebration of the One who disregard for tradition or her character. She mandate, loving God with our total being. is redeeming us rather than just a reitera was clearly wrong, but Jesus knew she could Let us rededicate ourselves to the Great- tion of what the past reveals about Him. In be thoroughly changed. Commission mission, convinced that as we many places we are guilty of worshiping Too many Christian leaders manifest focus on people more than programs, proc what we personally do now know. Increas a warlike rather than reconciliation-focused lamation more than presentation, ingly the hunger of the human heart is that stance. I am troubled by the dramatic in incarnation more than institution, celebra I may know Him and the power of His res crease in secular rhetorical devices and tion more than information, and intercession urrection, and the fellowship of His strategies showing up in the church. The use more than condemnation, we can fulfill the sufferings (Phil. 3:10). of irony, sarcasm, and condescending hu plan for every ear to hear that Jesus Christ is Throughout the world today, pilgrims mor from our people and pulpits does not Lord to the glory of God the Father! are discovering a deeper relationship with reflect the humility and charity character Whom shall He send to lead the the Savior through both private and corpo istic of the Christ. Separatist and partisan twenty-first century church? Those who, rate worship. There is a dramatic increase in strategies seem far from the model of a Sav deeply in love with the Savior, will give Great-Commandment celebration charac ior deeply engaged with publicans and themselves passionately to the harvest.

14 Ministry/September 1998 What to Do If Your Church Member Has a Conflict Between Religious Practice and Labor Union Membership

. Be aware that the laws in Canada and the United States provide f significant relief to those whose sincerely held religious beliefs preclude labor union membership or the financial support of labor unions.

Provide your church member with copies of official position statements and other historic church teachings concerning membership in or support of labor organizations.

Help your member articulate his/her belief and the basis for it. Political or philosophical opposition to the payment of union dues is not enough: there must be a sincerely held religious belief against membership in a labor organization.

ifisid Determine whether your church member©s practices are in harmony pvith his/her professed beliefs and with church doctrines and standards.

Get the full name and Local number of the union involved, plus the jjfelephone number of the Local©s business agent and the church member©s femployer©s representative. ©"" 6 Get copies of any written communication among your member, the union, and the member©s employer concerning verbal communication among them involving your member©s religious belief.

/ Provide all the above described information to your local or union conference PARL director.

O Counsel your church member to maintain a cordial and non- confrontational relationship with union representatives.

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

IOUR PARTNER IN RELIGIOUS FREEDOM THE JESUITS AND THE REFORMERS Tm he name Jesuits was first used by Calvin and others to designate the Roman ML Catholic order called The Society of Jesus, founded in 1534 by the Spanish noble Ignatius Loyola. The pope formally recognized the new order in 1540.1

Errol Webster is the After two painful operations on a leg The Germans had demanded a free pastor of the Orange injury received in battle, Ignatius was con council to address the issues raised by the Seventh-day Adventist vinced that his career as a soldier had ended. Reformers. The emperor Charles V, who Church in New South While in the hospital, in fits of fever because wanted to unite his empire, agreed. He Wales, Australia. of his injury, he is said to have received vi knew that many able bishops wanted re sions of the virgin Mary, and he vowed his forms, and also that the pope was not life to the service of the church.2 The Prot indifferent to their requests. But he had not estant historian Wylie says that "he who lay reckoned on the Jesuits. down on his bed the fiery soldier of the The Society of Jesus was but five years emperor rose from it the yet more fiery sol old when the council met at Trent, in north dier of the pope."3 ern Italy in 1545. The maxim of the society The Society of Jesus became a totali was the relentless suppression of heresy. tarian institution4 demanding complete They sought no compromise with the Re obedience to an infallible church and an formers. It was Lainez, one of Loyola©s early infallible pope.3 Their constitution de disciples and his successor as head of the manded the rejection of "all opposing society, who "made it his business to pre opinion or judgment," including their own.6 vent the council making any concessions to This made the Jesuits "a weapon by the Protestants. His address, his subtlety which not only was the Reformation and tenacity, gave him great influence" checked, but a ©Counter-Reformation© was against liberal Roman Catholic bishops. He organized which regained for Rome much persuaded "the council to grant no doctri that she had lost."7 "And it must be con nal reforms."9 fessed," says Wylie, "that these new soldiers The Council of Trent met sporadically did more than all the armies of France and from 1545 to 1563 and consisted of 25 ses Spain to stem the tide of Protestant success, sions. Its success in restoring coherence to and bind victory once more to the banners Catholicism (now, properly "Roman" Ca of Rome."8 tholicism) made permanent the split in

ERROL WEBSTER

16 Ministry/September 1998 Christendom. It provided guidelines for a A fifth area of disagreement, which is us. It was based on a righteousness that is major offensive to win back the part of Eu really at the root of the other differences, totally outside of the believer an "alien rope that became Protestant. It helped was over the understanding of the nature righteousness."20 Luther said, "Believers in define the areas of future operation for the of sin and human depravity.15 wardly are always sinners; therefore they are Jesuits, who were the epitome of the always justified from without."21 Counter-Reformation. Comparison between the two views On the other hand, for the Catholics "It is not often realized," writes one 1. The meaning of justification. "Justi at Trent, justification was on the basis of an historian, "how much of modern Catholi fication," Trent said, "is not only remission infused, or imparted, inherent righteousness cism, as we know it, springs from no farther of sins but also sanctification and renova "poured forth in their hearts by the Holy back than Trent."10 The influence of Trent tion of the interior man.©" "God cannot Ghost" grace within.22 It was based on the lasted right through until the Second consider one just or nonsinner without grace of Christ in the believer through the Vatican Council (1962-1965), when some making him just." Trent confused justifica Holy Spirit. This, they said, is God©s gift of significant reforms took place." tion with sanctification.16 grace that justifies. 3. The means ofjustification. The funda Two views of salvation mental argument of the Catholic position at Out of the Reformation came two Trent was to deny that we are justified by faith views of salvation. On the one hand, the alone on the basis of the merits of Christ. Catholic view, formulated by the Council Trent declared that the means of justification of Trent, was predicated on ecclesiastical was by God making us righteous "through re tradition. On the other hand, the view of birth in Christ" and the "infusion" of the Reformers was based on Scripture. The W W hat many righteousness in sanctification through the outcome of the Council of Trent, for the Holy Spirit.23 Imputed righteousness was said Catholic Church, was largely the result of a do not realize is that for both to mean imparted righteousness "by which Jesuit influence, largely steeped in estab He makes us just." "Imputation of... the mer lished, traditional formulations. Protestants and Catholics, its of Christ in fact takes place in the infusion On January 18, 1562, at the opening [impartation, bestowal] of charity."24 of the final period of the council, the arch salvation is by grace alone. For the Reformers the means of justi bishop of Reggio declared that church Catholics believe that the fication was faith alone in the completed tradition had authority over Scripture. He work of Christ plus nothing. Luther said, cited as evidence, among other things, the "whole ofjustification is the "Wherefore God doth accept or account us change of the day of worship from the sev as righteous only for our faith in Christ."25 enth to the first day of the week.12 While work of God©s grace." What, 4. The effect ofjustification. For the Re Trent emphasized tradition, the Reformers formers, the effect of justification was full insisted on Scripture. then, is the difference? and complete pardon and acceptance the The fundamental issue of the Refor moment a sinner believed in Christ. Noth mation was the doctrine of justification by ing else could be added to justify the sinner. faith.13 The question was, How can a sinner Regeneration and sanctification were the be just before God? immediate fruit. While obedience was the This question should interest Adventists wholehearted response of the believer, per on two counts: first, because the basis of the On the other hand, the Reformers fect obedience was impossible because of three angels© messages is the "everlasting gos taught that to justify meant "to declare," "to his or her sinful nature.26 pel" (Rev. 14:6); and second, because of our credit," or "to account righteous." "It is a For the Catholics, justification was in emphasis on the judgment. We could put the forensic judicial change in relation to complete, being based on sanctification, question another way: How can a sinner God."17 and it could be increased by good works. stand before God©s holy law in the judgment 2. The basis ofjustification. What many They declared that it was possible for the and be acquitted? The soteriological views do not realize is that for both Protestants justified to perfectly keep the command that came out of the Reformation and the and Catholics, salvation is by grace alone.18 ments of God.2© Council of Trent gave two radically different Catholics believe that the "whole of justifi 5. Sin and depravity. The basic differ answers. cation is the work of God©s grace."19 What, ence between the two views was and is in Four areas of disagreement on the sub then, is the difference? the understanding of sin and depravity. The ject of justification stand out: (1) the For the Reformers, the basis of justifi Catholic position externalized sin and meaning of justification, (2) the basis of cation, of God©s acceptance and declaration taught that depravity is curable in this life.28 God©s declaring a sinner righteous, (3) the that we are righteous, was the perfect life In other words, sinless perfection and com means by which a person is justified, and and death of Jesus imputed, credited, plete obedience are possible in this life (4) the effect of justification.14 counted, to the believer an act of grace for through indwelling righteousness.

Ministry/September 1998 17 Taking its starting point from Thomas and to lead him or her to trust in that alone of moral perfection but also the presence Aquinas, who taught an incomplete view of for salvation. In that trust the believer grows of perfection through the infusion of sanc the Fall, the teaching of Trent insisted that as he obeys and cooperates with the Spirit, tifying grace in baptism."35 "the will was fallen or corrupted but the in who works within, transforming the life. This emphasis on the perfecting of the tellect was not affected."29 In justification, Loving obedience and sanctification saints led to the whole system of monasti- human sin is not merely covered but actu are always the response to and outcome of cism, considered "the boldest organized ally eradicated. the free gift of salvation in Christ. If that attempt to attain to Christian perfection in In contrast, the Reformers believed response is missing, that is sure evidence all the long history of the church."36 Because that sin is what we are our disposition that a person has never accepted the free Trent made justification depend on sancti and that depravity is total. That is, every gift of God©s grace. But while the response fication, there could be no assurance of area of our being was affected by the Fall.30 of obedience is essential, it is never the ba salvation until perfection had been The final effect will not be eradicated until sis of our acceptance with God. reached.37 glorification. In his classic work on the Reformation For the Reformers, however, believers (The Doctrine of Justification, 1867), James have perfection credited to them, even the Subtle shift at Trent Buchanan highlights this subtle error in righteousness of Christ, the moment they A significant, subtle, but often unno Trent©s theology. The statement needs to be believe and sincerely accept the gift of grace ticed shift took place in the Catholic read carefully: "There is, perhaps, no more in Christ Jesus. On this basis, alone, they are doctrine of justification at the Council of subtle or plausible error, on the subject of acquitted in the judgment. For the Reform Trent. Trent©s teaching was not the crude justification, than that which makes it to ers, obedience is the loving response of a legalism that Luther encountered years be rest on the indwelling presence, and the believer to the gift of grace. fore when Tetzel was selling indulgences, gracious work, of the Holy Spirit in the However subtle these differences whereby it was believed people could pur heart. It is a singularly refined form of op might appear on the surface, they lead to chase forgiveness. The Reformation had position to the doctrine of justification by radically different conclusions about salva spread too widely for that to be accepted, the imputed righteousness of Christ, for it tion, and even after 400 years the gap still even by the bishops. merely substitutes the work of one divine exists. What Trent did was to substitute the Person for that of another; and it is plau work of the Holy Spirit for the work of Christ sible, because it seems to do homage to the as Savior, thus making the Holy Spirit our doctrine of grace, by ascribing to the pres 1 E. H. Broadbent, The Pilgrim Church (Lon justifier instead of Christ. Trent made the ence and operation of the Holy Spirit the don: Pickering and Inglis, 1931), 151. transforming work of the Holy Spirit in the production of faith, and all the effects which 2 T. M. Lindsay, The Reformation new birth and sanctification (God©s gift of are ascribed to it, whether these belong to (Edinburgh: T. and T. Clark, 1883), 38. 3 J. A. Wylie, The History of Protestantism grace in us), the basis of justification instead our justification or to our sanctification."34 (London: Cassell, Fetter, Galpin, n.d.), vol. 2,380. of the completed work of Christ.31 Buchanan warns that it is more diffi 4 Fredrick A. Norwood, The Development of While the work of the Holy Spirit is as cult to expose and refute error when Modern Christianity Since 1500 (New York: necessary for the plan of salvation as the presented in this apparently spiritual form Abingdon Press, 1956), 81; cited in Seventh-day Adventist Bible Students© Source Book (hereafter work of Christ for us, the Holy Spirit is not than when it comes in the more crude forms Source Book) (Washington, D.C.: Review and Her our justifier and our Savior Jesus is. of legalism and salvation by works. ald Pub. Assn., 1962), 539, 540. Atonement, mediation, and intercession are Thus we have the two views of salva 5 J. Atkinson, "Catholic Counter-Reforma the special work of Jesus, while sanctifica tion: justification as making righteous and tion," in Sinclair B. Ferguson and David F. Wright, eds. New Dictionary of Theology (Leicester, En tion and regeneration is the special work justification as declaring righteous. gland: InterVarsity Press, 1988), 562. of the Holy Spirit.32 6 Cited in Norwood. Just as Jesus and the Holy Spirit are The judgment © Broadbent. inseparable and yet distinct, so justification Now let us apply these two views of s Wylie, 377. ©Lindsay, 38-90. and sanctification (including regeneration) salvation to the question stated earlier: How 10 Jeremy C. Jackson, Wo Other Foundation: are inseparable and yet distinct. The work can a sinner stand before God©s law in the The Church Through Twenty Centuries of Jesus as our justifier has to do with our judgment and be acquitted? According to (Westchester, 111.: Cornerstone Books, 1980), 146. standing before God and is a work of God Trent, God has to make us righteous before "Atkinson. done for us righteousness imputed, or He can acquit us. In other words, believers 12 Cited in Source Book, 887. 13 Alister E. McGrath, Justification by Faith: credited, to us; while the work of the Spirit must become sinlessly perfect first through What It Means to Us Today (Grand Rapids: as our sanctifier has to do with our state in indwelling righteousness. Zondervan, 1988), 7; James Buchanan, The Doc this present life and is a work of God in us Because of their wrong view of sin and trine of Justification (Grand Rapids: Baker, 1977 righteousness imparted or a share of it given, depravity, and their externalizing sin and [from the 1867 printing by T. and T. Clark, to us.33 Edinburgh]), 19,153; New Catholic Encyclopedia lessening the effects of the Fall, Trent could (New York: McGraw-Hill, 1967), vol. VIII, 89. The work of the Holy Spirit is to point advocate perfectionism. "Rome teaches," "Buchanan, 113-126. the sinner to the completed work of Christ writes Berkouwer, "not only the possibility 15 See New Catholic Encyclopedia, vol. VIII, 88.

18 Ministry/September 1998 16 Ibid., 84, 85. 17 Buchanan, 115. See also McGrath©s sum mary of the Reformation view: "Justification is the forensic declaration that the Christian is righteous, rather than the process by which he or she is made 1998 Westpoint righteous. It involves a change in status rather than in nature" (61). 18 G. C. Berkouwer, Faith and Justification of Evangelism g (Grand Rapids: Eerdmans, 1954), 13. 19 New Catholic Encyclopedia, vol. VIII, 90. 20 McGrath, 52. presents 21 Martin Luther, Commentary on Romans (1515-1516) (Grand Rapids: Kregel, 1954), 83. 22 Canons and Decrees of the Council of Trent, "Daring Evangelist trans. H. J. Schroeder, 43; cited in T. Hoyer, Why I Am Not a Roman Catholic (St. Louis: Concordia, 1960), 12,13. See also Source Book, 553. for a Dying 23 National Catholic Encyclopedia, vol. VIII, 84. 24 Ibid. 25 Luther, Commentary on Galatians (1535) (GrandRapids:Kregel, 1979 [from 1850ed.]),71. 26 Z. Ursinus and C. Olevianus, The Heidel When: December 13-17 berg Catechism (1563) (Grand Rapids: Christian Where: The Radisson Hotel, Simi Valley, Calif. Reformed Church, 1975), 25, 50. "Even the very best we do in this life is imperfect and stained What: A Plethora of Seminars including with sin." 27 Schroeder, 36, 44; cited in Hoyer, 16, 17. 2-track, 2-tier Computer Evangelism "No one should use that rash statement... that (Hands-on presentations) the observance of the commandments of God is impossible for one that is justified. For God does Who: • Morris Venden not command impossibilities" (36). "If anyone Author/Speaker says that the commandments of God are even for • Doug Batchelor one that is justified and constituted in grace, im Speaker/Director, Amazing Facts possible to observe, let him be anathema" (44). 28 Schroeder, 43; cited in Hoyer, 8: "This • Mark Finley concupiscence [lust, desire], which the apostle Speaker/Director, It is Written sometimes calls sin, the holy council declares the James Cress Catholic Church has never understood to be Ministerial Director, called sin in ... those born again." New Catholic General Conference of Encyclopedia: vol. 8, 88: "The Protestant view of justification logically presupposes the idea of a Seventh-day Adventists moral deterioration of man that is due to the Fall • Lonnie Melashenko, and incurable in this world" (vol. VIII, 88). Speaker/Director, Voice of Prophecy 29 F. A. Schaeffer, How Should We Then Live? (Old Tappan, N.J.: Revell, 1976), 52. With speakers/evangelists: 30 Louis Berkhof, Systematic Theology (Lon Dan & Gloria Bentzinger don: Banner of Truth, 1941), 246, 247. Leo Schreven 31 McGrath, 68; Berkouwer, 95; Berkhof, 512. 32 J. C. Ryle, Holiness (Newark, Del: Corner Mark Fox stone, n.d. [reprint]), vii. Ken Cox 33 See Seventh-day Adventists Believe . . . Brian McMahon (Washington, D.C.: Ministerial Association, Gen HMS Richards Jr. eral Conference of Seventh-day Adventists, 1988), 118, 123. "Through Christ we are justified, Watch for more information—Next Month adopted as God©s sons and daughters, and deliv ered from the lordship of sin. Through the Spirit Registration/Information: Vivienne we are born again and sanctified" (118). 34 Buchanan, 387. Lansdown, 805 497 9457 ext. 254 35 Berkouwer, Faith and Sanctification (Grand Rapids: Eerdmans, 1952), 53. 36 R. Newton Flew, The Idea of Perfection in Christian Theology (Oxford, 1968), 158; cited in |j^ H. K. LaRondelle, Perfection and Perfectionism ;;2f|li^^ f iii (Berrien Springs, Midi.: Andrews University .'. ;;i(|rt"l|e"!*tj>rti PatjfJt'Un''" ' * Press, 1971), 301 (see also 301-309; Berkouwer, Faith and Sanctification). 3? Buchanan, 123.

Ministry/September 1998 19 n

re you an introvert or an extrovert? You are an introvert if you tend to consume energy as you interact with people. You are an extrovert if you gain energy.

Robert Peach is the In the general population, about 25 ministry without being obnoxious. It is director of the percent are introverts. However, among something that I as an introvert do not Kettering Clergy clergy the figure jumps to 40 percent sig naturally prefer to do. However, in my work Care Center, nificantly higher. Generally speaking, it is important that people know about the Kettering, Ohio. introverts live in a world in which extrover organization that I serve. Making my or sion is more socially desirable and rewarded. ganization visible and helping people know This is true in the parish as well. Thus it can that it can be of service to them is critically be challenging for an introverted pastor to important. serve in a role that favors extroverted be I serve as the director of a parachurch havior. Yet it is possible for an introverted ministry called Kettering Clergy Care Cen pastor to preach, teach, and lead quite ef ter. It needs to be known to the people it fectively in congregations that prefer the seeks to serve. It needs to be known to lead extroverted. However, these extroverted be ers who can direct other people to it for haviors will use the introvert©s energy. services. This energy must be restored with ap Networking is an important part of my propriately managed quiet and interior job. Pastoring a church has some differences time for such a pastor. Unfortunately, such from my ministry, but I think most of the time is often in short supply. Worse, intro same essentials for visibility are similar to verted clerics might be trying so hard to those of the parish pastor, denominational behave like good "people-centered" pas executive, or staff person. tors that they don©t recognize their need to recharge their batteries. Their energy is Seven rules for networking used without adequate replacement, until To succeed in ministerial networking, the introverted pastor reaches the point of I found the following seven rules helpful: emotional depletion and even burnout. 1. Location, location, location. I bor How do such pastors get relief? Where rowed this from my real estate friends. They do they find means to reenergize themselves? call it the "three" rules of real estate. It means Among several possibilities, networking is a that whatever you are, in whatever situation significant avenue of help. you find yourself, you can be networking and making friends for your ministry. This Networking will not automatically occur to an introvert. Networking is making friends for your It might even be frightening to think that

ROBERT PEACH

20 Ministry/September 1998 everywhere you go you might be "on stage." Don©t panic; you really don©t have to be "on" every single moment. But it does mean you need to at least look at every life situation to see if there is a friend that you can make on behalf of your ministry for Jesus. Some times it is as simple as just being kind to people and being willing to let them know something about yourself and your minis try. Don©t make this a big deal. Just do it. They 2. Let others help you look for opportu nities. Tell your friends and colleagues that are you need them. Ask them to keep you in formed of other people and situations where you can network about your ministry. looking 3. Listen, tell, listen. This is the way in troverts have conversations. Extroverts tell, for listen, tell. Don©t feel you have to be con They aren©t finding what they need in stantly talking when you©re doing answers materialism, secularism, the occult. The extroverted style networking. You can do it people of the French Antilles and Colombia are looking for the answers that can be found the more comfortable introvert way. Go in the Seventh-day Adventist message. with your strength. Be a good listener. Hear what others are eager to tell you about themselves. Ask questions. Encourage them September 26.1998 to talk. They will love you for it. After all, Thirteenth Sabbath Offerinc --<,- ins there are a majority of extroverts out there and churches in the Inter-American Division. all competing for airtime. The secret is to know when it©s time to claim some time of A message from the Office of Mission Awareness your own. This comes when you have lis 12501 Old Columbia Pike, Silver Spring, MD 20904 USA (301) 680-6676 tened well and long enough. Be prepared and willing to tell the other person what your passion in ministry is all about. You recognize that it will require more energy the important things for which your min might even outline it in writing and actu and effort on your part. Allow sufficient re istry stands. ally practice saying it out loud. This will covery time to reenergize after your more 7. Manage your energy. Be a good help make you more confident in what you intense, people-focused activities. steward of the resources God has given you. say. It will also put your conversation part 5. Have the right tools and use them. Again, respect your need for time alone. Af ners at ease and attract their interest to what This is about communication mechanisms ter a demanding period of making friends you are saying. After telling, you can go back such as business cards, ministry brochures, for your ministry through networking, al to listening and ask them what they think and letterheads. In addition, one-page and low quiet time for reenergizing. This about what you have just said. This kind of two-page program descriptions, even video doesn©t mean you isolate yourself. But you guided listening will help them to lock on presentations that tell your story, can help may want to schedule work that can be to and remember what you have commu you convey to others the important things done with few interruptions. Don©t push nicated to them. to which you are dedicated. Not only will yourself to demand people interactions be 4. Avoid comparing yourself to other per such tools tell your story when you are not cause that©s what you see extroverts doing. sonalities. Introverts often compare physically present, but you might even feel Don©t run the risk of draining yourself. themselves unfavorably with extroverts more confident in your ability to write Have a regular devotional life. Time to when it comes to interacting with people. down what you wish to say than the more be alone with Christ is critical to the Extroverts take to people naturally. They in extemporaneous give-and-take of face-to- introvert©s longevity in ministry. This not teract with people easily. However, as face conversation seems to allow. only draws you close to Jesus for spiritual introverts, we riskbeing phony if we attempt 6. Follow up. After the conclusion of a direction but also restores your vitality and to force ourselves into a different mold. God networking experience, follow up with the emotional energy. Don©t let unfinished tasks gave you the unique combination of person people who are important in a given situa mask your hunger for quiet time. Choose ality characteristics that you have. Affirm tion. Letters, phone calls, additions of the "Mary" time of just being with Jesus as your strengths and work within them. When names to your organization©s newsletter first priority. Doing this will enable you to you have to utilize nonpreferred behaviors, mailing list, all help people to keep in mind care for those "Martha" activities.

Ministry/September 1998 21 THE CHALLENGE AND REWARD OF PRISON MINISTRY or the first time in my ministry I entered death row. The night before the execution I could hardly sleep. I spent the night reading my Bible and praying.

Bright Halwindi is I could not imagine myself standing ened that even on the day of their execu president of the next to someone, created in God©s image, tion they look defiant, tough, and fearless. South Zambia Field, someone whom God still loved, and some Zambia, Africa. one whose life would be taken away by The prisoners and the Word human hands. That was the most frighten The majority of prisoners are recep ing experience of my life. tive to the Word of God. Separation from But that was some years ago. Since their families and the world at large de then one of the most interesting parts of presses them, and they think of trying God. my ministry has been to work as a prison To those who might have been church chaplain, especially in maximum security goers, prison is the time they want God to prisons housing hard-core criminals. Dur work miracles to procure their release. ing my 10 years of this ministry in Zambia, Some of them seem to turn into strong be I have discovered that prisoners fall into lievers while in prison, but on their release three groups. they are often worse than when they went in. Of ten prisoners I have ministered to in Three groups of prisoners prison who seemed to have accepted God, The first group consists of those who only four remained attached to a strong are sorry for their past. They want to reform faith after release. and be better citizens when they finish serv To go with someone to the gallows is ing their jail sentences. The second group one of the worst experiences in one©s life. includes those who are not repentant but As a minister, I want to take that last-minute only afraid of the consequences of their opportunity to lead that person to God, crime. They pride themselves on being cou who alone knows the depths of one©s heart rageous enough to have committed their and who alone can forgive and lead people crimes. If given the opportunity to be par to the kingdom of God. doned, they would go back to their old lives Every living person must strive to end of crime. But when they think about their his or her life in Jesus, looking forward to execution, fear grips them. The third group that resurrection to eternal life. I want to is the "I don©t care" type. They are so hard offer that hope to prisoners on death row.

BRIGHT C. HA LWIN D I

22 Ministry/September 1998 The power of the Word thief saw that the Life-giver was within his flowing from his lips as if he were reciting a Once I was invited by a prison author reach. I read to him the plea of this thief, memorized psalm. ity to minister to three people who were to and Jesus© response. After both of us prayed, we walked side be executed. Walking into the prison, I Almost instantly hope seemed to take by side to the gallows. He was walking with found those helpless prisoners in a desper over his life. He looked at me with a smile. energy and excitement, like someone going ate situation. My impression was that with The shivering stopped and the sweat dried to board an airplane for the first time. His death approaching in two days© time, they up. He spoke in a soft voice: "Pastor, I have steps were longer than usual. He walked to would accept salvation freely given to them. never entered the doors of the church all ward death with Christ, looking forward to It was one of the most difficult moments my life. Let me tell you, pastor, all my life I the resurrection. in my prison ministry. All three men have lived an evil life, and I have killed many After everything was set for his execu shouted at me, "What do you want here? people, for which I have not been charged. tion, he made one humble request, and that We don©t need you. Where is the loving God Pastor, do you think your Jesus can forgive was to be given time to pray. Again, he of you have preached about so many times? me like He forgave that robber?" I assured fered a prayer I©ll never forget. Part of his We are now going to be executed, and He him that if he took the same stand, he could prayer was as follows: "God whose love is can©t save us. Down with you and your receive the same forgiveness. I read him unmeasurable, I thank You because today God." Psalm 103:12 (NIV): "As far as the east is You have washed away my record of being My efforts to make them listen were from the west, so far has he removed our a murderer. The men who are in this room fruitless. They closed their ears and con transgressions from us." Then I read John know me as a criminal of the worst type, tinued shouting so that they could not hear 5:28, 29: "A time is coming when all who but Lord, I stand here as Your child, ready my words. I thought of church members are in their graves will hear His voice and to take a little rest in the grave while You who would carry their Bibles to church for come out those who have done good will are making final touches on our heavenly worship. They would appear to be listen rise to live, and those who have done evil home." ing to the preacher, and yet their minds will rise to be condemned." At the end of his prayer he said to me, would be far away, sometimes even com Two things amazed him that morning. "Pastor, I only want to hear two voices: mitting sin in their minds while sitting in The first was to know that Jesus can forgive yours as my life ends and the voice of Jesus front of God. I gathered courage and hope all kinds of sin, including murder. The sec when He will call me to come out of the and spoke to the three prisoners who ond was the resurrection of the dead to grave." I said to him, "See you, my brother, seemed to have shut their ears. But I went eternal life. on that great resurrection morning." With home a very discouraged person. Society may pass its judgment, but that we said farewell. The same kind of behavior confronted Heaven can forgive and provide the hope The funeral presented me another oc me the following day. But the execution day of a place in the kingdom to come. I under casion to turn to God©s Word and speak to was different for one of the inmates. He stood that day the words of Hebrews 4:12: the prison officers and prisoners who had knew his life was approaching the end. He "For the word of God is living and active. come to bury the executed one. I spoke of realized that even the head of state, who Sharper than any double-edged sword, it the forgiveness available in Jesus. I turned sometimes pardoned prisoners, could not penetrates even to dividing soul and spirit, to Revelation 14:13 and offered the hope pardon him. He was so afraid of death that joints and marrow; it judges the thoughts of resurrection to all who accept Jesus. he could not stand. His body was wet with and attitudes of the heart." One officer told those present, "This sweat. He was shivering terribly. By then he The Word of God, sharper than a criminal we are burying today is not the did not have the strength to shout at a double-edged sword, penetrated this hard criminal you knew. He is in the hands of preacher. He was utterly hopeless. The law core criminal©s heart and brought a change the Lord. He has confessed all his sins." Sk he broke was so vivid in his mind that now in 15 minutes. At that point his face changed. months later all the prisoners who attended he was regretting having murdered some He looked like someone who has just the burial of that criminal and two officers one. As I arrived where he was sitting, he stumbled upon the greatest treasure, some were baptized. looked into my eyes as if wanting to say one very excited, who for joy does not quite The word of God is powerful. It trans something. I sat down with him and asked know what to do with the treasure. He re forms. It gives hope. It saves. him whether he was willing to listen to me, peated the words of that criminal crucified and he said, "Yes, pastor." with Jesus several times: "Jesus, remember I started my counsel by reminding him me when you come into your kingdom." that he had only 20 minutes more to live These words sounded sweet to him, and NEW! and that he must use those 20 minutes death was no longer frightening. His heart Ministerial Association wisely. I related the story of how Jesus was was at peace with Jesus and His promises. crucified with two thieves. I told him of how We knelt down to pray. I asked him to Web Site one of those thieves was convinced that pray first. The man who had never prayed Come visit at , Jesus was the Son of God. When the multi offered one of the most powerful prayers I www.adventist.org/mlnisterial tude did not see who Jesus was, this dying have ever listened to. Words of praise were

Ministry/September 1998 23 NET ©98 continued from page 9 •" . The site, we are assigning people to be what we / are calling row hosts and hostesses. They will be assigned to the same pew night after night, because all of us as humans are crea tures of habit, and we tend to return to the © © ,N«UW""-" same pew, the same seat. So we are inten Complete Hymn suggestions tionally structuring our teams to have Scripture readings people who will be at those pews to welcome ,i;;!taills to relil- -^ "••*• Sample prayers guests back night after night. They will as sist when the cards are passed out, at the This handbook is a time decisions are made, as warm, friendly complete guide Christian partners in this NET ©98 journey. expressly for elders ACM: Dwight, you have been praying are and planning for NET ©98 now for eighteen months. What will make NET ©98 a success?

DKN: The success of NET ©98 rests not on our technological savvy nor on our glo bal satellite network but upon the divine, supernatural intervention of the Holy Spirit. And there is not a more vital and strategic preparation step or methodology than pri vate prayer and corporate prayer. The Seventh-day Adventist Church is undertak ing something never undertaken by any denomination in the history of Christian ity; that is, broadcasting the gospel globally for five weeks. It is a first for our humble Order Form little Adventist global community. We dare Yes! Please send me ___ copies of The Seventh-day Adventist not, we cannot, we must not move into this Elder©s Guide for Sermon and Worship Planning, Enclosed is my endeavor without bathing it with all of our payment of US$ _____. plus 15% shipping and handling. human sense of inadequacy poured out in intercessory prayer before the throne of Name ______Grace. God Himself, with His bidding, is going to provide His enabling. And I believe Address with all my heart, Al, that at this strategic City/State/Province time in human history we are on the thresh old of witnessing a supernatural outpouring Zip/Postal Code/Country of the Holy Spirit upon this earth©s civiliza tion. The Seventh-day Adventist Church, as Please check method of payment: humble and inadequate as we are, has been D Check enclosed payable to Ministerial Association called by God to be a spokesperson to call n Charge my CH Visa D MasterCard the human race to a living encounter with Credit card number ______the One who is soon to return to this planet. We cannot depend on our technological Expiration Signature savvy to save us then. Our only hope is that Mail order to: the Spirit will harness the technology and General Conference Ministerial Association. Resource Center will harness us as human beings and then 12501 Old Columbia Pike Silver Spring, MD 20904-6600 with fire, pour Himself out across the face Phone: 301-680-6508 Fax: 301-680-6502 of this earth through each of us. There isn©t E-mail: [email protected] one person in the Adventist Church up to this challenge. Fortunately, God is.

24 Ministry/September 1998 f eventh-day the centuries earthquakes have killed "on Adventists average some 15,000 people every year." s saw in the The Before 1755, three earthquakes were of historic earth even greater intensity: the 1456 earthquake quake of Lisbon, application of Naples, Italy (30,000 dead); the 1556, Portugal, on Shensu earthquake in China (820,000 November 1,1755, dead); the 1737 earthquake of Calcutta a fulfillment of the ofcosmic (300,000 dead). After 1755, the Tokyo sixth seal of quake took 200,000 lives in 1803; in 1920 Revelation 6:12-17. signs in the the quake of Kansu, left 180,000 dead in They further accepted the "inexplicable" China; and the 1923 quake of Kwanto, darkening of the sunlight on May 19, Japan, killed 140,000. In 1976 earthquakes 1780, for a few hours in some eastern Adventist caused 650,000 deaths in China alone. states along the American seacoast as On both sides of the Atlantic, fulfilling the prediction: "The sun turned tradition however, the Lisbon quake was explained black" (Rev. 6:12). The meteor shower on by Protestants as a sign of the approaching the morning of November 13,1833, seen HANS K. LARONDELLE advent of Christ. In the light of the quake, across North America, was seen as a the Anglican Church proclaimed a special spectacular sign from heaven to warn hours can hardly qualify as the cosmic day of fasting for February 6,1756. In humanity of the imminent coming of happening prophesied in the New Boston, the Lisbon quake was interpreted Christ. Ellen White considered this event Testament. C. Mervyn Maxwell and as a forerunner of the destruction of the the last of the cosmic signs predicted in others acknowledge that the so-called world, as mentioned by Christ in Matthew Matthew 24 and Revelation 6, and the "dark day" of May 19,1780, was not 24:7. In 1756 the Congregational minister, forerunner of the coming Judgment Day.1 precipitated by a direct act of omnipotent Charles Chauncy, compared the loss of She declared that all three upheavals in intervention but by natural causes.4 trade caused by the quake to the condition nature the Lisbon quake, the "dark day," predicted in Revelation 18 and cited it as a and the meteor shower were fulfill The apocalyptic earthquake warning to repent or experience similar ments of Christ©s predictions in Matthew The Lisbon quake in 1755, possibly judgments.8 Boston Puritan pastor 24:29 and Revelation 6:12,13.2 It seemed 8.5 on the Richter scale, was nevertheless a Jonathan Mayhew explained that the to her a "surety" that she was living in the regional quake, even if the shock covered Lisbon quake was a harbinger of the woes last generation on earth.3 1,300,000 square miles; more than one- and plagues culminating in the great last In retrospect, can we, today (in some third of Europe. The loss of life is estimated earthquake to be visited upon Babylon.9 cases centuries after the events) maintain to have been between 15,000 and 30,000, the same understanding of these phenom coming largely from 30 churches filled that The apocalyptic meteor shower ena, especially since they are no longer morning for All Saints© Day mass. On the night of November 13,1833, inexplicable supernatural happenings That earthquake had a lasting effect an observer stated that "the stars were but are known to be the results of specific on eighteenth-century philosophy, falling as thick snowflakes." Estimates for laws and predictable movements in nature? culture, and science. One modern author the fall range from 10,000 to more than states: "No dramatist could have estab 60,000 meteors per hour. The year 1833 is Signs in the heavens lished the moment of time for this now regarded as the birth of meteor Adventist expositors persistently catastrophe with greater effect."5 This astronomy. Observers noticed that the ascribed the darkening of the sun and natural disaster actually "changed the meteors all seemed to stream from the moon in 1780 to a supernatural cosmic world,"6 in the light of the prevailing constellation Leo. Gerald S. Hawkins, end-time sign. However, later evidence philosophy of Leibnitz. "The very astronomer at Boston University, says indicated that the darkening may have foundations of Western thought and that: "If the scientists were bewildered by come as the result of forest fires. The culture were profoundly shaken.... The the Leonid storm, we can easily imagine smoke had eclipsed the sun, covering self-assured stride of the Age of Reason how the nonscientists felt. We do not 25,000 square miles in the eastern part of acquired a permanent limp after the know exactly how many deaths from North America and Canada. Such a Lisbon earthquake" (B. Walker).7 heart failures and suicide could be regional event lasting for only a few Yet scientists report that throughout directly attributed to the Leonids, but

Viewpoint articles are designed to stimulate thought and do not necessarily reflect the position of our editorial staff or of Ministry.

Ministry/September 1998 25 many people in the southern states were pressed, seeing them as the hand of God in vative Adventist expositors are now panic-stricken, thinking that the Day of judgment or in preparation for final convinced that the traditional Adventist Judgment had surely arrived."10 judgment. These signs brought some to interpretation of these historical phe Later the American astronomer H. A. repentance and to an apocalyptical sense nomena has lost its convincing power. Newton of Yale discovered the natural of their accountability to God. We must Samuele Bacchiocchi, in The Advent Hope cause of the Leonid meteor shower. honor them for that and acknowledge that for Human Hopelessness (1986), omits the Searching older records, he found that a the signs they observed in nature some 200 traditional view about 1755,1780, and Leonid shower had been seen practically years ago were not only helpful to them 1833. The unanimous voice of conviction every 33 years, starting in A.D. 902, "the but were also to become preparatory or in Adventism regarding the prophetic year of the stars." In the same year, an precursory to the final worldwide cosmic significance of these phenomena has Italian observer in Salerno stated that it disappeared. Lost is the sense of self- was the fulfillment of Luke 21:25. evidence that used to accompany these Outstanding Leonid storms had also been events as supernatural signs. recorded in the years 1202,1366,1533, On what basis, then, does traditional 1766, and 1799. Newton suggested that the Adventism still defend the idea of a role Leonids might return in 1866; he was n retrospect, in God©s eschatalogical plan for these correct: A beautiful shower of meteors specific disasters and natural events? radiated from the constellation of Leo that can we today (in some cases The appeal today is to the timing and year at the rate of about 6,000 per hour. the sequence of such occurrences: "Their Because of this scientific prediction, there centuries after the events) appearance in connection with the closing was no widespread excitement. It was maintain the same years of the 1260 years of papal suppres shown that the Leonid storm, in various sion both before and after 1798."14 C. M. degrees of intensity, was recurring in a understanding of these Maxwell explains: "As a series they came in natural cycle along its large elliptic orbit the right order and at the proper time."15 around the sun. In 1866 Wilhelm Temple phenomena, especially since "The series of signs [Matt. 24:29] that in France discovered that a comet later were to take place ©immediately after the named the "Temple-Tuttle" comet was they are no longer inexplicable tribulation of those days© has evidently responsible for the meteor showers from been fulfilled."16 This conclusion is based Leo when its tail of meteor particles supernatural happenings but on an exegesis of two passages: Mark 13:24 entered the earth©s atmosphere. Because (rather than Matt. 24:29) and Revelation the comet passed close to Jupiter in the are known to be the results of 12:6. "©But in those days, following that year 1899, the gravitational pull of this specific laws and predictable distress, "the sun will be darkened and the planet deflected the course of the comet so moon will not give its light; the stars will that it missed the earth, and the celestial movements in nature? fall from the sky"©" (Mark 13:24). "The display did not occur. woman fled into the desert to a place Many Adventist expositors today do prepared for her by God, where she might not deny the natural cause of the celestial be taken care of for 1,260 days" (Rev. 12:6). phenomena but stress the intensity of the signs yet to arrive under the seven last Though it is assumed to be self- Leonid storm of 1833." However, on plagues. Further, the signs that they saw as evident that both passages deal with the November 17,1966, a record number of indicative of the nearness of Christ©s 1260 year-days (counted from A.D. 538- meteors streaked over North America, second coming played a role in calling 1798), that fact is not so self-evident. The seen best in the mountain states, with a attention to the final signs yet to come. context of Mark 13:18-25 (and of Matt. visual rate of about 1 million per hour!12 Thus they created the potential for those 24:20-30) connects the "days of distress" The 1992 Guinness Book of Records final signs to have a more dramatic impact for Christ©s followers from A.D. 70 until declares: "The greatest shower on record on those living through them, looking for the cosmic signs introduce the Second occurred on the night of 16-17 Nov. 1966, the coming of Jesus. It is only the Advent. Nothing in the Mount Olivet when the Leonid meteors (which recur eschatological, cosmic signs, however, forecast restricts the times of distress to every 33 years) were visible between which will play the role of actually 1260 years. Jesus also includes the end- North America and the eastern USSR."13 ushering in the second coming of Christ. time distress under the antichrist, because We must remember that many who He referred specifically to Daniel 12:1 experienced the sudden impact of those New trend in Adventist evangelism when He announced that the coming historic phenomena were deeply im In light of these facts, some conser great distress would be "unequaled from

26 Ministry/September 1998 the beginning of the world until now White in chapter 40 in The Great is coming, but they are not the real signs of and never to be equaled again" (Matt. Controversy (636, 637). The future cosmic the end.... The pattern of Matthew 24 24:21; see also Mark 13:19). Daniel had signs during the last plagues fulfill appears to be that the real signs are not declared that at the end of the unprec precisely the proper timing and function signs of nearness but signs of coming."20 edented "time of distress such as has not of "cutting short" the universal distress of These results of a serious and happened from the beginning of nations God©s people in the entire world. responsible exegesis of the prophetic Word until then," Michael would arise and the do not warrant a hasty rejection or resurrection of the dead would take place Conclusion condemnation; instead they are a call to a (12:1, 2). Jesus referred to that end-time A number of contemporary Adventist new reflection on the clarity of Scripture distress of Daniel 12 in His prophetic expositors admit the exegetical problems and its power to explain itself by means of discourse and therefore did not restrict with the old interpretation of the cosmic its immediate and wider contexts. "those days" of Mark 13:24 to the Middle signs. Today©s point to the increasing global Traditional applications of the prophetic Ages (see also Matt. 24:22). Jesus thus influence of the papacy and of America; to "signs of the age" are not part of any pillar rather indicated that the sun and the the intensification of destructive disasters or landmark of Seventh-day Adventism.21 moon would be darkened after the end- in the world and to the stage-setting for the Truth progresses; so should we. time distress of Daniel 12:1. This fits the final crisis and last distress for God©s description of the supernatural, world people. (See Marvin Moore, The Crisis of wide darkening during the last plagues in the End Time, Boise, Idaho: Pacific Press" Hans K. LaRondelle, professor emeritus Revelation 16 (verses 10,11). There is Pub. Assn., 1992, chap. 4; S. Bacchiocchi, of the Seventh-day Adventist Theological therefore no justification for the assump The Advent Hope for Human Hopelessness, Seminary, Berrien Springs, Michigan, is tion that the "days" of distress spoken of Berrien Springs, Midi.:, 1986, chaps. 8-10.) retired and lives in Sarasota, Florida. in Mark 13:24 are identical with the "1260 These books no longer articulate the days" of Revelation 12:6. traditional application of the cosmic signs. 1 See Ellen G. White, The Great Controversy, (Nampa, Idaho.: Pacific Press Pub. Assn., 1911), 334. Further, the Adventist application of In his recent book What the Bible Says 2 Ibid., 304, 306,333, 334. the falling stars in Mark 13:24,25 to 1833 About The End-Time, }on Paulien urges: ! Ellen G. White, The Desire of Ages (Nampa, is not fully consistent with its premise "We need a sane approach to current Idaho: Pacific Press Pub. Assn., 1898), 632. 1 C. Mervyn Maxwell, God Cares (Nampa, that the timing for the celestial signs must events."" He understands our inclination to Idaho: Pacific Press Pub. Assn., 1985), 2:197. Also come within "those days," if those "days" date-setting and doom-saying: "Natural M. E. Sprengel, in Adventist Review, May 22,29; are reckoned to be from 538 till 1798. The disasters are so gripping that it is almost June 5,1980. S W. Breidert, Die Erschutterung der meteor shower of 1833 clearly came instinctive for human beings to invest them vollkommenen Welt (Darmstadt: Wissenschaftliche beyond those "days." with cosmic significance."18 In fact, it has Buchgesellschaft, 1994), 6, own translation. The exegesis of Jesus© reference to become traditional to interpret the many ©Ibid., 1. 7 B. Walker, Earthquake (Alexandria, Va.: "those days, following that distress" signs of disaster in Matthew 24 as signs of Time-Life Books, 1982), 46,48. (Mark 13:24) must take into account the the coming end. Paulien offers this "See LeRoy E. Froom, The Prophetic Faith of total picture of the days of distress, as challenging exegesis: "The famines, Our Fathers (Hagerstown, Md.: Review and Herald Pub. Assn., 1954), 3:191. presented in the fifth seal of Revelation pestilences, earthquakes, wars, and rumors 9 Ibid., 193. 6:9-11 and in 12:17; 13:15-17; 17:12-14. of wars are not listed as signs of the end in 10 Gerald S. Hawkins, Splendor in the Sky (New "White robes" are given to all who "have Matthew 24. Instead they are ©signs of the York: Harper & Row, 1969), 220. " See Froom, 4:1218, 1219; C. M. Maxwell, come out of the great tribulation" (Rev. age,© events that would occur throughout 2:201. 7:14; also 6:11). This distress is, of course, the interim between Jesus© earthly ministry 12 Hawkins, 222. not restricted to the Middle Ages or to the and the end. Jesus did not want those who 13 D. McFarlan, ed. (New York: Facts on File, 1991), 12. 1260 years (ending in 1798). More than observe such events to calculate their 14 Jon Paulein in Symposium on Revelation that, Revelation 12:17 points specifically significance for the timing of the end. (Silver Spring, Md.: Biblical Research Institute, to the end-time distress of the remnant Instead, He wanted those who observe ___), 1:237. "Maxwell, 1:214. church, a distress further enlarged in wars, earthquakes, and famines to keep 16 Ibid., 1:202. Revelation 13:15-17 and 17:12-14. This watch."19 17 (Hagerstown, Md.: Review and Herald Pub. distress will be cut short by Christ©s divine The latest Adventist exposition of Assn., 1994), 157. 18 Ibid. intervention during the seven last plagues Matthew 24 by George R. Knight explains "Ibid. with the sudden darkening of the entire that the role of the signs in Matthew 24 is 20 George R. Knight, Matthew (Nampa, Idaho: earth (Rev. 16:10) and the cosmic- to reassure us "that the faithful, covenant- Pacific Press Pub. Assn., 1994), 236,237. 21 See Ellen G. White, Manuscript 13,1889; universal earthquake (Rev. 16:18-21). This keeping God has not yet finished the plan quoted in Counsels to Writers and Editors (Nashville, is impressively described by Ellen G. of salvation .... They are signs that the end Tenn.: Southern Pub. Assn., 1946), 30, 31.

Ministry/September 1998 27 PASTOR©S PASTOR

f we build it, They don©t like labels. When we will they refer to them as Generation X, Baby I come? If Keeping Busters, or twentysomethings, they view they come, will such terms as an older generation©s they stay? If they what we attempts to impose a label or put them in stay, will we run a box. "I am not a target market," protests them off? reap a young adult in Douglas Coupland©s Adventists are novel, Generation X. "Why can©t I just be preparing to a person?... And why can©t we relate launch another together as people?"5 evangelistic good reason to believe that many more They often feel alone, abandoned, thrust via satellite downlink, our greatest young GenXers will respond to the and alienated. Aloneness occurs in the such project in history. messages presented in NET ©98. It has been midst of people when a young adult feels NET ©98 will be similar in many developed with them specifically in mind. unable to connect with others in deeply ways to evangelistic meetings you may The challenge, of course, is that fulfilling ways. Nearly half of young have conducted or observed in the past. GenXers are quite different from the older adults are children of divorce. Many It will take place in a local church. A generations who, historically, have been the wrestle with abandonment issues. It©s pastor, rather than visiting evangelist, greatest supporters of evangelistic projects. hard to get close because they don©t want will preach. Members of the local Recently, I asked a number of you to hurt them the same way their congregation will attend and invite their colleagues to help me answer the big families have hurt them. They feel friends. Good news from God©s Word question: How do you make young people alienated and have a deep need to will be proclaimed and, by the Spirit©s feel welcome in your congregation when experience reconciliation with others. power, people will become disciples of you are not sure you even like them?4 Relationships are important. Many Jesus Christ. young adults exhibit a deep hunger for In other ways, however, NET ©98 will The crucial question community. They feel most alive when be far from typical. For starters, thou Therefore, the urgent question for they are with their friends and find sands of congregations and hundreds of Adventist congregations around the world fulfillment in relationships more than in thousands of people on six continents is: "How will we keep those we reap the traditional accompaniments of will participate in NET ©98, translated through NET ©98?" Recent statistics success. They may change careers as many into some forty languages. indicate that we have plenty of room to as six times during adulthood, often for grow in assimilating any members, but relational reasons. Generation X is the target especially young adult members. How can They like to do things in groups. The defining characteristic the thing we close the "back doors" of our churches Dating, recreation, and shopping are that will most set it apart from past through which too many depart? frequently group activities. "The era of evangelistic endeavors is that NET ©98 Congregations that will respond best individual has ended. A new era of team will intentionally target young adults, ages to the challenge of keeping GenXers in and community has arrived."6 18-33, referred to as Generation X (GenX). the church are those that exhibit a There are no absolutes. As the first "What we share together is going to readiness to learn, grow, and change. generation to grow up entirely in the be life-changing for all ages," host Pastor postmodern era, GenXers have been Dwight Nelson assures us. "We are going Characteristics of Generation X educated by a secularized public school to be user-friendly for the young."1 Thus, Learning what makes GenX tick can system to believe that all truth is relative it is no accident that NET ©98 will be an exciting adventure for pastors and and personal. For them, truth is relational originate from a campus congregation congregations and provide a basis for rather than propositional. surrounded by some three thousand integrating these young people into our They do not trust institutions. The young adults.2 Nelson©s purpose is clearly congregations. Current research tells us church as an institution holds little articulated in his recent Adventist Review that: interest for them, even though church in a interview: "NET ©98 is going to reach There are lots of them. Forty-six relational sense may be very attractive. GenXers."3 million people were born in the United Their quest is for meaning and If young adults accounted for more States between 1965 and 1980. purpose, though they no longer have faith than one in eight of the baptisms attrib They are a diverse group with in traditional modes of religious uted to NET ©96, an event attended mainly characteristics in common with several expression or in the previous generation©s by people over fifty years of age, we have billion of their peers worldwide. fascination with "scientific objectivity."

28 Ministry/September 1998 PASTOR©S PASTOR

They are sometimes pessimistic. relationships allow them to translate faith authentic fellowship in a community of Those whose pilgrimages toward meaning into action. faith than today©s young adults. and understanding are less than fulfilling Be friendly. Beyond relationships often veer toward despair. "The suicide with peers, young adults are looking for Revealing God©s character of love rate for teens has doubled since 1968, and authentic, mutual relationships with older "The last rays of merciful light, the the number of children using drugs by adults. Opportunities for the develop last message of mercy to be given to the the sixth grade has tripled since 1975."7 ment of intergenerational friendships can world is a revelation of [God©s] character They are open to God, not always to help keep young adults in the church. of love."8 religion. It sounds arrogant to young adults Help them find their niche. Rather Pastor Nelson suggests two practical to suggest that your truth is better than than plugging young adults into pre things pastors and churches can do right someone else©s or that you have "the truth." defined roles, churches that are serious now to prepare. They highly value authenticity and about retaining their young adults will "First, we have got to start building personal integrity. More impressive than a assess the gifts, temperaments, and bridges with [people of all backgrounds] coherent philosophical system is the now. You cannot wait until opening night transparent life of a Christian who is and drag them in and say, ©Here©s Dwight.© genuine and open. You©ve got to go out and love people. They are not easy to categorize or Second, along with the loving there must understand. Postmodern young adults be an intensive praying.... Forward on our have an amazing capacity to live with ore knees that©s the only way we can go."9 paradoxes, both in their lives and in their M Finally, begin planning now for worldviews. To contradictions that distress impressive than a coherent creative ways to welcome GenXers into older generations, they often respond with your congregation and to retain for a favorite expression: "Whatever." philosophical system is the discipleship those who respond to the Holy Spirit©s invitation. Keeping young adults in the church transparent life of a Christian Growth in understanding and who is genuine and open. responding to the needs of young adults 1 "NET ©98: Getting Relational." An will characterize congregations that retain interview with Dwight Nelson by Andy Nash. those who join their ranks from this Adventist Review, April 1998,13. 2 The host congregation is the Pioneer target generation. Such churches seek Memorial Seventh-day Adventist Church on ways to: spiritual passions of members and seek to the campus of Andrews University, in Berrien « Develop community in small involve them in challenging areas for Springs, Michigan. groups. Church members have a marvel- which they feel most suited e.g., video 3 Adventist Review, April 1998,12, 13. ous opportunity to live out their faith production, computer graphics, contem 4 1 am indebted to several young adult ministry specialists for insights presented in through small groups where deep and porary music, and arts. this column: Don Keele, Jr. is a creative youth lasting friendships with God and with Continue to learn and grow. Form and young adults pastor in Oregon; A. Allan each other are formed. a focus group or advisory council of Martin, a pastor and church consultant in Provide a sense of ownership. young adults to guide the church in California, and Andy Nash, an assistant editor Young adults want to lead their own discipling young members. of the Adventist Review, are both GenXers and write extensively about young adult ministries groups, meetings, and projects. Giving « Create new worship experiences and issues; Ron Preast is a pastor, evangelist, them a sense of ownership means where young adults encounter God. and academy Bible teacher in Washington stepping aside and entrusting young Services must be interactive, employ story State and his wife, Jeanene, is an academy adults with responsibilities based on their and drama, and give young adults room chaplain; my brother, John Cress, is chaplain talents and interests. to search and form their own conclusions. of Walla Walla College, as well as the father of Be practical. Young adults prefer two GenXers. Music must be joyous, creative, and in a 5 Quoted in Tim Celek and Dieter action to talk. They favor projects with familiar idiom. Excellence must be Zander, Inside the Soul of a New Generation local relevance where tangible results can pursued throughout. (Grand Rapids: Zondervan, 1996), 22. be seen. Hands-on involvement in Present a message of good news 6 Ibid., 35. ministry such as serving meals in a and hope. There has never been a 7 Ibid., 50. 8 Ellen G. White, Christ©s Object Lessons homeless shelter, building and restoring generation more ready to hear and (Hagerstown, Md.: Review and Herald Pub. homes for people in need, and mentoring respond to Christ©s invitation to belong to Assn., 1900), 415. children and teens through "big sibling" Him, to be a friend to God, and to live in 9 Adventist Review, April 1998,12,13.

Ministry/September 1998 29 1 Recently ordained/commissioned

Abejero; Ely, pastor, Central Ayala-Hernandez; Telesforo (Susana Buflock; Richard L (Donna Jean), Philippine Union Conf., SSD del la Cruz Luna), pastor, North Mexico Arkansas-Louisiana Gonf., NAD Almanza-Torres; Obed (Adreana Union Conf., IAD Callorda; Ricardo (Nancy), pastor, Gil Santamaria), pastor, North Mexico Ayunwa; Yakuba (Rifkatu), pastor, Austral Union, SAD Union Conf., IAD North West Mission, Nigeria, AID Careaga; Pedro Emmanuel (Alina), Anaba; Uonso HDary (Rose), Ayuperm; Keo (Pranee), pastor, pastor, Oregon Conf., NAD district leader, East Nigeria Conf., AID Thailand Mission, SSD Caviglione; Dario Marcelo (Maria Ango; Amos, (Maryamu), district Bamroong; Peng (Udorn), pastor, Virginia), pastor, South Argentine leader, North West Mission, Nigeria, Thailand Mission, SSD Mission, SAD AID Bernhardt; Osvaldo (Clelia Utz), Chiroma; Daniel Filimon JNR Anonaba; Kingsley Chukwuemeka pastor, East Puerto Rico Conf., IAD (Saratu), district leader, North West (Onyinyechi), evangelist, East Nigeria Betat; Olaf (Karen), pastor, Central Mission, Nigeria, AID Conf., AID California Conf., NAD Chu; Winsleigh (Ruth), pastor, Arroyo-Kedney; Agustin Ruben Belts; Rollyn (Angie), pastor, Thailand Mission, SSD (Carolina Rovira Reyes), pastor, Oregon Conf., NAD Coleman; Kenneth (Joy), pastor, Northeast Mexican Conf., IAD Black; Willie (Karen), pastor, South Chesapeake Conf., NAD Asaba;Willison (Eunice).pastor, Central Conf., NAD Corbett; Byron, pastor, Washing Western Uganda Field, BAD Boboro; Sabaea (Rebecca), pastor, ton Conf., NAD Atgar; Charles (Francine), pastor North East Papua Mission, SPD Correa-Mendez; Ismael (Esther and stewardship/family life dir., French Bonev; Bony (Lydia), pastor, Linda Hernandez Donaire), pastor, Polynesia Mission, SPD Bulgarian Union, EUD Central Mexican Conf., IAD

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30 Ministry/September 1998 RESO'URCES ifl Educational credit for participa International Jerusalem Bible ..... "fe tion in NET©98 Conference 125-page Participants in NET ©98 can earn The first international Jerusalem fpedwith quotes from EHen ; educational credits from junior high Bible Conference was held from June 8- White on prayer. Its through university levels, including 14,1998. More than 220 participants 53 sections begin seminary programs. The procedure is discussed biblical issues and heard with a Bible quote, simple. When you sign up for NET ©98 on scholarly papers that may be accessed at a question, October 9, just mention the kind of credit http://www.adventist.org/gc/presidential/ pertinent excerpts you will need: high school, college, or bibconf/index.htm. from Ellen White- v continuing education units. The various .©". ©y. ©.© :- -on prayer, therf©.; ;©; credit options are being worked out by The written word ,,,; concludes with S,: . .-,. " © ;" © brief prayer-.©."y :© © Andrews University, Home Study I have discovered in my ministry as International, the Adventist Theological chaplain to many Generation X students summary: Great for morning -. { ',.'.• dey0tioris,; it©s a^ powerful and;: : Seminary, and Atlantic Union College. that the written word is still the most encouraging book on developing a Following are the course options: powerful way to communicate. The .deeper relationship with ~Ghils< :J 1. Andrews University, in coopera problem is lack of time and energy to ihrough ©prayer. English and ... -;/. © : tion with Home Study International: write personal letters. $5.95 .;. . J-:;^;::..;;; RELG 496 Special Projects in Religion, 4 So I developed a ministry of note quarter credits. In addition to regular cards and postcards note cards that can attendance and participation in the NET be sent to students in campus mail. I also ©98 meetings, students will be required to think that a church could have in its foyer .rich;©© read Steps to Christ, Dwight Nelson©s a church mailbox so the pastor and other Outrageous Grace and Built to Last, and parishioners could write notes. With Richard Rice©s The Reign of God. A commuter students, I mail a postcard to : of ©a|,; written assignment will also be required. encourage or to connect with them. This course may also meet Andrews Note cards can be purchased . tapestry M / ; ©Ellen White©s©" \': '.r University requirement for RELB100, commercially or made inexpensively God and Human Life. with an ink jet or laser printer. Postcards • writings ^dealing : : , 2. Atlantic Union College, through its can be simply purchased from the post wifh-theypys; , © - .challenge©s, apd , "! adult education program: Public office. ;trials of/she -local Evangelism Seminar, 3 semester credits. Why use a note card/postcard? It©s church .pastor: The This course is designed to give practical convenient (I keep a small stack with me book;1 attempts©; to; be ©a complete and perspectives of the organization, method at all times); it©s personal (handwritten, balari©ded-iirif .Motvgxhaustive / •}.','' ology, and preaching of public evangelism not typed or E-mailed) and it©s efficient (I compilation of, -her ..statements . . . ::V- in a contemporary framework. limit my comments to the front of the regardifl©l; .the. fujiction of fee pastor,©; 3. The SDA Theological Seminary: note card/postcard I have to pray and ,T:he,-tpijfi5S, coyer ©everything fVomvlV, CHMN660 Field Ministries, up to 4 think before I write!). Joseph B. Modica, ;|he ^auni5|er©s personal deyption&l;,f;3 quarter credits to pastors currently Ph.D., chaplain, Eastern College, St. ifeao^hjiftisterial ethics, rieajth; and;? enrolled in M.A. Min. or D.Min. programs. Davids, Pennsylvania. time rfianagenient. EnglisK arid "-,.ti Spanish", (Spanish, soft cover xMlly). (;;, The above institutions will also offer $6.95 stiteover $1 1.95 hardcover;^ Continuing Education Units. $25 for your ideas 4. High school students and home Send us your suggestion about how check, monef order, or credit schoolers will use Discover Bible Course pastors can make ministry more effective eart namber, and expiration to: with special 6-page NET ©98 "Next or less stressful. If we publish it, we will General Conference Ministerial Millennium" study questions for each send you $25. If your idea promotes a Association, Resource Center night©s topic. An additional resource, the product or service, we©ll be glad to 12501 Old Columbia Pike sermon outlines, will be available on consider it for publication but won©t pay Silver Spring, MD 20904-6600 website (http://www.net98.org). Nightly you $25. Send ideas to Ministry, 12501 Phone: 301-680-6508 Fax:301-680-6502 study guides can be obtained from Old Columbia Pike, Silver Spring, MD Seminars Unlimited (800/982-3344, or 20904. To receive payment, all U.S. from NET ©98 website (http:// citizens must include Social Security www.adventist.org/ministerial www.net98.org). number.

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