OCTOBER 2014

INTERNATIONAL JOURNAL FOR PASTORS

Seventh-day Adventists and the formation of ministerial identity: Lessons from our past

CONTENTS

Published by the Seventh-day Adventist Church. Read by clergy of all faiths.

Seventh-day Adventists and the 04 Letters 06 formation of ministerial identity: 05 Editorial Lessons from our past Michael W. Campbell 23 Revival & Reformation This article sheds light on an important aspect of Seventh- 27 Resources day ecclesiology. 28 Dateline

The forgotten movement: Church planting 30 Practical Pointers 11 trends and lessons (Part 1 of 2) S. Joseph Kidder and Dustin Serns

Is a massive church planting movement needed, or even Ministry® International Editors possible? See what the statistics say. International Journal for Pastors Chinese-Robert Wong 12501 Old Columbia Pike, Silver Spring, French-Bernard Sauvagnat MD 20904-6600 U.S.A. Indonesian-Edwin T. Pandjaitan Japanese-Masaki Shoji www.ministrymagazine.org Christus Victor: Armageddon and Korean-Soon Ki Kang [email protected] Portuguese (South America)-Zinaldo 16 atonement in the Apocalypse Editor Santos Derek J. Morris Russian-Michael Kaminsky Ikechukwu Michael Oluikpe Spanish (South America)-Marcos Blanco Associate Editor Spanish (Inter-America)-Pablo Perla How does Armageddon fit into the plan of redemption? Willie E. Hucks II International Consultants to Editor Advisors John Fowler, Clifford Goldstein, Myrna Tetz Mario Brito, Michael D. Collins, Daniel Adventists: Why are we really here? Devadhas, Carlos Hein, Michael Kaminsky, Editorial Specialist Janos Kovacs-Biro, Armando Miranda, 20 Clinton Wahlen Sheryl Beck Rudatinya M. Mwangachuchu, Daniel Opoku-Boateng, Jongimpi Papu, David Read about why the author says “Seventh-day Adventists, Finance and Ripley, Hector Sanchez, Branimir Schubert, Technology Manager Houtman Sinaga, Artur Stele, Ivan L. as a people, are built to last.” John Feezer IV Williams, Ted N. C. Wilson

Signs, wonders, and the Adventist Advertising Subscriptions 24 Church (Part 1 of 2) Melynie Tooley 12 issues: United States US$32.99; Canada and overseas US$47.00. To order: send Kelvin Onongha [email protected] +1 301-787-2790 name, address, and payment to Ministry® Subscriptions, 12501 Old Columbia Pike, The author discusses the relevance of signs and wonders Subscriptions/ Silver Spring, MD 20904-6600 U.S.A. and if they can still occur today as in the past. renewals/address www.ministrymagazine.org/subscribe changes DIGITAL DELIVERY [email protected] Print subscribers can sign up for digital deliv- +1 301-680-6511 ery at www.ministrymagazine.org/digital A note of clarification in regards to the article “Why the Sanctuary is so +1 301-680-6502 (fax) To Writers Important” by Norman R. Gulley in the August 2014 issue: The book of Hebrews Cover We welcome unsolicited manuscripts. speaks of the original tabernacle in heaven (Heb. 8:1–5) and states that after Christ 316 Creative Before submitting, review the writers’ made His sacrifice at Calvary He entered the heavenly sanctuary (Heb. 1:3b) to begin guidelines at www.ministrymagazine.org. a two-phased ministry, indicated in the type as “the Holy Place” (Heb. 9:2b) and then Layout Please send manuscripts via email to into the “Most Holy Place” (hagia hagiōn) of Hebrews 9:3. The Greek ta hagia is not 316 Creative [email protected]. the “Most Holy Place” as translated in the New International Version of Hebrews 9:12, but “holy places.” Co-hosts Anthony Kent and Derek Morris www.MinistryinMotion.tv Correction: In the article “The Cross and the Sanctuary: Do We Really Need Both?” by Wilson Paroschi in the August 2014 issue, page 7, the sentence starting on line 6 underneath the subtitle “God’s righteousness,” instead of verses 25 and 26, should Ministry® has been published www.ministerialassociation.com indicate: “The traditional interpretation, which seems to fit the context better, is monthly since 1928 by the Ministerial Association, General Conference of Printer Pacific Press® Pub. Assn., that dikaiosynē autou in those verses refers to an attribute of God, meaning that Seventh-day Adventists.® Ministry is a 1350 N. Kings Rd., Nampa, ID 83687 God is righteous, while in verses 21 and 22 it must be taken as a gift from God, the peer-reviewed journal. Standard mail postage paid at Nampa, Idaho. righteousness that He imputes to those who believe.” We apologize for any confusion. SECRETARY Jerry N. Page (ISSN 0026-5314) Associate Secretaries Member of Associated Church Press. Jonas Arrais, Robert Costa, Adventist®, Seventh-day Adventist®, and Willie E. Hucks II, Anthony Kent, Ministry® are the registered trademarks Derek Morris, Janet Page of the General Conference Corporation of Ministerial Resource Seventh-day Adventists®. Bible credits Scripture taken from the Holy Bible, New International Version®. Copyright © 1973, 1978, 1984 by International Bible Society. Used by Center Coordinator permission of Zondervan Publishing House. Scriptures quoted from NKJV are from the New King James Version, copyright © 1979, 1980, 1982, Thomas Nelson, Inc., Publishers. Vol. 86 Number 10 © 2014 Scriptures quoted from TEV are from the Good News Bible—Old Testament: Copyright © American Bible Society 1976, 1992; New Testament: Copyright © American Bible Society Cathy Payne 1966, 1971, 1976, 1992. Scripture quotations marked NLT are taken from the Holy Bible, New Living Translation, copyright 1996. Used by permission of Tyndale House Publishers, 888-771-0738, +1 301-680-6508 PRINTED IN THE U.S.A. Inc., Wheaton, Illinois 60189. All rights reserved. LETTERS

The betrothal promise of own upbringing. We were three boys, How much of present-day broken Christ brought up in the Dutch Presbyterian marriages, with broken homes and bro- What a perfectly lovely message, tradition, and our parents taught us ken hearts involved, could be averted if from Pastor Lennox Abrigo, in the June the simple principles of the earliest God’s plan were followed, with the great 2014 issue (“Jesus’ ‘Betrothal Promise’ Bible marriages. First, the betrothal, lesson of God’s betrothal to us and our Is His Bride’s Guarantee of Heaven”) which we called the “engagement,” loyalty to Him as we await the marriage framed in the setting of a first-century then the marriage. When we were sure supper of the Lamb, when Jesus comes Jewish betrothal of marriage and later of our intentions, the boy wrote to the to take us to His Father’s home at last. the wedding, and drawing for us the girl’s parents, seeking their consent Thank you, Pastor Abrigo, for the sublime thoughts in connection with to meet, go out together, plan for lovely thoughts you brought us through our waiting period. Our preparation the wedding, etc. This was followed your message. Yes, with glad hearts, for the wedding: taking heed, watch- by a simple ceremony we called “the we await the coming of Jesus and the ing, praying, putting on the wedding engagement,” the term used by the marriage supper of the Lamb! garment of Christ’s righteousness, Good News Bible in Deuteronomy 20:7, —Cliff Drieberg, Canada reflecting Him to the world, and being for “betrothal.” transformed into His likeness. It is plain to see the lovely parallel Dream list: A dream? The author’s mention of the first- as it applies to Jesus’ betrothal to us, Reflecting on the short article century Jewish wedding brought later the marriage, and the marriage by Gordon Botting in the April 2014 back some previous memories of my supper when Jesus comes! issue (“A Church Pastor’s Dream List”), fortunately or unfortunately depend- ing upon which side of the pew one sits, pastors do not design churches ministrymagazine.org/digital because the wish list is most often too lengthy, as described in the article. It is true there is never enough storage or cupboard space. However, that is a good sign as well in that there is growth and may be time for church planting in an adjacent community. What about churches that meet under trees and lack all the amenities that we take for granted in our desire for more? The church you described sounds beautiful. How were the services attended? I presume well, with a pastoral staff of five; maybe the (con- gregation) had outgrown that church and needed larger accommodations. Maybe the church could not supply the needs of an Adventist congregation with all its functions. Most congregations do not have Ministry. Delivered to your inbox. the funds on hand to even contemplate your suggestions, let alone fulfill them. If you’re a subscriber, you can receive a free digital I have been there. copy of the magazine at the URL above. —Andy Kemperle, email

Ministry® OCTOBER 2014 editorial Willie E. Hucks II

Appreciating my fellow clergy

n some parts of the world, during the however, how many of his fellow clergy In my attempts to practice the month of October, Christians express have taken the time to do the same. golden rule of Matthew 7:12, I cel- Igratitude for their pastor in any num- ebrate and applaud the ministries of ber of tangible ways. Regardless of how Grateful for retirees those who are younger than I. They are they do it, the message is clear: “We’re Early in 2013, my colleague, Jonas advancing the kingdom of God with glad you’re our pastor. Thank you for Arrais, and I were in Ghana, participating force! Whether they are Tara VinCross sacrificing yourself in our behalf.” in a beautiful ceremony honoring retired in Pennsylvania, Clifford Owusu-Gyamfi During my district pastoral ministry, pastors from throughout the country. in Switzerland, Noah Washington in I was the beneficiary of such kindness The Ghana Union Conference, under Maryland, or Gerardo Farias Alvarez from my church members; and they the leadership of Dr. Samuel Larmie, in Chile, to name only a few, these inspired me to reciprocate. Once a year, presented each retiree with a medallion soldiers of the cross impact countless I had a special service to return the favor. and the wife of each pastor with flowers. thousands through their ministries; and I took a Sabbath afternoon to honor each Later that afternoon as I was reflect- I am grateful for how they allow God to of my parishioners with certificates that ing upon the events of the day, that use them. focused on some element of their service which most deeply impressed me was to the church (yes, each one!). the joy on the faces of the recipients Throughout the years, however, I of such an honor. It was as if someone gave thought to how I could expand said to them, “We recognize you have upon such a ministry. Church members labored sacrificially in God’s name reach out to their pastors; I, as pastor, for His people. Rest assured that your reached out to my parishioners. But I felt efforts are not in vain.” that we, as pastors, needed to do a bet- Since that day, I have given more ter job of appreciating our fellow clergy. thought to retirees who have contrib- uted to shaping me to be the person Grateful for mentors and minister that I am—and strive to A year into my pastoral ministry, I become. One such minister is my Greek was discouraged. Knowing there would professor during my undergraduate be growing pains, I still felt the chal- matriculation, James Melançon. Time lenges were overwhelming. So, during a and space prevent me from sharing workers’ meeting, I approached a fellow his blessings in my life. But no visit James Melançon and Willie E Hucks II minister, who had approximately 20 to Huntsville, Alabama, is complete years of pastoral experience, and shared without visiting him and his wife in their my frustrations with him. As I placed home—letting him know how thankful I Be grateful before him several scenarios that I was am for his influence in my life. As you reflect on ministers who encountering, Alfred Booker took this have impacted you, whether in the past inexperienced rookie to the side, gave Grateful for young or present, take the time to let them me that proverbial shoulder to cry on, pastors know how much you appreciate what then counseled and prayed with me. In the 1980s, when I began my they’ve done for you. We, as clergy, That event transpired almost 30 pastoral ministry, I never imagined form a team that moves unitedly under years ago, yet it left an indelible mark most Adventist pastors would someday the direction of Christ; and our greatest on me. I shall forever be grateful for his be younger than I! But here I am. When strength comes when we lend our sup- ministry to me. I’m sure many church young, I reminded myself of Paul’s port to one another, recognizing that members, over the years, expressed words to Timothy: “Don’t let anyone we are not competitors—rather, we are their appreciation to Pastor Booker for look down on you because you are colleagues who labor together under ministering to them, as well. I wonder, young” (1 Tim. 4:12, NIV). the headship of Christ.

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OCTOBER 2014 Ministry® Lead Article Michael W. Campbell

Michael W. Campbell, PhD, is assistant professor of historical-theological studies, Adventist International Institute of Advanced Studies, Silang, Cavite, Philippines.

Seventh-day Adventists and the formation of ministerial identity: Lessons from our past

hile the message, orga- denomination formed in 1863 through in a Seventh Day Baptist home.4 Other nization, and other 1881—an arbitrary year that coincides ministers included two prominent factors have played a with the death of James White. During leaders, James White and Joseph Bates, Wvital role in the develop- this formative time, many precedents who were ordained Christian Connexion ment of the Seventh-day Adventist were set about the nature and role of ministers, a branch of the Restorationist Church, the role of the minister has the minister, the relationship of the movement committed to a return to the been overlooked.1 Joseph Bates and minister to other church members, the purity of the New Testament Church, James White contributed from 1848 to financial support of the ministry, and and at least one Congregationalist 1850 to the core theological framework even the development of the practice convert.5 Early Seventh-day Adventist of the fledgling denomination. Based of ordination among early Seventh-day ministers reflected the wide diversity upon my research, there were 51 min- Adventists. of socioeconomic and religious back- isters within the Sabbatarian Adventist grounds out of which Adventism was movement from 1846 to 1863.2 At the Ministerial composition born (see figure 1).6 time of organization in 1863, there were and challenges 31 active ministers. This number rapidly Of the 51 active Seventh-day Early challenges swelled to 276 by 1881.3 Adventist ministers between 1846 and During the late 1850s and early The period from 1863 to 1881 1863, 14 were affiliated with the Millerite 1860s, leaders such as James White should be considered as the semi- revival. Of those nal period for Seventh-day Adventist who had some Figure 1: Religious backgrounds of Seventh-day ministerial identity. The handful of sort of denomina- Adventist ministers 1846–1863 founding ministers, those who, like tional affiliation, James White and Joseph Bates, played most were linked a leading role in the initial phase during with some branch 27% – Methodist-Episcopal the 1840s and 1850s, was followed of Methodism 18% – Baptist by a second generation of recruits (14 ministers, or (including ministers who converted). 27 percent). This Early Sabbatarian Adventist men and was followed by 4% – Christian Connexion women felt compelled to proclaim the believers affiliated 2% – Seventh Day Baptist Adventist message. with one of the 2% – Congregationalist This article sheds light on an impor- Baptist traditions tant aspect of Seventh-day Adventist (10 ministers, or 19 ecclesiology by examining the develop- percent), including ment of the Seventh-day Adventist at least one min- 47% – No Affiliation ministry from the time when the ister who grew up

Ministry® OCTOBER 2014 faced two challenges. The first came in for ministers to visit isolated church pursue evangelistic objectives. The the form of a few ministers who claimed members. It was not uncommon for first was accomplished by making to be bona fide Seventh-day Adventist believers to go many months, or even sure the church was organized at the clergy in order to solicit donations from years, without such a visit. Some min- local church level. As a result, a basic unsuspecting church members. Such isters did show up for a “monthly” or structure was developed between individuals were merely scam artists. “quarterly meeting” that were regional 1863 and 1865: the spiritual leader of Several supposed ministers duped early gatherings of believers; these meetings the local congregation responsible believers during a time when genuine reflected earlier Pietistic gatherings for leading out in services each week ministers were often self-supporting and from Evangelicalism in the eighteenth was chosen as the elder,16 a deacon depended upon the generosity of believ- century.13 Such meetings were rich who looked after the physical welfare ers to help defray their travel expenses.7 times that re-created the earlier “holy of the congregation, and a church A second challenge came from some fairs” of Scotland.14 Such gatherings clerk who took care of finances and ministers who defected. Thus Moses featured the minister, who was allowed kept track of official church records, Hull, who became a Spiritualist, as well to preach as much as possible, and the including the official membership list as B. F. Snook and W. H. Brinkerhoff, services typically concluded with the of the congregation and minutes from formed the offshoot “Marion party.” administering of church ordinances: a church business meetings. Unless the Some did not defect but, like J. B. Frisbie, baptismal service and the celebration church was particularly large, only one simply became discouraged and, for a of the Lord’s Supper on Sunday evening elder or deacon was necessary for any time, gave up the ministry. Such losses at the conclusion of the weekend. The congregation. diminished the ranks of Adventist min- Lord’s Supper became a special “Advent The only exception, at least up to isters during the 1860s. ordinance” that expressed faith in the 1881, was the Battle Creek Church, Each situation was extremely efficacious blood of Jesus Christ along which had two elders for a time when problematic. Once they defected, the with the command of Christ to continue the congregation had more than typical pattern was to use their sphere to do this until the Second Advent. 400 members. During this time, the of influence to draw others away from Thus, the communion service reflected elder and deacon were ordained. If the Seventh-day Adventist Church. these dual foci within Adventist theol- an ordained deacon became an elder, These problems necessitated that it ogy, looking both past and forward.15 that person must be ordained once was a sacred duty, according to James Life was fragile then. Many ministers again. Only an ordained Seventh-day White in 1871, for church members to succumbed to disease, which only Adventist minister could do this ordina- check ministers for their ministerial increased the need for ministerial help. tion.17 Additions to the local church credentials.8 From 1846 to 1863, 18 ministers, by the could be done only by a unanimous formation of the denomination in 1863, vote by the congregation.18 Ministerial identity were no longer active in ministry. Of The earliest detailed job descrip- Church organization, therefore, the 18, 3 defected due to apostasy; the tion for an Adventist minister dates to played a crucial role in the formation of remaining 15 could no longer minister 1873. In this document, the minister early Seventh-day Adventist ministerial due to poor health or old age. From is admonished to examine church identity.9 Ministers were credentialed 1863 to 1881 the leading cause of death, records, check the list of members and through the local conference.10 Part based upon a random selection of ascertain their spiritual condition, take of the purpose of the local confer- obituaries in denominational publica- proper action about those who are ence was to provide a mechanism for tions, indicates that approximately 80 backslidden, send letters to those who aspiring ministers through which they percent of church members died from are absent, learn who should join the received a “ministerial license.”11 Such tuberculosis. Even the adoption of the church, and inquire after those keeping an aspiring minister would typically health message did very little to slow the Sabbath but not at church. They be expected to raise a congregation.12 down the ravages of this disease. Thus, were also expected to celebrate church By 1869, there were sufficient aspiring a prominent role of early Seventh-day ordinances, examine the financial ministers that the two-tier system was Adventist ministers, in addition to itiner- books to make sure they are accurate, noticeable. After sufficient experience, ant preaching, was to conduct funerals. encourage people to contribute for the a young minister received “ministerial Yet with so few ministers, church mem- support of the church, make sure that credentials” in conjunction with the bers were admonished to seek ministers local members subscribe to church ordination service, which recognized from other denominations because this periodicals, encourage members to their call to the gospel ministry. proved to be too great a strain on the support institutional endeavors (at this As the church grew, so did the limited number of ministers. time by purchasing shares of stock in need for ministers. During the 1860s, The primary work of the minister church institutions such as the fledgling letters published in the Review and was twofold: to make sure that local Health Reform Institute), look after Herald frequently contained appeals churches functioned properly and to family prayers, supply publications, and

OCTOBER 2014 Ministry® Lead Article Michael W. Campbell

make sure that those who are poor also intensives. These were so popular that church leaders took her counsel about have those same publications.19 the Whites encouraged him to travel the sacred role of ministers, and the In another description, ministers to California and New England to train need to train such ministers, very seri- were admonished to make sure they pastors. Smith’s book Biblical Institutes ously. As a result, these same church conducted the nominating committee was the first theological textbook for leaders curbed the rapid expansion by when they visited the local church. this early generation of Seventh-day restricting ministerial licenses. James Frequently, there were “church trials,” Adventist ministers and served as a and Ellen G. White, for their part, called so the minister was a more neutral ready reference about Adventist beliefs. not only for ministers but for “laborers” person who could help to settle squab- In response to the repeated appeals who had a sense of the sacrifice neces- bles between members. According to by church leaders, a new generation of sary to be truly successful in ministry. the earliest guidelines, the minister selected the nominating committee by appointing “two brethren of good Figure 2: Seventh-day Adventist Ministers 1863-1881 judgment who with him shall act as a nominating committee to nominate 200 candidates . . . and their nomination is to be ratified by a threefourths [sic] vote provided that no valid objection 150 is raised by those not voting in the affirmative.” Church members were 100 encouraged to nominate people and vote by secret ballot.20 50 Thus from 1863 to 1873, ministerial identity was closely connected to both evangelism and the local church. The 0 1863 1864 1865 1866 1867 1868 1869 1870 1871 1872 1873 1874 1875 1876 1877 1878 1879 1880 1881 primary task of the minister was out- reach: ministers must preach the gospel and hold evangelistic meetings. This Credentialed 31 28 25 24 28 32 33 37 39 48 52 53 76 96 106 117 144 146 148 was particularly true of young aspiring Licensed 4 10 19 24 35 49 71 53 59 69 79 107 154 156 129 126 ministers. At the same time, the role of Ordinations 0 0 0 0 0 4 8 5 7 7 23 6 20 14 9 14 the minister was closely connected to ecclesiology and to the life of the local church. As the ministers traveled, they were responsible to ensure that order young men and women aspired to the The rapid expansion of ministers was maintained. ministry. This wave of new ministers during the 1870s (see figure 2) brought really took off in 1871 (see figure 2), with it new challenges. One such prob- Ministerial growth when the number of new recruits for lem was what title to give Adventist A series of defections by prominent the first time exceeded the number ministers. The title of reverend was ministers coupled with the expansion of ordained ministers. The 1870s wit- quickly repudiated. James and Ellen of the work only accentuated the need nessed two large waves of ministers: White both referred to early clergy as for ministers. Both James and Ellen the first from 1871 to 1873 and a second “ministers,” and less frequently as “pas- G. White, from 1869 to 1873, repeat- from 1877 to 1879. Ellen G. White, in tors,” but they were more concerned edly called for Seventh-day Adventist particular, had a series of admonitions that they were “workers” or “laborers.” young people to prepare themselves for ministers during the 1870s. James White, for example, referred for service. This was a significant reason Both she and James White were frequently to the role of minister but why church leaders supported the edu- troubled that young ministers did not described himself also as “pastor” of cational endeavors of Goodloe Harper appreciate the spirit of sacrifice that the Battle Creek Church—even though Bell, beginning in 1872, that culminated characterized earlier ministers. Her he was largely absent from that con- in the founding of Battle Creek College cautions for young ministers, especially gregation due to the constraints of his in 1874. A close corollary to this was those from 1874 to 1875 and again leadership role.21 the Bible lectures by Review and Herald around 1879, correspond with calls to Earlier problems during the 1860s editor Uriah Smith. He complemented limit ministerial licenses for aspiring resurfaced once again during the 1870s. his daily Bible class with short Biblical ministers, and consequently the num- Although the number of clergy was Institutes, in which area ministers, and ber of ministerial recruits also slowed increasing quickly during the 1870s, their spouses, could come for brief down. It appears that the majority of there was still a severe shortage of

Ministry® OCTOBER 2014 ministers. Obituaries in the 1870s like baptism, “when this is done to and of evangelism. Both church members frequently list ministers from other by the proper persons, once is sufficient, and ministers who failed to share their denominations as having conducted if the candidate does not apostatize.”26 faith became spiritually weak. Church the funeral. Church members were My survey of ministers from 1863 to leaders recognized that there was a encouraged to make use of minis- 1881 found only two examples where balance in which the minister did have ters from other churches who did not Seventh-day Adventist ministers were a responsibility for the spiritual welfare emphasize doctrinal differences. reordained. While this was apparently of the flock entrusted to their care, Even more challenging, as Seventh- an option, it appears that by and large but neither should the minister do the day Adventists adopted Adventist early Seventh-day Adventists recog- work for them. This dual focus between lifestyle practices such as health and nized the ordination given by other supervision and evangelism shows an dress reform, was the problem of denominations as still valid. inherent tension that characterized the some ministers who were “addicted This changed as young ministers life and work of the early Seventh-day to the habit of tobacco.” The matter who aspired to the ministry proved Adventist minister. was referred to the “resolutions com- themselves worthy as ministers. Furthermore, the early pioneers of mittee,” which proposed that “it is While not everyone who aspired to the Seventh-day Adventist Church were inexpedient for our churches to allow the ministry was ordained, of those pragmatists. Organization was a matter ministers of other denominations who who did, it appears that it typically of necessity, and the need to recognize are addicted to the use of tobacco, or took between four and six years of ministers contributed to the need for who are avowedly hostile to important service, thus starting a precedent for a denominational organization. Church features of our faith.”22 While the use of young minister that continues up to the leaders accomplished this goal by issu- ministers from other denominations present. The earliest ordinations that I ing ministerial credentials through local was a stopgap measure as the church found occurred in 1872, the same year conferences, thus placing the focus grew, new expectations along with in which Ellen G. White was first listed of authority for approving ministerial lifestyle practices necessitated the with other ordained ministers as having candidates one step beyond the local formation of a distinctive Adventist ministerial credentials. church. It was far too easy for early ministerial identity. Of the 117 ordinations I was able Seventh-day Adventists to be duped From 1875 to 1881, Adventist to document from 1872 to 1881 (there by scam artists or dissidents. As several ministerial identity matured some- could have been other ordinations prior ministers defected, the late 1860s and what further. Conference leaders to 1872, but I constrained my search early 1870s witnessed a surge of young admonished all ministers to send in to those published in the Review and ministers who received a ministerial regular reports, many of which were Herald), there appears to be a fairly license. The ability to share their faith published in denominational peri- uniform practice.27 In all of the descrip- was seen as the litmus test of God’s call. odicals. Ministers were instructed tions, clearly the ordination service was With time, church leaders developed to procure copies of Robert’s Rules a solemn and sacred event. The event more intentional ways to train ministers, of Order so that they could properly involved an “ordination sermon” that all of which were closely tied to Seventh- conduct church business meetings.23 contained some aspects of personal day Adventist education. The early Understanding and applying these rules admonition to be faithful. This was pioneers of the church believed that would help to alleviate local “church followed by a prayer, often by a different such an education would only enhance trials,” as churches were encouraged minister, in which the ministers who their effectiveness. Such a minister to hold annual elections to appoint participated in the ceremony laid hands should be set apart to the work of the local church leaders.24 And if they could on the one to be ordained. And then this gospel ministry through ordination, a not obtain education any other way, a was followed by a charge that uniformly recognition of God’s call that affirmed practice of developing a list of readings mentioned the “right hand of fellow- the sacred role of the minister within for ministers began in 1881.25 ship” in recognition of their special role. Seventh-day Adventist ecclesiology.

Ordination Observations 1 Recent contributions by David J. B. Trim and Denis Kaiser now help to nuance and augment this picture on the role of Seventh-day Perhaps the most interesting James White repeatedly admon- Adventist ministers in early Adventism, particularly in relationship practice related to early Seventh-day ished that Seventh-day Adventist to recent discussions pertaining to ordination. This paper focuses Adventist ministers was that of ordi- ministers should not hover over instead upon the broader milieu of ministerial development. See nation. The earliest ministers were churches. Ministers seldom remained D. J. B. Trim, “Ordination in Seventh-day Adventist History,” paper presented to the Theology of Ordination Study Committee, 2013 previously ordained ministers. Thus, in one location for more than two or (http://www.adventistarchives.org/ordination-in-sda-history the first question in the development three years. More often, they operated .pdf ); “The Ordination of Women in Seventh-day Adventist Policy of a unique Seventh-day Adventist min- as itinerants who maintained a route and Practice,” paper presented to the Theology of Ordination Study Committee, 2013 (http://www.adventistarchives.org/the- isterial identity concerned ordination. of churches. This was because the ordination-of-women-in-seventh-day-adventist-policy-and James White argued in 1867 that just primary task of the minister was that -practice.pdf ); Denis Kaiser, “Setting Apart for the Ministry: Theory

OCTOBER 2014 Ministry® Lead Article Michael W. Campbell

and Practice in Seventh-day Adventism (1850–1920),” Andrews Lawrence, David Arnold, and Washington Morse. Christianity in America (New Haven, CT: Yale University Press, University Seminary Studies 51, no. 2 (Autumn 2013): 177–218. 6 James White celebrated this diversity; see [James White], 2007), 30, 31. 2 A search of the Review and Herald page by page indicates that the “Seventh-day Adventists,” Review and Herald, Oct. 24, 1871, 148. 14 For an overview, see Leigh Eric Schmidt, Holy Fairs: Scotland and following ministers were active from 1846 to 1863: J. M. Aldrich, 7 As an example, see the warning listed in Review and Herald, Oct. the Making of American Revivalism, 2nd ed. (Grand Rapids, MI: J. N. Andrews, D. Arnold, H. F. Baker, E L. Barr, J. Bates, J. Bostwick, 15, 1872, 144. William B. Eerdmans Pub. Co., 2001). J. C. Bowles, A. C. Bourdeau, D. T. Bourdeau, W. H. Brinkerhoff, 8 [James White], “Organization,” Review and Herald, Aug. 22, 1871, 15 For an overview of these gatherings, see Michael W. Campbell, “A H. G. Buck, J. Byington, H. S. Case, M. E. Cornell, R. F. Cottrell, 76. Holy Spell: Worshipping With Early Adventists,” Adventist Review, S. Cranson, D. T. Evans, E. Everts, J. Fisher, J. B. Frisbie, N. Fuller, 9 See Trim, “Ordination in Seventh-day Adventist History,” “The Oct. 22, 2009, 26–28. H. Grant, D. P. Hall, J. R. Hart, G. W. Holton, J. Howlett, M. Hull, Ordination of Women in Seventh-day Adventist Policy and 16 H. A. St. John, “Local Elders,” Review and Herald, Jan. 13, 1876, 11. A. S. Hutchins, W. S. Ingraham, R. J. Lawrence, H. Lothrop, J. N. Practice,” and Kaiser, “Setting Apart for the Ministry.” 17 See question along with answer, presumably by Uriah Smith, in Loughborough, W. Morse, S. Pierce, D. C. Phillips, E. A. Poole, S. W. 10 “Those who feel it their duty to improve their gifts as messengers Review and Herald, Aug. 16, 1864, 96. Rhodes, I. Sanborn, B. F. Snook, C. W. Sperry, J. M. Stephenson, T. or preachers, shall first lay their exercises of mind before the 18 Cf. Review and Herald, June 6, 1871. M. Steward, A. Stone, C. O. Taylor, J. R. Towle, I. N. Van Gorder, J. H. Conference Committee, to receive a license from them, if the 19 “Pastoral Responsibilities,” Review and Herald, June 24, 1873, 13. Waggoner, F. Wheeler, J. White, and J. G. Wood. Committee consider them qualified.” See “Report of General 20 “Answers to Correspondents,” Review and Herald, Oct. 28, 1873, 3 These statistics are based upon a detailed compendium of Conference of Seventh-day Adventists,” Review and Herald, May 160. Seventh-day Adventist ministers that I compiled. See Michael 26, 1863, 205. 21 [James White], “Battle Creek,” Review and Herald, Aug. 8, 1871, 60. W. Campbell, “Compendium of Seventh-day Adventist Ministers 11 In article V, sec. 2 of the “Model Constitution” for Conferences 22 Review and Herald, Oct. 14, 1880, 253. 1863–1881,” unpublished manuscript, 2013. (1863) is the following provision: “Those who feel it their duty to 23 Cf. “Illinois Conference,” Review and Herald, Sept. 30, 1880, 237. 4 Christian Connexion (2): James White, Joseph Bates; Methodist- improve their gifts as messengers or preachers, shall first lay their 24 General Conference Committee, “A Change of Church Officers,” Episcopal (13): David Arnold, Harry G. Buck, Samuel Cranson, J. B. exercises of mind before the Conference Committee, to receive Review and Herald, Jan. 4, 1881, 11. Frisbie, Nathan Fuller, John Howlett, J. N. Loughborough, Moses a license from them, if the Committee consider them qualified.” 25 “Report of Committee on Course of Reading for Ministers,” Review Hull, B. F. Snook, Washington Morse, Frederick Wheeler; Methodist- “Report of General Conference of Seventh-day Adventists,” Review and Herald, Dec. 20, 1881, 395. Wesleyan (1): John Byington; Baptist (9) J. H. Waggoner, R. J. and Herald, May 26, 1863, 205. 26 James White, “Re-Ordination,” Review and Herald, Aug. 6, 1867, Lawrence, A. C. Bourdeau, D. T. Bourdeau, John Fisher, A. S. Hutchins, 12 A case in point is that of D. M. Canright, whom James White 120. Stephen Pierce, T. S. Steward, A. Stone; Seventh Day Baptist (1) R. F. upheld as a model young minister in 1871. See description by 27 As one of the more detailed examples, see the ordination of Cottrell; Congregationalist (1): Ezra A. Poole. James White, “What Shall Be Done? Laborers Wanted,” Review and Sands H. Lane: “Ordination,” Review and Herald, Oct. 1, 1872, 5 Ministers from 1863 who were known to be active in the Millerite Herald, Dec. 12, 1871, 204. 128. See also the ordination of Santee, Review and Herald, Nov. revival include (6): James White, Joseph Bates, M. E. Cornell, R. J. 13 Thomas S. Kidd, The Great Awakening: The Roots of Evangelical 21, 1878, 164.

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Ministry® OCTOBER 2014 S. Joseph Kidder & Dustin Serns

S. Joseph Kidder, DMin, is professor of Christian Ministry and Discipleship, Andrews University Seventh-day Adventist Theological Seminary, Berrien Springs, Michigan, United States. Dustin Serns, MDiv, is a missionary volunteer for SALT Ministries in Siem Reap, Cambodia.

The forgotten movement: Church planting trends and lessons (Part 1 of 2)

“Upon all who believe, God has placed people, but in 2011 the burden of raising up churches.”1 we have 5,332 Figure 1: Growth of population vs. net growth of —Ellen G. White churches for 342 churches in the NAD million people. 35,000 t the inception of the Advent While each church movement, believers united needed to influ- 30,000 to advance the cause of the ence about 52,000 Agospel by entering new ter- people in 1913, in 25,000 ritory and starting new congregations. 2011 each church 20,000 The Seventh-day Adventist Church needed to influence experienced explosive growth, launch- 64,000 people. 15,000 ing a movement that spread and The data con- continues to advance across the world. fronts the Church in 10,000 Today, 150 years later, the time has North America with 5,000 come to ask, How are we doing with a staggering reality: raising up new congregations to finish we are not planting 0 the harvest in North America? churches rapidly 1910 1930 1950 1970 1990 2010 To answer this question, we decided enough to keep up Population (in ten thousands) Churches to look at statistics of the last century with population about church planting. We hope that the growth. Established churches alone will wants to grow substantially, it must findings from this study will benefit the never be able to accommodate the needs plant 2 to 3 percent per year.6 global church. Some divisions are grow- of the fast-growing population, especially Figure 2 portrays what happens if ing rapidly; others are not.2 The North in areas without an Adventist presence. approximately one in four churches plant American population has multiplied, but Reaching the population is possible. a daughter church each decade. To illus- has the church also multiplied to reach In the last century, the average growth trate this in the Adventist context over the the rapidly growing populace? in the number of churches in North last century, we projected a 2.5 percent Figure 1 presents our analysis of America has been 1.03 percent per year. growth rate of the number of churches the population growth in the United This number is in harmony with church per year (25 percent per decade).7 States, Canada, and Bermuda3 and the growth expert Lyle Schaller’s 1 percent Figure 2 shows that if we had net growth of Seventh-day Adventist rule. According to this rule, each year, adopted a 2.5 percent rule, in 2011 Churches in the North American any denomination should plant new we would have had more than three Division (NAD)4 in the last 100 years.5 congregations at the rate of 1 percent times as many churches (18,682) and Figure 1 shows that in 1913 there of their existing total for “maintenance,” dropped the ratio to one church per were 2,006 churches for 105 million to avoid decline. If a denomination 18,000 people.

OCTOBER 2014 Ministry® S. Joseph Kidder & Dustin Serns

Through planting more churches, churches that will, in turn, plant new a distinct mother church, then this Seventh-day Adventists can improve the churches. “As churches are established, increase would suggest that only eight ratio of churches per population. Ratios it should be set before them that it is percent of churches in the NAD planted are important because they reflect the even from among them that men must a church. That means 92 percent of number of people a church needs to be taken to carry the truth to others and churches in NAD have not planted within influence in order to cooperate with God raise new churches.”12 This paradigm the last ten years. The potential for to fulfill the Great Commission. In other shift must happen in the church on growth is almost unlimited! If even an words, ratios identify the size of the mis- all levels. We believe that any pastor, additional 8 percent planted churches sion field of each church. Dan Serns, who administrator, member, conference, this decade, the year 2021 would see has planted at least one church in every and church can be part of the solution. nearly 800 new Adventist congregations district he has pastored (Texas, Kansas, Figure 4 shows that if the Seventh- faithfully sharing Jesus with thousands and Washington) and now pastors the day Adventist Church had planted at who desperately need Him. The harvest Richardson Seventh-day Adventist the rate of 2.5 percent per year, the in North America desperately calls for Church in Texas, shared his vision: “I number of people each congregation every Adventist to be involved in a mas- believe we need a vibrant Seventh-day would need to influence would be sive church planting movement. Adventist congregation for every ten about 18,000. This number would begin In order to reach Schaller’s 2.5 thousand people.”8 This is in harmony to approach a far more manageable percent growth rate in churches for the with what Kevin Ezell discovered in his ratio for fulfilling the Great Commission next decade in North America, we need research on the Southern Baptist denomi- in North America. Instead, the ratio to experience a net growth of 1,333 nation: the church optimally thrives and today is 64,000 people for each church. churches. That is an average of 133.3 grows when the ratio of churches to popu- churches per year. Divided between lation drops below 10,000.9 Serns shared Interpreting that new congregations are essential to the data Figure 2: Projected net growth of churches at expand the influence of the church for the For the past 2.5 percent growth per year kingdom of God. century, the NAD Research of the ratios of Adventist has grown an aver- 35,000 churches per population for each decade age of 35 churches revealed that while in some decades the per year. Taking into 30,000 church succeeded in lowering the ratio; account the 59 con- the trend is falling behind. ferences in the NAD, 25,000 A careful examination of the data in that is an average figure 3 reveals the following: of about 6 churches 20,000 per decade per con- 1. The best ratio was one church per ference. That means 15,000 48,500 people in 1921. each conference has 2. The worst ratio was one church per grown by about half 67,000 people in 1971. a church (0.6) per 10,000 3. There were four decades in which year. This rate could the ratio improved: 1910s, 1930s, be tripled if one 5,000 1970s, and 1980s. additional pastor 4. The worst ratio in history (1971) was in each conference 0 1910 1930 1950 1970 1990 2010 counteracted by a massive church planted a church Population (in ten thousands) Churches if 2.5% Growth planting movement in the 1970s this next year. Churches Today that continued into the 1980s. The data reveals 5. The current ratio (as of 2011)10 is that Seventh-day one church per 64,000 people. Adventist church Figure 3: Ratios of one Seventh-day Adventist 6. Today, the ratio is much closer to planting in North Church per population its worst in history than to its best. America is an excep- tion rather than an 70,000 Just as the Advent movement made expectation. In the 60,000 great strides in church planting in the last decade, there 1970s11 to overcome the worst ratio was a net increase 50,000 in history, we need a massive church of 399 churches. If 40,000 planting movement today. Established we assumed that 1913 1921 1931 1941 1951 1961 1971 1981 1991 2001 2011 churches must be activated to plant each came from Ratio (one SDA church per population)

Ministry® OCTOBER 2014 of decline.15 Ellen continually bringing the importance Figure 4: Ratios of SDA Churches per population White mentioned of reaching the community before the as projected with 2.5 percent net growth per year that many churches people. The church shifted their focus and members who from inward to outward and decided as 70,000 are dying spiritually a church body that they were going to would experience begin planting new congregations. 60,000 renewal by spread- “As soon as they put their heart ing out to reach new into mission, they started to grow 50,000 areas.16 Renewal and multiply,” shared Allan Machado, comes by focusing on Hispanic coordinator for the Florida 40,000 the mission, devel- Conference.19 An Adventist business- oping disciples, and man saw God at work and bought 30,000 taking great steps out them a new five-million-dollar church 20,000 in faith. As the spiri- building. After moving into the building, tuality of the church they struggled financially to maintain 10,000 members increases, it. They decided to trust God and con- 1911 1921 1931 1941 1951 1961 1971 1981 1991 2001 2011 they naturally become tinue planting new churches anyway. Current Ratio Ratio if 2.5% growth more aware of the After five years, they have planted four harvest around them churches and have worship services and seek training (dis- in English and Spanish. Their mem- 59 conferences, that is an average of cipleship) and structure (ministry and bership today is close to 300, while 2.25 churches per conference per year. church planting) in order to reach them.17 the combined membership of all five It will require significant intentionality Our study revealed that one of the churches is about 1,000. Hollywood to move from 0.60 to 2.25 churches per best ways to experience church renewal Spanish Seventh-day Adventist Church conference per year. However, this mark is through planting another church. We is one of many churches we studied that is very achievable considering the top believe that the Holy Spirit can lead experienced renewal as they stepped four conferences in church planting in any Adventist church to plant another out in faith through church planting. the last decade averaged 5.15 churches within ten years, and many may be and companies per year (see table 1). A ready much sooner. The new movement massive church planting movement in In the interviews we conducted, Beginning an Adventist Church North America is definitely within reach. we could not find any mother church planting movement in North America that suffered as a result of planting a requires participation on all levels. What could a church church to reach the harvest. Contrarily, Everyone has a role to play. “Upon all planting movement look many examples showed that they were who believe, God has placed the burden like? renewed and came away with more of raising up churches.”20 To gain a realistic understanding of people and resources than ever before. Our research of the top four confer- what a massive Adventist church planting Five years ago, the Hollywood Spanish ences in church planting revealed that movement might look like, we conducted Seventh-day Adventist Church18 in Florida a variety of models were successfully research to see where successful church was meeting in a small rented facility and implemented. Gerson Santos, vice planting is taking place in North America. experiencing decline. They were “stuck president for the Greater New York To limit our research sample, we identi- in the same” every Sabbath until they Conference, noted, “The city is so fied and analyzed the top conferences experienced a reawakening to the needs diverse, that I don’t think we can have in church planting in the last ten years.13 around them. The leadership placed a just one model.” The following models Only 4 out of 59 conferences showed a new emphasis on mission and disciple- used by the top four conferences in the net increase of at least 45 churches and ship through preaching, education, and last decade illustrate the role that every companies during that time.14

Renew or plant? Table 1: Top four conferences in church planting, 2001–2011 In our research, we discovered one of the greatest roadblocks to church Conference Churches Companies Total planting is the need for renewal in the Texas 31 26 57 vast number of plateauing and declining Georgia Cumberland 22 31 53 Adventist churches in North America. Experts make the case that a lack of Greater New York 40 8 48 church planting is one of the major causes Florida 13 35 48

OCTOBER 2014 Ministry® S. Joseph Kidder & Dustin Serns

level of the church can play in a massive get involved in a church planting move- toward church planting is in the spiri- church planting movement: ment. The common thread throughout tuality and leadership development of all the conferences and churches we a few key people. Member initiated models: studied is that new church plants Fourth, church planting creates 1. Members start small groups at their should be raised up to answer God’s synergy for both mother and daughter houses that meet during the week mission. Successful church plants came churches. Focusing on the mission and and witness in their community. As the out of a mission-driven consciousness, building new leaders brings renewal for groups grow and multiply, one to four not out of conflict or dissension. All the mother and equips the daughter. groups may combine and begin meet- four conferences were very intentional, The churches that plant receive rich ing Sabbath mornings for worship. having allocated conference personnel blessings and experience growth in 2. A Seventh-day Adventist group not and resources and developed strategic number, health, and finances. connected to any church works with plans for church planting. Fifth, conferences that implement the conference and/or a mother We discovered a correlation an intentional church planting strat- church to organize as a company. between church planting and member- egy experience significant growth. ship growth. The top four conferences Effective strategies include appointing Mother church initiated models: in church planting from 2001 to a church planting coordinator for the 1. One mother church elects a leader 2011 were above the NAD average conference, recruiting and training and core group to work toward (1.8 percent per year) in membership lay leaders, coaching church planters, planting a daughter church. growth (Texas: 4.2 percent, Georgia- utilizing demographics studies, and 2. Two or more churches work together Cumberland: 2.8 percent, Greater New allocating funds for special church to plant a daughter church. York: 2.4 percent, Florida: 2 percent). planting projects. 3. A mother church “plants” by starting The significant numbers of baptisms a new worship service (either at the and professions of faith per year in Conclusion same facility or a new location) in the top four conferences are evidence The Seventh-day Adventist Church order to reach a new demographic. of the connection between church sprang up as a movement with the 4. A Sabbath School class grows and planting and evangelism (Texas: 2,279; goal of fulfilling the Great Commission becomes a new church plant. Georgia-Cumberland: 1,130; Greater by rapidly entering new territory and 5. A church speaking one language New York: 1,369; Florida: 2,365). All four raising new congregations. However, plants a church that speaks another: conferences saw church planting as an an evaluation of church planting over Spanish planting English, English invaluable key for reaching the harvest. the last 100 years suggests that the planting Portuguese, etc. church planting movement in North 6. A church with elderly population Reoccurring themes and America has been largely forgotten. hosts or plants a youth or children’s lessons we learned The challenge to reach the rapidly church. While the second part of this article growing population in North America will give more specific examples, we is great, but through the power of the Conference initiated models: noticed some major recurring themes Holy Spirit and intentionality among 1. The conference focuses on an area in our interviews and research. Here are all levels of the church, the challenge where there is little or no Adventist some of the lessons we learned: is within reach. Planting new churches presence and sponsors a church First, anything you do is better than is essential for the growth and vitality planter to begin working there. nothing. Even talking about it or start- of the Adventist church in all parts 2. The conference identifies a lay- ing a new small group is a step forward of the world. Every new church is a pastor and works with them to in church planting. Once the concept visible monument to God’s heart for establish a new church. has gained some momentum, you humanity and able to reach distinct 3. The conference creates a Center can work to identify and mentor the people groups and communities with of Influence to reach a city. For potential leaders. the everlasting gospel. The vision for example, the Greater New York Second, church planting is a result a massive church planting movement Conference converted an Adventist of making disciples. As people grow in is daunting, but even a small step in Book Center downtown into a juice their passion for God, they need new that direction can be multiplied by the bar café where people meet to opportunities to use their energy and power of the Holy Spirit.21 have a Bible study and fellowship abilities in witness and service. A church (Part 2 will appear in the December at lunchtime as well as worship plant provides abundant opportunities 2014 issue). services on Sabbath. for involvement in ministry. 1 Ellen G. White, Medical Ministry (Nampa, ID: Pacific Press Pub. Assn., Third, lay-led planting was more 1932), 315. These are a few of many examples common, effective, and affordable. The 2 For example, from 2001 to 2011 the Southern Asia Division grew of how every level of the church can greatest investment you can make by 8.1 percent in churches and companies per year, and the

Ministry® OCTOBER 2014 South American Division grew by 4.9 percent per year. During 6 Lyle Schaller, 44 Questions for Church Planters (Nashville, TN: Francisco, CA: Jossey-Bass, 2010], 31–47). that time period, the General Conference as a whole grew by 3 Abingdon, 1991), 12. 13 Research drawn from Office of Archives, Statistics, and Research, percent in churches and companies per year (Office of Archives, 7 A contemporary example of this growth rate from the world www.adventiststatistics.org. The most current results available Statistics, and Research, accessed January 20, 2014, www church in the last decade (2001–2011) is the Inter-American measured from 2001–2011. .adventiststatistics.org). Division, which experienced a 2.4 percent increase in churches and 14 Statistics taken from the Office of Archives, Statistics, and Research, 3 Population estimates taken from “Population Estimates: companies per year. During that time period, the membership grew accessed October 10, 2013, www.adventiststatistics.org, and interviews Current Estimates Data,” United States Census Bureau, accessed from 2,078,226 to 3,403,718, or 6.4 percent per year. This illustrates conducted with conference officials, pastors, and lay leaders. September 20, 2013, www.census.gov/popest/data/index the correlation between church planting and membership growth. 15 Aubrey Malphurs argues that church planting is the key to survival .html; “NPG Interactive U.S. Population Map,” Negative 8 Dan Serns, telephone interview, November 15, 2013. as a denomination (Aubrey Malphurs, Planting Growing Churches Population Growth, accessed September 20, 2013, www.npg 9 Kevin Ezell, “Why We Need More Churches,” North American for the 21st Century [Grand Rapids, MI: Baker, 2004], 32–38). Lyle .org/facts/us_historical_pops.htm; Statistics Canada, accessed Mission Board, accessed November 25, 2013, www.namb.net Schaller makes the case that the lack of church planting is one September 20, 2013, www.statcan.gc.ca/start-debut-eng /Population__Church_Ratios/. major cause of the decline of mainline Protestantism (Schaller, 44 .html; “Population of Canada,” Wikipedia, accessed October 10, 10 The most recent year available with full church statistics at the time Questions, 24–26). The same scenario is true for Adventism. 2013, en.wikipedia.org/wiki/Population_of_Canada_by_year; of this research was 2011. 16 Ellen G. White, Testimonies for the Church, vol. 8 (Nampa, ID: Pacific and “Bermuda Demographics Profile 2013,” index mundi, 11 For extensive church planting research conducted through the Press Pub. Assn., 1948), 244. accessed October 10, 2013, www.indexmundi.com/bermuda 1970 and 1980s, see Roger Dudley and Clarence Gruesbeck, Plant 17 For more details on simple strategic steps to move toward church /demographics_profile.html. a Church, Reap a Harvest (Boise, ID: Pacific Press Pub. Assn., 1989). planting, see part 2 of this article. 4 All church statistics taken from the Office of Archives, Statistics, and Monte Sahlin also adds that one of the significant reasons for growth 18 For examples of this principle from other ethnic demographics, see Research, accessed October 10, 2013, www.adventiststatistics. in church planting during that time was the church’s response to the part 2 of this article. org. The net growth of churches accounts for church plants minus rise of immigrant groups in North America and the importance of 19 Allan Machado, telephone interview, October 22, 2013. churches that close or merge. addressing their needs (telephone interview, October 10, 2013). This 20 White, Medical Ministry, 315. 5 We did not include Seventh-day Adventist companies in order is an illustration of an intentional church planting movement that 21 Church planting is a difficult endeavor. Claiming territory for Jesus to remain consistent because of insufficient data. In 1913, the aims to reach the ever-growing population. most certainly solicits opposition from many sides. Those who denomination reported the number of churches and companies, 12 Ellen G. White, Testimonies for the Church, vol. 3 (Mountain View, CA: commit to church planting encounter significant obstacles, but as but between 1914 and 1996 the number of companies was not Pacific Press Pub. Assn., 1872), 205. Ed Stetzer affirms this principle, they depend on God, He answers with incredible blessings and recorded in the official archives. Although a few individuals point out calling for churches not only to plant daughter churches but to aim rewards. Part 2 of this article will address three major obstacles to that there are some companies of considerable size in the NAD, we to become “grandparent churches” (Ed Stetzer and Warren Bird, Viral church planting based on data and interviews from the top four see this fact offset by the significant number of very small churches. Churches: Helping Church Planters Become Movement Makers [San conferences in church planting.

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Inspired insights from Ellen G. White on church planting

1. “Upon all who believe, God has placed the burden of 7. “The people who bear His sign are to establish churches raising up churches” (Medical Ministry, 315). and institutions as memorials to Him” (Testimonies for the 2. “New churches must be established, new congregations Church, vol. 7, 105). organized. At this time there should be representatives 8. “God’s workers are to plant the standards of truth in every in every city and in the remote parts of the earth” place to which they can gain access. . . . Memorials for (Testimonies for the Church, vol. 6, 24). Him are to be raised in America and in foreign countries” 3. “In all countries and cities the gospel is to be proclaimed. . . . (Selected Messages, bk. 1 [Washington DC: Review and “Churches are to be organized and plans laid for Herald Pub. Assn., 1958], 112). work to be done by the members of the newly organized 9. “Many of the members of our large churches are doing churches” (Evangelism [Washington, DC: Review and comparatively nothing. They might accomplish a good Herald Pub. Assn., 1946], 19). work if, instead of crowding together, they would scatter 4. “Place after place is to be visited, church after church is to into places that have not yet been entered by the truth. be raised up” (Testimonies for the Church, vol. 7, 20). Trees that are planted too thickly do not flourish. They are 5. “The need for a meeting-house where there is a newly transplanted by the gardener, that they may have room formed company of believers, has been presented before to grow and not become dwarfed and sickly. The same me in a panoramic view. . . . rule would work well for our large churches. Many of the “The establishment of churches, the erection of members are dying spiritually for want of this very work. meeting-houses and school-buildings, was extended from They are becoming sickly and inefficient” (Testimonies for city to city, and the tithe was increasing to carry forward the Church, vol. 8, 244). the work. Plants were made not only in one place, but in 10. “This gospel missionary work is to keep reaching out and many places, and the Lord was working to increase His annexing new territory, enlarging the cultivated portions forces” (Gospel Workers [Washington, DC: Review and of the vineyards. The circle is to extend until it belts the Herald Pub. Assn., 1915], 435). world. 6. “Let not the work of establishing memorials for God in “From town to town, from city to city, from country to many places be made difficult and burdensome because country, the warning message is to be proclaimed, not the necessary means is withheld” (Testimonies for the with outward display, but in the power of the Spirit, by Church, vol. 9, 132–133). men of faith” (Evangelism, 19).

OCTOBER 2014 Ministry® Ikechukwu Michael Oluikpe

Ikechukwu Michael Oluikpe, PhD, lectures at the School of Theology and Religious Studies, Bugema University, Uganda.

Christus Victor: Armageddon and atonement in the Apocalypse

hough the word appears only have any spiritual significance? How relationship between Armageddon and once in the Bible (Rev. 16:16), does Armageddon fit into the plan of atonement. Armageddon is strongly asso- redemption, sometimes referred to as Tciated with war because it the atonement? “The [evil] powers that is described as the place where the be” kings of the earth will gather for the Atonement as victory The book of Revelation provides battle of the great day of God Almighty Atonement is a key biblical teaching both the context of the battle of (Rev. 16:14). Based on popular teach- that deals with Christ’s work for human- Armageddon and the basis for its inter- ings regarding Bible prophecy, many ity’s salvation with special emphasis on pretation. Since the book of Revelation Christians await the fulfillment of the His death on the cross. In the history is apocalyptic literature, Armageddon great battle of Armageddon as they of Christian theology, many theories needs to be understood against the watch the military moves of world have sprung up to describe atonement.1 backdrop of apocalypticism5—a world- powers. All eyes anxiously watch the Each one sheds light on a different view that the present age is one of nations, especially those of the Middle perspective from which atonement can despair because it is controlled by East, awaiting the apocalyptic ful- be understood.2 evil powers, both spiritual and politi- fillment of this end-time doomsday Among the varied models of atone- cal, that oppress and persecute God’s prophecy. ment, the Christus Victor model is people.6 However, the present evil age Although many exegetical and theo- noteworthy. This model was proposed will give way to the future age of hope, logical interpretations of Armageddon by the Swedish historical theologian when God will intervene and destroy all exist, they can be grouped into two Gustaf Aulén, who described atone- evil powers and restore the world to its major views: (1) Armageddon is a literal ment as divine conflict and conquest.3 pristine order and beauty.7 geographical place for a global war According to this model, atonement The Armageddon passage (Rev. in the Middle East; (2) Armageddon is Christ’s victory over the evil powers 16:12–16) describes the evil powers symbolizes a spiritual battle between that hold humankind in bondage, caus- that constitute the end-time coalition Jesus Christ and the antichrist. Despite ing separation from God.4 Atonement that war against God. They include the the differing views, both agree on the (Christ’s victory over these evil powers) dragon, beast, false prophet, unclean reality and inevitability of the universal brings a new relationship of liberation demonic spirits, and kings and inhabit- eschatological battle of Armageddon. from bondage for humanity and recon- ants of the earth. These powers in However, how does this great ciliation between God and humankind. the eschatological battle are further battle fit into the bigger picture of Based on the Christus Victor model, described in the broad context of the salvation history? Is Armageddon just Christ’s work for humanity’s salvation apocalypse. a mere prophecy of a global nuclear is described as a victory over all evil. The first three powers may be mushroom, or is there something This description of atonement sets the described as the false trinity of the profoundly more? Does this battle stage for a better appreciation of the apocalypse.8 The details of their identity

Ministry® OCTOBER 2014 and character are fully portrayed as doing, they prepare for the eschatologi- Christians’ victory: part of the central section of the book cal battle of Armageddon. Subjective atonement of Revelation (chapters 12 and 13). The Since the atonement can be The victory of Christ, manifested dragon’s origin, character, and activities described as victory over evil pow- in the Christ-event, provides con- were introduced in Revelation 12:3–17 ers, glimpses of Christ’s victory over tinual victory to be an experiential as the mastermind of all deception and these powers in the apocalypse will reality for Christians. Revelation pro- evil (Rev. 12:9, 10), giving power and give a better appreciation of the sig- vides glimpses of the objective victory authority to the other beasts described nificance of Armageddon in the plan of of Christ applied to and experienced by in Revelation 13:2, 4, 11. The second redemption. His saints. Through this victory, they power, described as the beast, refers overcome the evil powers: the dragon, to the sea beast of Revelation 13:1–10, Christ’s victory: unclean demonic spirits, beast, false and the third power, the false prophet, Objective atonement prophet, kings, and inhabitants of the refers to the earth beast of Revelation One of the first mentions of Christ’s earth. 13:11–15. This trinity appears to act victory in the apocalypse is found in In the judicial setting of the hymn together for the first time as allies in the Revelation 5:5, 6. Though described of Revelation 12, the dragon seeks apocalypse in the Armageddon context as the Lion of the tribe of Judah, He to defeat God’s people by pressing (Rev. 16:13). As an unholy trinity, they appears as a Lamb that had been accusations against them (Rev. 12:10). are an imitation of the true Trinity, who slain. The Lamb is the most prominent By personally accepting, claiming, and are also present in the context of the Christological name in Revelation.13 identifying with the blood of Christ apocalypse (Rev. 1:4, 5).9 The dragon On the basis of biblical theology, the through His death on the cross,20 the counterfeits God the Father, the sea picture of Jesus as Lamb in Revelation 5 saints win victory over the dragon’s beast imitates God the Son, and the shows the reader a symbol of His death legal charges (Rev. 12:11).21 In addition, false prophet imitates the Holy Spirit. on the cross. The context of the chapter they defeat the dragon through their These three are the ultimate evil powers further implies that His sacrificial death faithful witness in living in sacrificial of the apocalypse. demonstrates how He conquered.14 obedience to God. They do this through The evil powers next in line are What did the Lamb conquer at the a lifestyle of faithfulness to Christ and the unclean demonic spirits. They are cross? The victory hymn in Revelation a sharing of the gospel with others.22 sent as agents by the unholy trinity 12:10–12 answers the question. This Their willingness to die for their faith to deceive the kings of the earth (Rev. victory song describes the fall of the in Christ is their ultimate witness and 16:13, 14). These evil angels are also a dragon out of heaven and declares a greatest victory of all.23 By so doing, triad, parallel to the false trinity, and new point in salvation history beginning they follow the Lamb, both in life and a counterfeit of the three angels of with the temporal adverb “now” (KJV) or in death. Therefore, they overcome the Revelation 14:6–12.10 While the angels “ ‘it has happened at last’ ” (NLT).15 This dragon by the blood of the Lamb and of Revelation 14 preach the eternal gos- celebrates the establishment of God’s their faithful witness in life and death, pel to the entire world, the evil angels kingdom overthrowing Satan’s usurping if necessary (Rev. 12:11). deceive the world through miraculous rule. In addition to the dragon’s first In addition, the saints of God mani- signs and wonders. These miracles fall from heaven, presented in military fest Christ’s victory over the unclean parallel the activity of the false prophet imagery (Rev. 12:3, 4, 7–9),16 this hymn demonic spirits by refusing to yield in Revelation 13:13, 14. These evil spirit points out a legal or judicial expulsion to the deceptions of the spirits’ false beings, therefore, control the kings of of the dragon out of heaven.17 Satan’s gospel. They heed the warning of the earth and the inhabitants they rule banishment from heavenly places as spiritual vigilance given in the heart of over,11 gathering them against God and earth’s ruler-representative and the the Armageddon passage (Rev. 16:15, His people. In line with apocalyptic incessant accuser of God’s people was cf. Rev. 3:2, 3, 18) to avoid spiritual thought, these verses confirm that made possible by Christ’s victory on the compromise and apostasy.24 Under the political powers of the earth that cross as the Lamb (John 12:23, 31, 32).18 the influence of these demonic spirits oppress God’s people are controlled by The Lamb’s victory on the cross was and the false trinity, the kings and demons.12 Thus, the apocalypse points confirmed by His resurrection, ascen- inhabitants of the world create an out “the [evil] powers that be” in the sion, and enthronement (Rev. 5:5–7, ever-increasing anti-Christian environ- battle of Armageddon—political powers 12; cf. 12:5). These events, which make ment of deception and persecution controlled by demonic powers. up the Christ-event, forever settled and of the saints. Bearing in mind the This coalition of evil powers gathers sealed the dragon’s destiny of doom Apocalypse’s charge “to the one who to make war against God by persecuting and destruction.19 Therefore, Christ’s continues to overcome,” the saints’ His people through an end-time global objective victory on the cross became victory is a continuous one. The saints religio-political enforcement of anti- the basis for the victory of God’s people demonstrate a personal and communal God law (Rev. 12:17; 13:7, 15–17). By so over the dragon as well. victory over self-deception (2:4, 5; 3:1–6,

OCTOBER 2014 Ministry® Ikechukwu Michael Oluikpe

14–22), doctrinal deceptions within and his entire host, are finally destroyed For him [John the Revelator], there is without the church (2:6, 14, 15, 20–23), in the lake of fire (Rev. 20:1–15).28 This only one victory of Christ; it was won and persecution and fear of death by final victory will bring an end to all in the past and it has resulted in the martyrdom (2:8–13; 3:8–10) among evil powers, human and superhuman. debilitation of all enemy powers once others.25 Under great temptations and According to the Christus Victor theory, and for all.”33 pressures of the world, they resist and this victory fulfills the ultimate goal of refuse to give up their faith even in the atonement. Conclusion face of death (Rev. 12:17; 13:7, 15–17). The Christus Victor model describes In so doing, they have victory over the Armageddon and atonement as Christ’s victory over evil beast, the false prophet, the kings, and atonement: The victory powers. Though these powers were the inhabitants of the earth (Rev. 15:2, of the Cross broken and defeated by the Cross, they 3; 20:4). The saints will overcome in this To emphasize again: the escha- were not destroyed. Armageddon will great time of trouble because of the tological battle of Armageddon is the bring Christ’s victory on the cross to its blood of the Lamb (Rev. 7:14).26 They end-time culmination of Christ’s victory logical culmination when all these evil experience the same victory over evil on the cross. While Christ’s sacrificial powers that alienated humanity from powers that He experienced. Christ’s death broke the power of evil forces God are completely and ultimately victory becomes their victory. over humanity, His death did not anni- destroyed. This destruction will result in hilate them.29 However, “through His the perfect reconciliation (at-one-ment) Armageddon’s victory: death, Christ fixed the ultimate fate between God and redeemed humanity, Ultimate goal of of evil powers.”30 At the cross the final and the perfect restoration of peace and atonement future eradication of evil and its powers harmony in the whole universe: God The battle of Armageddon takes was made certain, and complete victory dwelling with His people, with sin and place on the great day of God Almighty was made sure. 31 sinners no more (Rev. 21:3, 4).34 (Rev. 16:13, 14, 16). This brings to mind This can be better understood Thus, Armageddon must not be the day of the Lord, a recurring theme through an illustration from World located in world events marked by in the Old Testament Prophets, the War II. After the victory of the Allied terrorism, continual wars fought with Gospels, and the Epistles. This is a time forces at Normandy on D-day, the out- ferocity, smart bombs, and threats of when God intervenes and fights for come of the war was assured.32 Though mushroom clouds—important as these His people who have been oppressed D-day’s victory did not end the war are as signs of the end. The Scriptural by evil powers. This again relates (since battles continued after it), D-day understanding of Armageddon expects with apocalyptic thought as earlier pointed forward to the time when the us to refrain from speculation but look mentioned. enemies would finally surrender on forward to the ultimate triumph of God The second half of the book of V-day. Christ’s death, resurrection, in the cosmic conflict between good Revelation (15–20) describes God’s ascension, and exaltation defeated the and evil, between Christ and Satan. The final victory over evil powers.27 The evil powers and gave Him authority biblical focus of Armageddon is Christus Lamb appears again, not as one slain, over them (Col. 2:15; Matt. 28:18; Phil. Victor. but as King of kings and Lord of lords. 2:9–11; Eph. 1:20–23; 1 Pet. 3:22), but He appears to defeat the kings of the this has not yet brought about the 1 These include the substitution model, satisfaction model, moral influence model, governmental model, and exemplary model earth who make war against Him and complete subjection of evil forces or among others. These models have been divided into two major those who are with Him (Rev. 17:14). of all rebellion in the universe (Heb. categories: the objective and subjective theories of the atonement. This comprises the day of the Lamb’s 2:8). However, the Christ event was the See Millard Erickson, Christian Theology (Grand Rapids, MI: Baker, wrath (Rev. 6:17) and one glimpse of D-day of the cosmic conflict between 1998), 800–817; Louis Berkhof, Systematic Theology (Grand Rapids, MI: Eerdmans, 1996), 384–391; Norman R. Gulley, final victory over the kings of the earth. good and evil, giving assurance of the “Toward Understanding the Atonement,” Journal of the Adventist Another glimpse of victory portrays V-day that Armageddon will bring. Theological Society 1, no. 1 (1990): 57–89; Ángel Manuel Jesus Christ as the Divine Warrior who Armageddon’s ultimate victory Rodríguez, “Growing in Christ: Atonement and Christus Victor,” Ministry, June 2007, 17–20, endnote 1. comes to make war in righteousness over evil is anchored in and assured 2 Edmund A. Parker, “The Ministry of the Atonement,” Ministry, and justice (Rev. 19:11–16). He defeats by the victory of the Cross. Therefore, August 1974, 10; Ikechukwu Michael Oluikpe, “The Christus Victor the beast, false prophet, kings, and Armageddon in the book of Revelation Model of Atonement,” Journal of Asia Adventist Seminary 13, no. 2 inhabitants of the earth (their armies) is not really about political military (2010): 127, 139. 3 Gustaf Aulén, Christus Victor: An Historical Study of the Three with the sword of His mouth, leav- battles among international world Main Types of the Atonement, trans. A. G. Herbert (New York, NY: ing them as food for the birds (Rev. powers but about the final victory of Macmillan, 1969), 4. 19:17–21). Christ over all evil powers assured by 4 Aulén, Christus Victor, 4, 5; Robert Letham, The Work of Christ: God’s ultimate victory and the end the Cross. “It is in His death that Christ Contours of Christian Theology (Downers Grove, IL: InterVarsity, 1993), 161, 162; Thomas Finger, Christian Theology: An of sin are seen as coming at the end of overcomes His enemies . . . not on a Eschatological Approach, vol. 1 (Nashville, TN: Thomas Nelson, the millennium when the dragon, and bloody eschatological battlefield. . . . 1985), 317–324.

Ministry® OCTOBER 2014 5 Apocalypticism is one “among three distinct but frequently Revelation, Part 1: Jesus in the Apocalypse,” Journal of the Lichtenwalter, Revelation’s Great Love Story, 106, 107. confused categories. They include ‘apocalypse’ as a literary Adventist Theological Society 21, no. 1 (2010): 278, 292. 21 Akpa, “The Identity and Role of Michael,” 239; Lichtenwalter, category, ‘apocalyptic eschatology’ as a theological category, and 14 Ekkehardt Mueller “Christological concepts in the book of Revelation’s Great Love Story, 106, 107, 109. ‘apocalypticism’ as a comprehensive worldview. The apocalyptic Revelation, Part 3: The Lamb Christology,” Journal of the Adventist 22 Lichtenwalter, Revelation’s Great Love Story, 107. worldview includes the literary and theological apocalyptic Theological Society 22, no. 2 (2011): 45, 46. 23 Ibid.; Akpa, 239, 240; Ikechukwu Michael Oluikpe, Armageddon as elements” (Gregory A. Boyd, God at War: The Bible and Spiritual 15 Larry L. Lichtenwalter, Revelation’s Great Love Story: More Than I Divine War in the Apocalypse: An Exegetical-Theological Study on Conflict [Downers Grove, IL: InterVarsity Press, 1997], 174). Ever Imagined (Hagerstown, MD: Autumn House, 2008), 106. Popular Biblical Eschatology (Saarbrucken, Germany: LAP Lambert Though there are Jewish and Christian apocalypses that are 16 Kayle de Waal, “The Downfalls of Satan in the Book of Revelation,” Academic Publishing, 2011), 90–92. noncanonical, there is a need to understand this worldview Ministry, February 2013, 22. 24 Oluikpe, Armageddon, 127–131. because it is the background of the New Testament writers (Boyd, 17 Stefanovic, Revelation, 388; Michael O. Akpa, “The Identity 25 Ibid., 95, n. 335. God at War ,173, 174). This worldview is consistent with and not and Role of Michael in the Narrative of the War in Heaven: An 26 Lichtenwalter, Revelation’s Great Love Story, 109. contrary to the historicist interpretation of the book of Revelation. Exegetical and Theological Study of Revelation 12:7–12” (PhD 27 Oluikpe, Armageddon, 95, n.337, and 155, n. 548. 6 David E. Aune, “Apocalypticism: New Testament,” The IVP diss., Adventist International Institute of Advanced Studies, Silang, 28 De Waal, “The Downfalls of Satan,” 24. Dictionary of the New Testament, vol. 1, ed. Daniel G. Reid Cavite, Philippines, 2007), 248. 29 Rodriguez, “Growing in Christ,” 18. (Downers Grove, IL: InterVarsity Press, 2004), 61, 62. 18 Stefanovic, Revelation, 388; de Waal, “The Downfalls of Satan,” 23; 30 Ibid. 7 Ibid.; Norman Perrin, “Apocalyptic Christianity” in Visionaries and Judith L. Kovacs, “ ‘Now Shall the Ruler of This World Be Driven 31 Edward Heppenstall, “Subjective and Objective Aspects of the Their Apocalypses, ed. Paul Hanson (Philadelphia, PA: Fortress Out’: Jesus’ Death as Cosmic Battle in John 12:20–36,” Journal of Atonement” in The Sanctuary and Atonement: Biblical, Historical and Press, 1983), 121, 122. Biblical Literature 114 (1995): 227–247. Theological Studies, Richard Lesher, ed. (Washington, DC: Review 8 Ranko Stefanovic, Revelation of Jesus Christ: Commentary on the 19 The Apocalypse resounds with “the objective decisive victory and Herald Pub. Assn., 1981), 688, 689; Ellen G. White, The Great Book of Revelation (Berrien Springs, MI: Andrews University Press, of the Lamb over the powers of darkness which He won when Controversy (Nampa, ID: Pacific Press Pub. Assn., 1950), 503. 2002), 369–371. He shed His blood on the Cross”—assuring all “that Christ has 32 See Oscar Cullmann, Christ and Time (London: SCM Press, 1951), 9 Jon Paulien, Armageddon at the Door (Hagerstown, MD: Review defeated Satan and will one day destroy him altogether” (John R. 81–93; Stefanovic, Revelation, 396, 397. and Herald Pub. Assn., 2008), 64–68. W. Stott, The Cross of Christ [Downers Grove, IL: InterVarsity, 1986], 33 Matthias Rissi, “The Future of the World: An Exegetical Study of 10 Ibid., 76, 151–165. 250, 251). Rev 19:11–22:15,” Studies in Biblical Theology, 2nd series, no. 23 11 Grant R. Osborne, Revelation, Baker Exegetical Commentary on the 20 “Instead of defeating the followers of Christ by accusing them, (London: SCM Press, 1972), 9. New Testament, ed. Moisés Silva (Grand Rapids, MI: Baker, 2002), Satan suffers his own defeat. Their victory over him comes by 34 Mario Veloso, “The Doctrine of the Sanctuary and Atonement 592. virtue of what Christ has accomplished on the cross. Christ’s blood as Reflected in the Book of Revelation,” in The Sanctuary and 12 Tremper Longman III and Daniel G. Reid, God Is a Warrior (Grand produces the victory. . . . In the Lamb’s blood we find sure victory. Atonement: Biblical, Historical and Theological Studies, ed. Arnold Rapids, MI: Zondervan, 1995), 139–143. Christ’s death in the Apocalypse is an event of the past as well Wallenkampf (Hagerstown, MD: Review and Herald Pub. Assn., 13 Ekkehardt Mueller, “Christological Concepts in the Book of as a present reality that every believer in Him can experience.” 1981), 411.

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Adventists: Why are we really here?

was born and raised in the United Built to last foundation, and setting “big, hairy, States. From the time I can remem- From small and insignificant begin- audacious goals” are some of the ber, I was an atheist. Science was nings in the mid-nineteenth century, qualities that have enabled them to Imy god. A quest for knowledge was Seventh-day Adventists have grown endure and prosper. my passion. All that changed one sum- into an 18-million-member movement While we are not a company, mer day when someone handed me in more than 200 countries of the world. Seventh-day Adventists, as a people, The Great Controversy by Ellen G. White. And we continue to grow. are built to last. We are built to last I began reading the chapter titled These facts are surprising when far longer than any of the companies “The Origin of Evil,” and for the first we compare them with another prod- Collins and Porras describe because time, Christianity made sense. Before uct of the Millerite movement—the the Advent movement is built by God, the summer was over, I accepted Jesus Advent Christian Church, which has not man. The Advent movement built Christ as my Savior and was baptized just 125,600 members in 35 countries.1 to last not just for generations but for into the Seventh-day Adventist Church. Why has the Seventh-day Adventist eternity. It is built to endure through Before reading The Great Con­ Church been so successful? It is not just the last great conflict! troversy and understanding the that we have a better understanding of To help us understand and remem- prophecies of Daniel and Revelation, truth than other faith-systems. The vast ber better, I am using the following the Bible just did not seem real. My majority of our doctrines are shared acronym to study how the Adventist Christian friends in high school often with other Christian denominations. church is built: told me, “Jesus bore your sins and died The Seventh Day Baptists, for example, for you on the cross. Don’t you want to discovered the Bible Sabbath back in Bible-based faith: We go by the accept Him as your Savior and go to the early 1600s, but they number just Bible—the one thing that lasts forever heaven? Otherwise you’ll go to hell!” 50,000 members in 22 countries. (Isa. 40:8). Now, I had heard about Jesus, In trying to find out why the Understanding of the prophecies, as heaven, and hell, but it was as if my Ad­ventist Church has been so suc- Daniel predicted (Dan. 12:8–10; Rev. 10). friends were speaking to me in a foreign cessful, it may be worth looking at Inside information: the great con- language. They made no sense. Once I a best-selling book titled Built to troversy, how it began and ends (Rev. learned the truth as it is in Jesus, not Last: Successful Habits of Visionary 11:19; 12). only did it make sense—my life has Companies, by Jim Collins and Jerry Law and gospel, perfectly blended never been the same. Porras. In it, they describe companies for the antitypical day of atonement I understood that God raised up that were “built to last.” The authors (Rev. 14:6–12). the Advent movement at a particular studied 18 companies, such as Boeing, Timely: Adventism arose at the exact time for a particular purpose in earth’s Sony, and American Express, and time specified by prophecy (Rev. 12:17). history: to give a prophetic message to compared them with their rivals to the world and to proclaim Christ’s soon find out “What makes these truly Bible-based faith return. I am glad to be a Seventh-day exceptional companies different?”2 “God’s Word is the foundation upon Adventist—spiritually, intellectually, Centering on core values, adapting to which our hopes of heaven must be emotionally, and socially. change while never abandoning their built.”3

Ministry® OCTOBER 2014 Once I realized that the Bible com- the deductions of science, the creeds history. We are not just another church prises God’s inspired Word, I knew or decisions of ecclesiastical councils, but have been raised up by God to that the most important thing was to as numerous and discordant as are warn people against receiving the understand this book. Though writ- the churches which they represent, mark of the beast. As a young person, ten by many different authors over a the voice of the majority—not one I was surprised that other churches period of 1,500 years, I found not only nor all of these should be regarded seemed unable to explain what that divine wisdom but also accounts of as evidence for or against any point mark is. history and creation unrivaled in their of religious faith. Before accepting The historicist view of interpreting directness and elegance. I also discov- any doctrine or precept, we should prophecy leads logically to Seventh- ered that the Seventh-day Adventist demand a plain ‘Thus saith the Lord’ day Adventism, which may be one Church has a mission similar to that of in its support.”5 reason why Protestants by and large John the Baptist, based on Isaiah 40. now consider most of Revelation to Interestingly, the passage concentrates Understanding of the be fulfilled either in the distant past more on the Second Coming than on prophecies (preterism) or as still future (futur- the first.4 This passage also empha- We have an understanding of the ism). Amazingly, for many Protestants, sizes the priority of Scripture over prophecies stretching to the end of time, reunification with Rome is looking human ideas that are likened to the just as Daniel predicted. more and more attractive. Sadly, even grass: “ ‘The grass withers, the flower Daniel 12:8–10 predicts an end- some Adventists seem to have begun fades, but the word of our God stands time people who would understand valuing unity with other Christians forever’ ” (Isa. 40:8, NKJV). Along the clearly things that even Daniel himself more highly than proclaiming the same lines, the words of Ellen White did not then understand. Revelation message for this time. bear repeating: “God will have a people 10 describes this time in terms of a Thirty-six years ago, many of upon the earth to maintain the Bible, little book, once closed and sealed but the things I read about in The Great and the Bible only, as the standard now open. God raised up the Advent Controversy did not seem possible. of all doctrines and the basis of all movement at a particular time for I had to accept them by faith. How reforms. The opinions of learned men, a particular purpose in this earth’s things have changed!

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At that time I could not imagine significant turning point in the book of Atonement. That was the one day in the how the United States, described in Revelation.6 It signals the beginning of religious calendar when every Israelite Revelation 13 as looking like a lamb, God’s dramatic work near the close of was to participate. Ignoring the day could ever speak like a dragon. The earth’s history. It introduces the great was unthinkable because it meant separation of church and state was controversy between Christ and Satan being “cut off” from Israel, excluded strong and wide. Religion and politics and the devastating impact of the from the people of God. This day was stayed politely apart. Furthermore, devil’s attacks, as God’s true people also the only day of the year that was Big Brother, watching people’s every were forced into obscurity while an observed like the weekly Sabbath. move, might exist in totalitarian apostate form of Christianity held the There were ceremonial sabbaths, regimes, but this could never happen reigns of power. Suddenly, I realized which meant a day off work, a holiday. in the United States. that the atrocities of Christian history The Day of Atonement, however, was That was then. How far we have were not chargeable to God and that, the only one that was to be kept like come in so short a time. Now, in the at the end of the 1,260-year period the seventh-day Sabbath—total rest. interests of national security, the in 1798, a remnant people would be No work at all. It is no coincidence United States is prepared to use every raised up by Him as a clear contrast that, in the antitypical day of atone- means, even at the expense of its own with the fallen churches of Babylon. ment going on now, the seventh-day principles and ideals, to spy on its Sabbath takes on more importance citizens. Additionally, three decades Law and gospel than ever before. ago I could not have imagined the We proclaim the gospel message for Perhaps surprising to some is that, degree to which so many Protestants the end time, which perfectly blends law even though the gospel of the end time would now be ready to abandon their and gospel, justice and mercy. is connected with the judgment, the Bible-based beliefs. The first angel’s message, found gospel is still good news! It is good in Revelation 14:6, 7, proclaims the news because Jesus is coming soon. Inside information “everlasting gospel” in terms of “ ‘the It is good news because He is coming We have an incredible source of hour of [God’s] judgment.’ ” This is not to bring justice, to right all wrongs, inside information through our under- a new gospel, because it is called “ever- and reward His faithful people. It is standing of the great controversy. lasting.” But like the “new” covenant good news because sin and sinners As I read The Great Controversy, I on which the gospel is based, there is will be no more—no more suffering, found that evil was an intruder in God’s something new—this new element is temptation, or pain. Even the time of universe, though it was no surprise to urgency. Urgency because, as the angel trouble is good news. Why? Because God. Rather, the possibility of sin was of Revelation 10:6 says, there will be we are told that, as a result of the the risk that a God of love was willing “time no longer” (KJV). The end is near. judgment, our sins have been “borne to take so that there could be true free- This declaration, connected with away into the land of forgetfulness” dom. I realized that God will not force the heavenly announcement in chap- and we will not be able to “bring them anyone to be saved—but also that He ter 14, announces that God’s judgment to remembrance.”7 What better news will not wait forever! The prophecies hour has arrived. Many Christians could there be? of the Bible were sealed only until the think of Judgment Day as the day When the final crisis is over, John “time of the end,” and they show where Jesus comes. And, of course, that was sees a people: “Here is the patience of we are in earth’s history. The prophecy the understanding of the Millerite the saints: here are they that keep the of Daniel 9 impressed upon me the Adventists too—until they found the commandments of God, and the faith trustworthiness of the Bible with its key to unlock the mystery of Daniel of Jesus” (Rev. 14:12). That is what the accurate depiction of historical events 8:14. Through an understanding of third angel’s message does. The third hundreds of years in advance and Christ’s work in the heavenly sanctu- angel’s message continues as a mes- fulfillment right on time. Especially ary as our High Priest, they realized sage of good news, a message of hope, impressive to me was the 2,300-day/ an important fact. Since Jesus says and a message of faith to prepare a year prophecy pointing to the cleans- that, when He comes, His reward will people for the coming of the Lord. ing of the heavenly sanctuary in 1844. be with Him “ ‘to give to every one Revelation 11:19 points to this according to his work’ ” (Rev. 22:12, Timely time: “the temple of God was opened NKJV), the judgment must precede His Adventism is timely—it arose at the in heaven, and the ark of His covenant second coming. predicted time. was seen in His temple” (NKJV). Talk Furthermore, Adventists under- Adventism is a movement about inside information! We have stood that this heavenly judgment of prophecy, more specifically, of insight from the inner sanctum of the was symbolized in the “cleansing time prophecy. It was through an heavenly temple and from the ark of of the sanctuary” in the ministry of understanding of the 2,300-day/year the covenant itself. This verse marks a the earthly sanctuary on the Day of prophecy that we came into existence.

Ministry® OCTOBER 2014 But we also arose at the time predicted calling into existence a special people God raised up the Seventh-day in Bible prophecy. The end-time rem- to do a special work. Adventist Church for a reason. The nant was to arise after the 1,260 day/ prophecies of Daniel and Revelation year period of Christian apostasy Conclusion form a compelling picture of a God in predicted in Daniel 7:25 and ending As Seventh-day Adventists, our control of history, and He has raised up a in 1798.8 As if to make sure we would prophetic movement is built to last. remnant to finish His work on earth. May not misunderstand, this period is We are: God give us grace to humbly accept and mentioned twice in Revelation 12 in fulfill this humanly impossible task. the space of nine verses (vv. 6, 14). B— a Bible-based movement; we go by Then the end-time remnant emerges the Bible (Isa. 40:8); 1 “Advent Christian Church,” Wikipedia, accessed Apr. 20, 2014, en.wikipedia.org/wiki/Advent_Christian_Church. (Rev. 12:17). John’s vision into the Most U— a people with an understanding of 2 Jim Collins and Jerry I. Porras, Built to Last: Successful Habits of Holy Place of the heavenly sanctuary the time prophecies unsealed for Visionary Companies (New York: Harper, 1994). and seeing the ark underscore the the time of the end, just as Daniel 3 Ellen G. White, In Heavenly Places (Hagerstown, MD: Review and Herald Pub. Assn., 1967), 106. centrality of the law for the end times, predicted (Dan. 12:8–10; Rev. 10); 4 See especially Isa. 40:3–5, 9–10. Thus John’s message of purging as does the fact that the remnant is I— a movement having inside informa- and his surprise when Jesus did not fit his messianic expectations identified as those “who keep the tion about the great controversy (Matt. 3:7–12; 11:2, 3). 5 Ellen G. White, The Great Controversy (Nampa, ID: Pacific Press Pub. commandments of God and have the between Christ and Satan—how it Assn., 1911), 595; emphasis added. testimony of Jesus Christ” (Rev. 12:17, began and how it ends (Rev. 11:19; 6 See Kenneth A. Strand, “ ‘Victorious-Introduction’ Scenes,” NKJV). 12); Symposium on Revelation: Introductory and Exegetical Studies, Daniel and Revelation Committee Series 6, ed. Frank B. Holbrook That the time had come for the L— proclaiming a perfect blend of law (Silver Spring, MD: Biblical Research Institute, 1992), 57, 58. remnant to arise was confirmed by God and gospel (Rev. 14:6–12); and 7 Ellen G. White, Spirit of Prophecy, vol. 1 (Battle Creek, MI: Seventh- through signs in the heavens (Matt. T— timely: Adventism arose at the time day Adventist Pub. Assn., 1969 facsimile), 124. 8 On the dates for the beginning and end of this and other time 24:29; Rev. 6:12, 13). Seemingly by specified by prophecy, just after prophecies, see Heinz Schaidinger, Historical Confirmation of design, these signs were visible in the the 1,260- and 2,300-year periods Prophetic Periods, Biblical Research Institute Release 7 (Silver very part of the world where God was (Rev. 12:17). Spring, MD: Biblical Research Institute, 2010).

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“Come and see” Religion can be stifling and “ ‘Come . . . and you will see’ ” (John counterproductive. Such was the case 1:39, NIV). Later, Andrew went to in the days of Jesus, yet He was not his own brother and told him what deterred even by those who were slow he had seen and then brought him to heaven open’ ” (John 1:50, 51, NIV). of heart. Jesus initiated a revival by Jesus. What Jesus saw far exceeded anything offering Himself; and every revival The story does not end there. Nathanael was able to comprehend at since then has always happened when Philip found Nathanael, but the time. He became the center. The Gospel of Nathanael asked, “Nazareth! Can We are reminded that true revival John begins the same way as does the anything good come from there?” begins with God’s initiative that book of Genesis: “In the beginning Once again, John records Philip is always centered in Jesus. “Come God,” or in the case of John, “In the as simply saying, “Come and see.” and see” yourself and hear Jesus say, beginning was the Word.” God always When he did, Nathanael dropped “Follow Me.” initiates the beginning of any revival. his prejudice about Nazareth when . Such beginnings will ultimately he, too, saw Jesus. Nathanael involve a choice. was transformed. His thinking, —Reviewed by Larry R. Evans, editor of The ministry of John the Baptist perspectives, and life were changed Dynamic Steward and associate director climaxed with the words, “Look, the by what he saw. This is confirmed of Stewardship Ministries, General Lamb of God.” When Jesus saw that by Jesus’ own words, “ ‘You shall Conference of Seventh-day Adventists, some had questions, He simply said, see greater things. . . . You shall see Silver Spring, Maryland, United States.

OCTOBER 2014 Ministry® Kelvin Onongha

Kelvin Onongha, PhD, is associate professor of applied theology, Adventist International Institute of Advanced Studies, Silang, Cavite, Philippines.

Signs, wonders, and the Adventist Church (Part 1 of 2)

quick reading of The Acts world,”2 where its teeming membership This article on the relevance of signs of the Apostles is enough to explosion is blighted by growing reports and wonders will be limited to the study make one ask, “Whatever of syncretism (a combination of different of the Scriptures, Spirit of Prophecy, and Ahappened to the church?” beliefs)3 and resurgence of other faith select relevant references. The article for Ellen White shows a marked contrast systems. will examine the issue (1) in the books of that exists between the church of the With the Western churches, secu- Luke and Acts, (2) in early church history, apostolic era and the Adventist Church larism is a by-product of rationalism (3) as a possible mission strategy, and (4) today. This great disparity has led some from the Enlightenment era. This has in the Adventist Church. to inquire whether there is a place for resulted in a mechanistic worldview signs and wonders in the Adventist that robs the gospel of its power. The Signs and wonders in Church today. Some people get very issue of syncretism seems particularly Luke and Acts uncomfortable each time miracles, pertinent for churches in Africa where The New Testament (NT) uses signs, and wonders are mentioned. significant growth has occurred. As four Greek words to refer to signs and Can signs and wonders still occur a result, in many parts of Africa, two wonders: ergon, dunamis, semieon, today? What purpose do they serve? kinds of religious faith are practiced: and teras. Ergon means an act, deed, Do the Scriptures suggest that signs a formal religious worship of God and or work—especially a good or evil and wonders are a thing of the past? a folk religion that embraces the spirit work. This word could also refer to a Uneasy as these questions may sound, world. This emerging situation, accord- supernatural work. Dunamis depicts a we should reexamine the evidence as ing to mission scholars, is because the manifestation of divine power. Semieon the church engages cultures that have worldview concerns of the people have emphasizes miracles as a proof of missiological issues identical with those not been thoroughly engaged. In other divine authority. Teras refers to an awe- encountered by the early church. words, the churches are not respond- inspiring or terrifying act manifesting As the Adventist Church extends ing to the most important questions supernatural powers and is always used its worldwide mission, two major mis- confronting the people.4 in connection with semeion, signs and siological issues confront and affect the Gailyn van Rheenen, a missiolo- wonders.6 church’s spiritual vitality: secularism gist, states that an interesting parallel Luke uses the expression signs and and syncretism. Secularism is the bane between secularism and animism exists. wonders more than any other writer. of Western churches, which once lit He explains that both philosophies Although this expression alludes to the world with the blazing flames of are rooted in power.5 While secularism Joel’s promise of “signs” that will take the Reformation, followed by the great employs modern science to meet its place in the latter days, “wonders” is century of missions.1 Presently, the power needs, animism utilizes primal believed to be an addition made by Luke. state of many Adventist churches in science. Careful study of the Scriptures As one scholar has observed, in the NT the West reveals stagnation or decline, and the history of missions reveals terata (signs) is never found without except perhaps among immigrant con- that a theology of signs and wonders is semeia (wonders).7 gregations. The reverse scenario is the fundamental in responding to the power Signs and wonders include the case with the rest of the world, now needs of both Western and majority supernatural works of God in miracles, referred to by some as the “majority world contexts. healings, dreams, visions, divine

Ministry® OCTOBER 2014 visitations, prophetic revelations, the ministry of the church in the last that when the gospel first breaks into spiritual discernment, spiritual deliver- days. The implication centering on the a people group or geographic area, the ance, and exorcism. It is important to cessationist view, which maintains that miraculous is frequently present.”18 remember that they are not limited to signs and wonders ended with Jesus The logical question that comes to miracles alone but also demonstrate and the apostles, may not prove tenable. mind next is, if signs and wonders were the presence and power of God and Christianity is a supernatural reli- present, then why can they not happen the advancement of His kingdom. Most gion, from beginning to end.14 From now? One explanation offered is the interpreters, such as Sobhi Malek, regard the story of Creation to the Exodus, church’s alliance with the state, begin- signs, wonders, and miracles as syn- Incarnation, and Resurrection—these ning from the time of Constantine—a onyms that do not necessarily describe all demonstrate the mighty acts of shrewd politician who used the church three categories of miraculous acts but God. Each of these mighty acts has the to hold his empire together.19 David three aspects of mighty deeds: (1) as unmistakable signature of God. The Pytches proffers five reasons why signs signs they authenticate the message; (2) church from the time of ancient Israel and wonders are not witnessed today: as wonders they evoke a sense of awe to the New Testament also witnessed (1) materialism and rationalism of the and astonishment; and (3) as miracles the display of the mighty power of God Western worldview tend to reject the they display divine supernatural power in its inauguration, sustenance, and possibility of signs and wonders; (2) the in extraordinarily marvelous acts.8 propagation. Against a backdrop of great idea of ministering in signs and wonders The purpose of the accounts of signs opposition and warfare posed by God’s sounds presumptuous to many; (3) gen- and wonders are several. One author enemy (Rev. 12), only by the power of eral confusion over the phenomenon; (4) sees them as confirming the claims of God has His church been preserved our own sense of powerlessness and the the prophets, disciples, and apostles through the ages. Also, without the difficulty to think of the supernatural; as messengers of God.9 Another deems mighty display of God’s power, the and (5) the absence of any idea as to how them as authenticating the Word and spread of the gospel would have been to minister in power.20 leading to faith in the Word of God.10 In affected in regions steeped in idolatry, Luke and Acts, scholars agree that these animism, and even secularism. The Signs and wonders signs and wonders are mission-oriented apostle Paul confronted such situations as a possible mission (Luke 24:46–49; Acts 1:8).11 Luke’s gospel as he took the gospel message into the strategy? is considered as providing a curriculum great cities of Europe. Consequently, Since the nineteenth century, a for dealing with power-oriented cultures his epistles address the critical nature period considered in mission circles as long before the contemporary signs and a gospel of power plays in the life of the the “golden age of missions,” mission wonders movement of the Pentecostal church. strategy has become a predominant or Evangelical genre began.12 concern for the Christian church. Men Important functions that signs and Signs and wonders in like William Carey and Hudson Taylor are wonders perform in Scripture include early church history considered pace-setting pioneers in this serving as “door openers” for the proc- Early church history is far from endeavor, articulating coherent plans to lamation of the gospel (Acts 3, 4); signal devoid of signs and wonders as the mobilize the church for the task of mis- markers of divine presence and power gospel advanced into the major cen- sions.21 Another significant contributor (Acts 19:17–19); affirming the work- ters of civilization. As one writer puts to this subject was Ralph Winter, whose ing of the Holy Spirit (Rom. 15:18–20); it, “miracles, mainly of healing, and speech at the International Congress displaying the kingdom of God breaking dreams, such as Arnobius’s, share an on World Evangelization at Lausanne in among humanity (Acts 4:29–31; 7: important place in the Christianization in 1974 witnessed another landmark in 35–37; 14:2–4); setting people free from of the Greco-Roman world.”15 Some of mission strategy.22 What Winter said was spiritual bondage (Acts 16:16–18); and, the early church fathers who affirmed a shocker: even if every Christian was leading people to having faith in God the working of signs and wonders in mobilized for effective witnessing, there (Acts 9:40–42; 13:6–12). diverse ways in their times include still would be nearly two billion persons Robert Menzies shows an interesting Eusebius, Hilary, Cyril, and Justin. So, without access to the gospel.23 If this linkage between the miraculous events also, was the Montanist movement were true back then, how much worse associated with Jesus and the disciples in Asia Minor.16 The gifts of the Holy the situation today because, clearly, and the cosmic portents listed by Joel. Spirit evidenced during the first four the rate of accession to the faith has not From these accounts he posits that centuries of church history debunk kept pace with world population growth. “these last days—that period inaugu- claims that signs and wonders ended His study underscored the significant rated with Jesus’ birth and leading up with the apostles: healing, exorcism, and challenge Christians face in taking the to the day of the Lord—represents an prophecy.17 Hence, scholars conclude: gospel to regions with the world’s largest epoch marked by signs and wonders,”13 “Church history and the testimony of religions—Islam, Buddhism, Hinduism, which would continue to characterize contemporary missionaries suggest and other faith communities.

OCTOBER 2014 Ministry® Kelvin Onongha

Granted, reports indicate insider For, as Adventist scholar Jon Paulien Zondervan, 2007), 10. 3 Charles H. Kraft, Worldview for Christian Witness (Pasadena, CA: William movements are beginning to achieve has astutely observed, “no matter how Carey Library, 2008), 488. heart-cheering success in recent times. familiar we may be with scriptures, we 4 Craig Ott, Stephen J. Strauss, and Timothy C. Tennent, Encountering Nevertheless, the pace is far from cannot totally predict how God will act Theology of Mission: Biblical Foundations, Historical Developments, and 29 Contemporary Issues (Grand Rapids, MI: Baker Academic, 2010), 254. earthshaking among peoples that we in any given circumstance.” 5 Gailyn van Rheenen, “Animism, Secularism and Theism: Developing a often have labeled “resistant”24 to the Another noteworthy factor that Tripartite Model of Understanding World Cultures,” International Journal gospel. It is apparent that if the church provides a window of opportunity for of Frontier Missions 10, no. 4 (1993): 169, 170. 6 Ibid. has to succeed among those people witnessing to billions to whom Christian 7 Robert Sloan, “ ‘Signs and Wonders’: A Rhetorical Clue to the Pentecost groups, it will not happen without witness seems almost impossible is Discourse,” Evangelical Quarterly 63, no. 3 (1991): 233. 8 Sobhi Malek, “Overcoming Resistance Through the Paranormal,” in supernatural intervention. The good the realization that the majority of Reaching the Resistant: Barriers and Bridges for Mission, ed. J. Dudley news is that this has already begun these people practice folk religion. It Woodberry (Pasadena, CA: William Carey Library, 1998), 195. occurring. There are constant reports is reported that about two-thirds of 9 Ibid., 149. 10 John Michael Penney, “The Missionary Emphasis of Lukan from Muslim-dominated communities Muslims in Africa are involved in a blend Pneumatology,” Journal of Pentecostal Theology Supplement Series 12 indicating that visions and dreams of of formal Islam and pre-Islamic animistic (Sheffield: Sheffield Academic Press, 1997), 122. Isa (Jesus) have led people to Christ beliefs and practices.30 People involved 11 Edgar Krentz, “Turning the World Upside Down—Preaching Luke’s 25 Story,” Currents in Theology and Mission 36, no. 6 (2009): 435; Penney, in dramatic stories of conversion. in such folk religious practices “are “Missionary Emphasis,” 122. Other factors listed in the survey, car- primarily concerned with existential 12 Rick Love, “Teaching Them to Obey All Things: A Lukan Perspective ried out by the reputed scholar Dudley problems like healing for their children, on Confronting Magic in Power-Oriented Societies,” in Teaching Them Obedience in All Things: Equipping for the 21st Century, Evangelical Woodberry and his associates, include guidance for decisions, and protection Missiological Society Series no. 7, ed. Edgar J. Elliston (Pasadena, CA: divine healing and miraculous answers from a world perceived to be dominated William Carey Library, 1999), 69. to prayer.26 Malek also strongly considers 31 13 Robert P. Menzies, “A Pentecostal Perspective on Signs and Wonders,” by evil spirits and forces.” What these Pneuma: The Journal of the Society for Pentecostal Studies 17: 2 (1995), miracles a viable missiological strategy people are interested in is not a gospel 268. to overcome resistance because (1) they simply of words but one amply dem- 14 Daniel L. Migliore, The Power of God and the Gods of Power (Louisville, KY: Westminster John Knox Press, 2008), 42. witness to God’s love; (2) they confirm onstrating the power of God (1 Thess. 15 W. H. C. Frend, “The Place of Miracles in the Conversion of the Ancient the claims of Christ; (3) they prove the 1:5) and heralding the coming of the World to Christianity,” in Signs, Wonders, Miracles: Representations truth proclaimed; (4) they are a weapon kingdom among them. of Divine Power in the Life of the Church, ed. Kate Cooper and Jeremy Gregory (Suffolk, UK: Ecclesiastical History Society, 2005), 18. for spiritual warfare; (5) they manifest Recognition of the existential needs 16 Nigel Scotland, “Signs and Wonders in the Early Catholic Church the kingdom coming in power; and confronting Christian witness should 90–451 and their Implications for the Twenty-First Century,” European (6) they provide a live encounter with call for a new paradigm of ministry that Journal of Theology 10, no. 2 (2001): 157, 158. 27 17 Ibid., 159–165. Christ. responds to these issues from a biblical 18 Ott, Encountering Theology of Mission, 252. As with the early church in The Acts standpoint. Perhaps this may be what 19 Scotland, “Signs and Wonders,” 166. of the Apostles, God seems to be taking Peter Roennfeldt meant when he advo- 20 David Pytches, “Signs and Wonders Today,” International Review of Mission 75, no. 298 (April 1986): 139–142. the initiative while the church struggles cated for a “Holy Spirit praxis” for doing 21 Ralph D. Winter, “Three Mission Eras,” in Perspectives on the World to catch up. Kwame Bediako, an African ministry in our age. This radical model, Christian Movement: A Reader, ed. Ralph D. Winter and Steven C. missiologist, states, “The early chapters Hawthorne, 4th ed. (Pasadena, CA: William Carey Library, 2009), 271, he avers, would challenge the institu- 272. of Acts indicate that the Jerusalem tional church “to acknowledge that the 22 Timothy C. Tennent, Invitation to World Missions: A Trinitarian Church was often overtaken by events, mission activity and power of the Spirit Missiology for the Twenty-first Century (Grand Rapids, MI: Kregel Publications, 2010), 354, 355. and the whole book can be read as a must always define God’s people and 23 Ibid., 358. process whereby the early Christian redefine their eschatological identity.”32 24 Gorden R. Doss, “Resistance, Receptivity and Mission Among Muslims,” leaders, predominantly Jewish, were For, he concludes, “being bound to in A Man of Passionate Reflection: A Festschrift Honoring Jerald Whitehouse, ed. Bruce L. Bauer (Berrien Springs, MI: Department of brought to understand the mind of historical precedent may in fact blind World Mission, Andrews University, 2011), 485. Christ which they initially failed to grasp, the church to God’s eschatological plans, 25 J. Dudley Woodberry, Russell G. Shubin, and G. Marks, “Why Muslims as they inquired “ ‘Lord, will you at this and preferences, producing stagnation Follow Jesus,” Christianity Today, October 24, 2007, 2, http://www .christianitytoday.com/ct/2007/october/42.80.html. 33 time give the kingdom back to Israel?’ ” in institutionalization.” 26 Ibid. (Acts 1:6). Within the life span of that (Part 2 will appear in the December 27 Malek, “Overcoming Resistance,” 197–204. early apostolic leadership, Jerusalem 28 Kwame Bediako, Christianity in Africa: The Renewal of a Non-Western 2014 issue). Religion (Edinburgh: Edinburgh University Press, 1995), 116. 28 became periphery.” 29 Jon Paulien, “Dealing with Syncretism in Insider Movements,” in Is there a lesson for us to learn as we 1 See Paul G. Hiebert, Transforming Worldviews: An Anthropological Faith Development in Context, ed. Bruce L. Bauer (Berrien Springs, MI: review mission initiatives directed by Understanding of How People Change (Grand Rapids, MI: Baker Department of World Mission, Andrews University, 2005), 243. Academic, 2008), 152. 30 J. Dudley Woodberry, “The Fullness of Time for Muslims,” in A Man of God in the early church? We may need to 2 A. Scott Moreau, Gary R. Corwin, and Gary B. McGee, Introducing World Passionate Reflection, ed. Bruce L. Bauer, 51. cautiously pray and ponder the workings Missions: A Biblical, Historical, and Practical Survey (Grand Rapids, MI: 31 Ibid. Baker Academic, 2004), 13. See also Timothy C. Tennent, Theology in 32 Peter Roennfeldt, “The Holy Spirit Praxis: A Frame for Contextualization,” of this “unpredictable God” lest we be the Context of World Christianity: How the Global Church Is Influencing in A Man of Passionate Reflection, ed. Bruce L. Bauer, 83. found fighting against Him (Acts 11:18). the Way We Think About and Discuss Theology (Grand Rapids, MI: 33 Ibid.

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Ministry® OCTOBER 2014 RESOURCES

Viral: How Social Networking Is Poised to Ignite Revival by Leonard Sweet, Colorado Springs, CO: WaterBrook Press, 2012.

he ideas in Viral are about two whole school of shiny fish and years old now and are already missing out on its prey. Because Tout of date in policy but not there are too many twisting, in principle, because social media flashing, darting targets, the changes quickly. In fact, things have shark gets confused as it tries changed so much with tools like to zero in on one bite-size meal. Facebook, iPhones, Google, and Twitter Sometimes I feel like there are that you might be better off buying too many things to get involved guides on those subjects. with. Life has become a digital But you will not find those books Babylon—confusion. bent on inspiring you to navigate the Man still builds towers, digital landscape as a rescue pastor. brick and mortar, comput- Social media allows us to get into our ers and code, yet God calls van and drive the electronic highways for missionaries to digital with an eye to those in distress. We pull Babylon—some part time, some over because we can, and change flat full time, all learning enough tires, clean battery posts, and help the to get connected and move stranded motorist get connected with seamlessly between our real the tow truck Operator. world and our digital world. In Viral excels at inspiring you to take fact, the boundaries between the two the tools of social media and the larger are fast disappearing. They are coming Internet and incorporate them into your together, and we are struggling to ministry. The tools described in the navigate them as one, much less two, Sometimes I feel book, Facebook, iPhones, Google, and separate worlds. Sweet’s book has Twitter, will probably still be around become a primer on this navigation, a like there are too in a few years, but you can be certain compass to carry into the digital world that they will look and operate very to help us find our bearings when we differently. So banish the idea that this swipe our smartphone, lift the covers many things to book comes as a guidebook to such. on our laptops, or clean the screens of If your heart burns with passion to our tablets. Once that is done, where get involved with. share the gospel and you expect to be do you go from there? And where do on this earth for any length of time, go your church members go? They are very buy this book. You may say, “I don’t care connected already; who helps them Life has become a about having a smartphone.” I say, “Do navigate the connected world? Get you care about people?” If your answer Sweet’s book and find out as he offers digital Babylon— is what I think it is, then you will get into travel advice and adventure. their world, and in many cases, that means using social media. —Reviewed by Marty Thurber, pastor of New confusion. But social media can be confus- Creation and Capital View Seventh-day Adventist ing, like a shark tricked into chasing a Churches, Lincoln, Nebraska, United States.

OCTOBER 2014 Ministry® DATELINE

Modeling Jesus’ Geert Tap from the Netherlands, who in mission; and Youth director Paul caring compassion currently pastors in Central London. Tompkins, who reinforced the urgent Guest presenters from TED included need to involve more youth in outreach. at the Great Communications and Media director The congregation joyfully acknowl- Commission and Laity Miroslav Pujić, addressing the subject edged the large number of youth who of cultural intelligence and evangelism; were present and directly involved in Festival in Hungary Women’s and Children’s Ministries ministry in their local churches. director Clair Sanches-Schutte, Learning was enhanced by a variety dealing with women and children of workshops including topics such ake Balaton, Hungary—More Lthan 320 Seventh-day Adventist members representing 17 countries Lay pastor and church planter Mfakazi Ndebele inspired many to take the challenge of being deliberate in converged on the shores of beautiful planting lay-led churches. Lake Balaton in Hungary for the Trans- European Division’s (TED) first joint Great Commission and Laity Festival July 15–20, 2014. The aim was to motivate and empower church members for greater service with focus on Mission to the Cities within its region. Following the theme of “Modelling Jesus’ Loving Caring Compassion,” guest presenters inspired and challenged delegates to follow the example of Jesus in practi- cally demonstrating compassion in their communities. Pastors Maureen Rock and Simon Martin, both from the British Union Conference, opened and closed each day with thought- ful and inspirational Christ-centered devotions. Plenary and workshop presenters included Gary Krause, Adventist Missions director of the General Conference, who challenged attendees to become more concerned for the increasing urban population of the European cities. A welcome reminder of God’s crea­ tivity was presented by renowned musician and choir director Ken Burton. His inspirational style lifted the spirits of all. A beautiful complement to this music was the creative use of drama in presenting the gospel. This was very professionally presented by Pastor

Ministry® OCTOBER 2014 as beginning and advanced church White Estate to Upon reopening, the estate will planting; the use of music and drama feature enhanced offer a tour that teaches visitors in witnessing; involving lay members; about the beginnings of the church the use of social media; involving youth, visitor center with exhibits, a timeline of White’s women, and children in witnessing; life, information about her overseas how to use the Bible in evangelism; and Silver Spring, Maryland, United missionary experiences in Europe and instruction on establishing Centers of States—The estate of Seventh-day Australia, and a mural with narration in Influence. Adventist Church cofounder Ellen G. five languages. Attendees expressed apprecia- White is scheduled for an eight-month One exhibit will highlight her minis- tion for the opportunity to meet and remodeling project that will result in an try as a writer. Nix said the display will learn with other Seventh-day Adventist enhanced visitor center. The renovations include copies of White’s book Steps to members who share the same passion should be completed by mid-April 2015. Christ in more than 100 languages. Also, for involvement in the mission of God. The spirit of unity and commitment was very evident throughout the five days of meetings, and delegates left with keen anticipation of further such meet- ings in the future. [Michael Hamilton/ tedNEWS]

Vanuatu Mission launches first feature film

Port Vila, Vanuatu—Australian High Commission first secretary David The Ellen G. White Estate temporarily closed August 15 and will reopen mid-April 2015 as part of a renovation Momcilovic joined ADRA and Adventist project to provide an enhanced visitor center. The estate is located on the lower level of the Adventist Church’s church representatives at Port Vila world headquarters in Silver Spring, Maryland, United States. [photo: Ansel Oliver] seafront on July 20, 2014, to launch Vanuatu Mission’s first feature film, Nogat Taem. The estate currently features a a room will be re-created to demonstrate Produced by the church’s research library, many of White’s original the way that many Adventists in former Communication department, in manuscripts, and art specifically created Communist countries translated her partnership with Local Bread Media for the estate. Leaders said the redesign books in secret to avoid detection by Production, the film highlights the will offer more interactive displays and police who often listened for typewriters. common social issues facing families exhibits. “We want people to have an The final stop on the tour will fea- in Vanuatu. enhanced museum experience and ture a small chapel with a video that The Australian government pro- come away from it knowing something challenges visitors to be a part White’s vided funding for the project through they didn’t already know about Ellen mission of spreading the gospel. the Vanuatu Church Partnership White,” said estate director James Nix. “We’re also hoping people see them- Program—an initiative that seeks to “We also hope it will motivate people selves as part of this movement that God “[improve] governance and service to read more of her writings,” he said sent a messenger to,” Nix said. “She was delivery at national and local levels.” of White, who is still widely published a real blessing to this church.” [Ansel [Adventist Media: Vanuatu] nearly 100 years after her death in 1915. Oliver/ANN]

OCTOBER 2014 Ministry® PRACTICAL POINTERS Miroslav Pujic

Miroslav Pujic, DMin, is director of Ministry to Postmoderns in the Trans-European Division, St. Albans, United Kingdom.

Reaching postmoderns: The discipleship model

hough they turn away from Nor can discipleship be reduced 4. We nurture. It is not enough authoritarianism, organiza- to some programmatic rule book or simply to help others find Jesus. True Ttional structures, and creedal self-help scheme. “It is the Father’s life, disciples encourage one another on formulas, postmoderns remain fasci- and Father’s life alone, which will live the way, talking things through, shar- nated by the person of Jesus Christ. the Christian life in you,” writes Gene ing experiences, discovering the way In fact, openness to authentic spiritual Edwards. “Embrace a formula or a list together. We nurture one another leaders who encourage personal learn- in order to ‘live the Christian life,’ and as Jesus nurtures us, telling us, ing marks the postmodern mind-set. you are doomed to frustration.”4 “ ‘Remember, I am with you always, If we define a Christian as a “disci- As we demonstrate discipleship even to the end of the world’ ” (Matt. ple of Jesus Christ, one who is growing rather than turn it into a church pro- 28:20, Phillips). in an authentic relationship with God gram, we focus on five key concepts. 5. We equip. Discipleship means and others,” this model becomes 1. We connect. The connection training, teaching, developing. We attractive to those who may totally is, of course, with God. We all need work together to help each other in reject the usual “systems” of religion. to experience God individually. The this. However, the Teacher is the Spirit, Spiritual development remains a key church should be not merely a place and the instruction book is Scripture: goal for many postmoderns, and dis- for people to connect but an asso- “All Scripture is inspired by God and is cipleship is designed to help achieve ciation of those who have personally useful for teaching the truth, rebuking that. As Dietrich Bonhoeffer observed, experienced that connection with God. error, correcting faults, and giving “Christianity without discipleship is Then we try to connect with those instruction for right living, so that the always Christianity without Christ.”1 around us who proclaim, “ ‘We have person who serves God may be fully Discipleship is not a command but found the Messiah’ ” (John 1:41). qualified and equipped to do every an invitation. It is not an imposition; 2. We share. Being a disciple of kind of good deed” (2 Tim. 3:16, 17). it is a delight. It is experiencing the Jesus means we want to share our As we share the joy of being Jesus’ embracing love and acceptance of experience of Him. At its heart, the disciples with our postmodern friends, Jesus when He says, “ ‘I do not call gospel message makes us instinctively we should remember this from Søren you servants any longer, because ser- think of others, wishing that they, too, Kierkegaard: “Christ did not appoint vants do not know what their master could share in the joy of knowing God professors, but followers. If Christianity is doing. Instead, I call you friends, and His transforming, healing power. . . . is not reduplicated in the life of the because I have told you everything I We tell others, “ ‘Come and see’ ” person expounding it, then he does not have heard from my Father’ ” (John (John 1:39). expound Christianity, for Christianity is 15:15).2 3. We worship. We see Jesus as our a message about living and can only be The challenge of our world, says all—falling at His feet not in fear but in expounded by being realized in men’s Jerry Bridges, is that “many Christians loving admiration. We understand that lives.”5 have what we might call a ‘cultural “perfect love casts out fear” and that holiness.’ They adapt to the character we love because “he first loved us.” 1 Dietrich Bonhoeffer, The Cost of Discipleship (New York, NY: Simon and Schuster, 1995), 59. and behavior pattern of Christians As a result, together we worship and 2 Unless otherwise noted, scripture is from Today’s English Version, around them. . . . But God has not adore this crucified Lord who came to also known as the Good News Translation. called us to be like those around us. save us, letting others know that Jesus 3 Christian.com, “Jerry Bridges Quotes,” http://christian-quotes He has called us to be like himself. promised, “ ‘When I am lifted up from .ochristian.com/Jerry-Bridges-Quotes/page-2.shtml 4 Tentmaker, “Discipleship Quotes,” http://www.tentmaker.org Holiness is nothing less than confor- the earth, I will draw everyone to me’ ” /Quotes/discipleshipquotes.htm mity to the character of God.”3 (John 12:32). 5 Ibid.

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