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12-1-1982 Preacher's Magazine Volume 58 Number 02 Wesley Tracy (Editor) Olivet Nazarene University

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Recommended Citation Tracy, Wesley (Editor), "Preacher's Magazine Volume 58 Number 02" (1982). Preacher's Magazine. 579. https://digitalcommons.olivet.edu/cotn_pm/579

This Journal Issue is brought to you for free and open access by the Church of the Nazarene at Digital Commons @ Olivet. It has been accepted for inclusion in Preacher's Magazine by an authorized administrator of Digital Commons @ Olivet. For more information, please contact [email protected]. DECEMBER, JANUARY, FEBRUARY, 1982-83 PREACHER’S MAGAZINE

"Behold I will do a new thing” [Isaiah 43:19]

ALL THESE STRANGE PEOPLE 6 WHERE IS SAMARIA? 13 BAROMETER OF FAITHFULNESS 32 PASTORAL CLINIC 46 THE HOLY SPIRIT AND PRAYER 48 THE SERMON WORKSHOP 53 suitable Framing

To get at the core of God at His greatest one must get into the core of himself at his least, for no one can know God who has not first known him­ self. Go to the depths of the soul, the secret place of the Most High, to the roots, to the heights; for all that God can do is fo­ cused there. ... Meister Eckhart THE PREACHER’S MAGAZINE Proclaiming Christian Holiness

Volume 58, Number 2 December/January/February, 1982-83

Wesley Tracy E d ito r IN THIS ISSUE Susan Downs Assistant Editor

Consulting Editors EDITORIAL Bill Sullivan 2 C hange A gent! W ho? M e ? ...... Wesley Tracy Director of the Division of Church Growth CHANGING MINISTRIES FOR CHANGING TIMES 6 Does God Really Expect Us to Witness to Church of the Nazarene All These Strange People? ...... Jerry L. Appleby Wilbur Brannon 8 Changing Ministries for Changing Communities ...... Jose ph N. H ollow ay Director of Pastoral 12 Ethnic Evangelism ...... Greg Haleblian 13 W here Is S a m a ria ? ...... Sylvester Ballard M inistries 15 Church Growth in Changing Tim es ...... An Interview with Peter Wagner Church of the Nazarene 19 Measuring Receptivity and Resistance to Church G row th ...... Lyle Schaller 23 Where Is Your Church in the Life Cycle? ...... Jere Allen and George Bullard George E. Failing 26 Blacks and Whites and the Holy Spirit . . . An Interview with Charles Johnson General Editor 30 Helping New Converts Change Life-styles ...... Wilbur Brannon The Wesleyan Church 32 Helping the Poor: A Barometer of Our Faithfulness ...... H. M ark A b b o tt 35 C hanging S trategies for L e a d e rs ...... John Gardner Contributing Editors 36 How Your Church Can Change Its Image in the Community . . . John C. O ster V. H. Lewis Eugene L. Stowe WESLEYANA Orville W. Jenkins 38 A dvice to the Not Yet P e r fe c t...... Clarence Bence Jerald D. Johnson Charles H. Strickland CHRISTMAS William M. Greathouse 40 Our Hope Is in the Coming of the Lord ...... Donna Fletcher Crow General Superintendents Church of the Nazarene CHURCH HISTORY 44 C om e Alive. Francis of A s s is i...... J. K enneth G ride r J. D. A bbott Robert W. M cIntyre THE M IN IS TE R ’S M ATE Virgil A. M itchell 45 M ira cle S u n d a y ...... Judy Cummins 0. D. Emery General Superintendents PASTORAL CLINIC The Wesleyan Church 46 Case Studies for Analysis and Reflection lack C. Rea lack L. W illcuts HOMILETICAL STUDIES Maurice Roberts 48 The Ministry of the Spirit in the Life of Prayer ...... A lex R. G. Deasley Russell Myers Superintendents FINANCE Evangelical 52 Car Expense D e d u c tio n s ...... Paul Fitzgerald Friends Church PREACHING Robert Kline 53 The Sermon Workshop General Superintendent Churches of Christ in THESE TOO Christian Union Suitable for Framing— inside front cover; We Get Letters— 4; The Preacher s Ex­ change— 39; Old Testament Word Studies— 60; New Testament Word Studies— Authors should address all articles 61; Today's Books for Today's Preacher— 62; The Ark Rocker— 64. Ind co rre s p o n d e n ce to Editor, Preacher's Magazine, 6401 The Pa- seo. Kansas City. MO 64131. Self- addressed, stamped envelopes Cover photo by Orville Andrews Should accompany all manuscripts.

PREACHER'S MAGAZINE (ISSN 0162-3982) is published quarterly by Beacon Hill Press of Kansas City, 2923 Troost Ave.. Kansas City, MO 64109. Editorial Office at 6401 The Paseo. Kansas City. MO 64131. Address all correspondence concerning subscriptions to your denominational publishing house. Copyright 1 982 by the Beacon Hill Press of Kansas City Subscription Price: $3.50 per year Second-class postage paid at Kansas City, Mo. Litho in U S A

1 r - Q Editorial J k

by Wesley Tracy f 111 I

CHANGE AGENT! WHO? ME?

on’t you just hate it when the sermon or article articles in this issue will probe the matter of min­ D begins with the inanity, “We live in a time of istering in changing times more profitably. change.” Talk about flailing away at the obvious. Several articles in this issue call us to consider Nothing will induce yawns and disgust any quicker. some basic changes in our concept of pastoral min­ Another reason we hate to hear about change is istry. The simplistic idea of pastoral ministry which because we hate change itself. Once we get life cor­ we have cozied up to for the last generation or so nered and almost hog-tied, someone changes the probably should give way to its betters. A more full- rules and we have to start over without “passing orbed approach prescribed by the Bible, history, Go” and without collecting $200. Our penchant for and changing times should emerge. In recent dec­ repeating satisfying behaviors makes us resist ades we have thought of the pastor as a good- change like we resist Mormon missionaries. natured man concerned almost entirely with the But like it or not, unless we want to become mere personal salvation of his people. Paul D. Simmons ambulatory antiques, we must face and cope cre­ says, “The pastor is encouraged to be warmheart­ atively with change. This is particularly true of ed, develop personal piety and devotional re­ preachers. If we transform the changing times into a sources, preach the gospel, and love the Lord and game of dodge ball, our sermons may become his people.” The ministerial image is, Simmons mumbled museums and our ministry nothing more adds, “that of the personable, friendly, compas­ than relic dusting. sionate, and competent pastor who is evangelist, Even flaming evangelist Bill Lane knows that counselor, and prophetic voice against personal change is necessary. Bill was mostly unemployed vices” (Search, Sum m er 1981, p. 6). until he made a change. But since he changed one thing in his act, he says he gets enough calls for The other half of the job to which the Bible and three evangelists. Bill’s best hellfire-and-brimstone the urgencies of the times call us has to do with the preaching fell flat until he got himself an asbestos pastor as change agent in relation to social struc­ suit like the Hollywood stunt men wear. His stunt tures that hinder the coming of the Kingdom and is literally to set himself on fire as he reaches the oppress people. It is not enough to be concerned climax of his sermon on hell. with personal piety in the lives of converts. The With this change business really warmed up. Bill evangelical pastor must concern himself or herself, made the Chicago newspapers when he pointed his as well, with the social structures, institutions, and flaming fingers at 258 terror-stricken hearers in customs which help produce the spiritual problems Cicero, III. As the flames spread over him, he in the lives of our people. The structures and in­ shrieked at the sinners that they would burn like this stitutions to which the people are subjected are in hell forever if they didn’t shape up. objects of ministry. Bill’s fiery fame soon earned him the coveted Certainly this type of ministry is in harmony with “green weenie” award from the Wittenburg Door. the scriptures, church history, and the Wesleyan When they wrote him up Brother Lane had set him­ tradition. Yet we holiness people seem to avoid this self on fire 75 times. Only once had he burned him­ kind of change agency. Perhaps it is partially be­ self seriously. That happened when he posed for a cause we smell the smoke of the social gospel on slow-focusing photographer and Bill waited too long the blue jeans of those who want to right the social to flap the fire out. wrongs of the world. More likely part of our reluc­ Well, I doubt that Bill Lane can teach us much tance to try to redeem society stems from our blue- about change, except, of course, that change for the collar roots. Historically, the Holiness Movement wrong reasons can be absurdity. Hopefully, the people have been, for the most part, poor people.

2 They were so far removed from the sources of tem­ poral power that trying to change sinful social struc­ tures simply did not occur to most of them. Apoc­ alyptic hope for a better world had more appeal. Thus, with some notable exceptions, the redemp­ True freedom is to share tion of society was not stressed much. To be sure, social evils expressed in terms of personal vices All the chains our neighbors wear, such as dancing, drinking, and smoking were And, with heart and hand, to be roundly booed and banned. The movement had Earnest to make others free. great influence over the personal life, but little —James Russell Lowell organized political power. Perhaps this background has made the halls of social and political carryings- on foreign soil for American holiness people. Certain denominations, traditionally peopled with upper-class and upper-middle-class personnel, feel more comfortable challenging wickedness in high mental hygiene centers, protest placards, and the places. (For example, some Presbyterian friends of Bloodmobile. mine call their church “the Republican Party at A related caution has to do with the fact that once prayer.”) For generations the business and govern­ we learn the knack of social services, we just may mental institutions have been in the hands of people find that pushing for public piety is a lot easier than just like them and they don’t mind shouting down praying for personal purity. So what is the point of their peers. all this? The plea is for a balanced ministry. Evan­ Another reason that many Evangelicals hesitate to gelism and social action are complementary, not get involved in social ministries such as feeding the opposite points on a continuum. We must minister hungry, clearing the slums, job training, and politi­ in Christ’s name and power to the whole person in cal reform is that the job is so overwhelming that the context of these times. We must vigorously pro­ there seems little hope of making a difference. To claim personal salvation, and at the same time try to feed all the hungry children appears to be as accept what Susan B. Anthony told us years ago, hopeless as the foolish futility of Sisyphus. Yet we “Give your heaviest raps on the head to every must not fail to do anything because we cannot do nabob who does injustice to human beings for the everything. crime of color or sex.”

Whatever our collective reasons for falling behind We Won! We Won! in the ministries to human needs and for social justice, the time has come for us to catch up. Per­ The Preacher’s Magazine won the 1982 “Award of haps Paul Simmons is right when he counsels Excellence” in the denominational periodical cate­ evangelical pastors that sometimes it may be more gory given by the Evangelical Press Association. important to attend a Board of Aldermen meeting This is a notable award and came the first year we than to visit an errant church member. entered the competition. The editor received the plaque (and plans to keep it), but I want to give a M ost articles on the church’s social responsibility salute to Susan Downs, the assistant editor, and to usually turn into a shriek at about this point. The the Nazarene Publishing House production and art author with pen akimbo and neck veins bulging staff, particularly Dick Fields, Crandall Vail, Bonnie orders us to picket General Motors, demands that Laflin, and Bill Lakey. we make obscene gestures at the City Council, The Evangelical Press Association has more than calls us cowards if we won’t burn draft cards, or 300 member publishers and periodicals with a commands us to bring potato salad to the ERA pic­ worldwide readership of over 22,000,000. We prize nic. Indeed, Simmons ends his helpful article with a the recognition the EPA has given us. tirade against Exxon and the Hooker Chemical Company. His argument is not without strong truth Good Hands which should be heard. But it also illustrates another All-State is not the only outfit in good hands. danger. It is possible to become so out of balance Much of the fortune of the Preacher’s Magazine has in our mission that all we have to offer is bacon and been in the “good hands” of Assistant Editor Susan beans, a cardigan sweater, and a petition to Con­ Downs for the last three years. Susan’s talented gress. The hungry and cold people surely need food hands have vigorously mastered the many and chal­ and clothing and “just” legislation. But they also lenging tasks that have found their way to her desk. need forgiveness of sin, freedom from guilt, purity Susan has put a lot of energy, courage, and dedi­ of heart, and eternal life. If we give them only the cation into the entity that is the Preacher’s Maga­ bacon and beans, we have only done “the other half zine. This issue is the last one which will boast the of the job.” benefit of Susan’s “good hands.” Susan, her three And this can happen. More than one church has sons, and husband, David, are moving to Spring­ so humanized Christ, demythologized the Atone­ field, Mass., where David will pastor the First ment, denatured the Bible, and explained away the Church of the Nazarene. By the time this is read the Resurrection that they don’t have much gospel left. Downses will be enjoying(?) their first New England All they have left to offer is prison reform programs, winter. '& Dear Editor: work you are doing in the editing of the P reacher’s Three cheers for Wil Spaite’s article “What Do Magazine. As an avid reader of the publication for You Make of Baptism?” in the Summer 1982 issue many years, I am especially appreciative of its of the Preacher’s Magazine. He is certainly correct present format and content. in calling it a “ neglected sacram ent,” and his sug­ Sincerely, gestions on how to make it more meaningful are Helen F. Rothwell good ones. Bethany, Oklahoma However, I was disappointed in one glaring omis­ sion. In acknowledging the cost of baptistries and their absence in many smaller churches, and in decrying the fact that “a church without a baptistry Dear Wes: must hold baptisms . . . in a nearby river or We have just received and reviewed the June/ borrow someone else’s baptistry on a Sunday after­ July/August issue of the Preacher’s Magazine. You noon,” he failed to mention a perfectly obvious solu­ are to be complimented on the excellent work on tion. I am speaking of Spaite’s strange silence re­ the magazine. We have appreciated both the garding sprinkling and pouring as valid modes of “theme” issues and now this “non-theme” issue baptism. format. If pastors would utilize these modes, and instruct In reviewing the material, we note that under the their people as to their availability, there is no section “The Minister’s Mate,” an article by Wendell church anywhere, however small, where baptism Garrison has been reprinted from Church Adminis­ would need to be “a neglected sacrament.” Sprin­ tration titled “I Would Rather Have a Housing Al­ kling and pouring have always been valid options lowance.” As you are aware, in recent years this has in the Wesleyan tradition. They are even named as been one of those lively issues that has been de­ such in Article XIII in the Church of the Nazarene’s bated around the church and, in particular, in Articles of Faith. Wesleyans and Free Methodists certain parts of the country. We were asked several also allow a choice as to mode, although not putting years ago to publicize information on both the pros it into their doctrinal statements. and the cons of the cash housing allowance sit­ Thus the neglect of baptism in the Church of the uation. A copy of the memo: Church Management Nazarene, which Spaite so clearly describes, is root­ titled “ Housing for Your Pastor: Parsonage or Hous­ ed in the failure to adhere to the church’s own ing Allowance” is enclosed for your review. As you stated doctrines. can see, it continues to reflect the position taken by Respectfully, Dr. Stowe, in his book The Ministry of Shepherding, Rob L. Staples that for the most part the typical or “average” Nazarene Theological Seminary Nazarene church should continue to provide a par­ sonage for its ministry. Dear Mr. Tracy. As recently as last year, we conducted an informal Please let me congratulate you on the excellent attitude survey on this question among district su­ perintendents serving districts in the United States. Dear Wes: Nearly all the district superintendents responded Just a brief note to express my deep apprecia­ and nearly unanimously continued to endorse the tion for your editorial in the March/April/May 1982 position that the typical Nazarene church should issue of the Preacher’s Magazine. I thought it a most maintain a parsonage rather than sell the parsonage appropriate and fitting tribute to our mutual friend, and pay a cash housing allowance. Obviously, we Dr. Willard Taylor. I could not have imagined, or all recognize there are peculiar and unique situa­ rather I should say I cannot imagine, a better way tions where a large church with a stable financial to give tribute to him than to quote, as you have, base can provide a cash housing allowance without significant statements from his writings. I want to a great financial impact on the future of that con­ thank you for doing that. It is very inspiring and up­ gregation’s ability to secure a minister. lifting to read those words and I think you made a With the current economic conditions, including very good choice in the quotations which you gave. the depressed housing markets and the inability of Just to tell you also that I appreciate the work several of our ministers to sell homes they have pur­ you’re doing in the Preacher’s Magazine. Its quality chased, the issue is not nearly as much of a concern continues to increase and improve and I just want to as it has been in past years. In several recent say, “Thanks, and keep up the good work.” telephone conversations, we have noticed a rec­ Sincerely, ognition that the Nazarene minister typically can­ Hal Cauthron not count on any “equity return” on a housing Trevecca Nazarene College investment since the tenure would be too short to pay anything except interest on the mortgage. At Dear Sir: best, the minister may hope for some appreciation, I must confess I’m shocked at your article in the but for the time being, that is a figment of yes­ December/January/February 1981-82 issue, “The terday’s economy and not today’s reality. Future Isn’t What She Used to Be.” We continue to distribute this information at each I wonder what will appear next? I cannot equate of our Church Board Financial Seminars around the your (10,000 years ago) when man first learned country and present this position to our church about plants. Gen. 1:29. [sic] boards through various other means. We are con­ This is the most disturbing article I have seen in cerned that the appearance of this particular ar­ a Preacher’s Magazine [sic] reading for over 45 ticle in the Preacher’s Magazine will raise ques­ years. tions as to whether the “official” position of the I’m no “ Kook,” Wes; but I think you missed it. church has changed and is shifting in the direction Sincerely and prayerfully, of a cash housing allowance in lieu of a parsonage. George M. Lake Obviously, that would not be the intent of the use Shawnee, Oklahoma of the article; however, sometimes perceptions speak very loudly to our ministers. Dear Sir: We felt you would want to be aware of the posi­ I just read the article on “Women’s Ministries tion we were taking and should you receive inquiries Meet Needs” and felt it was the most comprehen­ regarding the article or information, we will be hap­ sive article on the subject that I had seen. py to supply either you or the individual inquiring Do you have more information that is available? with the memo or additional information they might Perhaps a book on the subject? I would be inter­ request. ested in buying anything you have on the subject. Sincerely, Thanks, Dean Wessels Frances Skiles Director, Pensions and Benefits Services Modesto, California T?

Translations of the Bible used by permission in this issue are noted as follows: 1. Quotations cited NIV are from The Holy Bible, New International Version, copyright © 1978 by the New York International Bible Society. 2. Quotations cited RSV are from the Revised Standard Version of the Bible, copyrighted 1946, 1952, © 1971, 1973. 3. Quotations cited NASB are from the New American Standard Bible, ©The Lockman Foundation, 1960, 1962, 1968, 1971, 1972, 1973, 1975, 1977. 4. Quotations cited TLB are from The Living Bible, © 1971 by Tyndale House Publishers, Wheaton, III. 5. Quotations cited NEB are from the New English Bible, © The Delegates of the Oxford University Press and The Syndics of the Cambridge University Press. 6. Quotations not cited with a special designation are from the King James Version of the Bible. DOES GOD REAL] by Jerry L. Appleby Ethnic/Urban Coordinator Church of the Nazarene TO AI

oday, the Church of Jesus Christ is at a cross­ we are called on to minister to people from coun­ T road as it faces the major task of the change tries in which our own church has no missionary necessary to meet the ethnic challenge of the 80s. experience. As an example, we now have a growing Refugees, migration, and immigration are concerns number of Cambodians meeting in various Naza­ which are increasingly becoming the center-stage rene churches across the United States and Cana­ topics for church leaders today. At issue are not on­ da. Few Nazarene Americans or Canadians know ly the complex challenges given to us, but also the the Cambodian language or culture. Therefore, tremendous opportunities afforded. materials are difficult to obtain and training for new Helen Temple said in a recent prayer, “Lord, we converts who wish to be ministers is limited. This is have not always done as well as we should in taking only one example of the complexity of the challenge the gospel to ‘them.’ Help us to do a much better facing us right now. job, now that they are coming to us.” The ethnic challenge is a generalized one— eth­ nics are everywhere. The ethnic complexity of THE CHALLENGES Florida, Texas, and California is much publicized. the complexity of our present communities is However, few communities escape the influx of both mind-boggling. There are actually four groups in the documented and undocumented immigrants. The ethnic circles with which we must deal. First, there challenge is immense. Add this to the gross neglect are cultural groups that are American and speak of resident cultural groups, the church faces a task English. These would include the American Blacks like never before known. and the Native Americans— North American In­ There has been a slowdown in “white flight." dians, etc. It is understood that many Native Amer­ Economic conditions have made it impossible for icans still speak their native tongue. These people people to move every time someone different are definitely American but have both a culture and moves into their neighborhood. Racially mixed a worship style that often warrants separate church­ neighborhoods are very common now. Most larger es. and smaller communities are a mixture of many Second, there are the immigrants. The U.S. De­ different racial groups. Many people would look partment of Immigration legally admits more than upon this as an advantage. However, it does create 200,000 people into the United States each year. a complex situation for many churches. It is difficult Then we must consider undocumented persons for a church to single out one racial group among (“illegal aliens”). The United States Census Bureau which they will minister. If they are going to reach believes that up to 6 million such persons currently their community, they must recognize the complex­ live in the United States. ity of it. Refugees make up the fourth group. Hundreds of In addition money is unavailable for new church thousands of people have been allowed to enter the buildings. Interest rates and availability of money United States under the provisions of the Refugee keep us from necessary expansion. Churches that Act of 1980. I talked to one such man recently wish to help other racial and language groups start who told a story of sorrow in leaving his native land. a ministry are finding it increasingly difficult be­ He started out with his wife and four children. He cause they cannot afford to rent, buy, or build new was the only one that made it alive. Some starved to buildings. death and others were killed in their escape at­ Undocumented persons usually do not want to be tempt. His adjustment problems to a new land were contacted by the church or anyone else, especially made more difficult by the sorrow and the psycho­ if we wish to record their names on the Sunday logical adjustments necessary in his losses. Pres­ School enrollment list or a membership roll. This, ently, few churches are equipped to handle such combined with their resistance to Protestant problems. churches, makes it difficult to minister to these Large numbers of new languages are spoken needy people. within communities. Most longtime inhabitants have But we must not rest in the problems. We must never heard these languages until recently. Often decide: Does God want us to win these ethnic and JXPECT US TO WITNESS HESE STRANGE PEOPLE?

helpful books to assist a church or person facing a changing community are listed on page 11. 3. Form a Mission Action Committee. This is a group of interested individuals who would like to see the church meet the needs of its changing com­ munity. Study the needs and map out possible solutions, using the guidelines from such publica­ tions as the Mission Action Committee Extension Kit available through the Nazarene Publishing House. Of course, other denominations have sim­ ilar materials to offer. 4. Offer yourself and your church to government agencies to teach English as a second language or host refugee families. 5. Recruit church people or college students who are fluent in the language of the people to be con­ tacted. They will be effective ministers with the peo­ ple in your vicinity who might not know English or prefer to have Bible lessons in their own language. Establish a Sunday School class or a weekday Bible class in that language with possible thoughts of forming this into a congregation in the future. 6. Tie into some of the specialized programs of the general church. An example of this is the Naza­ rene emphasis in the summer of 1983 for work in migrant camps. If there is any migrant activity in the cultural groups in America? Of course, He does! designated area during the summer, a helpful Therefore, He must have solutions available for us if program has been developed to meet the needs of we will seek them. Each community must meet its these people and offer a chance for missionary ser­ own particular needs in a unique way. Some pos­ vice in your community. sible general steps toward solutions to your com­ 7. A clear teaching of God’s ownership of all munity problem might be found in the following. church facilities will help to make members willing to share them with other ethnic groups. It is a dedi­ STEPS TOWARD SOLUTIONS cation of those buildings for usefulness to reaching 1. It is most important to identify the need in a out to others that will result in God's blessing. community. Identification of ethnic breakdown can 8. Prayer must be tied into the program from be­ partially be identified through the 1980 census. ginning to end. To reach the tremendous challenge However, statistics may have changed drastically in we have before us, we must see miracles that the last two years because of the migration, immi­ parallel the magnitude of the miracles that Jesus gration, and refugee influx. One should also check performed while He was on earth; and miracles are the Refugee Bureau, schools, churches, and other dependent on prayer. These are miracles of re­ social activity centers. All of this will aid in identify­ lationships, miracles of facilities, and miracles of a ing the ethnic and cultural makeup of a community. breakdown in cultural barriers. Without the prayers 2. Materials can be ordered to help in the or­ and the resulting miracles, very little can be done. ganizational phase. For example, many helpful Many churches are developing new and unique materials are available through the Nazarene Pub­ methods of meeting the challenge (through the lishing House. These include helps on organizing guidance of the Holy Spirit). We can make the ethnic congregations and forming committees nec­ gospel available to all languages and cultures of essary to put a plan to impact a community. Other North America. Changing Ministries for Changing

YYl IT 7 I 1 Y1 I f J P G by Joseph N. Holloway V / V / B m I'M a Lynwood, California

astors working in cross-cul- community in order to be effec­ It is at this tim e that overwhelming P tural situations are frustrat­ tive. He begins feeling the guilt of failure takes up perma­ ed. We have let our new field of frustration and challenge con­ nent residence within our hearts. harvest sneak upon us without cerning others who cannot under­ How do we deal with these is­ preparation for effective evange­ stand his sermons, counseling, or sues? How can a pastor and lism, fellowship, and worship. even an invitation to church. congregation sidestep these frus­ Thus, initially, we suffer negative Children are easily gathered by trations in order to have more responses which develop into the Sunday School busses, but effective ministry? There is no negative tendencies within our “those” kids become the target package of preproved, do-it- congregations toward whatever of accusation (rightly so much of yourself gimmicks that can solve ethnic group we are approaching. the time) when the building is the problems while you sleep. But The most common way this ex­ damaged, classes disturbed, and here are some ideas that may presses itself is in the loss of worship interrupted. The only help. membership, finances, person­ thing that is heard is debate about nel, and purpose of mission. This what to do with “them.” Often the Keep a Pioneer Mind-set leads to a flagellating of both our finger can be pointed at the pas­ Keep the fact that you are pio­ local churches and pastors. We tor, for it is his efforts which neering your work constantly in need some direction in order that brought “them.” It may go so far your thinking, planning, and re­ the call of ministry may become as to request the pastor to stop flection. No two situations are the a facilitator instead of the an- bringing “them.” On the other same. Thus, you cannot expect nihilator. hand, the pastor and the con­ yours to be like some other oper­ We must not yield to the temp­ gregation may be willing to try. ation. Pioneers do not think of tation to give up on cross-cultur­ Yet, the effort only brings damage success as instant numerical al ministry. It is easy to be so to property, unproductive visita­ growth. Cross-cultural situations prejudiced by our early failure in tion with parents, and the feeling state success in terms of long- this kind of ministry that we want that if any adults do start coming range goals. to walk away from it. On the other it will not work because they have Do not expect an overwhelming hand, those intoxicated by their a church that is following its tra­ influx of new people, even if you love for cross-cultural ministry ditional patterns of worship, pro­ hire an ethnic associate. Such an may not be able to see why the gram, and evangelism. expectation is naive, and will lead church should bother with any This program, when put togeth­ to great frustration sooner or other type of ministry. er with the other traditions of the later— usually sooner. Remember As usual, the pastor is the cata­ culture we seek to reach, be­ you are dealing with a new set of lyst for progress. It is easy for the comes another burden. Is it not a norms in regard to life-styles. pastor who is active within a com­ wonder that many attempts by Therefore, do not expect every munity to see the ethnic trends pastors and congregations either convert to begin to look, act, or of his parish. He sees his church fall by the wayside or become a think like you exactly. The good as one that should reflect his continual struggle for existence? news of heart holiness is such gram to see if it can be more of a need meeter. 2. Do your people have a sense of mission toward the changing community? Do your visions de­ velop as a singular dream of the pastor, or do the laymen share this vision? 3. Consider the congregation’s past experiences, if any, in cross- cultural ministry. 4. How are other churches in your area approaching this min­ istry? With what success? 5. What resources can you get to train your people to effective­ ly work in this ministry? 6. What do you need to do to make cross-cultural ministry a reconciling tool, instead of trying to reconcile the reasons for min­ Joanne Meldrum istry? that it will speak within the cul­ will go a long way in terms of ture, rather than change to your keeping your ministry anointed. What Is Success? particular cultural pattern. Do not Before you ever start cross-cul­ The cross-cultural church mea­ expect to be free of the burden by tural ministry, be sure of God’s sures its effectiveness in how well hiring an ethnic pastor. This prac­ calling in both the congregation the program is functioning. Thus, tice of having the ethnic con­ and the pastor. Often there is if the program is not running as gregation in the same facility with need for at least two years of pre­ smoothly as a Rolls Royce— or their own pastor may help out but paring the minds and hearts be­ at least a Toyota— everyone gets it has its own problems. fore the feet can go to work. a failure complex. Normally the approach to counteract this prob­ Pray and Plan Evaluate Resources lem is to work harder yourself The most effective preparation The way to start any sensible (suffering for the sake of the that can be done is prayer. Pray­ approach to ministry is to analyze church), and search for anyone ing for patience, mercy, long-suf­ what you have to work with. Many who will fill the positions that are fering, joy, peace, love, good­ factors are to be considered. yet untouched. Soon the new ness, gentleness, and self-control 1. Assess the potential pro­ high-pressured recruits become

9 frustrated. In most cases there is cess. After initial efforts the nor­ no one to train them. Most of the mal congregation is likely to re­ results are slow in coming. Some turn to more satisfying patterns. took the positions because of The success of this This shift in direction leads to a guilt feelings rather than spiritual phenomenon that I have termed gifts anyway. The program be­ type of program­ the case of the “ used tos.” We all comes such a difficulty that many ming is dependent suffer this in ministry, but I must a good w orker is discouraged, upon the laity’s will­ confess that it carries more dev­ especially if we give them the idea astating effects in cross-cultural that only a picture perfect opera­ ingness to become ministry. This case of the “used- tion will succeed. learners as well as tos” works on a set of subcon­ scious principles that are virtually Relationships Outweigh Program teachers. unknown to the person. What should we do? The program we carry must come as an outgrowth of our re­ Our remedy is one that the Lord lationships with our people. We has demonstrated already. We would like to think that everyone speak often of the incarnational likes Sunday School, missionary your life under the authority of the activity of God in Jesus, and this meetings, and all the rest of our Holy Spirit, who will transcend is exactly where we shall find our traditional programs. This as­ traditions, assumptions, and ex­ model for ministry. How effective sumption says that all we have to pectations of each culture. is someone who can put himself do is train them in our way of in the shoes of another in order doing things. Yet, all too often this Get People Involved in to help him work through issues is not the way it works out. The Decisions in his life? This is the same at­ key to programming cross-cultur­ Getting the people involved titude we must have in order to al ministry is to put relationships with the decision-making process relate to those of other cultures, ahead of program. This concept is easy enough if you are well and to find the answers we need to reach souls lost amidst the will dictate how we reach out to adjusted to the real needs of the our people. Instead of focusing community beforehand. One of complexities of the city. on the number we have at any the problems of churches which What I am proposing is not that given activity, we are more con­ are in changing communities is we change our way of under­ cerned about how well we are that they tend to shelter them­ standing things, or forget our bridging the gap between those selves from the events going on feelings that we have carried with we do have. about them. You will have to take us from childhood. Rather, I The success of this type of extensive amounts of time to would that all Christians grow be­ program m ing is dependent upon share one-on-one with your laity yond their normal limitations to the laity’s willingness to become in order that they may become become “ all things to all men in learners as well as teachers. We sensitive to the needs of those order that some might be saved.” must become missionaries by who normally would be alien to adoption. We learn our field by them. You must struggle through Talk to Each Other taking the initiative to become the prejudicial questions and pre­ John Wesley said that he re­ close to someone of the ethnic conceived ideas of most every ceived wisdom from much coun­ group to which we seek to min­ person, both of your congrega­ sel. When cross-cultural workers ister. This allows us to know their tion and of those in the commu­ get together to talk over certain personal needs, cultural idiosyn­ nity. problems, many alternatives crasies, and religious expecta­ Often you will find that the come to life. Also, there is some­ tions. church will progress faster than thing to say about the supportive The program you construct will the com m unity in terms of ac­ factor when we see someone else be one that is permeated with the ceptance of cross-cultural en­ poring over the same problems dynamics of holiness that calls for deavors. Therefore, if these terms with the same frustrations. I loving your neighbor as yourself. for ministry are put haphazardly guess it’s consoling to see each One of the complex variables that together, you will find little suc­ other in our bewilderment, and the church has to deal with is the cess in building the bridge for it’s exciting to help each other system of relationships. Each cul­ relationships. As you can tell, broaden our horizons in cross- ture has a different set of roles this ministry takes time. cultural ministry. for personal interaction. Should you expect someone to see the Look Out for “ Used-tos” Don’t Forget the Action Step same issues in the same way you The majority of early cross-cul- We move now to putting these do, you will find yourself frustrat­ tural experiences that a congre­ observations into concrete action. ed when attempting to solve any gation will have are negative. This How many of our people are crisis. is because of the lack of role trained to meet the needs that Cross-cultural ministry be­ models, sensitization, and terms arise in each of these cross-cul- comes a new challenge to put of ministry that qualify as suc­ tural situations? Few, if any. It is overwhelming to any pastor in the •jj*~... " XX- ...... ««------«K WVt.... cross-cultural/city ministry to start assessing the needs of the community, church, and laity in n such a way as to adequately meet Best Books on them. Yet we must start with the laity and remember that God has Ethnic Ministries i chosen them to do the work we have before us. It is encouraging to meditate about G od’s super­ 1. Allen, Jere; and Bullard, George. Shaping a Fu­ natural ability, and we pray for ture for the Church in the Changing Communi­ that divine intervention. Some­ ty. Atlanta: Home Mission Board, SBC, 1981. times each of us sits and wonders 2. Beard, Annie S. Our Foreign-Born Citizens. New if it is possible. Bravely, we set York: Crowell, 1955. out to tackle the task of leading 3. Brown, Corinne. Understanding Other Cultures. these our brothers and sisters in New York: Hall, 1963. Christ into fruitful ministry. We 4. Cole, Stewart Grant. Minorities and the search high and low for material American Promise. New York: Harper, 1954. that is pertinent to our situation, to no avail. 5. Craig, Ellison. The Urban Mission. Grand Ra- I know of no better text than pids: Eerdmans, 1974. the Bible to teach these people to 6. Garreau, .Joel. The Nine Nations of North Amer­ do their work with power and ica. Boston: Houghton Mifflin Co., 1981. sureness. Professionally, the pas­ 7. Handlin, Oscar. The Uprooted. New York: Gos- tor or other laymen can take set and Dunlap, 1951. courses in colleges or seminaries 8. Hesselgrave, David J. Planting Churches Cross- in the field of missiology, sociol­ Culturally. Grand Rapids: Baker, 1980. ogy, and psychology. These will 9. Luzbetak, Louis. The Church and Cultures. Pas­ give a foundation to build upon, adena: W illiam Carey Lib., 1970. and many of our laymen are “ 10. Novak, Michel. The Rise of the Unmeltable Eth­ ready and willing to take this step if pastors will encourage it. Such nics. New York: Macmillan, 1971. studies, along with solid study of 11. Palmer, Gerald B. Winds of Change. Atlanta: the Bible, will give occasion for Home Mission Board, SBC, 1964. dialog that otherwise might not 12. Seamands, John T. Tell It Well. Kansas City: occur. Always give the opportu­ Beacon Hill Press of Kansas City, 1981. nity for dialog. This dynamic is 13. Tippet, A. R. Bibliography for Cross Cultural almost unbelievably the mainstay Workers. Pasadena: W illiam Carey Lib., 1971. of the congregation’s future. 14. Wagner, C. P. Our Kind of People. Atlanta: John Let the laity take the initiative Knox Press, 1979. in developing and training each other through experiences and Most of these books are available from your publishing reflection. In addition, bring peo­ house. ple experienced in cross-cultural X x ministry to talk to your congrega­ tion. Visit other churches of an­ other culture, and seek opportu­ & MM MK MK----- MX----- H*--- -StK UK ■ --- nities that will bring the laity face-to-face with the needs. Take fall prey to the numbers game. danger in this process is to groups out for a visiting program Remember that we are more con- change too quickly. Set up crite- with the contingency that time for cerned about building relation- ria for change. Expect certain a debriefing dialog about their ships than attendance. I am not indicators for affirming your di- feelings and experience will come against attendance, but there are rection. Please do not make the immediately afterward. Work to too many variables that will likely mistake of using only board see that everyone gets the free­ keep this from happening at first. members or people who are root- dom to express himself whether Numbers will come in time. Do ed in the local church. The re- you like what you hear or not. not be afraid to scrap a program. flection process gives you an op- Just do not stop trying. We are portunity to use the talents of And in Conclusion too quick to grab on to one pro- many people, Let Me Say ... gram, and then hold on for dear This type of ministry is de­ Finally, we need to see the ne­ life. manding, but it is also rewarding. cessity to stop periodically to re­ It is my suggestion to organize Remember that it is up to God to flect upon what has been occur­ a committee whose responsibility bring the harvest. We are but His ring in our ministry. Please do not is to do one thing— reflect. The laborers planting the seed. ^

11 ETHNIC EVANGELISM An Ethnic Pastor’s Viewpoint

Greg Haleblian

church growth principle, America you must worship God out of western hymns translated A which perhaps is the most the way Americans do and go to into Armenian only those which controversial and yet so crucial to God through our channels.” But have “Armenian flavor” and the task of planting ethnic there are members of ethnic speak to the hearts of my con­ churches, is this: Individuals need groups who are enjoying church gregation are sung. For example, not cross linguistic, social, class, services with the Anglos. What is “Onward Christian Soldiers” is or racial barriers in order to be­ my response to that? Two things: out of the list not because it is come Christians. This is based first, these people are the excep­ theologically bad or wrong, but on, and is in line with, cross-cul- tions and not the norms; second­ because it signals a warlike con­ tural communication theories as ly, I am addressing my comments quering spirit. Armenians who well as on the conviction that the to leaders who are interested in have been raised in the West apostles laid no such demands new converts. may enjoy this song but those on the early converts (see Acts You may find many minorities who have been living in the Mid­ 15). According to this theory, the who enjoy and attend Anglo dle East under Muslim rule and biblical demands such as convic­ churches, but my guess is that have all along been on the defen­ tion for sins, confession, repen­ you will find very few individuals sive, have difficulty appreciating tance, and sanctification are of a minority group actually con­ such songs. deemed enough hurdles for the verted in Anglo church settings. (3) THE ANGLO CHURCH convert to cross, and the commu­ The second implication of the must look to indigenous leaders. nicator of the gospel need not principle is this: (2) THE ANGLO From the outset a Christian mem­ add new and artificial ones to the CHURCH cannot and should not ber of the target group must be list. expect to plant successful ethnic located and invited to pastor. My purpose here is not to dis­ churches unless the services are Whether this person is a layman cuss the theological implications particularly tailored or designed or a trained minister will depend of this principle. Many have dealt to meet the ethos, or the world­ on the cultural pattern of the with that problem already. My in­ view, of the target people. As­ group in question. There are, of tention is rather to explore, with­ suming that we have a church course, exceptions to this sug­ in the short space allotted, the building ready for a new group (I gestion. In situations where no implications of this principle from say church building and not a fel­ indigenous leadership is avail­ the perspective of a member of a lowship hall, unless of course, it able, the Anglo church can pro­ minority group, and make tenta­ can be rearranged in such a way vide a local person. I know an tive suggestions for the Anglo that it will fit the people’s view of Anglo pastor who is ministering church leaders who wish to use the house of God) the liturgy must to an ethnic church and doing an their churches as a base for win­ be indigenous to the group in excellent job; however, he is an ning the minorities. question. The type of hymns, the exception. As a general rule, it is This principle implies: (1) THE style of prayers, the kind of ser­ better to have a less-qualified ANGLO CHURCH cannot and mons, etc., must all be geared to indigenous person than a well- should not assume it can carry meet the cultural patterns of the trained Anglo pastoring an ethnic out an effective evangelistic min­ ethnic group. church. istry to the minorities by inviting True, there are situations where It goes without saying that them to their church services. indigenous hymns or liturgies are these are neither the only guide­ Such efforts are doomed to fail scarce or not available at all. In lines nor the only solutions for from the start because the covert such cases one has to improvise planting ethnic churches. Every message involved in this ap­ as best as possible. In a newly situation is so unique and com­ proach to the target people is planted Armenian church which I plex that it requires a particular this: “Since you are living in have the privilege of pastoring, set of answers. ^

12 Where Is Samaria?

by Sylvester Ballard*

here was a young Black man who returned to the Judea and Samaria could represent in relation to T United States from fighting in a war. Before our mission today. reaching his home state of Mississippi, he prayed a prayer and received an unusual answer. He said, WHERE WAS SAMARIA IN THE “Lord, I thank You for being with me in England, TIME OF CHRIST? Germany, and Spain. Now, Lord, please give me a If a person looks at a map of Palestine he sees safe trip across the ocean to New York and all the that Jerusalem, the place where Jesus told His way home to Mississippi. Please be with me as I go disciples to wait for the Holy Spirit, is located in hom e.” The Lord said, “I have been with you in Judea. In other words, Jesus was telling His dis­ England and I cared for you in Germany, and I will ciples to start witnessing in the city and then move protect you in New York, but I’m not going to Mis­ out from there. However, Jesus specifically named sissippi.” Samaria. He could have said, “Go throughout the When I think about the missionary program of the land, east, west, north, and south.” Jesus did not Church of the Nazarene, I sometimes feel as if I say that. He said “Ye shall be witnesses unto me heard an answer from God like that of the Black both in Jerusalem, and in all Judaea, and in Sa­ man in this story. We feel that God will be with us to maria, and unto the uttermost part of the earth” spread the gospel in South America, Mexico, Africa, (Acts 1:8). and India but that He will not really help us in It is important to note that the disciples were not certain parts of our own country. Many times I have very interested in Samaria. Earlier in Jesus’ ministry heard preachers speaking from Acts 1:8 saying that we find out that the disciples “entered into a village Jerusalem represents home and we should start our of the Samaritans, to make ready for him.” The witnessing there and move out to the rest of the Samaritans “did not receive him, because his face world. Very little is said about the possibility of what was as though he would go to Jerusalem.” And

’ Sylvester Ballard, a 1982 graduate of Nazarene Theological Seminary, is planting a new multiethnic church in Topeka, Kans. Under the auspices of the Fairlawn Church of the Nazarene, the old Monroe school has been obtained for use as a church. The Monroe school was the site of the controversy which led to the first test case carried to the U.S. Supreme Court that appealed to the court to make legal attendance at public schools by Black children. when His disciples James and John saw this, they was interested in changing them into good ones said, “ Lord, wilt thou that we command fire to come through the gospel. He knew that someone would down from heaven, and consume them, even as make this tradition of avoidance (separation) an Elias did?” But He turned, and rebuked them, and issue. He made it very clear before He left. The dis­ said, “Ye know not what manner of spirit ye are of. ciples were to receive the Holy Spirit. He gave them For the Son of man is not come to destroy men’s this command: “Do not leave Jerusalem, but wait lives, but to save them” (Luke 9:52-56). for the gift my Father promised . . . you will be my It was not that the Samaritans did not like Jesus or witnesses in . . . Samaria, and to the ends of the His disciples but rather they did not like Jews. The earth” (Acts 1:4, 8, NIV). We have a responsibility woman at the well asked Jesus, “ How is it that thou, to minister to our Samaritans. This is a must for being a Jew, asketh drink of me, which am a woman Spirit-filled Christians. We must witness to the poor, of Samaria? for the Jews have no dealings with the the Blacks, and other minority groups in our coun- Samaritans” (John 4:9). We can accurately say that try. there was a racial problem between the Jews and the Samaritans. Jesus was aware of it and would not WHO WILL GO TO SAMARIA? challenge His disciples to deal with it in their early In Acts we read that Philip went down to a Samar­ ministry. He told them, “Go not into the way of the itan's city and proclaimed the gospel. When the Gentiles, and into any city of the Samaritans enter crowds heard Philip and saw the miraculous signs ye not: But go rather to the lost sheep of the house he performed they believed and were baptized of Israel” (Matt. 10:5-6). Jesus knew the attitude of (Acts 8:6, 12). I believe with all my heart that God will His disciples and He understood that they could not not allow us to fail in Samaria if we go there. God deal with the racial problem until they were filled opened a door for Philip and He will open a door for with the Holy Spirit. Jesus’ later commandment to us. However, Philip did not see the power of God at go to Samaria and deal with those people of another work until he went to his Samaria. God is still look­ race was a must for the Spirit-filled disciples. ing for some Philips who will go and be instruments The Jews hated the Samaritans for a reason. The for Him. He loves all people: the ones across town; Samaritans were a racially mixed people. When the the ones in the suburbs as well as the ones in the Northern Kingdom was captured many of the peo­ inner city. The Lord is looking for a person who is ple were taken into exile, the remaining Israelites willing to say, “ Here am I; send me” (Isaiah 6:8). in the former Northern Kingdom intermarried with We started mission work in Africa in the early the Assyrians as well as with other Gentiles. When 1900s. However, the mission work among Blacks in the Jews of the Southern Kingdom returned from the United States (especially in the southern states) Babylon and set out to rebuild the Temple, in Je­ did not start until the late 1940s. Why was it easier rusalem, the Samaritans opposed them (Ezra 4:2; to go to Africa rather than just across the railroad Neh. 2:19; 4:2). The Jews considered the Samari­ tracks? tans to be an unclean race. Both groups avoided Generally, White Christians have had no dealings each other. This attitude of not having anything to with their Samaritans. There is a tendency among do with the Jews became a tradition that was strong Christians to keep to themselves. A person’s reli­ during the time of Christ. In many cities in our gious and social life (including dating and marriage) country there are people who are left out of the main tends to take place within the same church. By mission of the church for similar traditional reasons. looking at the traditional approach of the Nazarene church, we see that there has been a fear among WHERE IS SAMARIA TODAY? Whites that ministry to Blacks in this country would Some may disagree, but I believe that we have a lead to mixing the two communities within the Samaria in the mission of the Church of the Naza­ church. This was not seen as being good according rene. That is to say, an area of the country, a type of to the tradition of being separate from Samaria. Yet people that we do not have any dealings with. A we felt that it was important to be obedient to people that we have avoided for traditional reasons. Jesus’ commandment in Acts 1:8. We considered They are the poor, Black Americans and other ourselves to be obedient by going to all the other minority groups that are just across the railroad parts of the world. Our work in Africa showed us track. They are close by, but we have our reasons that we could minister to Blacks without mixing the not to deal with them. We tell each other that many two communities together in the church. Our love of the Black Americans are prejudiced against us. was shown at a distance. We could love better with “They are not very clean— just look at their neigh­ an ocean between us. borhood. Many of them are involved with crime; The scripture does not allow us the freedom to check with the police department and you will find take this option. Christ has commanded us to go to that it is true. There are many other places that Samaria as well as to the other parts of the world. the gospel is needed, so we will go somewhere Now is the time for us to be truly obedient to the else.” The list could go on. whole com m andm ent of Christ in Acts 1:8. Are you These may seem to be good reasons. If the Jews willing to say yes to the call of God to go to your were asked to give reasons for their conduct, they Samaria? You can go by giving yourself to prayer could have given an excellent list. However, Christ about this matter and promising God that you will be was not interested in avoiding bad situations; He obedient to whatever He says.

14 f O L o M E M GFUTO

An Interview with Peter Wagner

Wesley Tracy: I want to invite you to share in an very realistic facing of the human responsibility in informal dialogue with Dr. Peter Wagner. He is an carrying out God’s will on earth. Certainly that is a outstanding leader in the Church Growth Move­ very important dimension of church growth. We ment, he is a professor at Fuller Theological Semi­ need to recognize that the Lord of the harvest is nary and holds a Ph.D. degree in Social Ethics from the Lord and that He produces the harvest. As Paul the University of Southern California. Well, let’s let says, “I have planted, Apollos watered, but God him tell us about himself. Peter, would you tell us a gave the increase.” He gives the increase. He ripens little about your professional background and expe­ the field, and yet He does not reap the harvest. He rience. asks us to pray the Lord of the harvest to send laborers. I feel that scripturally it is legitimate to say Peter Wagner: I think the most significant thing in that the world will not be evangelized unless we my early Christian ministry was spending 16 years evangelize it. I'm not trying to forget that this is done in Bolivia as a missionary along with my family. We by the power of God, but it is also done by human worked in eastern Bolivia in general missionary agents whom God uses. One doesn’t have to argue work, in evangelism, and church planting. Our sec­ that point with Wesleyans. ond term was spent teaching in the Bible Institute, our third term in directing the missions. In 1971 I Tracy: Do you see any particular obstacles that we returned to the U.S., accepting an invitation to need to overcome to make church growth principles teach at the Fuller Seminary School of World Mis­ effective in our circles? sion. Simultaneously I became a vice-president of Wagner: Well, I think there are some problems in Fuller Evangelistic Association, which is a group the Church of the Nazarene. I think that one thing which implements the kinds of theories that we work we have learned through the leadership of Dr. Hurn out in the more academic situation. is that the rate of growth of the Church of the Naza­ Tracy: I want to ask you some questions, from the rene has been declining in recent years. The church Wesleyan view in general, and the Nazarene view in is still growing, but the declining growth rate of the particular. As you see the Church of the Nazarene 70s constitutes a danger sign, which I understand and other Wesleyan groups, what do we have going leadership is taking very seriously. I feel that one for us that would make us effective users of church thing we can speak of, on a denomination-wide growth principles? basis, is that the number of new church starts has not been keeping up with past patterns. I think this Wagner: I think the most important thing that Wes- is probably the major reason for that decline in leyans have going for them is that they have never growth rates, and I think that by picking up new lost the gospel. The gospel has always been present church starts, that this can fairly easily be over­ in the heart of Nazarene preaching, teaching, come. thought, and action, unlike certain other denomina­ Now we realize that while we start new churches tions which in recent years seem to have lost that we also lose some in disorganized churches every cutting edge of the gospel. The Church of the Naza­ year. I think that Nazarenes have to be a little more rene preaches the gospel and that, of course, is the ruthless about disorganizing churches than they very starting point of church growth. The second have been. I think they need to recognize that some thing that is more characteristic of Wesleyan churches, due to circumstances usually beyond thought than Calvinistic thought is that there is a control of the local church, are suffering terminal

15 illnesses. In many cases, if proper action is taken, these churches can, so to speak, die with dignity. This needs to be recognized and I think that Naza- renes have been feeling guilty about certain local situations that they need not feel guilty about at all. Tracy: What other counsel do you have for us? Wagner: Somehow the system has to be reorga­ nized so that pastors have longer tenure. There is a relationship between pastoral longevity and church growth to a point. Churches that change pastors every three or four years won’t grow. Your “super churches” tend to have “lifetime” pastors. Those pastors do not expect to leave their churches for the rest of their lives. If not lifetime tenure, then something in the order of 12 to 15 years would be a good target. That’s better than what it is now. Tracy: I think that 3 years and 1 month is now our average tenure. Wagner: That’s too bad because as Lyle Schaller teaches us, the effective years of a minister usually begin between years four and six. Tracy: It seems to me, from my knowledge of the church growth materials, that probably the most controversial thing is the homogeneous unit con­ cept. I think nothing in the whole movement has been more misunderstood. In fact, I know that in

some places it has really been used to sanctify our Jim West flight to the suburbs which I know is a distortion of the homogeneous unit principle. Would you just tell us whatever it is you think we need to know about something like that. Further it is simply a strategiz- the homogeneous unit principle? ing tool for evangelism. Wagner: Yes. Unfortunately, some people have Wagner: Can I give you a formal definition of what taken the homogeneous unit principle and used it we mean by a homogeneous unit? contrary to God’s will. The homogeneous unit prin­ ciple is just a tool; it is not a doctrine or a dogma. It Tracy: Yes, I’d like that. has been found to be a useful instrument for world Wagner: This is a Lausanne Committee definition. evangelization. Like any tool, people can take it and “ A people is a significantly large sociological group­ use it for evil as well as for good. For example, a ing of individuals who feel a common affinity for one group from South Africa taped Dr. Ralph Winters’ another.” There are many groups of people who feel address at the Lausanne Conference and played it a very, very strong affinity for certain others. For on the radio to prove that Lausanne was justifying example, we recently discovered in Los Angeles apartheid. That was the farthest thing from his mind. that there are 5,000 gypsies. Now, those 5,000 gyp­ The homogeneous unit principle is a way of looking sies constitute a homogeneous unit. They know at the world in its natural groups of peoples. It’s each other, they have communications networks, seeing the world in terms of “ peoples.” The gospel they have their own social clubs, they have their own spreads not individual by individual, not country by marriage patterns, they have their own styles of country, but between those two extremes, people by dress, and that in itself means that we need to people. Each country has many, many different evangelize gypsies in a way that we would not evan­ peoples or, as we call them, homogeneous units. gelize, let’s say, Jews or Mexicans. It’s a different We calculate roughly that there are still 16,750 peo­ homogeneous unit. Now, this is not always deter­ ples in the world today that have not yet received the mined just by national origin. Gypsies don’t even gospel. E-2 and E-3 evangelism has to be done to know where they come from , but they all speak the plant the gospel in those cultures. We must plant Romany language. the gospel among them in a way that turns out to be Look at the Hispanics. Now, Hispanics are very relevant to their culture. That is without all the prominent in America, but among Hispanics, Cu­ excess cultural baggage that many missionaries bans, Mexicans, and Puerto Ricans form separate carry in, actually confusing the gospel with the cul­ groupings and they feel common affinities for their ture of the missionary. own subgroup. Cubans do not feel very much af­ Tracy: A homogeneous unit could be a racial unit, finity toward Mexicans; they feel much more to­ it could be a vocational unit, such as coal miners, or ward Cubans. Again, third and fourth generation Mexicans living in America form a kind of people itus. It frequently starts in a white church. The poor different from those who have recently immigrated, people in a white area get saved. They start paying in particular the undocumented aliens. their tithe and sending their children to college. All these groups have different needs. They can’t “Redemption and lift” occurs. Now the old neigh­ be expected to reach each other. They must be borhood isn’t good enough anymore— especially if evangelized, each group in their own terms. So this another racial group begins to move in. Their at­ is more or less what we mean by the application tempts at ministering to the changing community of the principle. meet with a great deal of failure. They simply don’t know how to handle the problem. What are the Tracy: Alright, somewhere, then, E-2 evangelism options for a church that’s suffering from ethnicitus? has to occur. Let’s assume the gypsy community in Los Angeles has no evangelical witness. Should Wagner: Well, first they need to recognize the fact we feel responsible for an E-2 effort here? that ethnicitus generally is caused by what we label local contextual factors, which means that the cause Wagner: Yes, definitely. The Great Commision tells is beyond the control of the local congregation. us that we must preach the gospel to every creature. They need to recognize the fact that they should not We must preach it, but we must preach it effectively. feel guilty about this any more than a human being Now, if my church, which is an upper-middle-class should feel guilty about getting leukemia. They can’t Anglo-American church, thinks they are going to control it. Also, they have to recognize that ethnic­ evangelize gypsies and bring them into the kind of itus is terminal; that the church is going to die. Now, worship service we have, we have a no-win situa­ what they do about this determines whether they die tion. We will be confusing E-1 methodology with an with dignity, or whether they go out kicking and E-2 situation. We would have to move in and either screaming. learn the Romany language or identify with the gyp­ Unfortunately, too many churches have gone out sies in some way or preach to them and then allow kicking and screaming and not being a blessing to them to form their own church. Now, happily, God the kingdom of God. The options are: first the has blessed and there already is a gypsy church of church can die a lingering death. I don’t think that’s 300 members. And it’s a church quite different from, a very good option. I think that’s the kicking and let’s say, the Church of the Nazarene. For example, screaming kind of a thing. The second option is to in their Communion service they serve a large glass change the philosophy of ministry of the church so of real wine. They do a lot of things we don’t. it becomes a mission, and so in a sense the church uses its human and financial resources to meet the Tracy: Our typical mistake in an E-2 situation is to social needs of the people who have moved into the be paternalistic. We want to get in there and run neighborhood. And that’s a good thing to do. The everything and teach them how to do everything our church will die, but as it dies, it will pour out its own way. And we’ve made that mistake again and again, lifeblood to help the people socially. In cases like to the detriment of the Kingdom, I’m sure. that, not too much evangelism has resulted when Wagner: That’s one of the greatest obstacles to the this has been experimented with, but it’s still one spreading of the gospel. It reminds me of Methodist way to die with dignity. missionaries who went to evangelize the Kiowa In­ Another option is to move out. And many church­ dians. I understand that when some Kiowa men es choose it. They either merge with other churches, decided to follow Jesus one of the missionaries or relocate as a unit. In one sense you might say said, “Now, the first thing you have to do is cut your that that’s not dying because the church isn’t a hair.” So they cut their hair. And then they were told, building, it’s people. But as far as the com m unity is “Now, you have to put shoes on, because we only concerned, if they move out, the church is dead; worship God with shoes on.” So they put shoes on. there’s no more church, there are no more people. Then they told them, “Now, you’ll have to tie up your And then the fourth option which I think is the best necks on Sunday to worship God.” So they learned of all, is to make a transition. A transition may be how to put string ties around their necks, which called a complete blood transfusion. Get rid of the many of them still use. And then they were told, old blood and fill it up with new blood. That is, the “We worship God inside houses.” So they went in people change the whole nature of the church so the church. As soon as they went in the church that the new congregation, the new leadership, the there they saw a portrait of a man on the wall with new people, the new evangelistic program is made long hair, a loose flowing robe, preaching barefoot up of people who now live in the neighborhood, not in the open air. those who commute in from the outside. And this has been done in many cases in the Church of the Tracy: Not even a necktie. Nazarene. I think by far this is the best route. The Wagner: Not even a necktie, and they became a lit­ old congregation is not there anymore, but a new tle confused. That’s just one little illustration of the one is. It’s still a Church of the Nazarene, or what­ way many missionaries confuse their own culture ever, it’s still preaching the gospel, it’s still preach­ with the gospel and become very paternalistic. ing holiness, but is preaching it in a way that it could be understood and accepted by the new peo­ Tracy: One problem which faces one Nazarene ple in the community. The older congregation never church after another, is what you would call ethnic- could have done that.

17 Tracy: I want to ask you a question about spiritual The people with the gift of evangelism should be put gifts. Twenty years ago we were teaching our people to work. I think they should have structured time in that everybody had to be a soul winner, an evange­ which they witness and bring people to Christ. list. We made everybody feel guilty if they couldn’t Those that don’t have the gift of evangelism, but win souls to Christ in the cafeteria line, in the taxi only the role of witness should be instructed to con­ cab, or even the rest room. We all went dashing out centrate on discovering what spiritual gift they do with the “Four Spiritual Laws,” or our version of have. Because if they don’t have the gift of evange­ them, thinking we had the answer. Now we’ve gone lism, they have some other gift. They must use them to the extreme and some people have recruited the too. For the new converts the evangelists bring into doctrine of spiritual gifts to say, “ Oh, I don’t have the the church won’t stick unless the other gifts are gift of evangelism,” and so they simply do not wit­ operating. ness anymore and don’t feel guilty about it at all. It seems to me that the most frequent “I don’t have Tracy: Peter, there is nothing as far as I can find in the gift” evasion deals with this matter of soul win­ my examination of the church growth literature that ning and witness for Christ. Is that not a misin­ conspires against the primacy of preaching. How­ terpretation of the spiritual gifts doctrine? ever, the church growth persons don’t say a lot about preaching. Would you comment on the re­ Wagner: Well, the pendulum swings back and forth. lationship between strong pulpits and church I think you described two extremes of the pendu­ growth? lum. I think that the old idea of saying that everyone is an evangelist, is an extremely counterproductive Wagner: It just so happens that I was talking to idea for church growth besides being unbiblical. To Oscar Reed about that today, and because of his use the doctrine of spiritual gifts as a copout for interest in preaching at the seminary, naturally he effective evangelism is equally conterproductive was very much interested in what I would say about and unbiblical. I think there’s a middle ground that. It is true that we don’t say much about preach­ where people have to distinguish between the gift ing. A basic reason for this is that not much re­ of evangelism and the role of witness. I think we search has come in on the relationship of preach­ need to teach Christian people that every Christian ing to church growth. We need a lot more work on is a witness. I think that every one of our church this. We need to find out how these two things re­ members should be trained in a witnessing program late. I have a few hunches that we’ll find that, de­ and consider that part of being a Christian, just as pending on the philosophy of ministry of the church, much as tithing, prayer, or worship. However, it ap­ preaching will be significant in some cases and less pears that about 10 percent of Christians have been significant for others. given a special gift from God, the gift of evangelism. I mentioned to Dr. Reed that the Sojourners community in Washington, D.C., for example, prob­ ably gives little weight to preaching. That’s not their thing. But Garden Grove Community Church could not have grown the way it has without very strong preaching— the pulpit is central in that church. Some churches are side door churches and some churches are front door churches. Front door churches depend heavily on preaching, typically. Side door churches depend much more on the working of other evangelistic dynamics rather than preaching itself. Recently, I had some evidence that preaching may well be the key to growth in Black churches. I think it is much more significant in Black churches across the board, than it is in White churches across the board as a key growth factor. I would like to see some people tackle this and give us the infor­ mation we need to be able to answer this question.

Tracy: Is there any other message you feel Naza­ rene pastors ought to hear before we close our session?

Wagner: I am very optimistic about the future growth of the Church of the Nazarene. The Church of the Nazarene is far ahead of any other denomina­ tion in America in denomination-wide application of “If You’re the New Pastor, Will You Take church growth principles. This In? It Goes with the Job.” Tracy: Thanks again, Dr. Wagner; it's our privilege to have you here. 'ft MEASURING RECEPTIVITY AND RESISTANCE TO CHURCH GROWTH by Lyle E. Schaller Parish Consultant Yokefellow Institute, Richmond, Indiana

really have only one additional question I would “Yes, I have one,” said David to the surprise of I like to explore with you,” declared Sam Wilson, Sam, who had not even thought about the can­ chairman of the pulpit committee of the 67-year-old didate’s right to ask questions during the interview. Westminster Church. “That is church growth. We’re “What’s the degree of receptivity among the folks down to 80 or 90 at worship on Sunday morning. here at Westminster to the idea of church growth? We used to average well over 150 and our sanctuary Some congregations this size show a lot of resis­ will seat 235 including the choir. I believe God is tance to church growth. What’s the picture here?” calling our church to grow, and I want to be sure our “I don’t know how in the world you could measure next minister is interested in church growth.” that,” replied Sam, “but I think we can assure you of The seven members of this committee had been our sincerity. We all want this church to grow!” interviewing the Rev. David Morrison for nearly an hour when Sam asked his question. It was increas­ David raised an extremely significant question, ingly obvious that the other members of the com­ but he did not receive a satisfactory response. Do mittee were favorably impressed with David. Unless the members of Westminster truly want to see that something unexpected developed, it appeared they congregation reverse the numerical decline of re­ were prepared to recommend the congregation cent years and become a larger congregation? extend a call to Rev. Morrison to become their next What questions could David Morrison have raised pastor. that might have produced a more accurate assess­ “I'm very committed to the concept of church ment of the receptivity, or the resistance, to church growth,” replied David. “The congregation I am now growth? serving had 142 members when I arrived six years While they are far from infallible, there are some ago. We now have 236. During those six years we questions David might have asked to shed light on received an average of nearly 30 members a year. I the degree of receptivity or resistance to numerical keep up on church growth literature. I think my growth at Westminster. If he had raised these ques­ record demonstrates that I have an active interest in tions, David might have risked offending Sam Wil­ church growth.” son, who “knew” that every member wanted West­ “Your record is one of the reasons I voted to in­ minster Church to grow, but David would have had vite you to come for an interview,” affirmed Joan a better basis on which to assess what he had Clayton. “I’m with Sam. Our church has to reverse heard during that interview. this decline of recent years and begin to grow. When I read your dossier, I decided maybe you’re 1. WHAT IS THE MEDIAN TENURE? If limited to the minister we’ve been looking for.” only one question, the one that might be the most “One of the reasons I feel God may be leading me revealing would be, “What is the median tenure of to come to Westminster is that I am very much today’s members? One-half of today’s members interested in church growth,” continued David. “I joined before a certain date and one-naif joined believe the Lord has given me some special talents since that date. What is the date?” in that area and I think Westminster has the poten­ In the long-established congregation, that date tial for significant growth in the years just ahead. is often a predictor of the church’s receptivity to That’s why I accepted your invitation to come for an new members. If the date is less than 7 years ago, interview.” it is probably a congregation with a high degree of “Well, I guess that just about clinches it,” con­ receptivity to new people. If the date is 7 to 12 years cluded Sam Wilson. “Does anyone else have any ago, the level of receptivity and of resistance to questions?” new people probably is near average. If, however,

19 “If more than one-half of the members joined the church less than seven years ago, the congregation is probably highly receptive to new people.”

more than one-half of today’s members have been 3. WHAT HAS BEEN THE TREND? A third and members of a congregation for more than a dozen closely related predictor of the receptivity or resis­ years, it often suggests a deterioration of the ability tance to church growth is the trend of average to reach, attract, and assimilate new members. At attendance at Sunday morning worship for the past Westminster the median tenure date was 16 years dozen years. If the curve is up, that often means ago. That might have warned David not to take Sam receptivity. If it is down, or the same year after year, Wilson's assurances too literally. that often suggests a significant degree of resis­ 2. WHAT IS THE AVERAGE ATTENDANCE AT tance. SUNDAY MORNING WORSHIP? The second best 4. HOW MANY NEWCOMERS? How many new predictor of an openness to church growth often is members have been received annually for each of the worship attendance figure. First, what is the the past several years? That total includes all mem­ number? In general, the larger the average atten­ bers received by baptism, confirmation, profession dance at Sunday worship, the greater the receptivity of faith, restoration, and transfer. If that figure is of that congregation to new members. The smaller less than 12 percent of the membership in urban the number, the greater the resistance. A 700-mem­ (or 10 percent in rural) churches, it usually suggests ber congregation must receive 50 to 80 new mem­ some resistance to church growth. If the figure bers annually to remain on a plateau. Such a large drops below 5 percent or 6 percent, it probably number usually means the congregation has at indicates considerable resistance. Remember, this least an average level of competence in reaching, is the gross not the net figure for new members attracting, and assimilating new members. The being received. For our purposes, this often is a regular “practice” of reaching and including new more revealing figure than the annual net increase. people tends to increase, or at least maintain, that 5. WHO ARE THE POLICYMAKERS? The fifth level of competence. By contrast, the congregation yardstick for measuring receptivity or resistance to receiving only 2, 3, or 4 “outsiders” annually has church growth is a bit more com plex. First, it is little chance to practice and improve its skills in necessary to discover the median tenure of the effective evangelism. membership as described earlier. At Westminster Many smaller churches tend to be closed fellow­ Church this was 16 years. Second, it is necessary ships that do not make room for newcomers. This to discover the median tenure of the leaders who natural, institutional resistance to growth in the function as policymakers. This is only a fraction of small church is one reason a third of all Protestant the total number of workers and leaders and is congregations on this continent average fewer than restricted to those who influence, either officially 45 people in attendance at the Sunday morning or unofficially, church policies and directions. At worship service. Westminster Church one-half of the 18 members Perhaps of even greater significance is the ten­ who fit into this category had been members at dency for many congregations to find and then re­ Westminster for more than 21 years. main on a very comfortable plateau in size. There The basic generalization is that when the median are three different size congregations that tend to tenure of the policymakers is longer than that of the display considerable resistance to growth. The most membership, that usually indicates resistance to the numerous are the thousands of small churches that assimilation of new people and resistance to ac­ average less than 35 at worship. The second largest cepting newer members into influential leadership group is composed of congregations that average roles. When the median tenure of the policymakers 70 to 85 at worship and remain on that plateau for is less than that of the entire membership, that decade after decade. Many once were larger, but often suggests a receptivity to new members. gradually have declined and eventually leveled off on this plateau. Westminster Church fits into such a 6. HOW OLD IS THE INSTITUTION? New church­ category. The third plateau is the congregation es are more likely to be growing than are long- averaging 175 to 200 at worship and served by a established ones. Beneath that broad generalization full-time pastor, but no other program staff. This are two other points. First, as congregations pass size church usually requires additional program their seventh or eighth birthday, they often begin to staff assistance if it is to grow and sustain that develop a resistance to new members. Second, the growth, but too often the members believe they longer the congregation has been in existence, and cannot afford additional staff. Sometimes the atten­ especially the longer it has been meeting in its dance climbs up to 220 or so, but a few years later present building, the greater the resistance to it usually is back to the 175 to 200 plateau. church growth. That is one reason David Morrison

20 should have noted that W estminster Church is 67 Which has been the basic pattern in recent years years old. . . . to cut back on the number and variety of face-to-face groups or to expand them? To cut back 7. STAFFING. While it is more obvious in the on the budget or to increase it? To cut back on paid larger congregations, one of the key variables in staff or to gradually increase it as the congregation measuring the potential for growth is the quantity grows? To cut back from two Sunday services to of program staff. This is especially significant in one, or to add an alternative service Thursday night congregations that have passed their 25th birth­ or Saturday evening? To reduce the number of day. Most of these long-established churches are choirs or expand the number? To merge two adult staffed either for decline or for remaining on a pla­ classes or to create a new one? To reduce the teau in size. They simply do not have the number of number of circles in the women’s organization or to staff members necessary for growth. A simple rule organize a new one for younger women? To cut of thumb, for example, is the long-established con­ back on events and activities directed at non-mem- gregation averaging 300 at worship needs two full­ bers, or to increase them? time professional staff members (or the equivalent in part-time staff) to remain on a plateau in size 10. WHAT ARE THE PRIORITIES? Another re­ and three to grow, in addition to part-time music, vealing question David might have asked the com­ clerical, secretarial, and custodial staff. It should mittee in determining their receptivity— and the also be noted that most of the thousands and church’s— to growth could have been, “What do you thousands of congregations that share a pastor folks believe should be the top priority of your new with one, two, three, or four other congregations minister’s time and energy in the first year?” are staffed only to serve the current members, not He might have heard responses such as, “Visit for growth. in every m em ber’s home at least once,” or “ Call on In a smaller congregation, such as Westminster all the shut-ins as soon as possible,” or “ Help us get Church, the staffing question first will focus on the our budget balanced,” or “Work with the youth,” or addition of secretarial help. Would Sam Wilson be “Rebuild the Sunday School,” or “Try to heal the willing to add a half-time church secretary if and split in the church over the last minister’s depar­ when the average attendance climbs back up to ture,” or “The first priority should be on sermon 135? Would the church be willing to take on a sec­ preparation and getting ready to lead worship— that ond full-time minister, perhaps in the area of evan­ is the primary reason we exist,” or “See what can gelism/church growth, when attendance first be done to revitalize the Men’s Fellowship.” These reached 300? Those are two questions David Mor­ are all normal, predictable, and common demands rison could have asked to test the receptivity or on the time and energy of a newly arrived minister. resistance to church growth. They also reflect a resistance to church growth. 8. HOW IS THE GROUP LIFE? One of the most Or, David might have heard responses such as complex, but also one of the most revealing ques­ “Getting our evangelism committee organized and tions for David to raise concerns the “group life” of functioning,” or “Call on the inactive members and the congregation. This question has four facets. find out why they are inactive,” or "Call on as many First, how many organized face-to-face adult prospective new members every week as possible,” groups exist where members find participation in or “Organize a new adult class in the Sunday the group uniquely meaningful? The growing School,” or “ Help the women’s organization grow,” church usually will have six or seven adult groups or “Introduce more new members into policy-mak­ (choirs, circles, classes, and other organizations) ing positions,” or “Cultivate the people in the com­ per 100 members. munity who are not active in a church.” These Second, has the number of these organized face- responses suggest a much greater receptivity to­ to-face groups been increasing in recent years? De­ ward church growth. clining churches usually reveal a decrease in the 11. WHAT IS THE LEVEL OF SELF-ESTEEM? number of these adult groups. Last, but not necessarily the least useful of these 11 Third, when were the last two, three, or four such questions for assessing the receptivity or resistance groups organized? Growing churches around 200 to church growth, is the level of congregational self­ usually create at least two new face-to-face adult esteem. It is not uncommon for one of two self- groups every year. In larger churches that may perpetuating patterns to exist. The first, and more mean seven, eight, or more new groups are orga­ widespread, is for the congregation to see itself as nized annually. small, weak, diminishing, unattractive, frustrated, Fourth, and most subjective of all, what is the powerless, and with a limited future. This low self- health of these groups? Are they vital and vigorous image often produces a series of policies and deci­ groups that members look forward to attending? Or sions that inhibit church growth. are they tired and dull groups that members attend largely out of a sense of duty? By contrast, some congregations view the future with hope, they are conscious of their strengths, 9. CUT BACK OR EXPAND? Closely related to resources, and gifts. They see themselves as ve­ the last question is another organizational issue hicles for God’s work in the world; they exude that closely reflects receptivity to church growth . . . enthusiasm and optimism; they feel a strong urge to the “cut back/expansion syndrome.” share the Good News with everyone around them;

21 and they are convinced God is at work in His Church it should be organized within the first several and, therefore, all things are possible. This strong months after his arrival. self-image usually produces a favorable climate for The second step would be to encourage the parti­ growth. cipation of at least 20 leaders at Westminster in a While it is not always easy to determine the level series of seminars on church growth. In these of self-esteem, frequently this is a very significant events church leaders would be exposed to some indicator of the receptivity or resistance to church of the basic principles of church growth. It usually growth. is more effective if this learning experience is led by “WHAT IF . . .?” What if David Morrison concludes an outside authority and includes persons from there is a low degree of receptivity to church growth other congregations. Members get a chance to hear at Westminster— or even worse, a high level of re­ “growth” from an outside source, and the experi­ sistance— but that God is urging him to accept the ence shared by other churches helps members call to become the next pastor of this 67-year-old see they’re not the only church concerned with congregation? What should he do? How should he growth. arrange the priorities on his time and energy in that The third step would be to plan a congregation- wide event that would enable all of the members at first year or two? Can he change the situation? Westminster to be introduced to church growth If David does find himself in this congregation principles. This might be planning a weekend sem­ where there is considerable institutional resistance to church growth, he might consider a three-part inar on church growth at Westminster or it might be in the form of two or three evening programs in strategy designed to change the organizational con­ which a series of church growth films were shown text and increase the receptivity to church growth. The first step would be to organize a serious and discussed. This three-part strategy is an effective response study of the New Testament that would include 8 when the assessment of the congregational re­ to 15 leaders from Westminster. These members sponse to church growth reveals a high degree of would covenant together to engage in a 30- to 40- hour study of the New Testament definition of the resistance. The beginning point is to reduce that nature of the worshipping congregation and of its resistance and begin building a new consciousness for growth. ^ evangelistic role. It probably would be wise for David to serve as the leader of that study group and From Church Growth-America, May-June, 1981. Used by permission.

THE RIGHT TIME FOR TIME OFF

by Larry Haffey Pastor, Monterey Church of the Nazarene, Lubbock, Texas

wo days before Christmas. I One morning during my time of worked too long at a task. Very T was exhausted, discouraged meditation, my outlook concern­ few businesses involved in critical with my church, taking my frus­ ing the time off changed. I knew work will permit an employee to trations out on the members, and what I must do in order to follow work long weeks with no day off. causing friction in my family. the Lord’s guidance. The day af­ In this enlightened age, we December had begun on a pos­ ter Christmas our family packed have come to understand more itive note, when our church ex­ and the next morning left for a about the limits of the human perienced an inspiring revival. five-day vacation. body, hence there has been en­ But, after that first week— one During that five days away, I couragement for us to take peri­ member arrested for child abuse, began to visualize my church in a ods of rest. But we ministers a death, a couple of fractured whole new perspective. Problems somehow have the notion that we marriages, illness, and the spe­ looked more solvable, people must continue on in our tasks, cial demands of the Christmas more lovable, and I had a new­ laboring long hours with no time season had pushed me to my found enthusiasm for the year off, to prove our commitment to limit. ahead. the Lord. I believe that there are The outlook for the immediate During the revival which I men­ definite times when we must stop time after Christmas didn’t look tioned earlier, the evangelist said and change scenery, or we risk any easier. I could see endless that he found no sympathy in his destroying everything we have lists of labor and more frustration heart for ministers who wearily accomplished. looming. Earlier in the month, I complain about weeks of effort As we pray, let us ask God to had considered a few days off without time off. I agreed, for in a show us the right tim e for tim e off. after Christmas, maybe the possi­ previous career as an engineer, I bility of going on a short trip. Now learned that costly mistakes were I that seemed impossible. often made by men who had WHERE IS YOUR CHURCH IN THE LIFE CYCLE?

by Jere Allen and George Bullard

very church that has ever existed has had a life cycle and various stages of develop­ E ment and change. For many churches, this life cycle and its stages tend to follow the stages of community development and change. Birth more of a controlled environment than the community hurches begin with a birth which represents the around it. C initial living out of a dream of what could be in Decline terms of a particular church or mission in a given setting. The people gathered to form the church have a goal- The second half of the life cycle of a church is a time inspired impression of why the new church is being es­ of decreasing opportunities in regard to the old communi­ tablished and what ideals, in terms of spiritual and ty. It will begin with a period of decline, brought about by institutional development, it will seek to reach. internal and/or external transition within the church. Why The birth of a new church theoretically conforms to a church begins to decline is a complicated issue. the newly developing stage of a community. Chronolog­ Some of the partial issues related to this decline are as ically, the birth of the church may come as the com­ follows: munity develops or it may come later. Particularly when • As a result of community transition, the church no a church is a neighborhood church, as opposed to a spe­ longer has a sufficient number of prospects from the cial purpose church, it will be reflective of what is oc­ target group it has successfully reached in the past. curring in the community around it. • The original dream of the church has been sub­ Many new churches will experience some initial numer­ stantially accomplished, and there is not a dream ical growth and then plateau for a while. This early present which is sufficient to carry the church into the pattern of stairstep growth will be the pattern of growth next generation. and decline for the church throughout its history. • The general church membership and perhaps the The birth period of a church continues for several ministerial staff decided at some point that the years and its end is generally accomplished when it has: church was large enough and ceased the promotion (1) constituted as a church, (2) moved into a perm anent of outreach and evangelism. This did not affect the building, and (3) called its first full-time pastor. There will church for several years until attrition by death and be many variations of this theme, with the above three as household mobility began to affect the active mem­ guidelines to follow. bership. • Internal conflict resulted in the loss of some mem­ Development bers, and a negative tone and/or a negative image As a church enters the development stage, it wrestles for the church. with its spiritual norms and beliefs and seeks to discover • The church has become a “stalled church” which resists change, holds on to organizational paralysis, that which is important to it as a congregation. A spiritual fears the future, and lacks direction.1 and programmatic theme will begin to emerge for the One or more of the above issues can be present in a church. A set of objectives will be commonly agreed upon declining church along with other unnamed issues of by the charter members and others of similar thinking which a particular church will be aware. who have been attracted to the church. As a church begins to decline, it reaches the first of When the church discusses its mission, questions are several points of evaluation, at which time the church may asked like, “Now that we are obtaining a certain size and choose to dream a new dream for its future. This point of stability, what will be our motivating spiritual objectives evaluation many times occurs during a numerical plateau as a congregation?” This question will be made possible following a period of decline. If the church seizes this by the numerical growth which marks the development oportunity for major, positive reflection upon its future, it stage. It leads the church to think not only about spiritual can recycle itself numerically and institutionally. objectives but also about building a second and maybe a Sometime after a church allows several opportunities third building unit, plus the hiring of staff members. The of redreaming its dream to pass, it will experience opera­ motivation is to fulfill the dream sparked at the begin­ tional doubt as it tries to discover why the current pro­ ning of the church. grams are not working well. This can bring about a major Toward the end of the development stage, the exact period of scapegoating which seeks to declare the pas­ details of the founding will take shape in an environment tor, the ministerial staff, and/or a certain set of layper­ without unusually rapid changing community dynamics; sons as the “villains” of the church’s decline. Usually this period may last as long as a generation. It will this is unjust and leads primarily to negative results. probably conform to the period of stability in the life of Further decline and missed opportunities may bring the community around the church facility. ideological doubt and such questions as, “Is this a good M aturity idea to continue this way?” By this time, even Sunday morning only attenders have noticed a significant decline The pinnacle for the church, in the traditional sense, is in attendance; building maintenance tasks of a minor and its period of maturity where it is living out the work of major nature have been delayed indefinitely; and, the which the original dream of the congregation was con­ reduction of the size of the ministerial staff has been ceived. At this point the church may be at or near its considered and/or carried out. numerical height, have completed or be within one build­ ing project of completing its master plan for its facilities and property, and have a multiple staff to carry out its Redevelopment or Death spiritual and programmatic goals. A church that takes advantage of a point of evaluation The charter members of the church are now in retire­ will be like a transitional community which is in reality a ment or have died, and the community around the church newly developing community in disguise. It will dream a is either continuing its period of stability, or is showing new dream, set out on a new period of development, and signs of transition in pretransitional form. This pre­ recycle as a church. transition in the community may not have obvious rami­ This redevelopment is more difficult and requires more fications in the church, as the life cycle stages of the resources the farther a church declines, before attempt­ church will tend to occur several years behind the same ing to turn around. The church may reach a place where cycle in the community. Simply because the community it has existence without real life and thus death would be experiences transition does not mean that a church will an act of mercy. immediately see internal transition occurring. A church is Prior to the death of a church it will experience ethical doubt, and decide that it is a bad idea to continue as an nity is those unchurched persons of a different racial, institutional church. The closer a church comes to the ethnic, socioeconomic, or life-style grouping who live in point of ethical doubt, the more limited are its options and the neighborhood where the church facility is located but opportunities. who are not attracted to the worship services and pro­ It must be emphasized that a church does not have to gram organizations. The church is open to this second die, but can dream a new dream. Hopefully, many church­ group and genuinely tries to bring them into the programs es will find themselves living in new forms and with a new and fellowship but without success. sense of direction. In the two-community concept, the church takes a two­ pronged approach. It continues to maintain a quality pro­ Emotions of the Second Half of gram for the present members and those who can be a Church Life Cycle attracted to the church programs. At the same time, target A few words need to be said concerning the emotions a group evangelistic ministries, extension Sunday School church will experience during the second half of its life departments, and other methods are used to reach out cycle, because this is the situation of many churches in and meet other groupings of people where they are and changing communities. with the type program that will attract them, even though The emotions with which a church in a changing com­ it is separate from the regular program of the church. munity must deal are similar to those experienced by 3. Remain—But Change as the Community Changes individuals who feel they are dying, as explained by This is sometimes referred to as the incremental con­ Elizabeth Kubler-Ross in her book, On Death and Dying.2 tinuous transition model. As the community changes, the Let’s briefly examine the stages of death reality along­ church changes accordingly. Ideally, the percentage of side the phases of a transitional church. persons in the emerging groups in the community is re­ The first phase or stage is that of denial, independence, flected in the church membership. However, more than and isolation. A church will deny the existence of possible percentages is needed. There needs to be a merger in the terminal conditions such as ethnicitis and affirm a will to style of worship, in decision making, in the staff, etc. If the live. Laypersons will exclaim a need for a revival similar community stabilizes, as in integrated neighborhoods, to the ones that used to characterize the church. Pastors then the church does the same. If the community changes will proclaim that people are not as receptive to the gospel entirely to the new group, then the church will probably do as they used to be. Everyone will declare the need for the same. more of “our kind of people” to be present in the com­ munity so that the pews of the church may be filled on 4. Remain—But Become One Church in Two Locations Sundays. A church in a transitional community may choose to Deep emotional anger, rage, envy, and resentment begin a new work in a suburban area, but instead of the characterize the second stage. This conforms to the pe­ new work becoming a mission (with the intent of becom­ riod of scapegoating. This will be a crucial emotional ing separate and self-sustaining) it remains a part of the point for the church. If the church can come through this initiating church, with one staff, budget, etc. Or, a church period with a healthy direction for its anger, then the may choose to merge with a church in a suburban area, church may gather sufficient resources to master the but remain as one church in two locations. Later, the challenge of change. An unhealthy response may point to church in the transitional community may move to the continued decline and eventual death for the church, suburban facility or the two-location arrangement may without a major institutional change. continue indefinitely. Another possibility is merger with Stage three is one of bargaining. “ Every trade-off for another church in a transitional community, but remain­ ing as one church in two locations. space, program, pastor’s time, and budget support is essentially a bargain for time.’’* 5. Remain—But Have Shared Use of a Facility The final stage of depression represents the low energy One facility is shared by the existing church with a subsistence level of survival for a church. This point may different ethnic, racial, or socioeconomic group— how­ be briefly followed either by death or revolutionary re­ ever, this option is mainly used in the beginning of new development. However, death may not be immediate as language units. many congregations hang on for as long as a generation 6. Remain—But Change Types at this level. For the ex-neighborhood church this could mean to Survival has now become a crucial issue, and the change to the metropolitan-regional church or special church may consider the options of merging, relocating, purpose church. For the ex-metropolitan-regional church, and disbanding. Other options might be considered by this could mean to change to a neighborhood church the church if presented to them in an effective way by an for the purpose of reaching the new residents of the com­ outside resource person. munity. The options facing the church in a transitional commu­ nity include: 7. Relocate The relocating church needs to ask the question, “ How 1. Remain—Without Change In this option the church in the changing community can the old facility be transferred, if the need is there, to strives to regain past statistical successes by redoubling a ministry that will meet the needs of the new community its efforts with the same methods and structures used in — how can this be done in an ethical/missionary way?”^ past years, before the community began to change. The From Shaping a Future for the Church in the Changing Community problems are ignored in the hope that they will go away; (Home Mission Board, SBC, 1981). Used by permission. the new opportunities are not seen because there is an orientation toward the past. This is an untenable option, NOTES but is included in this list for the sake of comprehensive­ ness and because it is so often tried. 1. Davis and White, Racial Transition in the Church, (Nashville: Abing- dom Press, 1980), p. 73. 2. Remain—But Adopt a ‘‘Two-Community’’ Concept 2. Elizabeth Kubler-Ross, On Death and Dying (New York: Macmillan One community is those who are attracted to the regu­ Company, 1969), p. 33, cited by Carl S. Dudley. "Neighborhood Churches lar worship services and program organizations of the in Changing Communities,” New Conversations, III, No. 1 (1978), pp. 9-10. church, regardless of where they live. The other commu­ 3. Ibid., p. 10.

25 BLACKS V \r ~ n n m

An interview with Rev. Charles Johnson, Pastor, Fitkin Memorial Church of the Nazarene, Meridian, Mississippi.

Jerry Appleby: Charles, would you tell us a little Appleby: Did you come to the Lord under his min­ about your early connection with the Gorman Me­ istry? morial Church in Orlando and the influence that brought you to salvation and the church. Johnson: No. C. R. Smith saw the needs in the Black community. He was a loving man. He contacted the Charles Johnson: First of all, it wasn’t Gorman Church of the Nazarene Home Missions Depart­ Memorial Church of the Nazarene; Gorman came ment, and they in turn sent in Warren Rogers for after me. The man that was most influential in my revival at an old school building there. The sponsors life was C. R. Smith. He was a member of the Central were C. R. Smith and Earl Gorman. They sponsored Church of the Nazarene in Orlando. I was 12 years this revival, and because C. R. invited me to that old and C. R. Smith sold appliances in the Black revival, and because of his life, I went out to that community. I began to work with him at 12 years revival. I never wanted to know what the white man old, and I watched his life. I watched his life for said, as I was prejudiced. That’s where, under several years. I watched and saw people of the Warren Rogers’ message, I found Jesus Christ as Black race accept his goods and then when it came my personal Savior. I was 18 years old. time to pay, some of them turned around and cursed him. They called him everything. I watched Appleby: Then you went on to study for the min­ him do what Christ did. He was White, and during istry, didn’t you? those years he could have done anything and prob­ Johnson: Right. We had a Bible college in Institute, ably got away with it. But he turned and said, “I love W.Va. I was married at an early age. I married when you anyway,” and walked off. I watched him and I, a I was around 18 and bought some goods from dif­ little boy sitting in the car, was very wroth with those ferent stores. I had a lot of bills to pay. C. R. said, customers. I wanted to go up there and drag them “Give me your bills. I want you to go to Bible college. out by the ears. But C. R. would always say to me, I’ll pay them. You don’t worry about them.” He took “ No, that's not the way. God’s way is the best way.” those bills and paid my bills for me. I went and Appleby: Were you filled with prejudice and bad studied at the Bible college. feelings toward Whites during those years? Appleby: You went to Meridian, Miss., some years Johnson: In those early years I saw the Ku Klux Klan ago. How long have you been in that church? drag people down the street behind cars. I saw them beat them. I saw people maimed by the Whites. As a Johnson: It was 21 years last July. result, Mother taught me fear. She taught me Appleby: Did you face a lot of racial prejudice at hatred. I had built a hatred in my heart for the White that time? race because of all the things I had seen happen. But C. R. Smith was one that began to start the Johnson: Words cannot express the kind of racial change in my life as a boy. prejudice that I faced in Meridian. Appleby: You felt the needs of the Black communi­ you and other elements of the civil rights move­ ty; is that what led you into becoming a champion of ment? the Black cause during those days? Johnson: It wasn’t the fact that they used me. It was Johnson: As I lived in Meridian, I saw the things the fact that the wrong was there. I still don’t under­ that were happening to the Blacks in that area. They stand how a fellow like me who went to Mississippi had no jobs. They were paid only $2.50 or $3.00 a afraid to look out the door could become a leader in week. Families were living on $15.00 a week and the face of all the prejudice and the threats of prices were very high even then. People had four or death. I had threats of death every night. In one case five children. They would go down to Woolworth’s to the chief of police kept me from being killed. A buy, but they couldn’t eat there. They couldn’t work Black person had called me to come out to a cer­ there. They could work only as janitors or cooks in tain place where there were beatings and some the White lunch counters. I saw this all over from Black people in slavery. But the Black person had the banks to the telephone companies. They could been paid by the Klan. The chief of police had an put their money in the banks, but they couldn’t work infiltrator in the Klan who warned him to keep me at there. They could have a phone, but couldn’t work at home. As a result, my life was spared. I used to have the phone company. So, I organized the Meridian to have police protection around my house every Action Committee and from that I went to the dif­ night. ferent stores and asked for jobs. When they turned us down, we had to picket them. We didn't ask for Appleby: Are you not sorry for your involvement in anything unreasonable. I felt some of the Black these activities? leaders were unreasonable. But I believed if a per­ Johnson: Oh no, no, no. son could buy at a place, he ought to be able to eat at the place. He ought to be able to have a job there. Appleby: You don’t feel you were doing wrong by As a result we got jobs for our people all over. leading civil rights activities? Appleby: This was a time in America’s history when Johnson: No, no. I feel that somehow God ushered there was violence and a lot of confrontation in me into that situation. Mississippi. You obviously were involved in some of this, weren’t you? Appleby: So it was the same Holy Spirit that empow­ ers you now that was empowering you then to lead Johnson: Correct. the people in the work you were leading them. Appleby: Do you feel that maybe the civil rights Johnson: We did not do any violence. We did not movement wrongly used you in your position and participate in any wrongdoing, because I kept above influence, or were things mostly positive between that. They could not put a finger on anybody of my

Sometimes being a change agent is tough.

27 group because I did not have the radical element together. I brought industry in for advisory counsel that was hiring Black power for gain. I did not have on what is needed. Then I brought the people. The them as a part of my group. We were positive in recipients. I brought them in and said to them, our approaches and we went for what we felt was “Now this is what industry wants. This is the kind of right. I felt the Holy Spirit led me. I don’t know how I persons who will get jobs. Now we want to help you changed from being scared to that position. I don’t become what industry wants.” It is working. understand it today, but when the Holy Spirit fin­ ished with me, He called me out of it just as vividly Appleby: Do you feel that the Holy Spirit is guiding as when I first got saved. you as much in this as He was in the civil rights movement? Appleby: You were called out of the activist move­ ment into another line of ministry? Johnson: I’m glad you asked that. My whole life is ordained by the Holy Spirit. Everything I do is the Johnson: Yes, I was then pastoring on the Mississip­ Holy Spirit. Because this is how it happens. It’s pi District. That was in 1975. We had attended that miraculous how it happens. How I got more than district assembly and were on our way back from half a million dollars from the government. It’s Jackson, Shirley and I, and the Spirit of God was so miraculous. close in that car. He began to move in our hearts saying, “It is time to come out of this leadership Appleby: Is the Mississippi District of the Church of role.” This role had gotten me honors in the mayor’s the Nazarene a predominantly White district? office. I knew that losing this status, I would lose Johnson: Yes, it is. that kind of connection. But I had to make the commitment to God. We pulled onto the side of the Appleby: Some would not think that a Black church street. My wife could tell you how I made that com­ or a Black leader, especially one that had been in­ mitment. I said, “Yes, Lord. I will come out.” I drove volved so heavily in the civil rights movement, could right to town with the same fervency and power of come into prominence on a predominantly White the Spirit. I called a news conference and stepped district. What are some of the steps that made this out. I haven’t been able to go back. possible? Appleby: But you haven’t stopped working to further Johnson: Well, it didn’t just happen. The district the civil rights and economic development of your had to have the kind of leadership that would people. promote reaching out to people such as me. It was through the leadership of Talmadge Johnson who is Johnson: Oh no, but I am doing it in another vein. presently district superintendent of the Tennessee Appleby: Tell us about that vein. District. Talmadge reached out to me when I was ostracized. I was set aside;. I was aborted in a way, Johnson: Well, it focuses on job training. Many of but Talmadge Johnson, when he became district our people are not trained to take jobs that are superintendent, made a personal appeal to win me open. We have a program to prepare the people for back to the Church of the Nazarene. I was in the the jobs that open up. For example, a businessman Church of the Nazarene but not of the Church of says, “We need some secretaries. Give us some.” the Nazarene because I was ostricized. I was put We didn’t have any. “All right,” says a banker, “we’ll aside because of my stand; I was just left out there take some Blacks, give us some tellers. Give us to die. Talmadge reached out his hand to pull me some people that have the knowledge, and we’ll back into the fold. So I don’t think it was so much take them in.” They said, “We want a person that the district and the people changing as their leader­ can be trained, a person with a good attitude, a ship making the change. The leadership had to do person that is motivated, a person that has good it. The leadership had to show that I wasn’t a dread­ work habits.” We did not have this. So I wrote a ful threat. The leadership had to show that love proposal to the government and it got funded for would win me— Talmadge did that. I will never forget $500,000. Now I’m training people to work as secre­ him as long as I live. taries, sales persons, bank tellers, etc. I get them motivated and then train them. And now I say, Appleby: Were the people wise enough in the Spirit “There is no need for a picket line. I’ve got you a to follow his leadership? finished product. Here it is.” Johnson: They were skeptical in the beginning, but Appleby: You decided to work within the system. he didn’t let that impair his ideals. He kept moving toward the goal and that was to win me. As a result, Johnson: I work within the system now. the people began to understand me. Many were Appleby: It’s working? prejudiced only because they didn’t know me. As a result, I attended most of the district meetings; I Johnson: It is working. attended anything that happened. They finally be­ Appleby: Are your people fairly happy with this sit­ gan to warm up to me because of the leadership of uation? Talmadge Johnson. Johnson: They are working within the system and Appleby: Has this brought you into acceptance they are happy. I brought industry and the people throughout the Church of the Nazarene? Johnson: Once Talmadge got me back into the dis­ membership. All because he made me feel a part of trict, and accepted on the district, he then took my it. We were motivated because we belonged. If choir and began to show us. My people loved Tal­ every district superintendent and if every leader can madge because of the fact they saw what he was make the ethnic or minority feel that way, then I doing for me. Our choir was introduced in 1974 don’t see a need for anything else. when they had the Conference on Evangelism in Oklahoma City. They had no other Blacks doing Appleby: Now as you understand the Bible, do you anything. Talmadge arranged for my choir and my think we have a choice? wife and me to sing on that program of the Con­ Johnson: No, we don’t have a choice. ference on Evangelism and from that time on people began to warm up to us. He was responsible for Appleby: So the fact of making Blacks feel a part in the choir going to Dallas and singing at the General working toward racial reconciliation and under­ Assembly there, and for the choir going to Kansas standing is our task? City to sing in 1980. That’s how it began. We sense Johnson: Correct. more acceptance now than earlier. Appleby: So what can we do? What are some of the Appleby: Does your experience on a predominantly basics? White district now, make you feel that Black church­ es can exist on a White district, or do we need to Johnson: I think the church is trying one of the go back to a Black district that would be separate greatest things it can ever do and that is the use of from the Whites? ethnic consultants. This is where the Black con­ sultants and other ethnic consultants go to nurture, Johnson: Now that is a question I have to answer in strengthen, help the district superintendent to be of two ways. First, when I am at that district assembly assistance to the minority people on his district. now I am treated so greatly. When I don’t get there, Appleby: So you are sold on this? they begin to inquire and call me to say, “Come on. We want you here.” I am welcomed on the Missis­ Johnson: I’m sold. Oh, I'm sold. This is the greatest sippi District. I am welcomed and I don’t realize that thing that ever happened to the church. God called I am Black until I pass a mirror. me to do this. God has taken me out of a flourishing church with a good salary, a good relationship on Appleby: Maybe you don't realize we are White. my district, to go around and do such things as this, strengthening churches. Johnson: That’s right, I don’t realize it. I see a person as a person, thanks to God the Holy Spirit. I don’t Appleby: The Holy Spirit has helped you all along, see race or status. I see that we are all equal. but it still was an experience there in West Virginia that started it all. Your experience of entire sanctifi­ Appleby: So are you saying if the leadership will cation has made all the difference, hasn’t it? lead our people to foster this feeling, then Blacks and Whites can exist on the same district in love Johnson: Without the experience in West Virginia, and respect for one another? all this wouldn’t have taken place because the Holy Spirit couldn’t have used me. I had my pride. I was Johnson: I believe that wholeheartedly. There is a proud, very proud, and I wouldn't have stooped to problem. This is the second part of the answer to some of the things that I did. I would not have that question you asked me. First part, I believe stooped, I would not have humbled myself to do that Blacks and Whites can exist on the same dis­ some of the things that I had to do there. I had trict, I believe that. I believe that if the leadership is hatred which made me hotheaded. You can’t do right, if the leadership is right, that’s where it all has anything hotheaded because it would only make to be done, in the leadership. I have seen on many more trouble. I couldn’t have had the wisdom that districts that the Black church, which is a minority the Holy Spirit gives in guiding and leading me into on the district, has been left to survive or die on its situations and out of situations. My being filled with own without nurture or encouragement of the dis­ the Holy Spirit is the only way God could have used trict superintendent. Because he has 99 percent me in Meridian, Miss. Otherwise, I would have been White Anglo churches that is where he has to give dead a long time ago. most of his services. As a result the little Black churph is left out, not intentionally, but it happens. Appleby: So to be a change agent for individuals It is really not served or nurtured. So I see the need and to be a change agent for church government of a district where the Black church will get the same and church acceptance, do you think that the filling kind of nourishment as the White church. Now what of the Holy Spirit is essential? does that entail? Does that mean to make it a Black Johnson: It is very much an essential. It is essential district? Okay. But, it can happen on a White dis­ because that way the Holy Spirit is the controlling trict also. Talmadge did it! He did it! I got just as factor. He is the one who gives you the wisdom to much nurture as anyone, and I felt a part of the meet whatever obstacles you will meet and be able district. He made me feel a part. I am a part of that to get over the hurdles. district, I am active, I pay all my budgets. I raise my money. I increased my attendance. I increased my Appleby: This opens us to unity in the Spirit. T& Helping New Converts Change Life-styles

by W ilbur W. Brannon Director of Pastoral Ministries, Church of the Nazarene

onversion is something like a train moving out weddings indiscriminately? Does divorce matter? C of a tunnel. The locomotive has come out of Have we endorsed it with or without participating in the darkness. But the long line of cars behind us, a ceremony? Is there at least a twinge of guilt you representing our past experiences, thought pat­ share with me? How is such casuistry to be inter­ terns, and personal habits, has not yet reached the preted in light of God’s holiness distinctives? Again, light. what does that do to the image of Christ as seen by That’s why new converts are often disappointed our people and those beyond the church? That is in their performance as parents, or as youth among the critical issue. Would Jesus Christ recognize him­ friends. Old ways of thinking, speaking, and be­ self? having still persist in spite of a newfound life in What do children have a right to expect from their Christ. parents who have become Christian? What happens The temptation is to accept old habits as normal when the child’s image of Christ is distorted in an and stop the train in the tunnel. Progress is stymied. environment of abusive and vulgar language? Do Spiritual growth is stunted. When this happens our we invite Jesus to enjoy our diversionary entertain­ shepherd’s heart tells us that one of our flock is in ments? Would we have Him approving what is danger. We have three courses of action: (1) we scripturally unacceptable? can rationalize the action and accommodate the gos­ For the new Christian the issues are not always pel to a compromised standard; (2) we can exploit clear. That isn’t his fault. But as pastors we are to the ideal of perfection to the despair of the new be blamed if we do not give protective guidance convert; or (3) we can uphold the holiness ethic through the developmental changes that are pre­ embracing our Christian friend and demonstrate a requisite to spiritual growth. The rod and staff are “still more excellent way.” not for the shepherd’s benefit. They are for the We fail in one of our primary functions as pastor protection and comfort of the sheep. if we remain silent and permit the mouthing of a profession of faith without expecting a life-style that Conversion makes the conscience sensitive to reveals Him in whom we have placed our faith. things that are wrong, but it does not automatically St. Paul was speaking as a change-agent himself, abolish ingrained thought patterns and personal as well as for Apollos, when he said, “We are simply habits. I heard a mature Christian testify recently. God’s agents in bringing you to the faith . . .” (1 Cor. He admitted to being a com pulsive liar before his 3:5, NEB). It wasn’t enough for those early converts conversion. Afterward, he once again found himself to have “believed!” They needed further changing if “out-bragging” his fellow sales persons by false they were to give witness to “the faith.” statements. The Holy Spirit was quick to correct We only exaggerate the problem of an unchanged him. Immediately, he stopped and said, “I’m sorry. life-style when we delay action, thinking it will go What I’ve told you isn’t the truth. I’ve had such a away. There are social implications in the gospel habit of talking this way, but now that I’m a Chris­ which we can see better now than we could 35 years tian I am changing. The truth is . . .” and he gave ago. But we have our blind spots. them the real story. What kind of a Christ are we projecting to our Many are received into the membership of the congregations? Too often we perpetuate the very church in ways that permit an alarming relaxation of thing we say we are dedicated to prevent. When we Christlike living. The disciplines of the new life in see Jesus, we see God. But when we see each other Christ should conflict with the looseness of our for­ do we see Jesus? Our people have a right to expect mer life in sin. an encounter with Christ when they meet us as their To compromise those disciplines is to lose our shepherd. Then the impression of Christ they take freedom. But to use our freedom to accept Christ’s from us must be passed along to those in the life is to be released from the old ways. world. The person who is trying to find his way as a What are we saying to our congregation about new Christian naturally looks to the pastor as a point marriage and the family when our churches host of reference for ethical decisions. He or she is expected to be a model as well as an instructor on doing so in traditional terminology that sounds so the Christian life-style. To emulate and proclaim acceptable! the ethical implications of being Christian is an If we are to facilitate change into a holy living integral part of the pastoral function. We must life-style, it is going to take strong teaching. We transfer the underlying principles of holy living to must be instructors, faithful in pointing out errors the new Christian. and pointing to the truth. Paul says if you do, “you The practical question is “ How can I, as a pastor, will be a good minister of Christ Jesus” (1 Tim. 4:6). help the Christian change from a pagan life-style to a holy living life-style?” III. Self-discipline Another way to facilitate these kinds of changes I. Delegation in our people is to “train ourselves to be godly” (1 One of the best ways to help a person change is Tim. 4:7). We pastors are to “labor and struggle, through another person. St. Paul was a good ex­ because we have set our hope on the living God .. ample of this. He sought to change people in Ephe­ Through self-discipline— perhaps only in this way sus by delegating spiritual assignments to Timothy. — we can be examples in speech and conduct We should work with those whose positive influence through love, faith, and holiness. What are our fam­ and nonthreatening approach will be received with­ ily priorities saying to the families trying to sur­ out resentment. vive? The discipline necessary to building character There are several areas in which change needs to is the same discipline required to safely exercise take place. In matters of faith, you don’t just believe our gifts. Above all we must not neglect them everything. And what you believe does affect the (1 Tim. 4:14). Then, the final step in personal dis­ way you act. It’s not acceptable to believe you can cipline is taken when we examine ourselves and our get mad and slap your wife! That is eliminated when teaching (1 Tim. 4:16). love is our aim (1 Cor. 14:1, RSV). A new Christian, however, is confused when his mean reaction was IV. Due Regard for Persons not what he meant it to be. It is easy for him to Perhaps the most important way to facilitate wonder about the meaning of his newfound faith. Or change is to regard with ultimate value the people maybe give it up and wonder if he ever had it. who need to change. (And aren’t we all in the pro­ It’s the task of the pastor to help the convert cess of changing? Especially pastors! We can’t af­ understand that the Holy Spirit is faithful to teach ford to become paralyzed or frozen in meaningless him how to react under pressure and allow His love religious forms and categories of thought.) More to govern his reactions. than anything, our people must know we love them. To disregard what we know God wants is to set We don’t need to wonder how to treat the elderly, ourselves up as a law unto ourselves. This is idolatry the young, those of the opposite sex, and those who — a contradiction to faith. are leaders in our churches (1 Tim. 5:1-2, 17). It is a Follow the example of St. Paul. He became vul­ relationship of love that is pure and honorable. The nerable by admitting his personal failures and past community of believers is built up. sins. But he didn’t leave the matter there. He exalted We won’t be quick to believe just anything we God’s grace which changed him from a profane, hear (1 Tim. 5:19). Rather, we will put the best self-righteous enemy of Christians into an example construction on the other person’s motives. Wheth­ to the believers (1 Tim. 1:12-16). er he be a common laborer or corporation execu­ tive, we will treat him with respect. II. Strong Teaching Another way to initiate change in the moral con­ V. Right Sense of Values duct of people is to declare war as defenders of the How can we facilitate change from a worldly faith. Faith and a good conscience are the ultimate life-style to a holy living life-style? We must maintain weapons in this kind of conflict. a right attitude toward financial and material things. It is a war against the enemies of: Our people need to see that “godliness with con­ (1) Devotion tentment is great gain.” It is the greatest net profit (2) Amiable relationships we can ever make (1 Tim. 6:6). (3) Modesty Our love for God will put the use of money in the (4) Humility right perspective (1 Tim. 6:9-10) and keep us from (5) Faith wandering from the faith, our most priceless trea­ (6) Love sure. If we keep our integrity at this point, we can (7) Holiness (cf. 1 Tim. 2:8-15) help bring the rich to understand their true wealth At the heart of the issue is a sound faith. As is discovered, distributed, and eternally enjoyed in Wesleyans, we have been too timid in resisting the their good deeds— what they do with what they influence of Reformed Theology. The evangelical have. And we can help the economically poor see movement is being dominated by it. As a result, our that they can be spiritually rich. people unwittingly are adopting Calvinistic presup­ We are urged to “take hold of the eternal life positions. They become excited about the devotion­ to which we are called” and keep that command­ al writings, tapes, and manuals on witnessing and ment unstained, free from reproach, until the ap­ Bible study which contradict holiness theology. We pearing of the Lord! are dangerously close to “abandoning the faith” (1 In so doing, we can fulfill our role as agents of Tim. 4:1) at the same time we are professing it— and change.

31 HELPING THE POOR: A BAROMETER OF OUR FAITHFULNESS

by H. Mark Abbott Pastor, Houghton Wesleyan Church Houghton, New York

e had a good father, but he (Jer. 22:13, NASB). Jehoiakim ing the poor. Notice first the im­ H turned out to be a bad king. was rebuked by God for his idol­ p lie d relationship between His name— Jehoiakim, son of Jo- atry, it is true, but he would also poverty and justice. siah. Josiah, a good king, ruled experience tremendous judg­ The king was condemned be­ late in the period before the Bab­ ment because of his oppression cause he built a house unjustly. ylonian captivity. In his reign of the poor (vv. 18-19). Since he did not pay for the ser­ there was something of a reli­ But what does this history les­ vice of those who built his palace, gious revival in Judah. But he son have to do with us who live he was oppressing the poor. An died prematurely doing battle almost 2,600 years later? earlier word from the Lord ex­ with the Egyptians. According to the World Bank, horted him: “Do justice and righ­ Jehoahaz, one of his sons, first there are almost 800 million teousness, and deliver the one succeeded him as king. But it was “absolute poor” in the world, two- who has been robbed from the only three months till the Egyptian thirds of them in the four coun­ power of his oppressor. Also do Pharaoh, who had defeated Jo­ tries of India, Indonesia, Bangla­ not mistreat or do violence to the siah, meddled in Judean politics, desh, and Pakistan, where they stranger, the orphan, or the wid­ deposed Jehoahaz, and set on have a per capita income of $250 ow; and do not shed innocent the throne Jehoiakim, another or less. According to the World blood in this place” (Jer. 22:3, son of Josiah. Food Council, one-third of the NASB). world’s children die of malnutri­ Justice for the poor is clearly This new king, in contrast with advocated all through Scripture, his father, was a wicked man. Not tion and disease before they are five years old. but it is a particular emphasis only that, but he had a taste for of the prophets. Listen to Isaiah’s Even in our land of plenty, there luxury. While imposing heavy tax­ rebuke, directed to religious peo­ is a great deal of “relative pov­ es to pay tribute to his Egyptian ple who nonetheless oppressed erty.” Approximately 25 million bosses, he was also building him­ the poor: “ The Lord enters into Americans live below what gov­ self a sumptuous palace. It was judgm ent with the elders and ernment regards as the poverty decorated with cedar and red col­ princes of His people, ‘It is you line. oring— just the height of fashion who have devoured the vineyard; in those days. In addition, it was Dr. George Sweeting, president the plunder of the poor is in your built largely with unpaid slave of Moody Bible Institute, in an houses. What do you mean by labor. article entitled “Our Response to crushing My people, and grinding It was this Jehoiakim to whom the Poor: A Barometer of Belief,” the face of the poor?’ declares God spoke through Jeremiah laid down this principle: “Godli­ the Lord God of hosts” (Isa. 3: about his disregard for the poor ness is inseparable from service 14-15, NASB). Amos, farmer and and needy. “Woe to him who to the poor” (Christianity Today, herdsman turned blunt preacher builds his house without righ­ September 5, 1980, pp. 22-24). of justice, complained bitterly on teousness and his upper rooms In God’s W ord to Jehoiakim G od’s behalf against those who without justice, who uses his (Jer. 22:13-18), there are at least “impose heavy rent on the poor neighbor’s services without pay two factors that should influence and exact a tribute of grain from and does not give him his wages” our attitudes and actions regard­ them” (Amos 5:11, NASB). UPDATE EDITOR, NINA BEEGLE, PASTORAL MINISTRIES

Another person, convinced that some minor points of NEITHER TO THE difference are not essential, will label the person who in­ sists upon adherence to them, an extreme conservative. And this in turn leaves the first person open to a counter­ RIGHT NOR TO charge of being liberal. All of this points up the rather useless and even THE LEFT tedious nature of such a discussion. Could we not view the entire subject from a different perspective? In our instance we could well begin with the simple The words conservative and liberal have been used to use of our Nazarene name. Sometimes a person may care­ mean so many different points of view that one questions lessly suggest that this or that person is a real Nazarene; their continued valid use. implying that someone else is not a Nazarene, when in fact In politics there may be a country where the label “con­ he or she may be one. What is probably being implied is servative” is used in reference to persons who are con­ that although the latter person is on the membership roll sidered “liberal” in another country. In other places the re­ somewhere, the speaker thinks he or she does not adhere verse is true. to the standards of conduct of the church as set forth in These same terms are used in religious circles, with our Manual. theological overtones. Within this context the Church of the In between the two extreme views is the great core of Nazarene accepts the conservative identification. But within those who love the church, abide by its standards, have theologically conservative circles a further distinction is fre­ experienced G od’s grace in two definite spiritual works, and quently made, and this is where we need to take a careful who pray the prayers, pay the bills, and attend the services. look. Among the ministers is the solid core of devoted men who A legalistic member of a conservative group may be preach the full counsel of God. support the church’s pro­ prone to suggest someone is a liberal if that person does gram. and are loyal to church leadership. not identify totally with the legalist's position on every point. Extreme groups do not deserve the recognition ac­ More often than not the issues are not essential to the main corded by either a conservative or liberal label. In m any tenets of a conservative theological position. instances they are out of step and could be out of grace. Their usefulness to the Kingdom is limited. By being con­ troversial they fail to be a blessing or to make the gospel attractive to sinners. They need our prayers. The church must, of course, endeavor to embrace them and bring them into the mainstream of blessing and service. Their potential will be acknowledged while their spiritual need causes us concern. In love and by God's grace we must not allow either extreme view to sidetrack the church from its main mission. Our founder's emphasis was “neither to the right nor By General Superintendent to the left, but Jesus only." This continues to be our guiding Jerald D. Johnson principle to this day, and shall continue to be in the future.

A complimentary subscription to the Preacher’s Magazine is sent to all ministers in the Church of the Nazarene from the Nazarene Publishing House. ■MISSION! ACTION SOURCEBOOK f t Jk RAYMOND V. HURN

YES, please send me MISSION ACTION SOURCEBOOK No. S2400 Price: $14.95 2 or more, $11.95 each S H IP T O :______• Looselcaf S tre e t______City______State/Prov. ______Zip. CHECK or MONEY ORDER Enclosed $______Charge (30-day) to: □ Personal □ Church______(other) Account DIAMOND • Practical Church location (city) ______(state/prov.)______ANNIVERSAR Church name______Feature for B IL L T O : ______i« j ^ ’Y'^aw’fivaoA.' Street ______• Action oriented City______State/Prov. ______Z ip______ORDER FROM: NA7ADFNF DIIRIKUINA MOIISF • PD Rt »y 597 K'nncnc P ii\/ M O A/11/M Honoring Our 75th Anniversary Year! A MOVING STORY OF HOW CHURCHES ARE BORN TODAY

20 Minutes of Mission That Can Change Your Church Forever!

16-mm.— Sound— Color From Church Extension Ministries

First you laughed at “Planned Par­ enthood for Churches” —then you got the message. “A CHURCH IS BORN” is even funnier, and its mes­ sage is even more potent—church planting does not weaken or divide the ministry of the local church; it multiplies this ministry. In fact, the Lord gives special blessings to con­ gregations that sponsor new church­ es. Keep Your Congregation Growing in 1983

YES, please send me A CHURCH IS BORN Rental Fee $10.00 No. FR-150 Order Now From 1st Choice of Date______2nd Choice of Date S H IP TO: ...... NAZARENE PUBLISHING HOUSE Street ______C ity ______State / Prov...... Zip. for showing early in CHECK or MONEY ORDER Enclosed $ . Charge (30-day) to: □ Persona □ Church ______(other) Accoun 1983 Church location (city) (state/prov.) Church name ______The 75th anniversary year B IL L T O : ______Street ______)f the Church of the Nazarene C ity ______State/Prov. Zip ORDER FROM: NAZARENE PUBLISHING HOUSE • P.O. Box 527, Kansas City. MO 64141 S v e s i t y P a u l . .,

( t e e c t &

Pastor, help your laymen Associate Degrees in: to become better Biblical Studies educated Christians Christian Education Church Music M —Recommend Certificate Programs: Lay Ministries Nazarene Bible College Hymn Playing p o s t OFFICE BOX 15749 i COLORADO SPRINGS. CO 80935 Piano Pedagogy

STREET . DIRECTOR OF ADMISSIONS NAZARENE BIBLE COLLEGE P.O. Box 15749 STATE C olorado Springs, CO 80935 Phone: (303)596-5110 YOUR TELEPHONE. . AREA OF INTEREST. Please send me the New Student Packet REMARKS ...... which includes information about curriculum costs, accreditation, financial aid, housing, and admission forms. (Attach a letter asking addi tional questions if you wish.) Is There Hidden Giving Power in Your Church?

Seated in YOUR congregation on any Sunday morning may be “hidden giving power,” people whose giveable assets are unknown even to them . . . because they think only in terms of cash gifts. But they actually can give more, can give through plans which provide them with additional income, plans which help them make use of government- approved tax benefits, plans that can sotie their money management worries, and plansr that can bring lifetime satisfaction as they have a/greater part in helping fulfill the Great Commission. It can all happen through the HORIZONS? Planned Givinc Programs, helping congregations discover tljeir own giving power.

Hidden Planned fitters may be. dedicated people whphave never writtenra will arid who would cherish the ^opportunity to plarya bequest for the church while alstf prouiding for theiyneirs stockholders/who could turn uryproductive investments into additiefnal annual income MORE INFORMATION ABOUT HORIZONS, WRITE: members who hold real estate which they never plan to Income Gifts Services IN CANADA: Church of the Nazarene use < Church of the Nazarene 6401 The Paseo Executive Board people who have few if any heirs, who need to know God/ Kansas City, MO 64131 P.O. Box 30080, Station “B” can use their resources to enlarge their heavenly family • Attn: Robert W. Crew Calgary, Alberta T2M 4N7 Your church can begin here:

PLANNED GIVING noTATon/ PROGRAMS

| | A series of one-liners for Rev. Crew: Please send me information about how my church can W r it " ’ your church bulletin, How TO benefit from the HORIZONS Planned Giving Program. promoting will-writing. I am especially interested in the items checked at left.

□ A speaker to present bib- lical stewardship and NAME planned giving options.

POSITION □ A weekend wills clinic in­ cluding slide presenta­ tion. CHURCH

ADDRESS □ Brochures for church families on "How to Write a Will That Works." CITY h o rinvestors i® STATE ZIP I n Other I PHONE I I 32E r W ho controls the minds of your young people? The battle for the mind can be won or lost during the high school and college years. Nazarene colleges and seminary are k working with you to win Bk the battle} MORE EFFECTIVE

(Prepared for your Media Resource Notebook by Media Services) TELEVISION IS ONE OF THE MOST EFFECTIVE MEANS OF COMMUNICATION. VIDEOTAPE ALLOWS US TO USE IT TO BUILD THE CHURCH! WHY USE VIDEOTAPE? EFFECTIVE COMMUNICATION The "real-life" effect of the medium of television provides the potential for interest, involvement, and learning retention by the audience.

CONTEMPORARY CONTENT Ease of production and duplication allows the media to keep pace with ) the fast-moving issues, events, and persons. Whatever is recorded can be / shown immediately!

LIMITLESS USABILITY Play, fast-forwarding, rewind, and other features provide the user with tre­ mendous flexibility of use. The videotape can be stopped for discussion, rewound or fast-forwarded for reviewing/previewing materials, etc.

EXTENSIVE VARIETY Videotape resources are designed and produced for a great variety of purposes: entertainment, instruction, information, etc. This variety assures the possibility of finding a videotape resource for your specific need.

GROWING AVAILABILITY The growing popularity of the videotape medium makes equipment and resources readily available in most every community. TYPES OF VIDEOTAPE? INSTRUCTIONAL Provides instruction in specific areas. Effective for use in Christian Educa­ tion, Teacher Training, Continuing Education, and much more,

INFORMATIONAL Disseminates valuable information directly to the viewer; for example, statements by general/district church leadership.

ENTERTAINMENT Special programs for the family, children, teens, or other groups can be rented/recorded for use during special events.

YOUR OWN A videotape camera with your recorder/player will allow you to produce your own videotape resources. Services and other church events can be recorded for evaluation, ministry to shut-ins, or local church records. FORMATS FOR VIDEOTAPE? There are primarily three videotape formats in use today. Each of these are incompatible with each other, requiring their own specific machine and size of cassette!

%" U-MATIC The largest of the three formats, used primarily in education and industrial settings. The larger equipment and tapes make this format much more expensive than the others.

V2" BETAMAX This small Vi" format provides three record speeds: Beta I, Beta II, & Beta III. This format is much less expensive than the %" U-Matic. Brand names that carry the Betamax equipment include: Sony, Zenith, Sanyo, Toshiba, and Sears.

1/2" VHS By far the most popular videotape format. VHS also offers three record speeds and is comparable in cost to the Betamax system. Panasonic, RCA, Sharp, JVC, Hitachi, Magnavox, and General Electric are among the brand names that utilize the VHS format.

PREPARATION & PRESENTATION?

EQUIPMENT The necessary equipment can be purchased or rented from many appliance, department, or electronic stores in your community. There may be people in your congregation who would be willing to loan the church their personal video equip­ ment. Investigate to find the most reasonable source for your equipment needs.

VIDEOTAPE RESOURCES There are many Christian and secular sources for videotape resources. For informa­ tion on the NAZARENE VIDEOTAPE LIBRARY and other videotape sources write to: VIDEOTAPE PRODUCTIONS, NAZARENE COMMUNICATIONS, 6401 THE PASEO, KANSAS CITY, MO 64131.

PRESENTATION Preview your material and be prepared well ahead of time. Be sure to have enough TV sets and to have them situated for easy viewing. "Rule of Thumb" is to add five to the diagonal inch of the TV screen to determine how many people can comfortably watch the one set. If necessary, be prepared to introduce the videotape, answer questions, and facilitate discussion.

(For further information on videotape equipment and resources see your Nazarene Publishing House AUDIO­ VISUAL CATALOG or contact VIDEO PRODUCTIONS at Media Services.)

32H CRADLE ROLL PARENTS ADULT MINISTRIES

DATES: April 10—May 15,1983

Be sure your church is involved! IN SEARCH OF YOUNG FAMILIES

DESIGNED... • to meet needs • to use talents • to draw non-Christians into our fellowship & to Christ! IT IS... EVANGELISM IT IS ... MINISTRY WOMEN’S1!

For information: ...for New 10^ Write: Ruth Gibson 6401 The Paseo . Kansas City, MO 64131

Youre fo r the asking: WOMEN’S MINISTRIES MONOGRAPH CLM-8. WOMEN’S MINISTRIES HAPPENINGS (Quarterly Newsletter & Idea Exchange). For Mission-Minded Pastors Who Believe Prayer Makes a Difference

Prayer

Mobilization Line

816- 444-0588

For a hotline to prayer requests and ence. One thousand call in each month, answers fresh from the mission field, call because they believe that. this number. One big answer to prayer came this In less than three minutes, you’ll year when Venezuela registered the be briefed on some of the most urgent Church of the Nazarene—opening the needs, and share in the victory of an­ door for missionaries William and Jua­ swered prayer. nita Porter to begin a mission work there. You can print these requests and The Prayer Mobilization Line is up­ answers in your church bulletin, news­ dated each Wednesday and Friday after­ letter, or make them part of your pastoral noon. When urgent needs arise, special prayer. updates are recorded. Prayer line really does make a differ­

32J PASTOR, What are your goals for your church during the SIMULTANEOUS REVIVAL cam paign of 1983? The first step toward achieving them is to set them and then use them as motivation for you and your people. Your main goal will be the goal of the One who came to seek and to save the lost (Luke 19:10). All other goals will flow out of this— a burning desire to see the lost saved by the mercy and power of Christ. Such a desire must be coupled to definite planned action to seek the lost in the community. This is why it is essential that you set attendance, conversion, and membership goals for your Simultaneous Revival. Evangelism Ministries Church of the Nazarene THE SHEPHERD’S Coming to you each quarter from Pastoral Ministries,LIFE Wilbur Brannon, Director

L eadership I nspiration F ulfillment E nric h m en t

PASTORAL MINISTRIES PLANS CONET CONET means: a Counseling, One organizational model in­ Consulting, Continuing Education, cludes a Central Advisory Council and Communication NETwork for with representatives from each edu­ pastors. The concept originated with cational region. Regional committees a group of Nazarene Helping Pro­ would be responsible to select a co­ fessionals. Their stated purpose was ordinator and develop a referral net­ to “provide a ministry to profession­ work. al ministers and their families.” Specific proposals to the Board of High on the agenda is to have a General Superintendents and the “ Heart-Line” (or Hot Line) for crisis General Board are being developed. intervention, counseling, referral, and The steering committee welcomes PASTOR professional consultations. The pas­ feedback from all levels during this SUPPORT GRO tors would be able to call with the development process. assurance of absolute confidentiality. Suggestions may be sent to Pas­ One of the difficulties experienced by, A referral system is envisioned, which toral Ministries, 6401 The Paseo, many pastors is the feeling that for then) would make available supportive Kansas City, MO 64131. there is no one to turn to for support a| counseling nearby. advice in times of personal struggle or com flict. Problems that arise within the church] the family, or the individual’s own being! WE ASKED FOR IT! can be devastating when they have to be Remember last May when you received the Pastoral Ministries Survey faced alone. Even though our churcl structure has provided for a district super-i that requested your response to 22 areas of need ranging from professional intendent to function as a “pastor to pas* skills to personal family relationships? You probably wondered if anyone tors,” there are factors that may make i would really be interested in your responses, or if this was just one of those difficult, if not impossible, for a pastor tS “ information for information’s sake” tidbits that Kansas City thought up. share openly with his leader. Whatever your reaction, we asked for your response and you gave it to us! As a result of the sense of need exj As of August 1 there have been 1,955 survey sheets returned to the pressed by so many pastors, there are dei Pastoral Ministries office, which is approximately a 40 percent return. Listed veloping today across the denomination below in order are the top 10 areas of most felt need of Nazarene pastors pastoral support groups whose primal} according to their responses: purpose it is to provide an atmosphere cl openness and concern where a pastor mea 1. Equipping Laymen (Disciple- 6. Maintaining Personal Motiva­ share his struggles with his peers in who* ship) tion he can trust and from whom he can expeci 2. Finding Enough Time for 7. Church Renewal sound counsel. Those who have been for* Real Ministry 8. Reducing Pressures on My tunate enough to become a part of group! 3. Financing the Local Church Marriage such as this have discovered an entire!* new dimension to their pastoral expert 4. Making Visitation Productive 9. Altar Calls ence—God’s loving concern being ei^ 5. Church Administration 10. Sermon Preparation pressed directly to them through felloe With this information it is now possible for Pastoral Ministries to begin pastors. developing programs and materials which can be geared specifically to these On pages 46-47 you will find materialiii areas of need. Of great significance will be the new VIDEONET program, case-study form that may help you anc your fellow pastors to develop dialog thal which will provide videotapes on a monthly subscription basis containing can lead to even deeper discussions d material pertinent to these and a host of other areas of interest. The prime your own personal needs and struggle objective of VIDEONET is to provide a communication/education tool that Your decision to help establish a suppod will effectively help pastors to fulfill their task of ministry. group in your area could lead to chanqeg But we’re still going to need your help. You will need to continue the lives and more effective ministry! dialogue process and let us know your interests and where you feel the need Call a fellow pastor today and begin % for continued help. So keep talking to us. We’re asking for it! dialog that could change your ministrv! COURSE OF STUDY NOTES

CHANGES IN HANDBOOK The following book and course changes have been made since the printing of the 1982 edition of the HANDBOOK ON THE MINISTRY: 114.2a An Introduction to Homi replaces letics. Donald E. Demaray The Sunday School Superin replaces tendent, Bennett Dudney Preparing for Platform & 235.1 Teaching Youth: A Sun Pulpit. John E. Baird day School Teacher s 125c Making the Small Church Guide to Discovery Effective, Carl S. Dudley Learning, Lawrence O. replaces Richards Advancing the Smaller replaces Church, W. Curry Mavis Teaching Today 's Junior 234b “Handbook on the Divi­ Highs. Donald G. Whit sion of Christian Life and lock; and Helping Senior Sunday School” Highs Learn. Roy Lynn

NEW COURSE FOR MUSIC MINISTRIES A new course* has been added to the MUSIC MINISTRIES PRO­ GRAM: 437 MANUAL, Church of the Nazarene 437a Discipleship-Your New Life in Christ, Neil B. Wiseman 437b HANDBOOK ON THE MINISTRY, 1981 edition 437c Power Through Prayer, E. M. Bounds 437d Dry Bones Can Live Again, Robert E. Coleman *This requirement must be met by anyone graduating after the 1982 Assembly Year.

nutc to all District Boards of IVIinisterial Studies* Pastoral Ministries records must be complete before a Certificate of Graduation can be issued to a student enrolled in the Course of Study. a. Home Course of Study—The records of Pastoral Ministries should show com pletion dates and grades; b. College/Seminary—A copy of the transcript evaluation form (COS 9, 10, 11, or 12) must be provided to Pastoral Ministries along with the transcript (if available) for student’s permanent file. The following materials were mailed July 1982 to districts that ordered the com­ plete examination set in 1980: Course Nos. 115, 222, 437, and 514 MANUAL, Church of the Nazarene—Updated exams from the 1976 MANUAL; Course No. 437 MANUAL, Church of the Nazarene—Study Guide;* Course No. 235.1: YOUTH MINISTRY, and TEACHING YOUTH by Lawrence O. Richards— Exams and Study Guide.** If your district does not have this exam set, or if an additional set is needed it can be purchased from Pastoral Ministries for $150. A note to all College/Seminary Students: Be sure all necessary classes are taken that enable you to meet the requirements outlined in the HANDBOOK ON THE MINISTRY, 1981 edition. A note to CHRISTIAN EDUCATION and MUSIC MINISTRIES Home Course of Study students: If you need the new study guides for course Nos. 437* or 235.1**, please contact your District Board of Ministerial Studies or Pastoral Ministries.

STUDY GUIDES S-1 Licensed Minister, Years 1, 2 8.95 S-2 Licensed Minister, Years 3, 4 11.95 S-3 Christian Education, Years 1, 2, 3 15.95 S-4 Music Ministries, Years 1, 2 16.95 S-5 Deaconess, Years 1. 2 12.95 MISCELLANEOUS Manual, Church of the Nazarene 4.00 Handbook on the Ministry 2.50 S-6 Notebook, District Board of Ministerial Studies 19.95 Pastoral Ministries and Media Ser­ cation training. Of special interest vices. will be segments dealing with the We are now developing specially church’s perspective on current designed videotapes, available on a events and issues like: The Chemical monthly subscription basis to all pas­ Revolution (Drugs and Alcohol); tors and district leaders in the Church Abortion: A Christian Perspective; of the Nazarene. The cost for receiv­ The Economy—Present and Future S u ing the monthly tapes will be $10.00 Effects; The Church and Politics; r per month for rental or $20.00 per Disarmament—Prelude to Peace or M l month for purchase (VHS format). Conflict; and The Church and Jus­ i \ s Every month pastors will receive ser­ tice. These tapes will be usable for in­ mon suggestions, previews of new dividual study and enrichment as books and audiovisuals, ideas on top­ well as in group situations like Sun­ ics ranging from worship suggestions day School classes, small-group Bible and counseling techniques to build­ studies, counseling sessions, or board ing usage and communication re­ and committee sessions. Plan to VIDEONET sources. Included as well will be include this tremendous communi­ VIDEONET is a dynamic new con­ monthly emphases in such areas as cation and training tool in your cept in video communication being finance, church administration, mis­ budgetary considerations. You’ll be produced as a cooperative effort of sion education, and Christian edu­ hearing more about—VIDEONET.

CALENDAR OF EVENTS 1982-83— The Year ot the Young January 3-5,1983 Evangelists' Gathering January—May 1983 Simultaneous Revivals February 21-25,1983 NIROGA Lake Yale, Florida May 30—June 3,1983 NIROGA California May 30—June 7,1983 NIROGA. Hawaii June 13-16.1983 Faith and Learning Conference—ONC June 20-26,1983 World Youth Congress, Oaxtepec. Mexico

1983-84— The Year of the Diamond Jubilee August 29—September 4,1983 Youth Week September 12-17.1983 NIROGA Glorieta, New Mexico September 19-23,1983 NIROGA Ridgecrest, North Carolina September 26-30,1983 NIROGA Adirondacks October 4-6. 1983 Conference on Evangelism—CanaOa October 9-16,1983 Diamond Jubilee Week October 10-14,1983 NIROGA Canadian Rockies October 1983 (Tentative) Chaplain's Retreat October 1983 European Military Personnel Retreat December, January, February "How to Live a Holy Life," Enduring Word Series Sunday School Lessons January 3-5,1984 Conference on Evangelism—Phoenix, Arizona January 17-19,1984 Conference on Evangelism—Fort Worth, Texas January 24-26,1984 Conference on Evangelism—Tampa, Florida February 20-24,1984 NIROGA Florida SUMMER 1984 WILCON II, College Campuses May 28—June 1,1984 NIROGA California

1984-85— The Year of Church Growth Goal—75,000 New Nazarenes August 27—September 2,1984 Youth Week September 10-15,1984 NIROGA Glorieta, New Mexico September 17-21,1984 NIROGA Ridgecrest, North Carolina October 1-5,1984 NIROGA Adirondacks October 1984 European Military Personnel Retreat February 18-22,1985 NIROGA, Florida June 20-22, 1985 General Conventions, Anaheim, California June 23-28,1985 General Assembly, Anaheim, California August 26—September 1,1985 Youth Week September 9-14,1985 NIROGA Glorieta, New Mexico September 16-20,1985 NIROGA Ridgecrest, North Carolina September 30—October 4,1985 NIROGA Adirondacks October 14-18,1985 NIROGA Canadian Rockies

32N - - d«recto» For free inform ation on a ny ol Kansas 1 the services offered by Pen­ sions a n d Benefits Services, mark the box that indicates the corresponding item de­ sired:

1 2 3 4 □ □ □ □ 5 6 7 8 □ □ □ □ 9 10 11 12 □ □ □ □ 13 14 15 16 □ □ □ □ 17 18 19 20 □ □ □ □

1. MEMO: Housing for your pastor: Parsonage or Housing Allowance

2. MEMO: Lay Staff and Social Security

3. MEMO: The Local Church as Employer—What are the tax implications?

4. MEMO: "Basic" Pension Plan for District-Credentialed Laymen

5. MEMO: Minimizing Income Taxes for Church Employees

6. MEMO: Annual Wage Statements for Church Employees

7. MEMO: Payroll Tax Procedures for Congregations

8. P & B Policy Summary

9. 1981-82 District Record Brochure

10. Nazarene Tax-Sheltered Annuity (403b) Plan

11. Nazarene KEOGH (HR-10) Plan

12. Nazarene Individual Retirement Annuity Plan (IRA)

13. Basic Group Term Life Insurance

14. Supplemental Group Term Life Insurance

15. Long-Term Disability Income Protection Plan

16. Daily Hospital Indemnity Plan

17. Accidental Death and Dismemberment Insurance

18. Minister's Tax Guide for 1982 Income Tax—Teitell c o 19. Minister's Parsonage Allowance and Social Security—Teitell o E 20. Both Halves of th e A p p le o c a> PENSIONS AND BENEFITS SERVICES _c 6401 The Paseo ~o Kansas City, MO 64131 c c/}a) (816) 333-7000 CO0 o Serving those who serve throughout their ministry CL 32C DARNELL, H. E. (C) P.O. Box 929. Vivian. LA 71082 ♦DELL, JIMMY. (R) 4026 E. Flower St.. Phoenix, A2 85018 DENNIS, CARL. (R) 411 Veritas, Nashville, TN 37211 ♦DENNIS, DARREL & BETTY & F A M ILY . (C) 1009 S. Sheffield, Indianapolis, IN 46221 •DENNISON, MARVIN E. (R) 1208 S.E. Green Rd.. Tecumseh, EVMTGEUST’S KS 66542 •DITTMER, THEODORE, and FAMILY. (R) 152A Coleridge Ave., Colorado Springs, CO 80909 ♦DIXON, GEORGE & CHARLOTTE. (C) Evangelists and Singers c /o NPH* DIRECIORY •DODDS, LARRY. (R) Rte. 5, Box 385, B urlington, IA 52601 DODGE, KENNETH L. (C) 2956 Rollmgwood D r. San Pablo. CA 94806 ♦DOROUGH, JIM & CAROL. (R) c/o NPH* (Full-time) DOWTY, PAUL. (R) Rle 3. Box 741. Broken Bow. OK 74728 DOYLE, P H IL IP R. (R) 3468 White Pine Dr., Walnut Port. VISUAL ART DEPARTMENT, NAZARENE PUBLISHING HOUSE PA 18088 (Monthly slates published in the first issue of the “ Herald of Holiness" each m onth) •DUNMIRE, RALPH t JOANN. (C) 202 Garwood Dr.. Nashville. TN 37210 DUNN. DON. (C) P 0 Box 132, Bartlett, OH 45713

A ------BRISCOE, JOHN. (C) Box 78, Canadian. OK 74425 ADAMS, MICHAEL (R) 1653 Guava Ave., Melbourne, FL 32935 BROOKS, GERALD t JUNE. (C) c/o NPH* E ______BROOKS, STANLEY E„ JR. (C) Rte. 1. Box 245. Westmoreland. ALLEN, ARTHUR L. (C) 2440 Castletower Ln.. Tallahassee, ♦EASTMAN, RICK. (R) P.O. Box 278. Eureka. IL 61530 (Full­ NH 03467 FL 32301 tim e) BROWN, FRED. (R) 344 Avonwick PI., Gahanna, OH 43230 ALLEN, JIMMIE. (R) 205 N Murray, Sp. 244 Colorado • EBY, PAUL I MARTHA ANN. (R) P.O. Box 100441, Nashville, ♦ BROWN. ROGER N. (C) Box 724. Kankakee. IL 60901 Springs, CO 80916 TN 37210 •ANDERSON, LAWRENCE & KAREN-LOUISE. (C) 43 Mam ♦ BUCKLES-BURKE EVANGELISTIC TEAM. (C) 6028 Miami Rd . EDWARDS, TERRY W. (R) Box 674. Frederick, OK 73542 (Full­ moth Rd., Rte 3, Londonderry, NH 03053 South Bend, IN 46614 tim e) BUCKLIN, GENE. (C) Box 228, Oakes, ND 58474 ANDERSON, ROBERT. (R) 6100 S.W. Raab Rd., Portland, OR ERICKSON, A. W ILL IA M . (C) 3714 Oak Road, Barllet. TN 38134 97221 BUDD, JAY. (C) 1385 Hentz Dr., Reynoldsburg, OH 43068 ♦ESSELBURN. BUD (THE KING'S MESSENGERS). (R ) S.R 60 ARMSTRONG, C. R. (R) 2614 E. Yukon St., Tampa, FL 33604 ♦ BURCH, SAMUEL. (R) 210 S. Water, No, 4, Olathe. KS 66061 N „ Rte, 1, Warsaw, OH 43844 •ARMSTRONG, DONNELL. (R ) Rle. 9. Box 464K, Fairmont, (F u lltim e ) ESTERLINE, JOHN W. (C) 4400 Keith Way. Bakersfield. CA ♦ BURKHALTER, PAT. (R) P O Box 801. Atlanta. TX 75551 WV 26554 93309 ARMSTRONGS, LEON, LINDA & CHILDREN. (R) 3906 Poplar •EVERLETH, LEE. (C) 300 Aurora St., Marietta, OH 45750 Grove Drive, Vinton, VA 24179 EVERMAN, WAYNE. (C) P.O. Box 377. Stanton. KY 40380 ATKINSONS FAMILY CRUSADES, THE. (R) c/o NPH* (Full tim e) ATTIG, WALTER W. (C) 21 Larkspur Dr., Belleville, IL 62221 c ______CASTEEL, HOWARD. (R) c /o NPH CAYTON, JOHN. (C) Box 675, Middleboro, MA 02346 CHAMBERLAIN, DOROTHY. (R) Rte 1, Carmichaels. PA 15320 CHAMBERS, LEON. (C ) P.O. Box 2515, East Gadsden, AL P ______35903 FILES, GLORIA; S ADAMS. DOROTHY. (C) c/o NPH* B ______CHAPM AN , L. J. (R) Box 44, Bethany. OK 73008 FINE, LARRY. (R) 1909 E. 152nd St.. Olathe, KS 66062 ♦ BAKER, RICHARD C. (C) 3590 Coal Fork Dr.. Charleston. ♦CHAPMAN, W. EMERSON I LOIS. (C) Rte. 1. Box 115a. M il FISHER, WILLIAM. (C) c/o NPH' WV 25306 tonvale, KS 67466 FLORENCE, ERNEST E. (C) P.O. Box 458. Hillsboro. OH 45133 BALDWIN, DEAN. (R) 18155 S Ridgeview, Olathe, KS 66061 CHASE. FRANK. (R) Box 544. Belhanv. OK 73008 FORMAN, JAMES A. (C) Box 844. Belhany. OK 73008 BALLARD, O. H. (C) 7113 S. Blackwelder. Oklahoma City. OK CHRISTNER, JACK. (C) 27 Pleasant St,, Bradford, PA 16701 FORTNER, ROBERT E. (C) Box 322, Carmi. IL 62821 73159 •COBB, BILL & TERRI. (C) Box 761, Bethany. OK 73008 ♦FRANKLIN, DAVID. (R) 701 Victory Dr.. Collinsville. IL 62234 ♦ BATERS, ROBIN, (R) 3955 Romestant Rd., Norton, OH 44203 ♦ C O FFE Y , REV. & MRS. RUSSELL E. (C) 1841 128th Ave. ♦FRASER, DAVID. (C) 11108 N.W. 113th. Yukon. OK 73099 BEARDEN, LES. (C ) P.O. Box 162, Xenia, OH 45385 Hopkins. Ml 49328 FREEMAN. MARY ANN. (C) Box 44, Ellisville, IL 61431 ♦ BEATY, BRYAN, TRIO AND RANDY, (R) P.O. Box 8426. COLLINS, LUTHER. (C) 1215 Lyndon S t, South Pasadena, CA FRODGE, HAROLD C. (C) Rle 1. Geff. IL 62842 Jackson. MS 35204 91030 BELIEVERS, THE. 661 State Rte. 220, Pikelon, OH 45661 ♦CONE, ANDREW. (R) 173 E. Puenti, Covina, CA 91723 ♦ BELL, JAMES & JEAN (C) c/o NPH4 CONNETT, JOHN W, (R) 807 Fairoaks Dr , Champaign, IL ♦ BENDER EVANGELISTIC PARTY, JAMES U. (C) P O Box 952, 71820 (Full-time) Shelbyville. TN 37160 COOK, RALPH, (R) 6355 N. Oak. Temple City, CA 91780 ♦BERTOLETS, THE MUSICAL (FRED I GRACE). (C) c/o NPH4 •COTTAM, DAVE. (R) 508 Cherry Vale, Edmond, OK 73034 ♦ BICKFORD, BERNADETTE. (R) 1315 W Ave I. Temple, TX ♦COY, JIM S MARTHA. (R) 4094 Bresee Ave,, Howell, Ml 76501 48843 GARDNER, JOHN M. (R ) 13902 N Dale Mabry. Tampa. ♦ BLUE, DAVID & DANA. (C) Box 60567, Nashville, TN 37206 CRABTREE, J. C. (C) 3436 Cambridge. Springfield, OH 45503 FL 33688 BLYTHE, ELLIS G. (C) 7810 S.W, 36th Ave.. Gainesville. FL ♦CRANDALL, VERNON & BARBARA, (C) 11177 S 30th St.. GAWTHORP, WAYLAND. (C) Box 115, Mount Erie, IL 62446 32601 Rte. 4, Vicksburg, Ml 49097 BOCK, DON. (C) Box 412, Washington Court House, OH 43160 ♦CRANE, BILLY D. (C) Rte. 2, Box 186, Walker, WV 26180 •GILLESPIE, SHERMAN & ELSIE. (R) 305 E. Highland. Muncie. ♦ BO H AN NO N , C, G. & GERALDINE. (R) 420 S. Curry Pike. •CROFFORD, DON. (R) 254 Southridge Dr.. Rochesler. NY IN 47303 (Full-time) Bloomington, IN 47401 14626 •G O R D O N , ROBERT E. (R) 4601 Brown Rd., Vassar, Ml BOHI, ROY. (C) 349 Choctaw PI.. Yukon. OK 73099 CULBERTSON, BERNARD. (C) 100 N E. 8th PI., Herm iston. 48764 GORMAN, HUGH. (C) Box 3154, Melfort. Saskatchewan, ♦ B O H I, JAMES T. (C) 1600 College Way. Olathe, KS 66061 OR 97838 Canada S0E 1A0 ♦ BOND, GARY C. (C) 410 S, Clay St., Sturgis. Ml 49091 •GORMANS, THE SINGING (CHARLES & ANN). (C) 12104 ♦ BOWERS, E. J. 4 LU CILLE. (C) 701 N Buchanan. Little Linkwood Ct.. Louisville. KY 40229 Rock. AR 72205 GRACE. GEORGE. (C) 909 W Ninth. Coffeyville. KS 67337 BOWKER, A. STEPHEN. (R) 235 S. Coats Rd , Oxford, Ml 48051 ♦ BRAUN, GENE. (C) 4418 Silkirk Ln E , Lakeland. FL 33803 •GRAY, BOB & BECKY. (R) c/o NPH BREWINGTON, JANE. (C ) 281 Hendley Rd.. No. D, Penn D ______•GRAY, DAVID & REBECCA. (R) c /o First Church of the Naza Wynne, PA 19151 •DALE, TOM. (C) Box 85. Hunters, WA 99137 rene. 815 Michigan St.. Hammond. IN 46320 ♦GREEN, JAMES & ROSEMARY. (C) Box 385. Canton. IL 61520 GRIMES, BILLY. (C) Rte. 2. Jacksonville. TX 75766 •GRINDLEY, GERALD & JANICE. (C) 539 E Mason St.. Owosso. M l 48867 GROVES, C. W ILLIA M . (R) 2558 Stoney Way. Grove City. OH 43123 (Full time) (C) Commissioned (R) Registered ♦Preacher & Song Evangelist •S o n g Evangelist GUSTIN, STEVE. (R) 536 E. Haltern. Glendora, CA91740 *Nazarene Publishing House, Box 527. Kansas City, MO 64141

An adequate budget for evangelism at the beginning of each church year is imperative for each congregation. A revival savings account is useful in building toward adequate support for the evangelist. M PESTANA, GEORGE C. (R) Illustrated Sermons. 1020 Brad H ------bourne Ave., Space 78, Duarte, CA 91010 MANLEY, STEPHEN. (C) c/o NPH* ♦HAINES, GARY. (C) c/o NPH* PFEIFER, DON. (C) P.O. Box 165, Waverly, OH 45690 HALL, CARL (C) Box 7086. Clearwater, FL 33518 MANN, EARL SCOTT. (R) P.O. Box 57, South Point, OH P H ILLIP S , W. D. (C) 1372 Cardwell Square S., Columbus, OH HANCOCK, BOYD (C) C/o NPH* 45680 43229 • MANN, L. THURL MARY KAY. (C) Rte. 1. Box 112, Elwood, • HANSON, BRIAN & CHERYL. (R) 1201 Westerfield PI., I PITTENGER, TWYLA. (R) 413 N Bowman St.. Mansfield. OH IN 46036 Olathe. KS 66061 44903 MARTIN, LEON. (R) Box 146, Bonham. TX 75418 HAYES, ALVIN B. (R) 1121 Westerfield PL, Olathe, KS 66061 • PITTS, PAUL. (C) c/o Victory Files, Box 3630, Arcadia, CA ♦ M A R T IN , W. DALE. (R) P.O. Box 110235. Nashville. TN ♦HAYNES, CHARLES & MYRT. (C) P.O. Box 3563. Cleveland, 91006 37211 (Full-time) TN 37311 POINTER, LLOYD B, (R) Rte. 2. 711 N First St., Fruitland, ID MATTER, DAN & A NN. (R) 2617 Carew St.. Fort Wayne. IN ♦HEDGE, PAUL & SHIRLEY. (R ) 919 W. 1st St.. Morehead. 83619 46805 KY 40351 ♦PORTER, JOHN & PATSY, (C) c/o NPH* MAX, HOMER L. (C) Rte. 3. Knoxville. IA 50138 HICKE, S. F. (R) 6655 Hubbard Ln., Tmley Park, IL 60477 MAYO, CLIFFORD. (C) Star Rte. Dumont, TX 79232 HILL, RON *, CHARLENE. (R ) 207 Lyndale Dr.. Rome, NY ♦McCUISTION, MARK AND PATRICIA. (R) c/o NPH* (Full 13440 tim e) HISE, RON, (R) 2035 Hancock, De Motte. IN 46310 MCDONALD, CHARLIE. (C) P.O. Box 1135, West Monroe, LA HOOTS, BOB. (C) 309 Adair St., Columbia, KY 42728 71291 • HORNE, ROGER & BECKY. (R ) P.O. Box 17496. Nashville. McKAY, WILLIAM D. (R) 754 Richard St., Vassar, Ml 48768 TN 37217 McKELLIPS, DALLAS, SR. (R) P.O. Box 921. Bethany. OK HOWARD, RICHARD, (C) 7901 N W 28th Terr., Bethany. OK 73008 73008 • McKINNON, JUANITA. (C) Box 126, Institute, WV 25112 HUBARTT, LEONARD. (R) 6309 Salisbury Dr., Fort Wayne, IN McWHIRTER, G. STUART. (C) Box 458. Corydon. IN 47112 Q 46816 MEEK, WESLEY, SR. (C) 5713 S Shartel. Oklahoma City. OK •QUALLS, PAUL M. & MAE. (C) 5441 Lake Jessamine Dr., HUGHES, MRS. 10YCE. (C) Rte 1, Box 231, Dover, TN 37058 73109 Orlando. FL 32809 MELVIN. DOLORES. (C) Rte. 1. Greenup, KY 41144 • MEREDITH, DWIGHT & NORMA JEAN. (C) c/o NPH* MEYER, BOB & BARBARA. (R) (Dynamics of Spiritual Growth), 155 Longview Ct.. St. Marys. OH 45885 ♦MICKEY, BOB. (C) 504 N. Sixth, Lamar, CO 81052 MILLER, BERNARD. (R) P.O. Box 437, Botkins. OH 45306 I (Full-time) INGALLS, JAMES. (C ) P.O. Box 367. Spiceland, IN 47385 • MILLER, HENRY & RUTH. (C) 111 W. 46th St.. Reading, PA INGLAND, WILMA JEAN. (C) 322 Meadow Ave.. Charleroi. PA 19606 150.'2 MILLER, MRS. PAULINE. (C) 307 S. Delaware St.. Mount R ------Gilead. OH 43338 ♦REAZIN, LAURENCE V. & LEONE. (C) Rte. 12, Box 280-01. MILLHUFF, CHUCK. (C) Box 801. Olathe, KS 66061 Tyler. TX 75708 MINGLEDORFF, WALTER. (C) c/o NPH* (Full-time) REED, DOROTHY. (C) Box 814. Hannibal, MO 63401 MIRACLE. WALTER. (R) Rte 2. Box 441, Bourbonnais, IL RICHARDS. LARRY & PHYLLIS (COULTER). (C) 2479 Madison 60914 Ave.. Indianapolis. IN 46225 MITCHELL, GARNETT J. (C) P.O. Box 97 A Jonesboro, IL RICHARDSON, PAUL E. (C) 6716 Sugar Grove Maple, Citrus J ______62952 Heights, CA 95610 •JACKSON, CHUCK & MARY (C) 8300 N Palalox, Pensacola, MOORE, NORMAN. (C) 36320 Woodbriar, Yucaipa, CA 92399 RIST, LEONARD. (C) 3544 Brookgrove Dr.. Grove City, OH FL 32504 MORRIS, CLYDE H, (C) 101 Bryant Lake Rd . Cross Lanes. 43123 • JACKSON, PAUL 4 TRISH. (C) Box 739 Meade, KS 67864 WV 25313 RITCHIE, L. L. (R) c/o NPH* •JAHN, STEVE. (R) 323 Holly St.. Nampa. ID 83651 MOYER, BRANCE. (R) 7206 Glen Tr„ San Antonio, TX ROBERTSON. JAMES H. (C) 2014 Green Apple Ln., Arlington. • JAMES. RANDY J MARY JANE (C) c 0 NPH* 78239 TX 76014 ♦1ANTZ, CALVIN *, MARJORIE. (C) c/o NPH* • MURPHY, MARK. (R) 889 Lindsay Ln, No 3, Bourbon­ ROBINSON, TED L. (C) c/o NPH* JAYMES, RICHARD W. (R) 617 W Gambler. Mount Vernon. nais, IL 60914 ROSS, MICHAEL B. (C) P.O. Box 1742, Bradenton, FL 33506 OH 43050 MYERS, HAROLD i MRS. (C) 575 Ferris N W . Grand Rapids. ROTH, RON. (C) 16625 W. 144th, Olathe, KS 66062 • JOHNSON, RON. (C) 3208 Eighth St. E. Lewiston, ID 83501 M l 49504 JONES, FRED D. (R) 804 Elissa Dr., Nashville, TN 37217 ♦JONES, TERRY. (R) 2002 Judy Ln., Pasadena, TX 77502 ♦JUSTICE, MEL & DONNA. (R) 1618 Chapel St., Dayton. OH 45404

N ------• NEFF, LARRY & PAT. (C) 625 N Water St., Owosso, Mi s ______48867 SANDERS, DON. (C) 1905 Parkwood Dr.. Olathe, KS 66062 K ------SCARLETT, DON. (R) P.O. Box 549, Ravenna, OH 44266 KEENA, EARL. (C) 2160 D St.. Oroville. CA 95965 SCHOONOVER, MODIE. (C) 1508 Glenview, Adrian, Ml 49221 KELLY, ARTHUR E. (R) 511 Dogwood St . Columbia, SC 29205 SCHRIBER, GEORGE. (R) P.O. Box 456. Alta Loma, CA 91701 •SEMRAN, KIM. (R) 701 Rainbow Dr.. Monroe, Ml 48161 ♦SEXTON, ARNOLD (DOC) & GARNETT. (R) 1114 Highland Ave , Ashland, KY 41101 SHALLEY, JAMES. (R) 3009 Home Ave.. Marion, IN 46952 o ------SHANK, JOHN. (C) c/o Southside Church of the Nazarene, ♦ORNER MINISTRIES. (R) 2620 Pennington Bend Dr., Nash­ W. 14th St. at Atwood, Danville, IL 61832 L ville, TN 37214 ♦SHOMO, PHIL & MIRIAM, (C) 517 Pershing Dr.. Anderson LAING, GERALD D. (C) 11436 East St., Indian Lane, Vicks OVERTON, WILLIAM D. (C) Family Evangelist & Chalk Artist. IN 46011 burg. Ml 49097 1750 Northridge Ln., Frederick, MD 21701 SISK, IVAN. (C) 4327 Moraga Ave.. San Diego. CA 92117 ♦LASSELL, RAY t, JAN. (C) 4745 N 1000 E . Brownsburg, IN OYLER, CALVIN. (R) c /o NPH SMITH, CHARLES HASTINGS. (C) Box 937, Bethany OK 73008 46112 SMITH, DANIEL C. (R) 535 S, Spruce, Tulare, CA 93274 (Full • LAWHORN. MILES & FAMILY. (R) P 0 Box 17008. Nashville. tim e) TN 37217 (Full-time) SMITH, DENNIS. (C) 940 W. Duarte Rd., No. 31, Arcadia, LAWSON. WAYNE. (C) c/o NPH CA 91006 • LAXSON, WALLY & GINGER, (C) Rte. 3. Box 118, Athens, AL ♦SMITH, DUANE. (C) c/o NPH* 35611 SMITH, HAROLD L. (C) 3711 Germania Rd., Snover, Ml 48472 ♦LECKRONE, LARRY. (R) 403 E. Main, Morenci, Ml 49256 ♦SMITH, OTTIS E„ JR.. t MARGUERITE. (C) 60 Grant St.. •LECRONE, JON & BETH. (R) 472 W. San Gabriel, Clovis, Tidioute, PA 16351 CA 93612 P______•SNIDER, VICTORIA. (C) Rte 2. Lawrenceville. IL 62439 LEIDY, ARNOLD. (R) P.O. Box 155, Moriarty, NM 87035 PALMER, JAMES E. (C) 8139 Madison Ave., Indianapolis, IN SPROWLS, EARL. (C) 1608 G ilford Cove E., South Haven, LEONARD, J. C. (R) 1410 Armory. Chariton. IA 50049 46227 MS 39648 LESTER, FRED R. (C) 16601 W. 143rd Terr., Olathe, KS • PARR, PAUL G. & DOROTHY. (C) Rte. 1. Box 167A. White STAFFORD, DANIEL. (C) 5159 E Edgewood Dr, Indianapolis, 66062 town. IN 46075 IN 46227 LIDDELL, P. L. (C) 3530 W. Allen Rd . Howell, Ml 48843 ♦PASSM O RE EVANGELISTIC PARTY, THE A. A. (C) c/o NPH* •STANTON, TED I DONNA, (R) 2795 Galleon PL, Sarasota, • LORENZEN, LINDA (BROWN). (R) St Rte. 133 S., Box 231A. PATTERSON, DORMAN. (R) Box 146, Hammondsville, OH FL 33580 Blanchester, OH 45107 43930 STARNES, SAM LEE. (R) 448 S. Prairie, Bradley. IL 60915 LYBARGER, EVERETT. (R ) P.O. Box 337, Beebe, AR 72012 PERDUE, NELSON. (C) 3732 E Rte. 245. Cable. OH 43009 STEGAL, DAVID. (R) Rte. 2. Box 139, Yukon, OK 73099 STEVENSON, GEORGE E. (C) 4021 Pebble Or S E , Roanoke. TUCKER, RALPH. (C) 1905 Council Rd. Oklahoma City. OK WEST, EDNA. (R) 130 S. Front St., No. 1512. Sunbury. PA VA 24014 73127 17801 STOUT, P H ILL IP R. (R) c/o NPH* (Full-time) •WHITE, JANIE & SONLIGHT. (C) P.O. Bo* 293, Duncan STREET, DAVID. (C) Rte 1, Ramsey. IN 47166 ville, TX 75116 STRICKLAND, RICHARD L. (C) c /o NPH • WHITLATCH, CRAIG.

w Y ______.. TAYLOR, CLIFF. (C) E. 619 32nd Ave., Spokane, WA 99203 W ADE, E. BRUCE. (C) 3029 Sharpview Ln., Dallas, TX 75228 •Y A T E S , BEN J. (C) P.O Box 266. Sprmgboro. PA 16435 ♦TAYLOR, DAVID. (R) 508 Grafton, Alma, Ml 48801 ♦W A LLA C E , J. C. & MRS. (R) 1425 Edgewater Beach. Lake­ TAYLOR, ROBERT W. (C) c/o NPH* land. FL 33801 (F ull-tim e) TRIPP, HOWARD. (C) 3623 Fountain Ave., No. 66. Chattanooga. WANKEL, PAUL. (R) Rte. 2, Box 412A, Many. LA 71449 TN 37412 •WELCH, DARLENE. (R) 1209 Larue Ave, Louisville, KY 40213 ♦TRISSELL, PAUL & MARY. (R) 359L Rte. 1, W ildwood, FL WELCH, W. B. (C) 5328 Edith St.. Charleston Heights, SC 32785 29406 ♦TUCKER, BILL & JEANETTE. (C) c/o NPH* WELLS, LINARD. (C) P 0 Box 1527, Grand Prairie, TX 75050

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1983 ALDERSGATE VACATION BIBLE SCHOOL Materials Are Ready! Introductory Packet • Director s Resource Packet

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Laziness, poor harvest, and father of the fatherless and a that is, when it has not been enemy invasions were causes for judge for the widows” (Ps. 68:5, blinded to this aspect of biblical poverty in Old Testament times. NASB). “The Lord performs righ­ truth. The New Testament Church But, according to the prophets, teous deeds, and judgments for cared for the poor in her midst. injustice was often the cause of all who are oppressed” (Ps. 103: Paul took up offerings among the poverty and especially of its con­ 6, NASB). God helped the poor Gentiles for the poor in Jerusa­ tinuation. The wealthy used their through His law, which had spe­ lem. A Christian church in Rome power to misuse others, leading cial provisions for the poor and was broken into with the demand to poverty. Then, because they oppressed in the land (see Exod. that the Christians produce their were poor, these people became 22:21-24). When the Incarnate treasures. Laurentius, the over­ the helpless victims of ongoing Son of God, Jesus Christ, an­ seer, pointed to the widows who oppression. The most likely ob­ nounced His mission, He quoted were being cared for, the sick jects of injustice were the or­ from Isaiah 61: “The Spirit of the who were being nursed to health, phans, widows, and aliens in the Lord is upon Me, because He has and the poor whose needs were land. These helpless poor were anointed Me to preach the gospel being met. “These,” he said, “are often victimized by the better-off to the poor” (Luke 4:18, NASB). the treasures of the church.” members of society and kept in One of the decisive turning their misery, rather than being Because He was a God of jus­ points in the ministry of John tice, He expected His people to helped out of it. Wesley was his willingness to do justly and that meant being In relating justice and poverty, preach to the poor, even though concerned for the well-being of we must also notice that God that meant preaching outside the the poor. declares himself to be the just sacred walls of churches, where Helper of the poor. God takes But leaving Old Testament the poor were not welcomed. This the part of those who humanly times, the Church has been on “field preaching” was a radical speaking are helpless. He is “a the side of justice for the poor— adjustment for Wesley, the high

33 church Anglican. He was willing lationship between poverty and concerned with people than with to do something naturally repul­ justice, but also the relationship things, with giving than with get­ sive to him in order to reach the between poverty and knowing ting, with wholeness and peace poor. For the poor miners of God. than with material or military Bristol and elsewhere he set up Speaking of Josiah, we read: might, with what is right than with free dispensaries, a kind of credit ‘“ He pled the cause of the af­ the merely expedient and con­ union, schools, and orphanages. flicted and needy; then it was well. venient. Many 19th-century Evangeli­ Is not that what it means to know General Omar Bradley once cals were deeply concerned Me?’ declares the Lord” (Jer. said we have become “a nation of about social injustice and its im­ 22:16, NASB). What does it mean nuclear giants, but ethical infants. pact on the poor. The Wesleyan to know Me? To plead the cause We have learned more about kill­ Methodist Church was founded of the afflicted and needy—that is ing than about living, more about by abolitionists concerned about what it means to know Me. Ac­ war than about peace.” If this is injustice and slavery. The Free cording to that prophetic sound­ so, could it be because we do not Methodist movement began, ing Epistle, James, “This is pure know God and thus do not really among other things, over the and undefiled religion in the sight share His values? principle of “free pews.” Large of our God and Father, to visit But if God’s Word implies that sections of many churches were orphans and widows in their dis­ those who know God (and what reserved for those who could pay tress, and keep oneself unstained Christian doesn’t want that) the pew rental, thus discriminat­ by the world” (Jas. 1:27, NASB). should be concerned about the ing against the poor. A. B. Simp­ To know God is to share His poor, what should we do? No­ son, founder of the Christian and compassion over human hearts. body who is really credible has Missionary Alliance, was original­ When Jesus, the Divine Son, any simple answers. A response ly a Presbyterian pastor, who looked on the hungry multitudes, to poverty today is an extrem ely struggled to turn his respectable, He experienced compassion and complex matter. wealthy parish toward a concern did not merely preach them a ser­ But can we not all be open to for the poor, but without success. mon, but He arranged for them to God about what He wants us to He finally resigned and eventually be fed. In His Matthew 25 parable do in our own situation? He may founded the Gospel Tabernacle of the sheep and goats, the goats not ask all of us to respond in in the Times Square area of New are judged because they did not the same way, but there are some York City. The denomination respond to the needs of the things for us to do. which grew out of his work un­ thirsty, the stranger, the naked, Can we not become better derstood itself to have a special and the imprisoned. The King inform ed about poverty, as un­ calling to serve “the neglected says: “Truly I say to you, to the comfortable as that kind of in­ classes both at home and extent that you did not do it to one vestigation is? abroad.” It was the same with the of the least of these, you did not Can we not work to better the Church of the Nazarene, original­ do it to Me” (Matt. 25:45, NASB). conditions of the poor in our own ly largely a series of rescue mis­ According to the apostle John, area? sions. It was the same with the “Whoever has the world’s goods, Can we not be involved in at­ Salvation Army, whose founders and beholds his brother in need tempts to influence public policy were Spirit-fired opponents of in­ and closes his heart against him, and church policy in line with a justice, particularly as it involved how does the love of God abide priority for the poor? the poor. in him?” (1 John 3:17, NASB). Can we not extend ourselves to And what about us? Justice for To know God is also to share further the cause of preaching the poor is an essential concern His distaste of worldly material­ the gospel to the poor? for today’s serious Christian. Bib­ ism, which threatens us all in It is Senator Mark Hatfield, who lical justice today demands that America. Materialism empha­ reports asking Mother Teresa of we, as individuals, as churches, sizes the self-centered acquisi­ Calcutta, the question: “Do you and as a nation place a high pri­ tion of things, not the unselfish not grow weary of trying to do the ority on the needs of the poor. sharing of them with others. job God has called you to do in Should not the feeding of the We have often been told that the midst of this impossible pov­ hungry be an essential priority Sodom and Gomorrah were de­ erty?” She smiled and said, “ No, in a nation which has at least stroyed because of sexual im­ for you see, God has not called been strongly influenced by the morality. While that was part of me to be successful; He has only Bible and in which two thirds of their problem, there was more to called me to be faithful to the its citizens are members of some it than that, according to Ezekiel. truth of being part of the Vine of church? According to George “Behold, this was the guilt of your Jesus Christ.” Sweeting, “The question is not sister Sodom: she and her We cannot expect to defeat whether the church should help daughters had arrogance, abun­ poverty completely. It will be with the poor, but how.” This is be­ dant food, and careless ease, but us till Jesus returns. But we can cause God’s justice and human she did not help the poor and do what is possible. And we must poverty are closely related. needy” (Ezek. 16:49, NASB). be faithful to this clear biblical From God’s Word through Jer­ To know God is also to share teaching regarding the cause of emiah, I notice not only the re­ His values. It is thus to be more the poor. Changing Strategies for Leaders

by John Gardner

T he 1980s have developed atti­ strengths and weaknesses as you for today tries to develop good tudes that require a different see them .” communications with co-workers. leadership style. Good leaders for It will also require the ability to This requires the ability to be today will be those who know they study other leaders and how they honest and recognize that talking are not “perfect.” They will ac­ operate and identify the differ­ at people is not the same as talk­ knowledge their faults and will ences between their leadership ing with them. This involves a will­ struggle with them instead of ig­ style and yours. ingness to listen as well as talk. noring them or becoming defen­ It is entirely possible that the Listening means that you have to sive about them. This requires leadership traits that got you really want to hear. objective introspection. It re­ where you are will get you no fur­ The human motive we have to quires the ability to look at per­ ther because they no longer moti­ work with today is very different sonal strengths and weaknesses vate those whom you are sup­ from what it was when society as a leader. posed to lead. was built on the work ethic, or the Michael Maccoby in his book, It is not enough to make af­ craft ethic. The better you under­ The Gamesman, identifies four firmative statements about peo­ stand the human material, the leadership styles: ple being our business and our more effective leader you will be. 1. The Craftman who holds the most valuable resource. You can­ Today what is im portant for traditional values of the early not evaluate people just as in­ success as a leader must include 1900s. The primary con­ stitutional statistics or personal flexibility and cooperation. cerns of this leader is for tools to enhance your organiza­ Brain work has been replacing quality, thrift, and his craft. tional image. People tend to get physical work. That has called for 2. The Jungle Fighter who sees cynical when they hear us talk more education, more education life and work as a struggle one value standard and then op­ means a larger variety of ways for power. He divides people erate by another. people think, and that has into two classes. The contemporary successful brought into being a value system —Those for me. leader is one who understands that says, “No leadership has a —Those against me. that what motivates him may not right to tell me what to do with­ 3. The Company Man who motivate anyone else. He per­ out a reason.” Unless you under­ came into being during the ceives that people who are very stand this and account for it, you tranquil “50s.” He sees loy­ different from himself still can are not going to be a leader, es­ alty, modesty, security, fam­ contribute a great deal. Some pecially of younger people. ily atmosphere as the great who have decided that “the job Younger generations are much values. isn’t everything” still may contrib­ more oriented to self than to 4. The Gamesman identifies ute. institutions, or to winning. They with the “60s.” His career is Within the structure of your want a sense of identity and be­ a game that involved com­ group you may very well discover longing. That frustration is a good petition, innovation, flexibil­ several different work ethics. The reason why we need good lead­ ity, and aggressive team­ effective leader for the “80s” will ers who can make these people work. be as flexible as possible and feel challenged and fulfilled in­ It could be that you, the leader, permit different roles as much as stead of “losers.” will need to find somebody you possible. The resources that you Never before has leadership trust and say, “ Look, I really mean put into improving morale and been so crucial, for never before this: You’d be doing me a favor if motivation will pay off. has our society been so flexible you’d talk to me about my The successful leadership style and volatile. '$k

35 / How Your Church \ / j Can Change Its Image \ in the Community /

by John C. Oster

W hy change a baby’s diaper? things of the mind and spirit as for logical statement. If, however, One good guess is that junk food placebos. your problem is not howto build a you change a baby’s diaper be­ Admittedly, the foregoing in­ building, but how to make the cause certain conditions have cludes a bit of tongue in cheek, best of what you have, then read changed relative to the baby and but the fact of social change is on. to the diaper. Unless changes are undeniable. In the midst of this The physical building should be made, the soft, sweet relationship change, your church is likely to be neat, in good repair, freshly paint­ that once existed is likely to turn thought of in the same way that it ed, and proudly identified. If the sour and be a source of irritation was thought of the last time any­ pastor is unwilling or unable to with results that are detrimental body thought about your church. achieve this, he’d better pack his both to the baby and to his com­ If most people haven’t heard from Bible and catch the next train out. munity environment. you in five years, that’s the way His image will give the lie to ev­ Why change the image of your they remember you—that’s the erything he says. church in its community? Be­ way they think you are now. If the present location is over­ cause conditions have changed. On the other hand, the image of run with weeds and in need of The effective ministry of your your church may be accurate, but paint and a good sign, then re­ church demands that the church unflattering. joice and be happy—the contrast and community interact in the Whatever the reason for chang­ will be even greater when you get NOW and not in the THEN. ing the image of your church in it all fixed up and your new image The image of any church is de­ the community, it is a task that will be the talk of the neighbor­ termined to a large extent by what demands constant attention. hood. it was like five or more years ago. Since then there have been liter­ Let’s start with the building it­ Keeping that image alive and ally thousands of changes in the self. If the only knowledge of your up-to-date also requires ade­ life-style and environment—ev­ church were its physical appear­ quate lighting. The name of the erybody who was alive five years ance, would you attend a church church should be lighted all night, ago is now five years older. The like that? every night. When the church is people are bigger, the cars small­ Admittedly, location and archi­ in use for an evening service, er. The speed limit is more limit­ tecture are important, but the there should be an abundance of ed, the pace of life more hectic, pastor is unlikely to have any im­ light in the parking areas and people are indulging themselves mediate control over these ele­ around the church. Light has very more and enjoying it less, more ments unless he is just entering significant symbolism for the Christian church and it also helps money buys less value, we know into a building program. In this more and more about less and case, a copy of Church Building you see better. less, our computer-assisted po­ Sourcebook 2 will help him un­ The building is important, but tential for absolute frustration derstand how to find the best do not confuse the building with grows greater, and for more and locations, how to take advantage the church. What we are really more of us that gnawing hunger of an existing location, and how to talking about in this article is the from within is not so much for the use building design as a theo­ Church without walls; it, too, has an image and it is absolutely nec­ per potential contact than any e. Visual appeal. If you can essary that the image and the other method you could devise. supply your local media with at­ reality be one and the same. Don’t Newspapers appreciate paid ads tractive pictures of church activ­ try to let on like you’re something (after all, they must pay their bills, ities, especially as they relate to you’re not, but do make every too). An occasional paid ad will making a difference in the com­ effort to be what you say you are help you maintain good relations munity, by all means do so. God —Christ’s Body incarnate in your with the newspaper and will pro­ created people with eyes for a community. How's that for a duce results. If it does not pro­ reason. In this video age, we are beautiful image to live up to? duce results, work with your local more graphically oriented than Assuming your church is an advertising professionals to ever; that’s the way we form our authentic body of Christian be­ produce an ad that will produce impressions of almost everything. lievers, how do you let your com­ results. That’s what they are for. Why do you think they serve Big munity know the real you? Businesses don’t advertise for Macs in a plastic box to be thrown Legitimate use of the local me­ charity, you know; they advertise away before you ever leave the dia is one way: because it produces results. Ap­ restaurant—because the graphic proached in this way, advertising image is consistent and appeal­ There are three “Hi-C” reasons will produce results for you also. ing. Real sandwiches can get for every pastor to consistently messy. cultivate his relationship with the In presenting your church be­ f. Human interest. Churches local newspaper, radio, and tele­ fore the community through the are alive with human interest. Ev­ vision outlets. news media, remember that there are certain things that editors are erything from babies to puppets 1. Coverage: Newspaper and to parades with love and mar­ broadcast media generally blan­ looking for and these things by and large are what readers look riage thrown in happens in the ket specified advertising markets, context of the church. Probably which will normally conform to for. This list has been helpful to me: in no other context are so many your church’s territorial responsi­ good things happening. Times a. Timeliness. News is news bility. Your own mailing list does are changing; in many ways only in the immediate time period not touch everybody; the media things are getting worse; this are designed to reach everybody. after it happens. Don’t attempt to makes the wholesome goodness report or live on stale experience. If your purpose for existence is of Christian life-style even more If God is blessing you now, now not limited to the few people you newsworthy if presented in a non­ is the time to tell about it. already have, then you must find self-serving way. a way to put your image before b. Community impact. People g. Conflict. Most pastors really the entire community. in your neighborhood are not don’t like conflict and certainly 2. Credibility: In these days of much interested in what your don’t like to talk about it in public, super sales pitches, everybody is church is doing around the world. but there is conflict nonetheless suspect. People at large have a They are interested in what your and it can be a very positive thing healthy suspicion of religious church is doing right around for your church. You should be in hucksters who promote their own home. conflict with certain influences in religiosity in return for riches. You c. Personalities. Get the may­ your neighborhood and every­ can’t say enough good things or, the governor, or some other body should know about it. One about yourself to overcome this well-known person involved in image you don’t want for your healthy cynicism. But newspa­ some activity of the church. Peo­ church is that of a nice bunch of pers and broadcast journalists do ple everywhere are interested in folks praising God while the world have high credibility. When peo­ what such people are doing. If goes to hell. You need to be out ple learn of your genuine activi­ that interest leads them to see there engaging evil in battle and ties through their reports, they your church as a relevant part of where the world can see you do it. come to you with confidence. It community life, so much the bet­ Letting your community know may seem strange to you that a ter. what you are really like demands religious organization which d. Consequence. If your some careful and consistent at­ stands for truth with a capital “T” church is not in the business of tention, but it will pay off. You can should have to cloak itself in the making a difference, you had bet­ change your image in the com ­ credibility of a materialistic, sec­ ter reexamine your reason for be­ munity and while this is going on, ular medium, but that's the way ing there at all. Christ came to God may just be changing you as it is, folks. make a difference. His church well. 3. Cost: Unless you have an exists to make a difference. That Which is the more appealing unlimited budget, which you difference is expressed in baby—one all dry and powdered don’t, you can’t afford to create changed individual lives and it is and drawing the admiring atten­ your own communications media expressed in changed com m uni­ tion of family and friends, or one to saturate your community. It ties which are made up of these wet and cranky and loud, calling only makes sense to use an en­ changed individuals. Do not be attention only to its own pain gine that’s already there. Legiti­ content with anything less than while frustrated completely by its mate news doesn’t cost you a impacting your community with unchanged condition? thing. Paid advertising costs less the consequence of Christ. You decide. ^

37 Advice for the Not Yet Perfect

By Clarence Bence

J ohn Wesley was both evange­ are, and expect it now.”2 Since rience of heart cleansing or the list and pastor. In his journals Christian perfection is not by gnawing fear that all salvation and sermons, we see a person of works, there is no need to delay might be lost. almost unlimited energy, who re­ until some level of ethical purity is Wesley’s pastoral concern for peatedly calls his listeners to reached; one can be cleansed his converts does not allow him to press forward to new levels of from the bent to sinning instanta­ make such bold hints. Instead he spiritual experience. He is not in­ neously in the present moment. preaches, “Satan’s Devices,” 1 a terested in a Christianity that only But what about the believer sermon that should be required speaks of striving for impossible who hears the message of full sal­ reading for every holiness min­ dreams and unattainable goals. vation and yet cannot (for what­ ister who would see his people Rather, he is confident that God ever reason) testify to the expe­ come into a deeper relationship does not command that which He rience of entire sanctification? with Christ. One might expect that does not expect to be achieved, or Followers of Wesley take his logic Wesley would counsel the un­ promise that which divine grace is and go several steps further, sug­ sanctified by pointing out all the unable to accomplish in the one gesting that failure to enter the temptations to carnality and sen­ who lives by faith. The final words “promised rest” is willful defiance sual sin that the devil uses to as­ of the Plain Account define the of God's will—-a sin; and such a sault us. Instead he suggests that high limits of the Wesleyan doc­ “ sinner” is not only lacking in per­ the “grand device” of Satan is to trine of full salvation, “Now let me fection, but might also be jeopar­ draw attention to the spiritual per­ gain perfection’s height.” 1 dizing his or her very justification, fection that has not yet been at­ The present availability of per­ since no sinner can expect to see tained by the Christian and then fecting grace through faith has God. Thus, the term “holiness or to destroy what saving work has been a recurrent theme in holi­ hell” arises, suggesting to the un­ been done by the “expectation of ness preaching. In his sermon, sanctified believer, no matter that greater work” that seems so “The Scripture Way of Salvation,” what point of spiritual maturity he far from our grasp. “The more Wesley summarizes the logic be­ or she has attained, that there are vehement desire we feel in our hind this immediacy of sanctifica­ really only two options available heart of the entire holiness he tion by telling his audience to to the not yet perfect—an imme­ hath promised, the more we are “expect it by faith, expect it as you diate step of faith into the expe­ tempted to think lightly of the present gifts of God, and to un­ awareness of the sin that remains cry continually to God, that thou dervalue what we have already in one’s life leads one to rely on mayest see that prize of thy received, because of what we the grace of God, “who hath done high calling, not as Satan repre­ have not received.”4 so great things for you already, sents it, in a horrid dreadful Wesley then proceeds to give and will do so much greaterthings shape, but in its genuine native detailed descriptions of how Sa­ than these.”6 As to the delay in beauty; not as something that tan attacks our peace, our joy, God’s sanctifying work, Wesley must be, or thou wilt go to hell, our faith, and finally our hope of offers this thought-provoking but as what may be, to lead ever being restored to the image comment: “ He cannot be straight­ thee to heaven. ... In steadfast of Christ. In despair of not attain­ ened for time, wherein to work faith, in calm tranquility of spir­ ing the goal, the Christian be­ whatever remains to be done in it, in full assurance of hope, comes fretful toward God for your soul. And G od’s time is al­ rejoicing evermore in what God “thus delaying his coming,” and ways the best time. Therefore be hath done, press ye on unto envious of those whom he judges thou [fretful] for nothing.”7 perfection!8 to have already attained the While Wesley never directly ad­ Thanks, Mr. Wesley! We needed prize.5 Hence the strange irony— dresses the concept of “holiness that! ^ the very pursuit of holiness can or hell” he comes close in his con­ NOTES become a detriment to those who cluding words. are on the way. Thus, being filled with all 1. The Works of John Wesley (Zondervan Edition), 11:446. Surprisingly, Wesley’s re­ peace and joy in believing, 2. Works, 6:53. sponse is not to push for im­ press on, in the peace and joy 3. Ibid.. pp. 32-43. 4. Ibid., p. 34. mediate results. He exhorts the of faith, to the renewal of thy 5. Ibid., p. 38. believer to hold fast to what he or whole soul in the image of Him 6. Ibid., p. 40. 7. Ibid. she has already attained. The that created thee! Meanwhile, 8. Ibid.. pp. 41 ff.

PREACBER’S EXCHANft

FOR SALE: printed 1846; a Bible printed 1818; 4, Box 242-3, Mocksville, NC Roneo Electric Mimeo Machine. When the Holy Ghost Is Come, 27028. New cost, about $1,500, will sell for Colonel Brengle, prefaced 1909; Holiness Illustrations, by Leewin $400. Excellent condition. Rex Ro­ Methodist hymnal (words only), B. Williams, Beacon Hill Press, tary 2000 Stencil Cutter. Excellent 1849; Abraham Lincoln, by John 1940; Temperance Bible Com­ condition. New cost about $2,000. Carroll Power, 1889; Set of 6 vol­ mentary, by F. R. Lees and D. Sell for $800. Rex 1050 Mimeo. u m e s , Works of Abe Lincoln Burns, London, 1868; Fletcher’s Top of the line. Excellent shape. (Speeches & Debates), printed by Checks to Antinomianism, $800. Rev. W. C. Vaughan, 369 W. the University Society, Inc., New abridged by Rev. Peter Wiseman, 59th St., Hialeah, FL 33012. York, copyrighted 1908; side- Beacon Hill Press, 1948. Lindsay By Carradine, The Sanctified opening Methodist hymnal, pub­ Enderby, 6 Kenton Rd., Geilston Life, Heart Talks, The Old Man, lished in 1827; Living Hymns, Bay 7015, Tasmania, Australia. Beulah Land, Sanctification; by 1890; Gospel Hymns, Beglow & Preacher’s Magazine 1960- Z. T. Johnson, What Is Holiness?; Main, 1883. Ruth Teasdale, 58333 1982; Emphasis, Vols. 1-15.; Bea­ by C. W. Ruth, Entire Sanctifica­ Ironwood Dr., Elkhart, IN 46516. con Bible Commentary, 10 vol­ tion, The Pentecostal Experience; umes. William Thompson, 9 York Biblical Illustrator, new, $229.50; by J. A. Wood, Perfect Love; by Dr., Shore Rd., Belfast, BT 15, Matthew Henry’s Commentary (5 A. S. Wilson, Paradoxes & Perils, Northern Ireland. vols., Vol. 6 is missing), $12.50; Definite Experience; by Brengle, Finding Men for Christ; Touched The Speaker’s Bible, original edi­ Helps to Holiness; by Watson, By a Loving Hand and Lovest Thou tion, (printed in Scotland), $135: Pure Gold, White Robes and Spir­ Me, by G. F. Demster. Also, Os­ the Minister’s Manual (Doran’s), itual Feasts, Steps to the Throne wald Chambers' So Send I You. 1947; 1951, $5.00 ea,; Minister’s and Holiness Manual; by S. A. Rev. D. Taft, 125 Kerrs Rd., Christ­ Annual (London), 1969, $5.00. S. Danford, Holiness Bible Readings; church, 6. New Zealand. Ellsworth Nothstine, Rte. 4, Box by Wincester & Price, Crisis Expe­ Manuals, Church of the Naza­ 242-3, Riverdale Road, Mocksville, riences in the Greek New Testa­ rene for the years 1908, 1912, NC 27028. ment. Write Robert Seed, R. R. 2, 1916, 1920, 1924, 1932, 1940, Clay Center, KS 67432. 1944. Rev. John R, Andrus, First John W esley’s Sermons, 1 vol. WANTED: Old Edition Scofield Church of the Nazarene, E. Main Preface dated 1788 (this was my Looseleaf Bible, must be leather at Will Sts., Chattanooga, TN father's); Fox’s Book of Martyrs, bound. S. Ellsworth Nothstine, Rte. 37404.

39 OUR HOPE IS IN THE COMING OF THE LORD Choral Readings for Advent

by Donna Fletcher Crow

Service 1 Voices 4 and 5: O come, and set Thy prayed. “ Even so, Lord Jesus, come people free. quickly," we pray You will come to the Four Sundays before Christmas Voices 6 and 7: 0 come, and from our hearts of all worshippers here. The People Plead for a Savior fears release us. Congregation: O Jesus, come. Voices 1, 2, 3, 4, 5, 6, and 7: O come, Pastor: Increase our longing for Christ Leader 1: The people who walk in dark­ and let us find our peace in Thee. our Savior. Give us strength to grow in ness will see a great light. Leader 1: Great is the Lord and greatly our faith. Quicken us for the miracle of Leader 2: Those who live in a dark land, to be praised. Your coming. Open our eyes to what our the light will shine on them. Leader 2: He will fulfill the desire of them lives would be if You had not come. Our Chorus 1: Our God, we cry to Thee. that fear Him. hope is in the coming of the Lord. 3 Voices: We are in darkness. Leader 1: He also will hear their cry. Congregation: The Lord is our Hope and 2 Voices: We are in anguish. Leader 2: He will save them. our Salvation. 1 Voice: The world waits in sin and guilt. Leaders 1 and 2: Our hope is in the com­ Unison: Amen. Leader 1: The dayspring on high shall ing of the Lord. visit us, Chorus 1 and 2: Our hope is in the com­ Leader 2: To give light to them that sit in ing of the Lord. darkness; Chorus 1: The people which sat in dark­ Service 2 Leader 1: Light to those that walk in the ness saw a great Light. shadow of death, Chorus 2: And to them which sat in the Three Sundays before Christmas Leader 2: Light to guide our feet into the region and shadow of death, Light The People Desire a Leader way of peace. is sprung up. Chorus 2: O God, why has thou turned Voice 1: For God said. “Light shall shine Leader 1: And, you, Bethlehem, in the Thy face from us? out of darkness.” land of Judah, are by no means Voice 1: We sit in darkness. Chorus 2: He gives the light of the glory least among the leaders of Judah; Voice 2: We are without hope. of God. Leader 2: For out of you shall come forth Voice 3: We are without help. Chorus 1 and 2: He gives the glory of a governor, who will rule My peo­ Chorus 1: The custodians of the law God in the light of Jesus Christ. ple Israel. abuse their powers; Voices 1 and 2: O God, we are without a Voice 4: Nobles oppress the poor, Candle Ceremony leader. Voice 5: Judges accept bribes, The first Advent candle is lighted while Voices 3 and 4: Our lands are oppressed. Voice 6: Prophets flatter the rich, the congregation sings verse 1, “O Come, Voices 5 and 6: Our people are comfort­ Voice 7: Priests teach for hire. 0 Come, Emmanuel.” Use trumpets and less. Chorus 1 and 2: Lust of wealth rules on tambourines on chorus. Voices 7 and 8: Our hearts do quake all sides. O come, O come, Emmanuel, with fear. Leader 1: Comfort ye, comfort ye My And ransom captive Israel, Leader 1: Say to them that are of a fear­ people, saith your God. That mourns in lonely exile here ful heart, “ Be strong, fear not: Leader 2: The glory of the Lord shall be Until the Son of God appear. Leader 2: Behold, your God will come, revealed, and all flesh shall see it Rejoice! Rejoice! Leaders 1 and 2: He will come and save together; Em m anuel you.” Leaders 1 and 2: For the mouth of the Shall come to thee, O Israel! Chorus 1 and 2: Our hope is in the com­ Lord hath spoken it. (If 4 x 10-inch pillar candles are used, ing of the Lord. Chorus 1: O God, we wait. they may remain lighted throughout the Leader 1: Thus saith the Lord of Hosts: Chorus 2: How long must we wait. service.) Leader 2: Yet wait a little while and I will Voices 1 and 2: Send us Thy Light. shake the heavens, Prayer Voice 3: Come. Leader 1: And the earth, (Printed in bulletin every Sunday) Voice 4: O come, Thou long-awaited Leader 2: The sea, Savior. Pastor: Our Father, as the early Christians Leader 1: And the dry land; Flight into Egypt by Ricci, Sebastiano (Italian, 1659-1734), Three Lions.

Leader 2: And I will shake all nations, their burden and the staff on their S e rv ic e 3 Leaders 1 and 2: And the desire of all shoulder, Two Sundays before Christmas nations shall come. Leader 1: He shall deliver thee from the Chorus 1 and 2: Yes, Lord, we desire rod of the oppressor. The People Cry for Peace Thee. Chorus 1: Our hope is in the coming of Chorus 1: We desire Thee, Thy people to the Lord. Leader 1: The Lord cometh! deliver. Chorus 1 and 2: The zeal of the Lord of Leaders 1 and 2: Glory to God in the Chorus 2: We desire Thee, born a child hosts will accomplish this. Highest, and on earth, peace, good and yet a King. will to men. Chorus 1 and 2: We desire Thee to reign Candle Ceremony Voice 1: But there is no peace. in us forever—now Thy gracious Voices 1 and 2: Men cry peace, peace, The first and second Advent candles are kingdom bring. Voice 1: But there is no peace. lighted while the congregation sings verse Leader 1: The Lord, whom ye seek, shall Chorus 1: The nations furiously rage to­ 2, “0 Come, O Come, Emmanuel." suddenly come to His temple, even gether. O come, Thou Wisdom from on high, the messenger of the covenant, Chorus 2: The kings of the earth rise up, And order all things far and nigh; whom ye delight in. Chorus 1 and 2: And the rulers take To us the path of knowledge show, Leader 2: Behold, He shall come, saith counsel together against the Lord And cause us in her ways to go. the Lord of Hosts. and against His anointed. Rejoice! Rejoice! Chorus 1: O God, hear from heaven, de­ Leader 1: The Lord says, "Peace I leave Emmanuel liver Thy people who have sinned with you, my peace I give unto you. Shall come to thee, O Israel! against Thee. Leader 2: Not as the world giveth, give I Chorus 2: By Thine own eternal Spirit unto you.” rule in all our hearts alone; Prayer Voice 1: Our enemies seek not peace. Chorus 1 and 2: By Thine all-sufficient Pastor: Father in Heaven, the day draws Chorus 1: But they devise deceitful mat­ merit, raise us to Thy glorious near when the birth of Your Son will make ters against them that are quiet in throne. radiant the night of the waiting world. May the land. Leader 1: There will be no more gloom His quiet coming fill us with true inner Voice 1: There is no peace. for her who was in anguish. peace. Leaders 1 and 2: Our hope is in the com­ Leader 2: He shall make thy land glori­ Congregation: Yes, Lord, we pray it. ing of the Lord. ous. Pastor: Lord, our minds and hearts are Leader 1: He is despised and rejected Leader 1: He shall multiply the nation. filled with hope. We long to hear the voice of men; Leader 2: He shall increase their glad­ which tells us of the coming of the Christ Leader 2: A man of sorrows, and ac­ ness. child. Lead us in Your wisdom and cause quainted with grief. Leader 1: They will be glad in His pres­ us in Your ways to go. Leader 1: And we hid as it were our faces ence as with the gladness of har­ Congregation: Come to us and heal our from Him. vest. land. Leader 2: He was despised, and we es­ Leader 2: For He shalt break the yoke of Unison: Amen. teemed Him not. Voice 1: There is no peace. Prayer Leader 2: Hath abounded unto many. Voice 2: There is none righteous, no, not Pastor: 0 Lord, may Your peace be with Leader 1: As by the offense of one, one. us all. Leader 2: Judgment came upon all men Voice 3: There is none that understand- Congregation: Lord, You are our faith and to condemnation; eth. our life. Leader 1: Even so by the righteousness Voice 4: There is none that seeketh after Pastor: Yes, Lord, being justified by faith, of One, God. we have peace with You through our Lord Leader 2: The free gift came upon all men Leaders 1 and 2: Our hope is in the com­ Jesus Christ, by whom also we have ac­ unto justification. ing of the Lord. cess by faith into this grace wherein we Chorus 1: For the wages of sin is death; Leader 1: Surely, He hath borne our stand. We rejoice in hope and in the glory Chorus 1 and 2: But the gift of God is griefs and carried our sorrows: of God. You will keep him in perfect eternal life through Jesus Christ Leader 2: Yet we did esteem Him strick­ peace, whose mind is stayed on You. our Lord. en, smitten of God, and afflicted. Congregation: There shall be peace and Leader 1: Now to him that worketh is the Leader 1: But He was wounded for our truth in all our days. reward not reckoned of grace, transgressions, Unison: Amen. Leader 2: But of debt. Leader 2: He was bruised for our iniqui­ Leader 1: But to him that worketh not, ties. Leader 2: But believeth on Him that just­ Leader 1: The chastisement of our peace ified the ungodly, is upon Him, Service 4 Leader 1 and 2: His faith is counted for righteousness. Leader 2: And with His stripes we are One Sunday before Christmas healed. Chorus 1: Not by works of righteousness Chorus 1: There is no peace. The People Seek for Grace which we have done. Voice 5: The throat of our enemies is an Chorus 1 and 2: But according to His open sepulchre; Leader 1: In the beginning was the Word, mercy He saved us! Voice 6: With their tongue they have used Leader 2: And the Word was with God, Leader 1: And if by grace. deceit. Leader 1: And the Word was God. Leader 2: Then is it no more of works, Voice 7: The poison of asps is under their Leader 2: In Him was life and the life was Leader 1: Otherwise grace is no more lips. the Light of men. grace. Voice 8: Their mouth is full of cursing and Leader 1: And the Light shineth in dark­ Leader 2: But if it be of works, bitterness. ness and the darkness compre­ Leader 1: Then is it no more grace. Leaders 1 and 2: Our hope is in the com­ hended it not. Chorus 2: Not of works, lest any man ing of the Lord. Chorus 1: There is none that under- should boast. Leader 1: Praise the Lord, 0 Jerusalem. standeth; Leader 1: Not by works of righteousness Leader 2: Praise thy God, 0 Zion; Chorus 2: There is none that seeketh which we have done, Leaders 1 and 2: He maketh peace in thy after God. Leaders 1 and 2: But according to His borders, and filleth thee with the Leader 1: And the Word was made fleslj., mercy He saved us. finest of the wheat. Leader 2: And dwelt among us, Leader 2: That being justified by His Chorus 1 and 2: There is no peace. Leader 1: And we beheld His glory, grace, Chorus 1: The feet of our enemies are Leader 2: The glory as of the Only Be­ Leaders 1 and 2: We should be made swift to shed blood. gotten of the Father. heirs according to the hope of Chorus 2: Destruction and misery are in Leaders 1 and 2: Full of grace and truth. eternal life. their ways. Leader 1: And of His fullness we have all Chorus 1: For by grace are we saved Chorus 1 and 2: The way of peace they received, through faith, have not known. Leaders 1 and 2: And grace for grace. Voice 1: And that not of ourselves. Leaders 1 and 2: Our hope is in the com­ Leader 2: For the law was given by Mo­ Voice 2: It is the gift of God; ing of the Lord. ses, Voice 3: Not of works, Leader 1: He hath delivered my soul in Leaders 1 and 2: But grace and truth Voice 4: Lest any man should boast. peace and from the battle. came by Jesus Christ. Leaders 1 and 2: Our hope is in the com­ Leader 2: God shall hear and afflict mine Chorus 2: But all have sinned and come ing of the Lord, enemies. short of the glory of God. Leader 1: For the law worketh wrath, Leader 1: He shall deliver my soul in Leader 1: Where sin abounded, grace did Leader 2: But salvation is of faith, peace from the battle. much more abound. Leaders 1 and 2: That it might be by Chorus 1: Truly, our hope is in the com­ Leader 2: Sin hath reigned unto death; grace. ing of the Lord. Leaders 1 and 2: Even so might grace Chorus 1: Our hope is in the coming of Chorus 2: Of the increase of His govern­ reign through righteousness unto the Lord. ment and peace there shall be no eternal life by Jesus Christ our Chorus 1 and 2: For the grace of God end. Lord. that bringeth salvation hath ap­ Leader 1: Peace on earth, Chorus 1: But it is written, there is none peared to all men. Leader 2: Good will to men. righteous, no, not one. Choruses 1 and 2: Blessed is the King Leader 1: By one man sin entered into Candle Ceremony who comes in the name of the the world, Lord; Leader 2: And death by sin; Four Advent candles are lighted while Choruses and Leaders: Peace in heaven Leader 1: And so death passed upon all the congregation sings verse 4, “0 Come, and glory in the highest! men. O Come, Emmanuel.” Leader 2: For as in Adam all men die, O Come, Thou Rod of Jesse, Leaders 1 and 2: Even so in Christ shall Free thine own from Satan’s tyranny; Candle Ceremony all be made alive. From depths of Hell Thy people save, The first, second, and third Advent Voice 1: But they are all gone out of the And give them victory o'er the grave. candles are lighted while congregation way. Rejoice! Rejoice! sings verse 3, “O Come, O Come, Em­ Voice 2: They are together become un­ Emmanuel manuel.” profitable, Shall come to thee, O Israel! O come, Desire of Nations; bind Voice 3: There is none that doeth good. All peoples in one heart and mind. Voices 1, 2, and 3: No, not one. Prayer Bid envy, strife, and quarrels cease; Leader 1: If through the offense of one Pastor: O Lord, our God, You are the Fill the whole world with heaven’s peace. many be dead; true Light, which lighteth every man that Rejoice! Rejoice! Leader 2: Much more the grace of God, cometh into the world. Our joy is in God; Emmanuel Leader 1: And the gift of that grace— through our Lord Jesus Christ, by whom Shall come to thee, O Israel! Jesus Christ, we have now received the atonement. Congregation: We rejoice that our hearts Voice 1: And thou, Bethlehem, in the land Leader 1: Father. be established with grace. of Judah, art not the least among Chorus 1: Our Father, which art in heav­ Pastor: We praise the glory of Your grace the princes of Judah, en. —wherein we have redemption. But help Voice 2: For out of thee shall come a Leader 2: The Prince of Peace! us to grow in grace, and in the knowledge governor, Voice 1: The Dayspring from on high hath of our Lord and Savior Jesus Christ. To Voices 1 and 2: That shall rule My people visited us, Him be glory both now and forever. Israel. Voices 1 and 2: To give light to them that Unison: Amen. Leader 1: He has come—a Governor. sit in darkness and in the shadow Voices 1, 2, and 3: He shall be great, of death, Service 5 Voices 4, 5 and 6: And shall be called Voices 1, 2 and 3: To guide our feet into the Son of the Highest: the way of peace. Christmas! Chorus 1: And the Lord God shall give Leader 1: He has come— The People Receive the Promise unto Him the throne of His father Leader 2: The prince of Peace. David. Chorus 1: Thou wilt keep him in perfect Leader 1: Arise, Chorus 2: And He shall reign over the peace, whose mind is stayed on Leader 2: Shine, house of Jacob forever; Thee— Leader 1: For the Light is come, Chorus 1 and 2: And of His kingdom Chorus 2: Because he trusteth in Thee. Leaders 1 and 2: And the glory of the there shall be no end. Leader 1: Prince of Peace. Lord is risen upon thee! Leader 2: And His name shall be called Chorus 2: Lord, Thou wilt ordain peace Chorus 1: Our hope is in the coming of Wonderful, for us. the Lord. Leader 1: Counselor. Chorus 1: HALLELUJAH! Leaders 1 and 2: He has come! Voice 1: This also cometh forth from the Leaders 1 and 2: For the Lord God om­ Leader 1: For unto us a child is born, Lord of hosts, nipotent reigneth. Leader 2: Unto us a son is given; Chorus 1: Which is wonderful in counsel, All: KING OF KINGS, AND LORD OF Leader 1: And the government shall be Chorus 2: And excellent in working. LORDS, HALLELUJAH! upon His shoulder; Leaders 1 and 2: He has come— Leader 2: And His name shall be called Leader 1: Wonderful, Candle Ceremony Wonderful, Leader 2: Counselor. All five Advent candles are lighted while Leader 1: Counselor, Voice 1: O Lord, Thou art my God; congregation sings verse 5, "0 Come, O Leader 2: The Mighty God, Voice 2: I will exalt Thee, Come, Emmanuel.” Leader 1: The everlasting Father, Voice 3: I will praise Thy name, He comes! Our king eternal, Leader 2: The Prince of Peace. Voices 1, 2 and 3: For Thou hast done Our Saviour which is Christ the Lord. Chorus 2: Our hope has come! wonderful things; With wisdom, counsel, peace, and might; Leaders 1 and 2: He has come! Chorus 1: Thy counsels of old are faithful Emmanuel, our God is with us now. Leader 1:.\ bring you good tidings of and true. Rejoice! Rejoice! great joy, which shall be to all Leaders 1 and 2: He has come— Emmanuel people. Leader 1: Counselor, Has come to thee, O Israel! Leader 2: For unto you is born this day Leader 2: Mighty. in the city of David a Savior, Voice 1: And there shall come forth a Rod Communion out of the stem of Jesse, Leaders 1 and 2: Which is Christ the Communion is served to the congrega­ Lord. Voices 1 and 2: And a Branch shall grow tion while choir or recording sings “For Chorus 1: Glory to God in the highest, out of his roots; unto Us a Child Is Born" from Messiah. Chorus 1 and 2: And on earth peace, Voices 1, 2, 3 and 4: And the spirit of the good will toward men. Lord shall rest upon Him, Prayer Leader 1: Unto us a child is born, Voices 2, 3 and 4: The spirit of wisdom Pastor: But now is Jesus Christ made Leader 2: Unto us a son is given. and understanding, manifest, by the Scriptures of the proph­ Voice 1: Behold, Voices 3 and 4: The spirit of counsel and ets, according to the commandment of Voice 2: A virgin shall be with child, might, the everlasting God, made known to all Voice 3: And shall bring forth a son, Voice 4: The spirit of knowledge and of nations for the obedience of faith. Voice 4: And they shall call His name the fear of the Lord. Congregation: To the only wise God, be Emmanuel, Leader 1: The Mighty God. glory through Jesus Christ forever. Voice 5: Which being interpreted is. Chorus 1: We look for that blessed hope Unison: Amen. Voices 1, 2, 3, 4, and 5: God with us. Chorus 2: And the glorious appearing of Leaders 1 and 2: He has come— the great God— End with "Hallelujah Chorus" by choir Leader 1: A child, Chorus 1 and 2: Our Savior Jesus Christ or recording. Leader 2: A son. Leader 1: He has come— Male Voice: And so it was . . . Leader 2: The Mighty God. Sources Chorus 1: That while they were there, Chorus 2: The days were accomplished Chorus 1: For the Lord your God is the Scripture Sources Service 1: Isa. 9:2; Luke 1:7, 8, 79; Isa. 40:1, 5; that she should be delivered. God of gods Chorus 2: And the Lord of lords: Ps. 145:3, 19; Matt. 4:16, 2 Cor. 4:6. Female Voice 1: And she brought forth Service 2: Matt. 2:6; Isa. 35:4; Isa. 9:1, 3, 4, 7. her first-born son, Chorus 1: The great, Chorus 2: The mighty. Service 3: Luke 2:14; John 14:37; Ps. 35:20; Isa. Female Voice 2: And wrapped Him in 53:3-6; Rom. 3:10-17; Ps. 55:18, 19; swaddling clothes, Chorus 1 and 2: And the awesome God. Isa. 9:7; Luke 19:38; Isa. 26:3; Isa. Female Voice 3: And laid Him in a man­ Leader 1: The Everlasting Father. '39:8; Rom. 5:1. ger; Voice 1: Thou, O Lord, art our Father, Service 4: John 1; Rom. 3:11, 23; 5; 3:10, 12; Chorus 1: Because there was no room for Voice 2: Our Redeemer; 6:23; 4:4-5; Titus 3:5, 7; Rom. 11:6; Eph. 2:8-9; Rom. 4:15-16; Titus 2:11; them in the inn. Voices 1, 2 and 3: Thy name is from ever­ Heb. 13:9; 2 Pet. 3:18. lasting. Leader 1: A son. Service 5: Isa. 9:6; Luke 2; Matt. 1:23; John Voice 1: For God so loved the world, Leader 1: Everlasting Father. 3:16; Matt. 2:6; Luke 1:32-33; Isa. Chorus 1: That He gave His only begotten Chorus 1: The Lord shall be thine ever­ 28:29; 25:1; 11:1-2; Titus 2:13; Deut. Son lasting light, 10:17; Isa. 63:16; Ps. 41:13; Isa. Chorus 2: That whosoever believeth on Chorus 1 and 2: And the days of thy 60:19; Luke 11:2: Jer. 10:10; Luke Him mourning shall be ended. 1:78-79; Isa. 26:3, 12; Rom. 16:26. Leader 2: Everlasting. Chorus 1: Shall not perish Music Sources Chorus 1 and 2: But have everlasting life. Chorus 1: The Lord is the true God, “O Come, O Come, Emmanuel,” 13th Century; Leader 2: And the government shall be Chorus 2: He is the living God, “Come, Thou Long-Expected Jesus,” Charles upon His shoulder. Chorus 1 and 2: And an everlasting King. W esley; M essiah, George Friedrich Handel WV

43 Come Alive, Francis of Assisi

by J. Kenneth Grider Professor of Theology Nazarene Theological Seminary Kansas City, Missouri

Y ou we need, Brother Francis. people, of Calcutta, is as much of their children, for many of them We need you in great part a saint as we have. are feeling acutely what it is like because we have such a shortage We need you to model the life to be in want. of saints. We have more evange­ that is lived undividedly for Christ, You could help us, I feel, right lists than saints, more theolo­ without special regard for any of at this time. You could help us to gians than saints, more of per­ the wealth that is worldly. Born to bear up under the burdens that haps all of Christ’s workers than material wealth, you renounced it we are bearing. You are practiced saints. and accepted real poverty. In­ in this, while we are not. You To be a saint, we realize, costs deed, you pursued poverty. could show us how to wrest from and costs and costs. It costs be­ We excite to the way in which these times of scarcity, lessons cause there is no recognition in it. you sought to implement, literally, about dependence on God, about It costs because a person can’t be the teachings of Jesus—and to putting first things first, about be­ one without discipline, and we the way you sought to emulate the ing thankful for little benefits that find it easy to neglect our spiritual life that He himself lived. come bouncing our way once in a disciplines these days. It costs We remember that, when you while. Loving all of nature as you because a person can’t be a saint started the order, you called its did, including its birds and its without relinquishing that keen- members Friars Minor, because beasts, you could help us to be edged yen for the things of this they were to be, themselves, a lot ministered to by its beauty life which commandeers so many of little people who would emulate and its simplicity, and by the un­ of us. It costs because, to be one, Christ’s life, and not seek power worried life of its animals. a person must enter into that self- or prestige. In 1984, the Methodists are to naughting experience in which We recall that you did not even celebrate the 200th anniversary one really is a poor and needy want, at first, to draw up any of their official work as a denomi­ creature. rules for spiritual formation, for nation in America. In 1983, the We need you these days, Fran­ these minor, lowly friars, because Nazarenes are to celebrate the cis, to demonstrate to us what a you felt that Jesus had already 75th anniversary of their official saint is really like. We need you to given the rules, in His teachings, organization at Pilot Point, Tex., live out, in your daily life, the kind and in His life. in 1908. The year 1982 is, to us, of concrete and costly disciple- Right now, Francis, the poor also an important anniversary. It ship to Christ which is the creden­ are in our caring concern. In is the 800th anniversary of your tial of such a Christian. many nations, millions of the poor birthday—to a life of only 44 years You did so well at being a saint do not go any more to their work­ (1182-1226). that the things you said and did places. They are not needed in We celebrate this 800th anni­ are still in our thoughts after these their work-places. And the gas versary with a thankful apprecia­ 800 years. Because of what you bills and other bills continue to tion of the kind of life that you said and did, some have called pile up. And the landlord be­ lived. We also celebrate it with you the “second Christ.” Some, comes anxious about his rent the hope that, if you cannot bless the “first Christian.” Some the money. Young fathers cannot our so-needy world as a saint who “last Christian.” Accolades like earn what they are accustomed to walks among us again, God might that would be too much for any of earning, and tend to be discour­ gift our world with individuals us Christians these days. I sup­ aged. Young mothers are at times who, like you, will stand in their pose Mother Teresa, who min­ introducing a sound of wailing “littleness” as truly Christed per­ isters to the little people, the un­ into the songs they are singing to sons. & Miracle Sunday

by Judy Cummins Domestic Engineer

M y family and I were getting “ Debbie, you have been up for day before on “quarreling.” Not ready for church this morn­ three hours. There is no excuse that our family needed it, with ing. There was the usual hustle for you not being ready.” three teenage daughters we had and bustle to get there on time. “But, Mom, you just don’t un­ not had a quarrel in at least 15 (Of course, my husband had left derstand.” minutes and that was because early so, as he says, “I can pull “ Five minutes to take-off time.” they were sitting in church. myself together before church This time 17-year-old Shelley, The children were all getting begins.”) I know that as a minister “ Mom, surely you would not be so dressed and suddenly, spontane­ he does need that extra time with cruel to take off without my hair ously a quarrel between the two just he and the Lord. Like I say, I being dry.” I smile and say, “Just eldest began. I sighed and know that intellectually, but watch me!” thought as I put the last dish in sometimes emotionally I feel like Finally, we are leaving! So, in a the dishwasher, I wonder if those it is a “ cop out” because he scurry of Bibles, purses, make­ sermons had as much effect on knows what is going to happen up, brushes, rollers, and ribbons, our members as it did on our with three teenage daughters and we are in the car. All of a sudden family. a 10-year-old son to get to church. I remember, “Where’s Chip?” Thirty minutes to take-off time. I started back to the bedroom From the backseat comes an “ Mom, Crystal has the door to get dressed and a miracle took exasperated sigh, “I’ve been in locked and won’t let me in the place right in front of my eyes. the car for 10 minutes, Mom.” bathroom .” My eldest daughter had walked “Crystal, let your sister in.” “All right, good, now does ev­ back into her sister’s bedroom Fifteen minutes to take-off time. eryone have his/her Bible, tithe, and said, “Debbie, I’m sorry I “ Mom, Crystal still won’t let me in etc.? Good!” So, off we go, pray­ yelled at you.” And then another the bathroom.” ing on the way that the Lord will miracle happened. It was almost A wail from the bathroom. somehow redeem this day. more than my heart could stand. “Mom, my life is ruined, just ab­ This morning seemed to be the Debbie replied, “I’m sorry too, solutely ruined.” usual Sunday morning not too Shelley.” “Honey, open the door so we much different from all the rest. Thank You, Lord, for giving can talk about it.” As I was sitting in church before Your ordinary people extraordi­ As the door opens slowly, there the service began, I was thinking nary days. This has been one for stands 13-year-old Crystal, tears back over the morning, feeling a me and I thank You for it. Just streaming down her face, “My little guilty, wondering how I could between You and me, Lord, now hair won’t curl right.” have made it better. The Lord it is our secret. I feel sorry for “ Here, let me help you.” gently reminded me of the mir­ my husband because he did not That crisis over with we start acle that took place earlier that get to witness the miracle that again, “Ten minutes to take-off m orning. took place today while he was off time.” “Oh, Mom,” cries 15-year- Our pastor had just preached “pulling himself together” before old Debbie, “ I will never make it.” two wonderful sermons the Sun­ church. ■$, PASTORAL CLINIC Case Studies for Analysis and Reflection

C ase studies can often bridge the gap between as well as the cash for a washing machine and baby the theories of pastoral theology and the actual furniture. practice of ministry. Cases can be compelling John, 22, dropped out of college to take on the slices of “pastoral life” which we can enter into to “no nukes” cause full time. He works for a leftist test our ideas without the risk of real-life settings. newspaper, never goes to church, and seldom com­ Effective use of case studies can have the same municates with his family. He married once, but was value to pastors and ministerial students that a divorced six months later. dress rehearsal can have for musicians and actors. Steve, age 20, never got interested in high school The case study method has a way of involving us or church. He spent his teen years tuning his guitar at a deep level. Before we know it, we have person­ and playing for a not-quite-successful rock group. alized the roles and stepped into the soul of one or On three occasions Richard has had to bail Steve more of the characters. And that is good because a out of jail for drug possession. Two times he had to case study is more effective when you enter the travel more than 1,000 miles to extricate the youth. case as fully as possible to test your insight, anal­ Now he has moved into a commune. He often calls ysis, character, and ministry style. home for money and if Richard and Barbara don’t Case studies should not be looked upon as inter­ kick in, he threatens to cut off communication for­ esting little detective stories to be figured out. ever or to take up drug dealing if their hard-hearted Rather, really analyze the case, ask yourself what selfishness keeps them from sending money. you would do, not merely what one ought to do, in David, 17, is a bit unusual. He goes to church the situation. In each case explore what you learned sometimes. He is also “into” poetry and yoga. He is about yourself. very thin and seldom eats. He goes to a private Analysis and reflection on cases can be profitable Christian high school. But Richard is worried be­ for individual study. But they work best in small cause David thinks Anita Bryant is “ perfectly awful.” groups. You may want to use one of the following He plans to enter a Christian college in a few cases in your next fellowship meeting with other months. The tuition alone is $1,500 per year. Work? ministers in your area. David wouldn’t know how. Richard will find the money some way. CASE I: RICHARD AND BARBARA Richard’s father is dead. His mother, age 79, has Richard and Barbara were married in 1952. Rich­ moved in with him and Barbara. A great many ard is 51 years old, Barbara, 50. Richard is a lawyer tensions have resulted. Richard’s mother feels quite and earns $70,000 per year. Barbara has been a free to criticize Barbara. After a clash she (the housewife all these years and has given her ener­ mother) locks herself in her room and won’t talk to gies to raising their four children. anyone but her son. Richard thinks that if Barbara The oldest child is Kathy, 25. She has a degree in were “truly Christian” about the whole thing, most elementary education from a Christian college, but of the trouble would be avoided. can’t get a job. Her husband is in law school and Barbara’s parents are both alive, but they are in has to give full time to his studies. Richard has very poor health. They can no longer care for them­ “given” and “loaned” (he no longer knows whether selves. They want to move into a retirement com­ the funds forwarded are gifts or loans) them money munity, but it is so expensive that it is almost out of many times. They had to have a car. When the first the question. Even the ordinary nursing homes in baby came there was no hospitalization. Richard the area are outrageously high priced. So Richard had to come up with the money for the hospital bill and Barbara have hired a housekeeper to look

4fi after them. Barbara feels guilty about asking Rich­ 8. How could you bring the resources of the ard to support her parents since she doesn’t work. Christian faith to Richard’s and Barbara’s predica­ But she bitterly reasons that he owes it in return for ment? What scriptures could help? What books? what she has to put up with from his mother. What Christian truths (theology) could you apply? Richard has become irritable, nervous, and is What devotional acts would help? How could you nursing an ulcer. The law firm’s business has bring the church as a “community of faith” to their dipped with the economy and the boss has just rescue? What ministries in your own church are hired his son starting him with the same rank as set up to deal with the kinds of problems Richard Richard. and Barbara have? Would you seek to involve Rich­ Here is Richard at 51 earning $70,000 per year. ard or Barbara in any type of service through your He should be on easy street. Everyone thinks he has church? Why? money—especially the church finance committee. But if he lost his job, he would be unable to meet 9. Who, that is, what persons in your own con­ current expenses four months later. gregation, did you think of while meditating on this One day Richard and Barbara stop by the pastor’s case? If you called them today, what would you try study. “ Do you have time to talk with us?” he asks. to do for them?

Analysis and Reflection CASE II: FITNESS FOR MINISTRY* 1. If you were to role-play the counseling session In calling one evening on an attractive divorcee, which begins just as the case study ends, which you respond to what you interpret as her amorous character would you choose to play? Why? advances and you embrace her for a moment. Soon this act is reported by her to your church board. A 2. What would Richard say was the “real” prob­ meeting is called and you are confronted with the lem in his life? What would Barbara say? If the pas­ report of this incident. Some board members say tor asked them to list their three “biggest” prob­ that your touching her in this way—the phrase used lems, what would each list? is “making erotic overtures”—casts doubt on your moral fitness for the ministry. At the very least, they 3. What do you, their counselor, think the central say, it casts doubt on the adequacy of your judg­ problem is? Is there a central problem? ment.

4. If you were to advise Richard and Barbara A. What would you say to the board? about one thing they could do as a first step toward ___ 1. Confess the wrongdoing to the board, ask working out the problem, what would it be? for understanding and forgiveness from the board and the woman. 5. Which of the following do you think will hap­ ------2. Acknowledge the indiscretion; assure the pen first in Barbara’s life? In Richard’s? board it will never happen again. a. Initiate a divorce ------3. Suggest that she misinterpreted my inten­ b. Be divorced by the spouse tions, which were simply to show warmth c. Suicide and concern. d. Nervous breakdown ___ 4. Indicate my strong feeling that she in creat­ e. Serious physical illness ing a tempest in a teapot over a totally in­ f. Run away; that is, just disappear significant action. g. Begin drinking ___5. Deny the action, suggesting she seems to h. O th e r______be projecting her own problems upon me. ___ Other. (Please describe.) 6. Think of your Sunday morning service last week. Mentally review the music, prayers, an­ B. What was your objective or purpose in answer­ nouncements, and particularly the sermon. Sup­ ing “ A” as you did? pose Richard and Barbara had attended. What would Richard’s/Barbara’s response have been to the various elements of the service? Would their response be C. What was your rationale or underlying theory in a. boredom e. inspiration answering “A” and “B” as you did? b. disgust f. relief c. guilt feelings g. encouragement d. anger h. depression

CASE III: YOU AREN’T LIKE 7. If you were to prepare a service for next THAT—ARE YOU?* Sunday with them in mind, what elements would you build into the service? What would your sermon title In your “get acquainted” calls on the parishioners be? of your first church, you are visiting with an elderly man who has been an active member and leader in the church for many years. He says, “ Pastor, I have (continued on page 63) 47 The Ministry of the Spirit in the Life of Prayer

By Alex R. G. Deasley

Scripture: “And in the same way the Spirit also him in order that we may also be glorified with him.” helps us in our weakness; for we do not know how to It is against this mingled setting of suffering and pray as we should, but the Spirit himself intercedes glory that verses 18-39 are developed. Life in the for us with unuttered groanings; and God who Spirit is not painted only in gilded colors; darker searches our hearts knows what is the mind of the shades are present too. Even the age of the Spirit is Spirit, because the Spirit intercedes for the saints a mixed age, and if His ministry is to have reality it in accordance with God’s will” (Romans 8:26-27).1 must take account of the somber as well as the I. BACKGROUND brighter patches. It is against such a background The verses quoted stand out with a certain dis­ that Paul sees the Spirit’s ministry in prayer. tinctness from their context as constituting the sole II. FROM BACKGROUND TO EXEGESIS reference to prayer in the sustained argument con­ We may turn now to the exegesis of verses 26-27. tained in Rom. 1:18—8:39.2 It is hardly surprising, This is possible only against the backdrop of their therefore, that some English versions3 set them off immediate context, which begins at verse 18. This from their surroundings as an independent para­ section appears to have three active subjects: the graph. The question as to what prompted Paul to creation (verses 18-22), the believer (verses 23-25), speak of prayer specifically at this point will occupy and the Spirit (verses 26-27); and all are involved us later; our immediate concern is to determine the in the same activity: groaning. The creation groans general background in which the specific examples (verse 22); the believer groans (verse 23); and the might be placed. Without attempting a thorough Spirit groans (verse 26). Since the Spirit’s ministry treatment of the eighth chapter, it will suffice to draw in prayer is to intercede for us by groaning, we shall attention to two features which provide the general best understand this if we approach it in the light of guidelines for interpretation. the groaning of the creation and the groaning of the 1. Romans 8 is frequently (and not unfairly) de­ believer. scribed as Paul’s classic treatment of life in the A. The Groaning of the Creation (verses 18-22) Spirit. In particular, the eighth chapter stands in The passage begins by placing alongside each marked contrast to the sixth, for while both deal other a somber statement of fact and a sober affir­ with similar themes—deliverance from the law of mation of faith. On the one side are “the sufferings sin and death (6:12-19; 8:2-4), and the new life of of this present time”; on the other “the glory which righteousness and holiness (6:4, 8-11, 22-23; 8:10, shall be revealed in [not merely to] us” (KJV); and 12-13)—the Spirit is unmentioned in chapter six these are connected by the confident assertion that while He is mentioned repeatedly in chapter eight. the former are not fit to be compared with the latter. It is this preoccupation with the Spirit in chapter The key word here is revealed, a term that is picked eight that constitutes the frame of reference within up in verse 19 and becomes the springboard for which Paul speaks of the Spirit’s ministry in various Paul’s description of the groaning of the creation in areas of the Christian life. verses 19-22. In these verses—to echo Dodd’s 2. While Paul here emphasizes the freedom and life phrase—Paul “speaks with the vision of a poet.”4 As which the Spirit brings (8:2-4, 6), he is evidently in the Old Testament, where so often the natural concerned that he not overstate his case. Even life order of creation is personified—the earth being in the Spirit has a shadow cast over it: the shadow of said to mourn (Isa. 24:4-7) or the trees to rejoice decay and death. “ But if Christ is in you, although (Isa. 55:12)—so here Paul in a vivid image sees na­ your bodies are dead because of sin, your spirits ture5 as craning its neck (to translate literally) as it are alive because of righteousness” (8:10). Even if waits expectantly for the revealing of the sons of the prevailing emphasis is upon spiritual life, the God, whose destiny is yet to be fully revealed. There fact that our bodies are doomed to death (which is is no doubt in Paul’s mind that we are already God’s probably what verse 10b means) is in the back­ children (verse 16), but we have not yet received our ground, like the deep bass of a symphony. Again, full inheritance: we are “heirs” (verse 17); but our in verse 17, the rising tide of privilege depicted by full sonship is yet to be revealed, and only when Paul: “ If children, then heirs, heirs of God and fellow this happens will creation find fulfillment. heirs with Christ,” falls away for a moment as Paul The exact nature of this fulfillment Paul now spells inserts the qualification: “provided we suffer with out. The problem of the created order is that God subjected it to “futility” (“vanity,” KJV). Matthew to the groaning of the believer. The wording evinces Black writes: “ what is ‘futile’ in the Biblical sense is a degree of surprise that groaning should be part of what is ‘without result,’ ‘ineffective,’ ‘something that the believer’s lot. The tone of verse 23 is brought out does not reach the end for which it was created.’ by some such rendering as the following: “And not The word is here used of the disappointing and only the creation but even we ourselves, although frustrating character of present existence.”6 Paul we have the first fruits, that is, the gift of the Spirit, probably has in mind here the cursing of the earth we also groan within ourselves.” If it is possible to by God in Gen. 3:17-18 as part of the penalty of expect too little of the redemptive work of the Spirit, man’s sin, in consequence of which the earth, in­ it is also possible to expect too much. Some such stead of sustaining man (Gen. 1:28-30), would frus­ exaggerated expectation may underlie this verse: trate and finally devour him: “In the sweat of your the expectation, for example, that resurrection per­ face you shall eat bread till you return to the ground, fection was presently available and all the believer’s for out of it you were taken; you are dust, and to problems are resolved at a stroke. Paul firmly dust you shall return” (Gen. 3:19). This is further scouts any such suggestion, pointing to three elaborated in Rom. 8:21 as “ bondage to decay.” relevant facts. Creation is enslaved by decadence so that every­ thing she produces contains the seeds of its own 1. Possession of the Spirit does not mean that re­ destruction; her kiss upon her suffering is the kiss of demption has been realized in its fullness. In the Old death. The Hebrew word underlying the Greek Testament and in Judaism contemporary with Paul, “futility” denotes “breath” or “vapour” in the sense the Spirit was regarded as the mark par excellence of that which is frail and fleeting. of the New Age (Ezek. 36:26-27; Joel 2:28-29; Acts 2:16-18). It was therefore to be inferred from the It is all of these ideas that Paul gathers togeth­ presence of the Spirit in the hearts of the believers er in verse 22: “ We know that the whole creation that the New Age had come (Rom. 8:9-16). It did has been groaning in travail together until now.” All not follow, however, that because the New Age had of the aspects expressive of nature’s frustration and been inaugurated it had also been consummated. futility he concentrates within the single image of a The Spirit was but the firstfruits that, like His coun­ woman in the pangs of childbirth—straining, labor­ terpart in the Temple offerings, was but the pledge ing, groaning to bring forth. As Sanday and Head- of the full gift that was yet to be given (Exod. 23:19; lam vividly express it: “[Paul] seems to lay his ear Deut. 18:4). For this reason even those who pos­ to the earth and the confused murmur which he sessed the Spirit still groaned within themselves. As hears has a meaning for him; it is creation’s yearn­ Barrett puts it: “Possession of the Spirit is a great ing for that happier state intended for it and of which privilege, but it is not God’s final gift, for which it has been defrauded.” 7 Christians still look eagerly forward.”8 But there is another side to nature’s anguish. If, against her will (indeed as the direct result of man’s 2. That for which Christians look forward is adop­ willed choice of evil) she has been subjected to tion as G od’s sons. There is evident tension in Paul’s futility, then her union with man in his ruin brings thought at this point. In verse 14 he has just af­ with it the possibility, nay, the certainty, of union with firmed that those who are led by the Spirit are him in his redemption. Her destiny is bound up with God’s sons; in verse 15 he has assured his Roman his, one way or another. Thus, she awaits with des­ readers that they have received the Spirit of adop­ peration the revealing of the sons of God, for she tion; while in verse 16 he has asserted that the Spirit knows that the moment of their transmutation into bears witness with our spirit that we are children of the divine likeness will be the moment of her own God. Clearly, while present adoption is real, it is transform ation (verse 19). If she has been sub­ partial and incomplete. ordinated to the law of decay and corruption, she has been subordinated in hope, and hope is the 3. The essence of adoption is final acceptance into next-of-kin to faith, by which we are saved (verse God’s family of which the redemption of the body is 24). The substance of that hope is that “the bondage the copingstone. We are not full-fledged members of decay” will be replaced by the emancipation that of God’s family until we bear the family likeness, and consists in “the liberty of the glory of the children of this we do not do so long as we are in bondage to God” (my translation). The key word is glory. It is decay. However much we are possessed by the this perfection of the image of God of which all men Spirit, then, we are neither fully nor finally saved fall short (3:23); it is in the hope of the full restora­ until the last day. God’s redemption is coextensive tion of this that we rejoice (5:2); and it is in the with the destruction wrought by sin, and since this liberation of the sons of God into this full-orbed has marred God’s material creation, including freedom that the creation sees her own moment of man’s body, redemption remains incomplete until emancipation (8:21). the created order including man is wholly renewed. In the absence of this renewal, we groan, just as While Paul writes much in these verses of the the creation groans. Paul gives no immediate il­ groaning of creation, it is not a groaning untouched lustration of this here, but in 2 Cor. 5:1-10 he uses by hope, a night followed by no day, a doom without parallel language to speak of the fear of dying. “ In promise of release; rather the fingers of dawn are this present body we do indeed groan; we yearn to the significant feature even if one has to crane the have our heavenly habitation put on over this one— neck and screw the eyes in order to detect their first in the hope that, being thus clothed, we shall not glim m er. find ourselves naked. We groan indeed, we who are B. The Groaning of the Believer (verses 23-25) enclosed within this earthly frame; we are op­ From the groaning of the creation Paul turns next pressed because we do not want to have the old

49 body stripped off. Rather our desire is to have the for, that is, the content of the prayer. The phrase in new body put on over it, so that our mortal part may verse 27 regarding praying according to God’s will be absorbed into life immortal” (2 Cor. 5:2-4, NEB). would seem to favor the latter. The recurrent prob­ In the absence of this, however, the believer groans, lem in praying is knowing what it is best to ask for. but finds assurance in the indwelling Spirit whom Herein may lie the answer to the question frequently God has given as a guarantee (verse 5). raised as to why the example of weakness that Paul To return now to Romans 8: Paul concludes this chooses to speak of is prayer. “Possibly,” suggests sequence by asserting that the hope of such a final Barrett, “because prayer is the most elementary of transform ation is the hope in which we were saved religious duties: we are so weak that we do not even (verse 24). The statement is remarkable as con­ know how to pray.” 12 In a general sense this may be taining an element of paradox: Paul speaks of sal­ the explanation. However, a more particular form of vation as a past event (“we were saved”) and yet that explanation may underlie Paul’s choice of ex­ with a future reference (“in hope”). As Barrett ample, namely, his own experience of praying for expresses it: “we have not been saved absolutely, the removal of his thorn in the flesh whereas it was but only in hope.’”' Yet to say we are saved in hope God’s will to give him strength to bear it (2 Cor. is not to say we hope we are saved; it is to say that 12:8-9). That is a perfect instance of ignorance in we were saved with the confident expectation that prayer: should we pray for the removal of our the salvation God had begun in us He is able to burdens or should we pray for strength to bear bring to completion (Rom. 5:2-5). Hope is thus them? Luther wrote: “It is not a bad but a good sign linked not only to faith but also to continuance: “If if the opposite of what we pray for appears to hap­ we hope for what we do not see, we wait for it with pen. Because God’s counsel and will far excel patience” (verse 25). To quote Barrett again: “To ours.” 1:l live as a Christian is to walk by faith, not by sight 2. A description of the answer (verse 26c). “The (2 Cor. V. 7), to find the meaning of life in God’s Spirit Himself intercedes for us with groanings too future, rather than in the present.” 10 deep for words” (NASB). Paul does not say that the C. The Groaning of the Spirit (verses 26-27) Spirit groans; it is we who groan in the frustration of The pinnacle of Paul’s progression of thought is our ignorance in knowing what to pray for. But the reached in the verses that are our particular con­ Spirit catches up our inarticulate groanings into His cern. The creation groans for emancipation; believ­ own unuttered groanings. He has no need to speak, ers groan for redemption; and the Spirit catches up for God “knows what is the mind of the Spirit” (verse the groaning of God’s children and makes it His 27) without having to be told. The suggestion made own. Although the word groanings does not occur from time to time and championed vigorously of until the end of verse 26 it is a fair inference that late by Ernst KSsemann14 that Paul is referring to the idea was in Paul’s mind from the start; the first speaking in tongues as a prayer language conse­ clause of the sentence: “the Spirit helps us” is quently does not fit either the context or the words. balanced and elaborated by the third: “the Spirit “The point is,” says Barrett, “that communion be­ intercedes for us.” Taking verses 26 and 27 as a tween Spirit [-filled worshipper] and God is im­ whole we have a generalized introductory statement mediate and needs no spoken word.” 15 Or to quote (verse 26a) followed by three explanatory state­ John A. T. Robinson: “The Spirit takes them [i.e., ments: a definition of the need (verse 26£>), a our groanings] up and turns them into prayers. description of the answer (verse 26c), and an expla­ Previous English versions attribute the groans or nation of the result (verse 27). We may consider the sighs to the Spirit, which is not easily intelligible. passage along these lines. Rather, it is our groanings which the Spirit makes The introductory statement constitutes the bridge his own. He actually uses our groans as prayers.” 16 between what precedes and what follows: “ Likewise In substance, then, Paul’s answer is that in the mo­ the Spirit helps us in our weakness” (verse 26a). ments of our deepest frustration in prayer: when The term weakness seems to refer both backward we are frustrated into incoherence and even silence, to those occasions of groaning in the believer we are not alone. The Spirit is interceding through which arise from his only partially redeemed body; our very incoherence. and forward to the specific instance of weakness 3. An explanation of the result (verse 27). “And he that Paul is about to discuss, namely, weakness in who searches the hearts of men knows what is the prayer. Paul’s general affirmation is that, amid such mind of the Spirit, because the Spirit intercedes for infirmities, the Spirit helps us. According to Sanday the saints according to the will of God.” The desired and Headlam11 the Greek word translated “helps” result is achieved: prayer in keeping with the will of is an emphatic form of a term that means “to take God. And verse 27 explains how this comes about: hold of at the side so as to support”; the same term God who searches men’s hearts (Jer. 17:10) knows is used in Luke 10:40. In our frailty the Spirit without words what the Spirit means; that is, knows moves alongside us to help us. Paul now spells that (which is preferable translation to “because”) out more precisely what he has in mind, and we any prayer the Spirit offers will accord with the turn next to his three explanatory statements. divine will. To quote Dr. Robinson again: “There is 1. A definition of the need (verse 26£>). “We do not an identity between God and the Spirit and an af­ know how to pray as we ought.” The Greek is finity or rapport between the Spirit and our spirits somewhat more ambiguous than RSV and other (cf. verse 16), and this is the secret of Christian English translations, leaving it unclear whether the prayer. Christian prayer has God on both sides of problem is ignorance of how to pray, that is, how to the relationship.”1T Or to put it otherwise: the Spirit put the words together; or ignorance of what to pray is the interpreter of Christian prayer, the one who

50 bridges the language-barrier, or perhaps still more too weak always to know what God’s will is, but only aptly, the one who converts into sound the mes­ if when God searches our hearts He finds himself sage of the mute. The Spirit at work within our there. And this He has made possible by giving us spirits interprets our unspoken desires to God who His Spirit who (among other things) helps us with is Spirit, thereby closing the circuit of communica­ our prayers. Dodd comments acutely: “This pro­ tion. found conception of prayer as the divine in us ap­ III. FROM EXEGESIS TO EXPOSITION pealing to the God above us is of a piece with It is a truism that there is no one way in which a Paul’s whole conception of the Christian life as one passage must be treated homiletically to the exclu­ in which the divine initiative is displayed at every sion of all others. Romans 8:26-27, our primary point.”20 Our very instinct to pray is the gift of the focus of interest, could very appropriately be prevenient grace of God. And He who inspires us to preached upon on the lines of the exegesis offered pray by His Spirit, instructs and assists us to pray in Section II, C above, that is, by taking the four by that same Spirit. statements in the order in which they come. How­ ever, what to Paul is a passing illustration may be a Prayer is the soul’s sincere desire, burning question in the spiritual life of some Chris­ Uttered or unexpressed, tian, and could therefore be approached profitably The motion of a hidden fire from that angle. Such an approach might yield the That trembles in the breast. following. Prayer is the burden of a sigh, The falling of a tear, How Prayer Achieves Its Goal The upward glancing of an eye I. When Our Weakness Is Admitted (verse 26b) When none but God is near. Not everything that cramps or inhibits our spiri­ Prayer is the simplest form of speech tual life is sin; some of it is weakness. This arises That infant lips can try; not from the will, but from the unredeemed body: Prayer the sublimest strains that reach imperfect understanding, imperfect recollection, the The majesty on high. fluctuation of feeling, imperfect performance. It af­ fects even prayer. The work of the Spirit in such Prayer is the Christian’s vital breath, matters is not to cleanse but to help, and He is given The Christian’s native air, especially to help us in our prayer-life. It is interest­ His watchword at the gates of death; ing that the term spirit is used four times in verses He enters heaven with prayer. 26-27 and not at all elsewhere in verses 18-39. This 0 Thou by whom we come to God, underscores the special role of the Spirit in prayer: The Life, the Truth, the Way! a role we do not always allow for. The first step in The path of prayer Thyself hast trod: prayer is to admit that “we do not know how to pray Lord! teach us how to pray.-' ^ as we ought,” and to open our hearts to the Spirit’s assistance. NOTES

II. When His Assistance Is Accepted (verse 26c) 1. Author’s translation. All other Scripture quotations are from RSV “The Spirit intercedes for us.” The fundamental unless noted otherwise. 2. The other references to prayer in the epistle are 1:9; 10:1; 12:12; thing in prayer is not eloquence, nor understanding, 15:30. Only the third enters into the teaching of the epistle; the others are nor length, nor decibel level, but oneness with the autobiographical. Spirit. Hence we are not to fear our feebleness, or 3. E.g., Moffatt, RSV, NIV. 4. C. H. Dodd, The Epistle of Paul to the Romans (The Moffatt New incoherence, or even our silence. Luther sees these Testament Commentary; London: Harper & Bros., 1932), p. 133„ very things as our invitation to God to do for and 5. KJV is mistaken in rendering Greek ktisis as “c reatu re” in verse 19. through us what we cannot do for ourselves, in the It is beyond doubt that Paul is referring to the created order apart from same way that marble or clay are an invitation to m an in this verse. For a discussion of the details see C. E. B. Cranfield: A Critical and Exegetical Commentary on the Epistle to the Romans (The the artist to create a work of art. “The fitness of International Critical Commentary: Edinburgh: Clark, 1975), 1:411 f. the material is, as it were, an unfelt prayer for the 6. Romans (New Century Bible; London: Marshall, Morgan, and form which the artist understands and fulfills as he Scott, 1973), pp 121-22. 7. W. Sanday and A. C. Headlam, A Critical and Exegetical Com­ gets ready to make what in its suitableness it longs mentary on the Epistle to the Romans (The International Critical Commen­ for. So also God comes upon our feeling and tary; Edinburgh: Clark, 5th Edition, 1908), p. 212. thinking and sees what we pray for, what we are fit 8. C. K. Barrett, A Commentary on the Epistle to the Romans (Harper's New Testament Commentaries; New York: Harper and Row, 1957), p. 167. for, and what we long for. And then he grants the 9. Barrett, Romans, p. 167. prayer and he proceeds to shape us into the form 10. Barrett, Romans, p. 168. his act has planned.”18 Hence, say Sanday and 11. Sanday and Headlam, Romans, p. 213. 12. Barrett, Romans, p. 168. Headlam, “the verse contains a statement which the 13. Martin Luther, Lectures on Romans. Translated and edited by Eil- unready of speech may well lay to heart, that all helm Pauck ( Library of Christian Classics; Philadelphia: Westminster prayer need not be formulated, but that the most Press, 1961), p. 240. inarticulate desires (springing from a right motive) 14 Commentary on Romans (Grand Rapids: Eerdmans Publishing Co., 1980), pp. 239-43. For a vigorous critique of KSsemann see Cran­ may have a shape and a value given to them beyond field, Commentary on Romans, pp. 421-24. anything that is present and definable to the con­ 15. Barrett, Romans, p. 168. sciousness.” 19 16. John A. T Robinson. Wrestling with Romans (Philadelphia: West­ minster Press, 1979), p. 104 III. When His Intention Is Accomplished (verse 27) 17. Robinson, Romans, p. 104 (my italics). God’s intention and purpose in our praying is 18. Luther, Lectures on Romans, p. 243. 19. Sanday and Headlam, Romans, pp. 213-14. that we pray in keeping with His will. This is pos­ 20. D odd, Romans, p. 136. sible, not on the basis of our understanding that is 21. James Montgomery, 1771-1854.

51 k ls ii

CAR EXPENSE DEDUCTIONS by Paul Fitzgerald Administrative Assistant for Pensions and Benefits Services Church of the Nazarene

egardless of how your church reimburses you has 60,000 miles of business use at the maximum R for business mileage, how you handle your car standard mileage rate, the automobile is considered expense deduction on your tax return can make a fully depreciated, and only the lower standard mile­ significant impact on your tax liability. In past years, age rate applies for miles thereafter. This 60,000 you were able to alternate between using the actual mile rule is effective for all tax years after 1979 and expense method or the standard mileage rate in is without reference to the age of the vehicle. figuring your auto expense deductions. However, Using special rules allowing “expensing in lieu of when you filed your 1981 tax return you discovered ACRS” may provide an even larger tax benefit for that much of the flexibility of the past is now gone. vehicles placed in service after 1981. Under these If you purchased a car in 1981, you have an entirely rules, a taxpayer can treat a limited amount of the new way to figure the depreciation under the actual cost of the vehicle as a currently deductible ex­ expense method called Accelerated Cost Recovery pense. Beginning in 1982 and 1983, the deduction is System (ACRS). $5,000 of the cost of the vehicle; for 1984 and 1985, You may wish to continue to use the standard the limit is $7,500; and for 1986 and thereafter, mileage rate method to compute your deduction on $10,000. Assuming the facts in the previous illus­ Form 2106. While this is the least complicated since tration, you would be able to deduct in 1982 $5,000 you are only required to keep a record of the of the $8,000 cost as a current deductible expense business miles traveled, it may cost you additional and $600 under ACRS ($3,000 X 80% X 25%) plus taxes you could avoid by using the actual expense take an investment tax credit (a dollar for dollar method or the new expensing method in lieu of an reduction of income taxes) of $180 ($3,000 X 6%). ACRS. A new or used car purchased by a minister for The ACRS method of figuring depreciation will church business during a tax year may qualify allow you to deduct the following percentages of for investment tax credit. Using the ACRS rules for your cost basis for a car placed in service after 1980 three year property, the tax credit is 6 percent of (regardless of the month placed in service): 1st the cost basis of the car (reduced by any expensing year, 25 percent; 2nd year, 38 percent; 3rd year, in lieu of ACRS as above). This is a one-tim e tax 37 percent. For example, if you purchased a car credit (dollar for dollar reduction of income tax) for without a trade-in that cost $8,000, placed it in ser­ that vehicle, which may be better than a deduction. vice as late as December, and used it 80 percent Should the vehicle be sold prior to the end of the for business mileage, your first year’s depreciation three-year period, only part of the investment tax deduction under ACRS would be $1,600 ($8,000 X credit must be returned; the full amount is no longer 80% X 25%). If the percentage of use (80 percent) lost as in the prior law. remained the same for all three years, the deduc­ The tax consequences of using an automobile for tions for the following year would be $2,432, and for church business has become more complicated un­ the third year, $2,368, or a total of $6,400. If the der the new tax laws. However, for ministers who percentage of business use changes in subsequent who are willing to keep careful records and care­ years, you must refigure the basis for depreciation. fully analyze their expected automobile expenses, There is also an alternate ACRS method under there is a very clear opportunity to reduce income which you may use a straight-line method over a taxes by making the appropriate choices. The right recovery period of 3, 5, or 12 years. choice can only be the result of knowing the rules The IRS has also changed some of the rules with and how they apply. respect to how the standard mileage deduction can be used. The maximum mileage rate is only avail­ [The information contained in this article is of a general nature. It is not offered as specific legal or tax “advice." Each church and individual able on the first 15,000 miles per year with a re­ should evaluate their own unique situation in consultation with their per­ duced amount thereafter. After the taxpayer’s car sonal legal and tax advisors.]

52 THE SERMON WORKSHOP

6 SERMON OUTLINES 7 SERMON ILLUSTRATIONS 1 SERMON MANUSCRIPT w™.rr SERMON OUTLINES j ru>

CHILD ABUSE ing the atmosphere, warmth, avoid any kind of emotional close­ light, and nourishment we ness with family or friends. "Where Preaching Portion: 1 Pet. 2:2-3 need to grow up. in the world have you been? Can’t Theme: A Message After Christmas 4. Churches need not be perfect you even tell what time it is?" These in order to be effective— games are played in countless Introduction: C hild abuse is not a greenhouses may have a few homes and offices. They keep very pleasant subject to mention, broken windows yet still give things in an uproar. especially after Christmas when so the protection a plant needs. Jesus was saying here that: much goodwill has filled the air. 5. Christians who neglect the Yet incidents of parental neglect I. MANY PEOPLE DIDN’T WANT church will suffer from expo­ and physical abuse of children are GOD IN ANY WAY, SHAPE, OR sure. on the rise. Billboards appear say­ FORM ing, "It shouldn't hurt to be a child.” III. TRAINING 1. John the Baptist was strict, as­ Hospital signs read: “Who would 1. Mary and Joseph trained Je­ cetic (funeral type), and peo­ hurt a little child?” There's another sus—in language, manners, ple said he must be mad. kind of potential child abuse for us the Scriptures. 2. Jesus was joyous, bright (wed­ to think about too: Christ child 2. Athletes, secretaries, armies, ding type), and men called abuse, spiritual child abuse. We cooks, musicians train. Him every name they could are like new parents if Christ has 3. As Christians we need training th in k of. been born into our hearts. The in prayer, worship, love, and 3. If it's stern, they say “fire and child is ours to take and rear. Sure­ obedience, in areas where un­ brimstone.” If it's kind, they ly no father or mother in his/her derstanding and mastery do say "effeminate." To Jesus it right mind would want to abuse this not just happen or come nat­ was comparable to children privilege. Here’s the paradox—we urally. playing games. are newborn in Christ too and need 4. There is a cost of discipleship to crave pure spiritual milk to to achieve a meaningful matu­ II. IT IS TIME FOR THOSE WHO grow up in our salvation. rity. REGARD RELIGION AS A GAME TO GROW UP As fragile newborn infants we Conclusion: Let’s treat with care the 1. R eligion is not so m e th in g that have several needs: new life God has given us. Let's not uses many people, but some­ be guilty of spiritual child abuse. I. FOOD thing they use to get ahead, or Let’s look at our own basic growth 1. Without proper food adults get cheered up, or get a little needs: such as food, protection, can die in weeks; infants within relief from guilt. and training so that we can have hours. 2. When religion is a game it- is the best possible atmosphere to 2. Babes in Christ need food too: erratic in our lives, amenable grow up healthy in our salvation. spiritual food. “Man shall not to every passing whim, lacking live by bread alone but by ev­ serious commitment. ery word that proceedeth out PLAYING AT RELIGION 3. An enterprise always depends of the mouth of the Lord” on mature men and women (Deut. 8:3). Preaching Portion: Matt. 11:16-17 who are not playing games. 3. M essages from G od's W ord, Introduction: Jesus compared many 4. The church is made great by public worship, good Christian people of His generation to chil­ faithful people whose religion books. dren playing games on a village is more than a game. 4. Paul's m etap ho r of him self street. The two games they espe­ was, "We were gentle among III. CHRISTIANITY IS A JUDG­ cially enjoyed playing were "wed­ you, like a nurse taking care of MENT IN TRIFLERS ding” and “funeral." The games her children.” 1. Like the foolish man who built varied according to the moods and 5. W e n e e d to m a k e up o u r his house on sand, we find that everyone was expected to join in minds to eat well as Christians. life is serious and won't be once the game had been chosen. Food is basic: without it we trifled with forever. But, it was just a game. Games rep­ starve. 2. Opportunities are not always resent childhood’s state of imagi­ seriously regarded by chil­ II. PROTECTION nation. Unfortunately, many adults dren, but they assume high 1. Mary wrapped Jesus in swad­ are still playing games, many of value as we get older. dling clothes for warmth. Jo­ which are quite sick and seem to seph fled to Egypt with his be repeated almost unconsciously. Conclusion: Regardless of what we family to protect them from There’s the “Let’s you and him are doing, God is not playing hostility. fight” game where one person stirs games with us. "God is waiting to 2. Protection is a basic require­ up a fight between others to gratify be found and men have gone off in ment for infants. his own position that “people are search of other things." This will 3. The Church is something of a such fools.” There's the "Uproar” redeem us from the arrogance and greenhouse, an incubator giv­ game which is usually played to frustration of childish games. It is when we seek Him with our whole may take the neighbor’s life 2. That God Is Self-sufficient heart, soul, mind, and strength that too. The Inquisition, centuries (a) God depends on no one— we find Him. Until then we are ago, got rid of some bad wood, He is able to take care of merely playing games. but it also ripped out walnut in himself. That is quite un­ the process. true of us—we depend on Conclusion: This parable challenges oxygen, matter, light, heat, NOT EVERYTHING’S us to look up for a moment gravity, other people. God COMING UP ROSES from the battle, to check our depends on no one. (b) God does not “need” wor­ Preaching Portion: Matt. 13:24-30 ammunition, and to listen. "And at harvest time . . .” The shipers, nor our glory, nor Introduction: This parable tells us issue of good and evil will not o u r love. There is love in that evil is not just here, but here to forever be left unsettled. The the Godhead apart from stay until “that day.” Man's con­ weeds are plentiful but they us. He doesn’t even need sciousness of evil is one of the have not taken over. God has defenders. God gives us wonders of his being. Jesus estab­ set a deadline. None can get the privilege of helping, lishes the innocence of our Heav­ away with murder forever. So, honoring, glorifying Him. enly Father by saying “an enemy life is not forever unfair, nor But, if we don’t, He is not hath done this while men slept." forever unreconciled. deprived thereby. He is no Evil is something spawned while less glorious than before, kindness and goodness napped. no less God. None of this Part of s in ’s secre t is fou nd in threatens our value; the sleeping men. IN THE BEGINNING GOD reason we have value is Finding weeds among the roses Preaching Portion: Gen. 1:1 that He created us. (or wheat) is an everyday expe­ Theme: A Message on the Nature of III. THAT GOD IS ETERNAL rience. No field or endeavor is a G od 1. Ps. 90:1—“Lord, you have field of roses only or grain only. So, been our dwelling place what are we going to do when we Introduction: These simple but pro­ throughout all generations” discover the weeds? This parable found words are among the great­ (NIV). This means that: cautions us to: est ever penned. The words not only astonish; they instruct both (a) God can be trusted to be I. LEARN TO LIVE WITH IMPER­ as He reveals himself—He positively and negatively. Certain FECTIONS things about God are excluded and does not forget, nor ma­ There are no perfect people, per­ certain things are taught: ture or change His mind. fect institutions, or perfect sit­ He is im m u ta ble . uations. I. THE WORDS “IN THE BEGIN­ (b) God is inescapable. If 1. There are no perfect churches. NING GOD . . EXCLUDE: some people could just get 2. There are no perfect pastors. 1. The R eligions of A th e ism — If rid of Him or escape Him, 3. There are no perfect homes. God was "in the beginning," they would. But He is there 4. There are no perfect jobs. then God exists. —in the first phrase of the II. APPEARANCES ARE DECEIV­ 2. The Philosophy of Materialism first book of Scripture and ING —which says that matter is all in the last phrase of the 1. What looks like wheat often that is and identifies human last book of Scripture, and tu rn s out to be w eeds. It is beings in those terms; there is will be there throughout all easy to fall into the habit of as­ nothing really spiritual in the eternity. universe. suming that all intelligent and Conclusion: One non-religious man 3. The Philosophy of Pantheism attractive people are doing the sliding over a precipice reached up —these words tell us God ex­ things advertisers say they are to grab a limb. Figuring this was as ists apart from the material doing. What the world calls good a time as any to be religious, universe, before matter. glamor (roses) often turns out he called out, “Is there anybody up to be tares. II. THE WORDS “IN THE BEGIN­ there who can help me?" He was 2. Isaiah said, ‘ Why do you NING GOD . . AFFIRM: surprised to hear a loud voice say, spend your money for that 1. T hat G od Is S elf-e xisten t. “Yes, I’m here, and I can help you. w h ich is not b re a d ? " (a) G od is in him self u n kn o w ­ But, first of all, you're going to have 3. There is no substitute for the able. Not that He cannot to let go of that branch.” After a Bread of Life. reveal certain things about pause, he said, “Is there anybody III. THE FRUITS ARE THE JUDG­ h im se lf to us, but He is else up there who can help me?” MENT “unknowable” to us be­ There is nobody else—only the 1. What comes forth from a vine cause we can only think in God who reveals himself here at is the definition of the vine. terms of “cause and ef­ the beginning, the One with whom That’s what requires patience. fect.” We can never know we have to do. And it is good to It takes time for the seeds to Him exhaustively. know that this God has revealed reveal what they are. (b) God is not answerable to himself to us in Christ and invited 2. There is time for reserving us—we are answerable to us to come to Him. judgment—“let them both other people; as children grow together until harvest.” we are answerable to our Weeds are not to be pulled out parents, to those in author­ THE GOD WHO RESTORES immediately. Good and evil ity. But God is answerable Preaching Portion: Joel 2:25-27 are so entangled in this world to no one. Let God be God; that to extract the bad plant we are His creatures. Introduction: Joel is a prophetic in­ terpretation of a natural disaster, can restore the lost years. But if there were nothing the locust plague. He calls for the God can as the Lord and Giver more to be gained in people to repent and even holds of Life. Sin has its conse­ their characters to out incentives (2:14)—“Who knows quences, some things cannot make them like Jesus. but that he may turn and have pity be made up, lost opportunities (2) G o d was not done with and leave behind a blessing" (NIV). are lost, but God can give us him yet—He had some That's tentative, but in the next new opportunities. He can cer­ more will to work out in verses he speaks with the full cer­ tainly restore the life that is Paul’s life even at 60 tainty that only God can give. If they empty, and this is what He years of age. God had repent, God will bless as follows: promises to do. something else—on to Spain, wherever. Un­ I. MATERIAL PROSPERITY (v. 19) Conclusion: Are you wondering how fortunately some peo­ Here we need to be on guard you can find God? There is only ple conclude at 15 or against two errors: one way. This God is not revealed 25 or 55 that “God s 1. Believers' Error—to regard in voices from heaven, but in the finished with me. I've our material blessings as sure­ Scriptures. This God explains who done everything I can ly and inevitably from God, He is and what He’s done, what He do for the Lord.” but therefore, justifiable in the wants from you and what He offers not Paul. name of God no matter how you. And, He does it in this Book. we got them. Bring to Him the sins you have II. THE RESOLUTION 2. Unbelievers'Error—to attri­ committed. He will lead you to a 1. B u t— “ ONE THING I D O .” bute material blessings to point of repentance, and then, as (a) Progress comes from themselves, not to God at all. He says here, He will restore what those who specialize, who 3. Enough to Satisfy—God s is lost; He will make it up to you and do one thing well. Promise. “I'm sending you bless you again. (b) Goal-oriented people sight grain, new wine and oil, a goal—“I am going to run enough to satisfy you fully” straight for that goal.” (NIV) Full satisfaction, but not PRESSING TOWARD THE GOAL (c) A hymn writer states: necessarily stuffed. Does not “Teach me to love Thee as say overabundance guaran­ Preaching Portion: Phil. 3:13, 15 Thine angels love; one holy teed. There would be a revo­ Introduction: Many verses in the Bi­ passion filling all my lution of sorts in our country ble deal with sporting events: “We fra m e ." if we could somehow be “sat­ wrestle not against flesh and 2. The elements of Paul's one isfied with being satisfied." blood"; “ . . . let us run with patience th in g are: II. NATIONAL SECURITY (v. 20) the race that is set before us”; “I (a) The Retrospect—"Forget- 1. May refer to the locusts; a lit­ have fought the good fight.” When ting the past”—all of it eral army; or even the Inva­ Paul wrote the letter to the Philip- (pre-conversion and post­ sion of God himself on the Day pians he was in prison and ap­ conversion past) because o f Jud gm e nt. In a sense, all proximately 60 years old (not ex­ they are simply gone, can­ three may be involved. actly a young man anymore). not be reclaimed. Paul 2. G od is the only secu rity any The conclusion of this not-so- simply never focused his nation ever has. Nothing we young apostle was: attention on what had can do in a military sense been. M any pe o p le live in I. HE HAD NOT YET ARRIVED “guarantees" the survival of a resentment or regret or 1. "Brothers, I do not consider nation. Solomon—“Except the overconfidence and over­ myself to have arrived.” I'm not Lord build the house, they joy in what the Lord has al­ there yet; I have some distance labour in vain that build it; ex­ lowed them to accomplish. to go. cept the Lord keep the city, the Like a good distance run­ (a) He had arrived in the watchman waketh but in vain.” ner Paul counted the laps sense of: 3. The basis for that, says Joel, is that remained instead of (1) Being a Christian—He repentance. the laps completed. I for­ had fellowship with get the past. III. THE PROMISE OF RESTORA­ God; salvation; for­ (b) The Prospect— “Straining T IO N (v. 25) giveness. toward what is ahead." 1. The locusts have come and (2) Having new life— On This is sports-page lan­ stripped bare the vegetation the Damascus Road guage. Athletes strain, but God promises to make up his life was turned ru n n e rs' a rm s reach out as for the years that are lost. around; instead of pro­ they near the finish line. 2. Perhaps some of us are or secuting the gospel he The spiritual word is con­ have been at that place: have presented it. So, Paul secration; the sports-page gone our own way, at first in had arrived in this word is concentration. small ways, then in increasing­ sense. ly larger ways. Perhaps we be­ (b) He had not arrived in the Conclusion: It strikes me that Paul's came self-centered and lost sense of: life was anything but aimless. What the friends we had and be­ (1) Being fully like Jesus race was Paul running? He was not came lonely and embittered. If C h rist— in some way yet like Jesus. So, he pours all his that has happened to you, this he was still being fully life into attaining that goal. I strain is a gre at prom ise. made like Christ. Per­ for that. There's absolutely no value 3. No one else can make a prom­ haps some of the Phi- in leaving the starting line unless ise like this. No human being lippians were acting as you aim for the finish line. 56 Right Thing; Wrong Reason air. Too bad the loss from its non­ Sweet Reward fake fangs isn’t a mere $4.95. Too All institutions and practices tend It is said that when a little Jewish bad that, like the birds who get used to diminish their center and accent boy was learning the alphabet, his to the phony snake, careless people their' periphery. The genuinely holy teacher sometimes offered him a re­ get so comfortably cozy around the act of yesterday is only too easily ward. The letters of the alphabet were serpent of sin that, Cleopatra-like, hypostatized into the a ct minus the written on a slate; and they were writ­ they hug it to their hearts. Too bad holiness, of today. One of Jonathan ten, not with chalk or with slate- that the viper of sin is so deceptive Blanchard's favorite phrases was pencil, but in a mixture of flour and it sometimes looks as harmless as corruptio optima pessima — T he best honey. The teacher would point at a a fake snake in a cherry tree. Too thing, when not used in the right way, letter and ask what it was and, if the bad so many people can’t resist the becomes the most loathsome. boy could answer correctly, he was che rrie s. —Clyde S. Kilby, The Christian Imagination allowed to lick the letter off the slate! (Baker, 1981) Learning for him was as sweet as honey. Learning the law was sweeter Steps for Forgiveness than honey and more precious than gold. Meaning in Life Here is a summary checklist of the The Psalmist looked forward to his steps in the forgiving process. In C haim P o to k ’s The Chosen, an reward if he faithfully kept the law. a. Decide that you are willing to Nowadays we are very suspicious of old man is talking about his death to want to forgive. his son, Reuven. He says: introducing the reward motive. But b. Begin to want to forgive. the Bible is never afraid of the reward I learned a long time ago, Reuven, c. Quit hurting tbe other person. a span of life is nothing. But the per­ motive. Jesus said: d. Rehearse the act of forgiving. Truly, I say unto you, whoever gives son who lives that span, he is so m e ­ e. Arrange a time to talk with the thing. He can fill that tiny span with you a cup of water to drink because other person. you bear the name of Christ, will by meaning so its quality is immeasur­ /. Be gracious in your conversa­ able though its quantity may be in­ no means lose his reward (Mark tion. 9:41). significant. Do you understand what I g. Make an explicit statement of am saying? A man must fill his life —William Barclay, The Lord Is My Shepherd forgiveness. (Westminster Press, 1980) with meaning; meaning is not auto­ h. Listen, no matter what. matically given to life. It is hard work i. Explain why you wanted to talk to fill one’s life with meaning. That I about this. do not think you understand yet, Reu­ j. Claim the closing of this inci­ ven. A life filled with meaning is dent. What Are You Afraid Of? worthy of rest. I want to be worthy For each person whom you need to The American Jewish Committee of rest when I am no longer here. forgive, mark what parts of the pro­ and the Anti-Defamation League, two cess have been fulfilled. Set goals for prominent Jewish agencies, used the remaining tasks. polls by George Gallup and Yankelo- — Richard P. Walters, Anger: Yours and Mine vitch, Skelly and White, to ask the Fake Snake and What to Do About It (Zondervan, 1981) American public, “Which, if any, of The Kansas City Star recently ran the groups listed below do you feel an article about what the successful has too much political influence in gardener needs. One necessity was the United States?” A Sense of Direction an inflatable fake snake which was The replies: recommended to keep rabbits out of In Alice in Wonderland, Alice was Oil companies—70.2 percent the lettuce and birds out of the cherry talking with Cheshire-Puss, the cat. Labor unions—46.2 percent tree. There was a warning, however, “Cheshire-Puss," she began rather Blacks— 14.4 percent that, after a while, the birds might be­ timidly. “Would you tell me, please, Arab interests—29.9 percent come so used to it they would peck which way I ought to go from here?” The Catholic Church—9.3 percent holes in it. But since the fake snake “That depends a good deal on where Born again/evangelical Protestants only cost $4.95 the loss would be you want to get to,” said the cat. “I —9.9 percent sm all. don’t much care where . . said Jews—10.5 percent ^ Too bad the serpent of sin isn’t Alice. “Then it doesn't matter which Zionists—4.1 percent IT made of rubber and filled with hot way you go,” said the cat. — Eternity, April 1982

57 A SERMON MANUSCRIPT ) !v

HOPE IN A DAY OF DESPAIR by George W. Privett

Ephesians 3:14-21 fluent, more leisured, less integrated by family and kin­ Good day to you! You’ve come this far by faith. But ship, less oriented toward industry, longer lived, more don't knock it. That’s the best way to travel! The men and mobile, less religious, and better educated. women of Hebrews 11 did the impossible because they A CBS television report focused on the site of the first believed in a God who knew no limitations. Doubt builds testing area of our atom bomb in New Mexico. As four nothing. History is made by persons of faith. As Sam wild horses galloped through the prairie, symbolic of Shoemaker says, “You just cannot believe in the Chris­ those in the Apocalypse, Walter Cronkite mentioned the tian God without the inevitable corollary of believing that crucial problems facing us such as war, the population one day, and under some unpredictable circumstances, explosion, pollution and depletion of natural resources. our best hopes shall be our surest realities, and all that It doesn’t take a seer to recognize the dangerous por­ man has striven for shall somewhere be achieved."1 tent of things to come when we consider certain present- Today, in marked contrast to the Christian hope, day realities. We refer to the fact that today one thermo­ pessimism oozes through the pores of our national life. nuclear bomb releases more destructive energy than that A recent Gallup International Poll indicated that, of the released by all the bombs dropped on Germany and free countries of the world, Americans are the most Japan during World War II. A modern warplane can morose about prospects of the future—55 percent believ­ carry a thermonuclear bomb with the explosive power of a ing things can only get worse. A not-so-quiet desperation thousand Hiroshima-type bombs.’ has gripped our country. The question posed by David In the midst of our fearful capability for waging war, Melton as he wrote the biography of Judy Garland might famine prevails in many parts of the world. It is estimated well be asked again: “Where did your dreams end and that in India alone 50 million children will die of mal­ the nightmares begin?” nutrition in the next 10 years. We dare not sleep through This infection has spread to the Christian family. The the revolutions that grip our society and world. church is filled with depressed, discouraged, disheart­ Not all is bleak in our world of diminishing natural ened people with persistent symptoms of tiredness or resources and rising human expectations. Inspiring is the ecclesiastical neurasthenia. There is too little hope, too fact that due to improved communications utilized to ful­ little faith, too little memory. Although a sign of the era of fill the Great Commission, 55,000 new Christians are born the Spirit would be seeing visions and dreaming dreams into the Kingdom every day and 1,400 new churches are in addition to prophesying (Acts 2:17), there is little in­ started every week. In Africa, only 3 percent of the spired “future-looking" in evidence. “Thus we live our population was Christian in 1900. If the present rate of crisis-filled lives locked into the present,” writes John H. growth continues, by the year 2000, 48 percent of the Westerhoff, “strangely trusting that tomorrow will take people will be Christians. ’ care of itself. We no longer live for a visionary future and Certainly it is axiomatic that nations are not destroyed we have lost our memory of a meaningful past. Indeed, from without but because of what happens to them from it appears that we lack a sense of hope because our best within. It is as though our world were asking us. as memories are only a collection of unrealized dreams and trapped miners did deep below the earth's surface, when defeated desires. One more depressing problem engulfs they carefully tapped in Morse code the message, “Is us. We no longer possess a sense of power, a sense that there any hope? Is there any hope?” we can make any real difference in this world, and so we have lost our will to act boldly on behalf of tomorrow.” The Promise of Energy When young John H. Jowett asked his mother the reason for her inactivity in the "sewing room,” she re­ “The supreme lesson of life,” uttered Emerson, “is to plied, “Son, the work dulls my sight and ever so often I hear what the centuries have to say to the hours.” In the must turn my eyes to the hills to sharpen my vision." closing of one of Paul’s prayers for the Ephesians, we Inscribed in the famous Bok Tower in Florida are the find this great promise contained in his spontaneous words: “I come here to find myself. It’s so easy to get lost outburst: “Now unto him that is able to do exceeding in the world.” Of this we are sure: when we look within abundantly above all that we ask or think, according to we see our weakness and get discouraged. When we look the power that worketh in us, unto him be glory in the around us we see the confusion and get distracted; yet church by Christ Jesus throughout all ages, world without when we look above us, we see Him and get empowered. end. Amen” (Eph. 3:20-21). Other translations indicate that God is able to do “immeasurably far beyond,” The Predicting of Events “surpassingly more,” “infinitely beyond” all our highest “prayers or thoughts,” “hopes and dreams,” or anything Edward Cornish says that if recent trends continue, the “we can ask or conceive.” He does this through “His following descriptive phrases will apply to the world in the power which is at work within us” or “the power which year 2000: more unified, more standardized, more af­ doth energize itself within us.” Paul seems to be saying.

j “If you think I became carried away in my praying for he gives it the title, When You Run out of Fantastic— you [vv. 14-19], just look at the unlimited horizons set Persevere. We’re in a marathon—not a hundred-yard before us by the great God we serve!” dash. Our thesis is that the promise of God can propel the Be fully committed to God's will in order to achieve His obedient Christian into a remarkable future. What God purposes. Christ died for us that we should live unselfish­ promises, He performs; what He commands. He enables. ly (2 Cor. 5:15-17). E. Stanley Jones has reminded us that In this “super-superlative” as F. F. Bruce calls the phrase “the Holy Spirit is like electricity. He never goes in where “superabundantly,” we see a mountain of promise based He can’t come out." It has been suggested, based on Matt. on the fact that God is able. His ability to carry out His 25:31-46, that to know where the action of God is, search purposes lies outside the greatest human powers of com­ out those who hurt the most and serve them. After prehension. In dealing with this theme, Basil Miller says: Adoniram Judson suffered horribly in prison for his faith, (1) God is able to weave a chain of divine providences he pleaded with the Burmese king to permit him to go to out of tragedies; (2) God is able to transmute petitions a certain town and preach. The king answered, "A dozen into realities; and (3) God is able to bend insignificant preachers I would send to that town, but not you. For my lives into the broad channel of the divine will.'5 people would not be so foolish as to listen to your words, but they would respond when they looked at your hands.” As Oswald Chambers reminds us, we dare not calculate His hands bore the scars which showed how much he without God. He tells us through His Son to “go into all really loved the people. the world” but knowing we can’t do it alone, He adds, “Lo, Lloyd C. Douglas wrote a novel entitled The M irro r I am with you alway” (Matt. 28:20). The hand of faith in which Zacchaeus is the main character. An apostate clutches the promise, looks away from human inadequa­ Jew and tax-collector, Zacchaeus was hated, spat upon, cy to God’s power, and cries, “He is able!” Certainly, and rejected. He had grown bitter and calloused when “Christianity is not a creed to be recited: it is a power to Jesus said to him in the tree that day, “Make haste and be tapped.” It all begins when we discover Christ as a come down." In the novel. Douglas has someone ask, living reality. “All my life I searched for the pot of gold at “Zacchaeus, what did the Master say to you that night at the foot of the rainbow,” exults Dale Evans, “now I've dinner that so changed your life?” He replied. “I simply found it at the foot of the cross.” looked into the deep eyes of the Master and I saw reflect­ ed there, as in a mirror, the man I could become." The Planning of Effort When we fully commit our lives to Christ and follow Why follow the herd in fear? Do a better thing—follow Him, we will release those sources of energy which will the Shepherd! Without a doubt, the Christian’s future is as lead us into a new way of life. As Zacchaeus, the truth bright as the promises of God. will grip us which says, "He sees me, He knows me, He loves me and He needs me.” He wants to send us into A plan for an effective future must begin with d re a m in g our age with new strength flooding our souls and with God's dream and seeing His vision. We do violence to the new currents of power surging through our daily acts, future when we cramp it, bankrupt it, or rob it, either using them to build His kingdom. through ignorance of God’s intention for it, or through a A man came back from Nova Scotia, excited over the deliberate despising of His purposes. We can see to­ waters of the high tide. He said: “You could hear it com­ morrow on a scale too small. The future can be can­ ing. You could see it coming. You could smell it coming. celled due to lack of interest. In failing to see His plan, The tides swept into the bays and lifted boats that had our focus can be on a maintenance rather than a pioneer been careened on their sides and set them off on a new image of ministry. level.” This is a picture of the power of Christ, according Essential to our effort is to stay in the favor of God. to Halford Luccock. He comes into life like a tide, and Fruitfulness is the natural result of the attachment of the lifts life to a new level. May it happen to us in these good branch with the Vine (John 15). new days which are before us! ^ To ask largely in prayer opens our lives to God's un­ limited horizons. Samuel Morris had few of our advantag­ NOTES

es and yet through prayer and the power of the Holy 1. Samuel Shoemaker, Best Sermons, 1947-48 (New York: Harper and Spirit, he changed his world. The poet wrote: Brothers, 1948). Thou art come to a King; 2. Tomorrow’s Church (Waco: Word Books, 1976). 3. The Study of the Future quoted in ‘‘Home Missions Alert,” December- Large petitions with thee bring: February, 1978-79. For His grace and power are such, 4. James Ray Smith, God Still Speaks in the Space Age (Kansas City: None can ever ask too much. Beacon Hill Press of Kansas City, 1967) 5. Quoted by C. Peter Wagner. Hang tough when confronted with obstacles. Reuben 6. American Pulpit Series—Book 1 (New York: Abingdon-Cokesbury, Welch captures the thrust of the book of Hebrews when 1945). 59 OLD TESTAMENT WORD STUDIES !by Harvey E. Finley

YAHVEH ELOHE YISRAEL, study will give consideration to Yah­ clusive due to lack of suitable de­ “YAHVEH, GOD OF ISRAEL” veh as set forth in the Book of Isa­ cisive evidence. Yahveh is the name for God re­ iah. Third, rather recent studies show vealed to Moses at the time of the the inclination of certain scholars to burning bush incident at Horeb. It Name Revealed to Moses identify the root of Y-h-v-h as that of was also designated by God himself Replacement for Earlier Names h-y-h (or, the secondary spelling at that time to be the name or title His Exodus 3:12-15; 6:2, 3 h-v-h), “to come to pass, come into being; be.” Further, the forms 'h-y-h people should use throughout suc­ The burning bush encounter with (first person imperfect) and y-h-y-h ceeding generations.1 The frequent God was for Moses the most dramat­ (third person imperfect) are to be occurrence of Yahveh Elohe Yisrael ic and significant event of his life. It construed as causative, not simple throughout the Old Testament Scrip­ was this experience that proved to formations. The first person render­ tures provides more than sufficient be Moses’ call and commission to ing then is: “I cause to be what comes evidence to substantiate the fact that return to Egypt to confront Pharaoh into existence.” The third person ren­ this title was most significant during in the interest of leading oppressed dering in full form is: "He causes to Old Testament times.2 Further, Yah­ Israel out of Egypt back to the land be what comes into existence.” This veh is one of the two most frequently promised to them through their fa­ translation tends to place emphasis used divine names of the Old Testa­ thers—Abraham, Isaac, and Jacob. It on the dynamic and direct Lordship ment, used perhaps even more times was during this encounter that God of YHVH in His relationship with the than the other name Elohim, “ G o d .” " disclosed His name in a special way natural and historical happenings in The nam e Yahveh (Hebrew conso­ to M oses: ’ehyeh 'asher ’ehyeh. "I His created world. nants, YHVH)4 is spelled or translit­ AM WHO I AM" (Exod. 3:14, NASB).’ erated Jehovah in ea rlie r English Fourth, the name YHVH was in ­ The 'ehyeh 'asher 'ehyeh nam e has tra n sla tio n s, fo r exam ple, ASV. It is tended to be a special name to Moses evoked considerable discussion on re n d e re d LORD in more recent En­ and Israel from that time onward. It several points. First, the spelling glish Bibles, such as RSV, NEB, was to be a replacement of the name y-h-v-h may serve as that of a third NASB, NIV. The rejection of the El Shaddai, “God Almighty,” as clear­ person imperfect for the simple or transliteration Jehovah and the ac­ ly suggested by the statement of Qal stem; the spelling 'ehyeh is a first ceptance of the translation LORD is Exod. 6:3: “. . . but by My name, person imperfect of the simple or Qal based on two aspects of the history of LORD [i.e., Yahveh], I did not make stem. Assuming that h-v-h is a s e c­ the use and written transmission of Myself known to them” (NASB). The ondary or alternate spelling of the YHVH called the tetragrammaton. point here is not so much whether or ro o t h-y-h, “to be, exist,” the com­ First, it was during postexilic times not the name YHVH was in vog ue as parable translation of Y-h-v-h w o uld (after 538 B.C.) that this divine name a divine name prior to the burning be HE IS. Thus the first person I AM was considered too sacred to be bush incident, but, rather, it was an­ or the third person HE IS m ay be uttered on human lips lest it be pro­ nounced to Moses that God would understood as a name suggestive of faned. Second, another divine name reveal himself and therefore be God's self-existence and of His self- was therefore substituted for YHVH known in a new or different way from sufficiency. Further, the name Yah­ when the Scriptures were read; this the way He had made himself known veh is used always in relation to His divine name was ADONAI. This is previously. This is therefore an an­ mighty acts in behalf of His people, clearly evident in the vocalized text nouncement of new things that God suggestive not of a static divine exis­ of the Masoretes which has the vow­ was intent on doing in behalf of His tence but of power and divine author­ els of ADONAI in combination with people, a declaration concerning ity to confront any and all circum­ YHVH, a consonant-vowel combina­ deeper dimensions of the divine will stances for the present or future tion never intended to be pronounced fo r them . which may arise in His created world. but rather intended for the vowels to suggest the pronunciation of ADO­ Second, the Exodus narrative gives The Special Covenant Name NAI. The pronunciation Jehovah was no hint as to the origin of the divine Exodus 6:4-8 and 24:1-8 not known until ca. A.D. 1520 when nam e Yahveh except, of course, that The nam e YHVH was revealed in used by a Petrus Galatinus. This it was a direct divine disclosure to connection with God’s intention to es­ combination, which is a misreading of Moses. Various studies are attempts tablish or make a covenant with Is­ what the Masoretes intended, has to demonstrate the occurrence of this rael. In speaking to Moses He re­ been correctly called into question name in non-Israelite sources, such ferred to the covenant He had made since first inappropriately transliter­ as the Mari Texts or the Ebla Texts, with Abraham, Isaac, and Jacob (Ex­ ated by Galatinus. RSV, NASB, NIV, but none has been able to show con­ od. 6:2-4). He thereby indicated a di­ and other recent English translations clusively any direct connection with rect relationship between the follow the synagogue practice in ren­ use and understanding of the name promise to their forefathers (cf. Gen. de rin g YHVH as LORD. This study will Yahveh. Further, the discussions on 12:7; 15:18) and their plight under the give attention to Yahveh as presented the possible Kenite origin of the name oppressive Egyptian hand. Just as He in the Book of Exodus. A following Yahveh remain tentative and incon­ had established at His own initia- (continued on page 63) fin NEW TESTAMENT WORD STUDIES !by Ralph Earle'

Hebrews many-sided application to the nized (cf., our use of “character”). growing receptivity and vary­ Probably the best translation, At Sundry Times and in Divers ing needs of men (EGT, 2:248). suggested by Arndt and Gin­ Manners (1:1) grich, is “exact representation” (NASB, NIV). The first three words of this By hjs Son (1:2) Epistle are polymeros kai poly- The Greek reads en whio— Person (1:3) tropos. Kai, of course, means literally, “ in a son.” This em pha­ “and.” That leaves us the two ad­ sizes the character of the new The Greek word hypostasis has verbs to look at. revelation in Christ; it was a per­ been taken over into English as a “ At sundry tim es” is one word sonal revelation. The previous technical theological term. It lit­ in Greek, polymeros (only here in revelations had been in prophe­ erally means “that which stands NT). Poly means “many” (cf., En­ cies, types, and symbols. But an under,” as a support or founda­ glish use as a prefix); meros impersonal revelation of a person tion. Then it came to mean “real­ means “part.” So the adverb lit­ must always be an imperfect one. ity .. . that in virtue of which a erally means “in many parts” or So at last God sent His Son. Only thing is what it is, the essence of “in many portions” (NASB). “In a personal revelation of a person any being.” Westcott goes on to say that Christ “is the expression divers manners” is polytropos. can be a perfect revelation. Christ of the ‘essence’ of God. He brings Tropos means “way”—so, “in is the perfect revelation of God. many ways” (NASB). the Divine before us at once per­ fectly and definitely according to Marcus Dods gives an excellent The Worlds (1:2) the measure of our powers” (He­ treatment of these two adverbs. The Greek says tous aionas b re w s He writes: p. 13). Marcus Dods sug­ —literally, “the ages.” B. F. West- gests: “To the English ear, per­ Polymeros points to the frag­ cott makes this helpful comment: haps, ‘nature’ or ‘essence’ better mentary character of former The universe may be regard­ conveys the meaning” (EGT, revelations. They were given ed either in its actual constitu­ 4:251). So we can use “nature” piece-meal, bit by bit, part by tion as a whole (ho cosmos), or (NASB) or “being” (NIV). Koester part, as the people needed and as an order which exists suggests that in the Septuagint were able to receive them. The through time developed in suc­ hypostasis is the “ underlying re­ revelation of God was essen­ cessive stages. There are ob­ ality behind something” (TDNT, tially progressive; all was not vious reasons why the latter 8:582). disclosed at once, because all mode of representation should could not at once be under­ be adopted here (“Epistle to the Spirits (1:7) stood (“Expositor’s Greek Tes­ Hebrews,” p. 8). This is the plural of the noun tament, ” 4:247). pneuma, which occurs 385 times Dods goes on to say: Brightness (1:3) in the New Testament. In over 200 His speaking was also poly­ of those times it refers to the Holy The Greek word apaugasma tropos . . . not in one stereo­ Spirit. Only once in the KJV is it (only here in NT) is used pas­ typed manner but in modes translated “w ind” (John 3:8). Yet sively in the sense of “reflection” varying with the message, the that is the rendering here in the (cf., RSV). But the active mean­ messenger, and those to whom RSV, NASB, and NIV. The reason ing, “effulgence” or “radiance” the word is sent. Sometimes, is the parallel with “flames of fire” (NASB, NIV) is that adopted by therefore, God spoke by an in the next line of poetry (see the bulk of the early church fa­ institution [for instance, the NIV). Westcott says: “winds, not thers and so is to be preferred Tabernacle and its offerings], spirits. The context imperatively here (Kittel, TDNT, 1:508). sometimes by parable, some­ requires this rendering” (p. 25). tim es in a psalm, sometimes in an act of righteous indignation. Express Image (1:3) Fellows (1:9) . . . These features of previous This is one word in Greek, This is the plural of the adjec­ revelations, so prominently set character (only here in NT). It first tive metochos, which literally and expressed so grandilo­ meant “a tool for engraving,” and means “sharing in” or “partaking quently, cannot have been then “ a stam p or im press,” as on of.” Used as a substantive here, meant to disparage them, rath­ a coin or seal (Abbott-Smith, Lex­ it means “partners” or “associ­ er to bring into view their af­ icon, p. 479). It is that by which a ates,” and so “ companions” fluence and pliability and person or thing can be recog­ (NASB, NIV). "ft

61 TO DAY'S B O O K S for TODAY'S PREACHER

THE SERMON ON For many Evangelicals the term productive. She suggests three THE MOUNT liturgy has been an offensive basic steps to every call: Step in By Robert Guelich (Word Books, word creating images of rigidly —a clarification of the purpose of 1982, $17.50). prescribed orders of worship with the call. Step forward—the meet­ Serious Bible students will no spontaneity and standard ing of two people. Step Out—the quickly find that Robert Guelich’s prayers. They have missed the successful conclusion of the call. careful and comprehensive work fact that every church has its This book would lend itself as a offers fresh scholarship on a var­ liturgy. The question is whether it study guide to a class on church iety of topics relating to the Ser­ is meaningful or meaningless. visitation. By showing that the call mon on the Mount. He deals with This book allows one to exam­ can be non-threatening to both basic issues: ine the biblical teaching of wor­ the visitor and the one being vis­ • Is this teaching intended for ship and the rich heritage in wor­ ited, much anxiety can be re­ all Christians, for super Chris­ ship that the Church has, not only moved. I would recommend this tians, or as a law for the whole of in its early centuries, but also book to men just beginning their society? from the Reformation and later pastoral ministry and laymen in­ • Is it to be strictly obeyed, times as well, which should help terested in effective visitation in or held up as an ideal? us examine our own method of the community. • Is it one sermon, or a com­ worship. —Ken Bateman pilation? — Tim Miller ANGER: YOURS A HISTORY OF SCUFFY SANDALS AND MINE AND WHAT CHRISTIAN WORSHIP By Mary Mulford Eakin (The Pil­ TO DO ABOUT IT By William D. Maxwell (Baker grim Press, New York. Paper­ By Richard P. Walter (Zondervan Book House, $7.95). back, 83 pp., $5.95). Publishers, $4.95. 160 pp.). This book gives a concise out­ line of Christian worship and the Scuffy Sandals, by Mary Mul­ I believe, for too long, we in forms it has taken from earliest ford Eakin, is a practical manual holiness circles have accepted an times to the present. The aim has for making the church visitation understanding of anger that is been practical, directed toward call relevant and productive. Her more a product of our culturali- the clear delineation of basic process is to tell an incident from zation than of biblical exegesis. facts and principles. the scripture followed by her in­ We have been taught that feelings Chapters are devoted to prim­ terpretation of the event. By using of anger are not compatible with itive worship (its origins and examples of situations likely to the holy life. growth). Liturgical forms in the occur during the call, she illus­ When an evangelist in my East, liturgical forms in the West, trates the important areas of visi­ church once said that when he liturgical forms in the Reforma­ tation dealt with in each chapter. was sanctified entirely there were tion Churches and the Christian Extended readings and some no longer any “stirrings within” cycle of prayer. “A large portion suggestions for group use are al­ and went on to suggest that this of the space is devoted to the so included. was normative, something stirred worship of the Reformed church­ One of the most beneficial as­ within me and it was not carnal­ es,” admits the author. “This has pects of the book is the section ity. been necessary because of the entitled, “Aids to a Caring Min­ This book will be a help to strange neglect shown towards istry” which is located at the close those, like me, who feel that an­ these liturgies by British scholars, of each chapter. These succinct ger has at times been poorly resulting in widespread m isun­ sentences deal with the meat of dealt with in holiness preaching derstanding of a most important each chapter. They are practical and writing. period.” suggestions for making the call —Ken Culbertson it me; indicate that disagreement can be Case Studies for healthy. __5. Confront him with what I believe is wrong Analysis and Reflection with his arguments. (continued from page 47) Other. (Please describe.)

seen many young ministers come to this church. It B. What was your objective or purpose in answer­ seems that I disagree with each one a little more. ing “ A” in the way you did? They come with newer and ‘nuttier’ ideas every time. I didn’t really want to argue with them so I kept quiet. I hope you aren’t that way!”

A. What would be the general direction of your re­ sponse to him? C. What was your rationale or underlying theory in ___ 1. Show him that I am different by telling him answering “A” and “B” as you did? about my concept of ministry. ___ 2. Remind him that since the world is constant­ ly changing the church must change to min­ ister to it. ___ 3. Help him to understand why my predeces­ sors did what they did. ___ 4. Encourage him to continue to be open with •Cases II and III were adapted from the Readiness for Ministry Project. *

The covenant at Sinai between Israel’s God, at least this was the way OT Word Yahveh and Israel has several sig­ it was intended for Old Testament nificant features to which we will history to unfold. allude only briefly. First, it was ini­ Studies tiated out of God’s love and compas­ NOTES (continued from page 60) sion for Israel—and for the whole world ultimately. 1. S ee Exod. 3 :1 5 b, literally translated: . . this is My name forever, and this is a memorial tive a covenant with their forefathers Second, since it was a binding to me from generation to generation.-’ NASB for blessing on them and unto all agreement or contract between un­ renders: . . This is My name forever, and this is peoples, so He was intent on obli­ equals (Y ahveh on the one hand and My memorial-name to all generations”; NEB: gating himself in covenant with Israel Israel on the other), it is thought by a . . This is my n am e for ever; this is my title in every generation”; NIV: . . This is my name in order to bring an end to their suf­ number of scholars to be patterned forever, the name by which I am to be remem­ fering and to lead them to the Prom­ along the general lines of ancient bered from generation to generation." ised Land. Near East suzerainty treaties.6 2. See Exod. 5:1; 32:27; Num. 16:8-11; Deut. It was at Sinai after the plagues, Third, the laws and ordinances 4:10; passim ; and the hundreds of passages the crossing of the Red Sea, and the constituting the “Book of the Cove­ listed in an exhaustive concordance with such expressions as “our God” or “your God,” with day's of arduous travel that the name nant,” which called for obedience on Yahveh as antecedent. Yahveh became for Israel a special Israel’s part, were in effect “the way 3. Again, a quick glance at the listing of pas­ name for their God. Moses had re­ of life ” Yahveh graciously disclosed sages with these names in an exhaustive con­ cordance suffices to make it clear that each ceived "words” (d e b a rim ) and “ o r­ to Israel (see Deut. 30:15-16). Moses divine name occurs hundreds of times through­ d in a n c e s ” (mishpatim) fro m Yahveh later expressed recognition of Israel’s out the Old Testament. Further, these data are and had written them in a book high privilege to have Yahveh always convincing concerning biblical writers’ prefer­ (Exod. 24:3-4a). He then built an altar near at hand (Deut. 4:7) and to have ences for using one or the other, particularly and offered burnt offerings and been the recipients of statutes (hu q- in the Pentateuch and the Psalms. Scholars have offered a variety of opinions explaining peace offerings on it as important q im ) and judgments (mishpatim) as the usage of these two different names; how­ parts of a covenant-making cere­ righteous as the Law (torah ; see ever, the question has not yet been answered mony. The people at the appropriate Deuteronomy 4:8). Thus there was with finality. The data being what they are, the least to be said is that these occurrences indi­ or closing place of this ceremony re­ evident recognition that the bestow­ cate the dynamic aspect of the history of the sponded by saying: “All that the Lord ing of the LAW was in effect an act Word of God delivered to Moses and afterward, [Y a h ve h ] has spoken we will do, and of mercy on Y ahveh’s part. The cove­ as well as a vitality in use and growth of the we will be obedient!” (Exod. 24:7, nant at Sinai, while stressing obedi­ written form of the Word as God’s people pre­ NASB). It is in this setting that the ence to the LAW, was a covenant of served it and transm itted it from gen eration to generation. “Book of the Covenant” (sepher hab- grace, an divinely initiated cove­ 4. My preference for following the Sephardic b e rith , verse 7) and the “blood of the nants must be. pronunciation and transliteration over against co v e n a n t” (dam hab-berith, verse 8) Fourth, the “ blood of the covenant” the Ashkenazic is the reason for transliterating are mentioned; all this was done be­ among other considerations was a YHVH rather than YHWH. 5. AV translates: “I AM THAT I AM.” ASV: “I fore and in the name of Yahveh. serious, binding pledge on Israel’s AM THAT I AM”; marginal: "I AM, BECAUSE I Thus it is clear that at this point in part to be God’s people—to live in full A M ." NEB: "I am , that is w ho I a m ”; or "I will tim e Yahveh entered into a covenant obedience to Yahveh’s w ill. be what I will be” (footnote). NIV: “I am who I am ”; or “I will be what I will be” (footnote). relationship with Israel. Hence, the It is from this point on that the 6. See G. Ernest Wright, Biblical Archaeology nam e Yahveh became and remained following statement applied: Israel (Philadelphia: The Westminster Press, 1962), the special covenant name for God. w as Y ahveh’s people; Yahveh was pp. 99-101.

63 THE ARK ROCKER

fiH. BUT WHfiT DOES VOLTfiIRE KNOW?

At least we are one up on the Muslims. They ask folks have the right to read everything because of the impor­ to leave only their shoes at the portals of the mosque. We tant post that I hold in the Society (the Jesuits).” Christians ask, sometimes by implication, sometimes out­ “Well, now, what is this eminent position?” asks the right, that the faithful park their brains at the church door. con fessor. And sometimes it seems that we ecclesiastics have “You must know, I suppose. I am the author of the declared open season on the intellect. Journal de Trevoux," replies Berthier. Lately, I’ve been through one of those seasons. There “Good grief! You're author of tha t? Of that work which was a long string of sermons, products of various perpe­ damns so many people?” trators, in which loving God with all of the mind would “Come now, my book damns no one. Into what sin have unleashed serious doubts about the preacher's could it possibly induce anyone to fall?” preparation, let alone his mental capacity. Accompany­ “ My dear brother,” says the confessor, “don’t you know ing these were countless announcements of trivial mat­ that anyone who calls his brother Raca lays himself open ters, put as if their spiritual significance equalled that of to the fires of hell? And you, you have the misfortune of the Second Coming, or huckstered like lite beer. There leading anyone who reads your work into an immediate were pastoral prayers laden with implicit doubt of the temptation to call you Raca. I’ve seen all too many— Lord’s omniscience: “As You know, Sister Echs was decent persons at that—read just two or three pages of admitted to St. Hippocrates last evening at 7:15 with your book and fling it into the fire, beside themselves double hangnail. We’re grateful that she is resting com­ with anger. ‘Such insolence,’ they say. ‘Dunce! Dolt! Prig! fortably there in Room 415 as she awaits surgery at 9:00 Numskull!’ Why, such calumny would never end! The tomorrow morning. We remember, too, her allergies and spirit of charity is completely snuffed out in them. Ob­ will send no flowers.” Then, topping all off, there’s the viously, they are in danger of losing their salvation. Judge banal chatter of those musicians who “just must say a for yourself the number of evils of which you are the word” before singing (or whatever). cause. Why, there may be 50 people who read you every Some of this stuff is laughable. But it can be laughed month. That’s 50 souls whom you mortally imperil every off, too, by people who so desperately need what we, by month. And what especially enrages the faithful is that the grace of God, can offer. In fact, it may be quite assurance with which you pronounce upon everything lethal, spiritually. which you do not understand.” Well, the story goes on. The confessor turns out to be It’s Voltaire who helped me to see this by way of his Jansenist and editor of their journal. The Jesuits despised story about Friar Berthier, editor and principal writer for th e philosophes for their impiety and the Jansenists for the Journal de Trevous, a Jesuit organ aimed at their piety, so Berthier, who had been tricked into an debunking Voltaire and his ilk. honest confession, wanted to retract it. But it is too late. It seems that Berthier has fallen ill on a carriage trip He must die the death of the righteous in spite of him­ from Paris to Versailles and the only plausible explana­ self. And in the eyes of his sidekick, he dies a saint, for he tion of his malady is his proximity to the chest carrying confesses that he is guilty of one of the worst of sins, two dozen copies of the latest issue of the journal. He according to Voltaire. Berthier is boring. has been poisoned by inhaling the very air around him. Voltaire exaggerates, of course. But there's point to Effort is made to secure a priest to hear the confession what he says, isn’t there? Have we any responsibility at of the dying Berthier. Finally a volunteer is found, a pass­ all for seeing to it that no occasion is given, insofar as ing padre whose philosophy is, “Advantage can be gotten we are able, for someone to burlesque or depreciate from any situation.” the gospel or anything about Christian worship—par­ After a bit, he asks Berthier if he has read any bad ticularly preaching? books. Not just boring books, but blasphemous stuff, and Let’s be honest. Whose fault is it, really, when some­ he names some scandalous materials done by Jesuits. one goes away from our services saying of either the Berthier tries to weasel, but finally confesses: “Sir, I preacher or of the worshippers, “ Fools!”?

^ jJ lb O a L

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