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Kcith Colburn, Secretary(freasure:r

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Inside Adventist Today

This issue features a cluster of insightful articles on the unprecedented opportunities, needs, andchallenges that confront Seventh-day Adventists to develop a strong, vigorous, multifacetedchurch in the vast reaches of the former Soviet Union. Our Russian brothers and sisters des-

perately need our personal interest and involvement in meeting this challenge while the door of opportuni-ty remains open.

For a number of years evangelistic teams from the West have returned home with thrilling reports of largebaptisms as the result of evangelism in the former Soviet Union. In this issue Albina Tomenko, a RussianSeventh-day Adventist translator for some of these crusades, opens a new and informative window on thechallenging needs of the fast-growing church in Russia. In three years the membership has tripled, and it isbeyond the capability of the fledgling Euro-Asia Division to provide adequately for their urgent needs. Asa Russian Seventh-day Adventist she here describes those needs as no one from the West could possiblydo. John Carter, leader of one of these evangelistic teams, heartily applauds Tomenko's article.

Aivars Ozolins, a national of Latvia now studying theology in the United States, emphasizes the need forthose who participate in evangelism in the ethnically diverse regions of Russia to be sensitive to, andrespect, local cultures and ways of doing things. People are hungry for God's Word, for "the plain gospelthat changes lives," and do not need what he refers to as "gimmicks." After an evangelistic crusade, "longdistance" support from participating Americans can be a major factor in assisting local pastors to retainnew members.

Paul J. Landa of La Sierra University in Riverside, California, an authority on the church and church his-tory, analyzes the needs of the church in the new Russian Federation and outlines a series of specific pro-posals regarding what can and should be done to transform the thousands of new members into a mature,fully developed Christian community. Gloriously successful "hit and run" evangelism is only the first stepon a long and arduous journey toward maturity, he observes.

Responding to these needs, two writers report some of the creative projects currently in progress. HarveyElder, MD, of Loma Linda University, relates the glowing appreciation accorded a recent School ofMedicine team project to update physicians of the Russian Adventist Medical Association. Four years agothe Upper Columbia Conference initiated "Operation Bearhug" as a conference project adopting the east-ern Siberia coastal city of Magadan as the locale for assisting a local Adventist congregation in the devel-opment of a well-rounded program of nurture and outreach. Max Torkelsen II of Upper Columbia reportsan investment of more than a million dollars thus far in Operation Bearhug.

Concluding this feature series on Russia, an editorial by James Stirling of Adventist Today stresses theimportance of "helping people understand the gospel within their own cultural framework."

Closely related to this "Bearhug" cluster is Adventist Today executive editor James Walters' interview withGary Patterson, director of global mission for the General Conference, who defines his assignment as anendeavor to refocus Adventist attention in what he terms "donor divisions" of the world on the urgentneed of the rest of the world for the gospel.

Without adequate financing global mission is impossible. Albert Dittes, a journalist personally committedto the tithing principle, takes a hard look at reasons for "What Is Happening to Tithing" in NorthAmerica.

Of particular interest to Adventist Today editors is the summary by our Director of Development, DeanKinsey, of comments made by subscribers and donors during the recent phonathon. They were asked to saywhat they like and do not like about our journal's coverage. We think our readers will like to know whatthey said, too. Their comments, and your comments, will help AdventisrToday serve you more effectively.

Raymond Cottrell

About the cover: St. Isaacs Cathedral in St. Petersburg.Inset: Cherline Garrett (L), American school teacher, and Era Ogonkova (R),Russian medical student, became friends when serving together as volunteersfor a Moscow health expo. Phows by CherUne and Wayne Garrett.

2 January-February 1995 Adventist Today

EVANGELISM IN THE FORMER USSR4 From Russia With Gratitude and Some Suggestions Albina Tomenko

6 Ukrainian, Russian, and American Physicians: One Big Family Harvey A. Elder

7 American Evangelist Responds John Carter

8 In the Footsteps of Paul Aivars Ozolins

9 To Russia, With Loving Concern PauiJ. Landa

12 Operation Bearhug Max C. TorkeLsen II

14 The Loaf and the Wrapping James H. Stirling

MISSION --------------------------------------15 Mission or Missions? Interview with Gary Patterson

17 What Is Happening to TIthing? Albert Dittes

COMMENTARY _16 1844 Revisionists Not New Raymond Cottrell

19 Theology of the Sanctuary: A Response to Roy Gane Glen Greenwalt

21 New Perspectives on "A New Noel" Virginia-Gene Shankel Rittenhouse

22 Adventist Today Readers Respond to Survey Dean Kinsey

LEITERS20 Quality and Freedom20 Thanksdoing Optimism20 Good News Author Responds

IN THE NEWS ------------------------------------24 Folkenberg Criticizes Nurturers and Revisionists24 Teske Issues Warning to New York and Western Cities24 New Graduate Programs in Psychology and Social Work at LLU

REFLECTlONS _

23 You Are Here Bonnie L Casey

Albina Tomenko 4

Paul J. Landa 8

Albert Dittes 15

VG Rittenhouse 21

AQVENTISTToDAYVo1.3,No.lJanuary/February 1995

EDITOR: Raymond CottrellEXECUTIVE EDITOR:James WaltersMANAGING EDITOR:Cherie RouseASSISTANT EDITORS:Cheri Lynn GregoryJames H. Stirling

EDITORIAL ADVISOR:Steve DailyDIRECTOR OF DEVELOPMENT:Dean KinseyOFFICE MANAGER:Hanan SadekDESIGN AND PRODUCTION:Richard TinkerColleen Moore TinkerEDITORIAL CONSULTANTS:Antonius Brandon, Lama LirulaUniversityBarryCasey,ColumbiaUnionColkgeGlenn Cae, South \'(Iindsor, ConnecocutDonna Evans,Cascade Christian Academy

Frank Knittel, La SierraUniversityAndy N8.\h,Andrews UniversityBeatrice Neall, UnionColkgeJoel Sandefur, La SierraUniversityLynn Sauls, Southern ColkgeLarry Downing, AnaheimAdeenf"f Church, CA

Published bimonthly, AdventistToday reports on contemporaryissues of importance to Adventistchurch members. Following basicprinciples of ethics and canons ofjournalism, this publication strivesfor fairness, candor, and good taste.

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Copyright@1995 byAdventist Today Foundation, anonprofit organization dedicatedto fostering open dialogue in theAdventist community. ~

Adventist Today January-February 1995 3

•

EVANGELISM IN THE FORMER USSR

From S with

Gratitude andSome Suggestions

Like a spring day following a severe win-ter, a new time has come to the fonnerSoviet Union. The old generation of

Adventists in the former Soviet Union expectedthat in some far off future, God would intervene insome way. But we did not imagine that this changewould be so soon or so overwhelming. We as achurch were not prepared to meet the manydemands and take advantage of the many opportu-nities miraculously opened.

A church is a united body, and the whole worldchurch had suffered long while one part was encasedin a spiritual cast of plaster. With the cast thrownoff, the part needed therapeutic exercise. One of thebest therapies has been the evangelistic campaigns.During the past three years, many articles have beenprinted about evangelism in Russia following theopening of the former socialist countries to the freepreaching of the gospel. Generally, the authors ofthese articles are those who helped with the evange-listic meetings.

Some are beginning to doubt the necessity ofcontinuing with such campaigns. Among their rea-sons are the opposition of the Orthodox church, thepossibility that foreign pastors will be prohibitedfrom preaching in public places, and the relative lossof interest in attending meetings. Now, however, isthe most appropriate time to continue something

Albina Tomenko, a native of the former USSR,has been atranslatorfor Americanevangelists. She is now pursuinggraduate studies in NorthAmerica.

by Albina Tomenko

Now is the

nwst appropriate

time to continue

something that has

had such a mar~

velous beginning.

that has had such a marvelous beginning. TheAdventist church in the former USSR increasedfrom 26,000 in 1940 to approximately 34,000 in1990. At the beginning of 1994 we had more than100,000 members. These statistics give us great joy,but also indicate a tremendous challenge: the fonnerSoviet Union is the largest territory in the world, acountry in which more than 100 languages are spo-ken and in which more than 300 million peoplelive.

So, will we answer yes or no to the continuing ofevangelistic campaigns? Those millions of sufferingand anguished people are seeking peace and hopenow. We should ask: how many things can be donein a country where five Adventist magazines or oneBible can be bought for $1.50, where the salary ofone worker is $10 per month, where after a series ofevangelistic meetings there is no church building forthose who are baptized and so a theater or culturalcenter has to be used instead?

In the Ukraine alone are 84 churches under con-struction, but it will be impossible to finish thembecause of the lack of funds. There are not evenenough pastors for large congregations! In one con-ference of the Ukraine, there are 27 churches andonly 6 pastors. Pastors who work in the enormousEuro-Asian Division know nothing of vacation timeor days off. Some district pastors have to travel allFriday night in order to preach in their churches onSabbath. It is impossible to buy houses or cars forthe pastors. In the Ukraine, for example, where a


---------------------- .mm¥a""'i~,

pastor might receive $12 or $16 permonth, a car would cost $30,000!

The answer, then, is yes, we shouldcontinue the evangelistic campaigns.Much can be done by anyone whoasks God to show the best way of help-ing.

In the name of the whole Euro-Asian Division, as its representative, Iwant to express again our immensegratitude to the pastors, lay coordina-tors, doctors and musicians, to thosewho have worked with the children, toany who in any way have participatedin the campaigns, either in person orthrough their financial contributions.They have all participated in greatspiritual feasts and must share in thejoy of heaven. Hopefully they havereturned to their daily tasks enrichedby such an experience.

I think the question which should most occupyour attention presently is How? Which is the bestway in which to present the truth? How can wereach the most people? Which methods should weuse? How can we retain those whom we do reach?There are several major issues. First is an urgentneed to find new approaches to use ~ith the differ-ent levels of society. We cannot continue blindly inthe formal use of evangelistic meeting series, eventhough these may give the best results in othercountries. Whenever presentations are made, theyshould be made without losing sight of the back-ground of the listeners, or oftheir problems or spe-cific needs.

Secondly, we must focus on the main goal of ouroutreach. Is it to inform the public about the doc-trines of the Adventist church? Or do we want todemonstrate to sinners that there is a God, livingand real, who heals all wounds with his forgivinglove? Whenever we reach out to people, we shouldstart with topics of indispensable importance: sinand repentance, prayer, the plan of redemption, andChrist as the center of all, the only hope and theonly solution in all difficulties, the only one inwhom we can find infinite peace, security, and hap-piness. It is not necessary to start with slides of hor-rible, nonexistent beasts. Neither should we attackthe listeners with historical dates and arguments infavor and against.

What people long to know in this world of somany afflictions and so much suffering is a way forthe disoriented now, a light of truth for the desper-ate and sad now, comfort today, a future today. Theywill joyfully join the great worldwide ChristianAdventist family and perceive their warm welcome

Warenot dealingwith an athe ..istic country,but ratherwith a countrywhich has athousand ..year ..,

long history ofChristianity.

to the believers' circle. For we are notdealing with an atheistic country, butrather with a country which has athousand-year-long history ofChristianity. In Armenia, for example,Christianity has existed since the sec-ond century. In general, it's not somuch that people are against Godnow; it is that they do not know God.Often, an atheist is looking for themeaning of life, looking for God,wondering if a supernatural powerdoes exist. Baptism can be a confusingissue for Eastern Europeans. We peo-ple of Slavic origin have been influ-enc~d by the Orthodox church tobelieve that baptism is a ritual which,once done, guarantees prosperity,health, success, and in the case ofdeath, the assurance of direct accessto paradise. Many not baptized in the

Orthodox church have lived with a heavy load ontheir consciences, a feeling of not being protectedby God. For them, baptism is not a beginning stepin a Christian life full of trials and struggles and vic-tories, but rather a very important step after whichall relations with God are automatically fixed forev-er. Many of these people take advantage of a freebaptism now, rather than the Orthodox baptism forwhich one has to pay, thinking they receive theguarantees of the Orthodox church.

We must also be honest with ourselves. We arehappy because of the large number of baptisms, butalso saddened by the large number of apostasies,numbers which do not appear on the reports ofthose who congratulate themselves for many bap-tisms. We could do a much better work, and wecould have far fewer apostasies.

Deep in their hearts, the Slavs are very pious andGod-fearing. Although not many listeners havebeen practicing Christians, they know well the dif-ference between the sacred and the secular. Theytake for granted that everything associated with reli-gion will be treated with great seriousness. The"show" type of evangelism is a shock for many peo-ple. These people, after hearing some jokes or anec-dotes told by the speaker, find it difficult to respondto a serious call for Christian commitment.

Neither can these people understand the rela-tionship between little gifts given away at a seriesand the great solemnity of the Christian message.The exception to this would be the use of religiousbooks as gifts for attendance or as door prizes. It isnot now necessary to try to attract people withcheap things; sometimes this has a counterproduc-tive effect. The thing that is most attractive is the


I I

high quality of the presentation and the spiritualdepth of the speaker and the message.

Especially valuable contributions have beenmade by the doctors who have given talks about abetter style of living, especially in the five-day plansto stop smoking. As a result of these campaigns, themembership of the church is more balanced, in con-trast to campaigns where 80 percent of those bap-tized are women and only 10 percent men.

After a campaign, the active members of the newchurch can visit places the evangelist was not ableto reach. But who is going to respond to the invita-tions to go to the modem cities in Siberia and theirsurroundings? These cities have an average of100,000 inhabitants, most of whom are young peo-ple and belong to the generation which knows verylittle, if anything, about God. The call for the 10thcentury is not a call from Macedonia, but a call fromSiberia, from thousands of small and large cities.

If we trust fully in God, however, each difficultywill be converted into a challenge! An overlook ofpast evangelistic campaigns will help us understand

The "shaw"

type of evangelism

is a shock for

many people.

what can be done in spite of our weaknesses andfaults. And now after three years of preaching, weunderstand that it was only the beginning. Now wemust go forward.

During almost 70 years the world church has hadlittle opportunity to help the church in the formerSoviet Union. Now is the opportune moment. For1994 we planned 60 evangelistic campaigns. What amagnificent opportunity to experience the greatesthappiness on this earth, to be participants and wit-nesses to the glorious miracle of seeing sinnersrespond to eternal love. A lawyer who was baptizedin a campaign in Ufai said, "When you came, wehad hearts like pieces of ice, and each day, little bylittle, you broke that ice into small pieces, and youtaught us how to love." The great apostle Paul, whoproclaimed the power of the Gospel in 13 newcountries, preaching "Christ, and him crucified,"once wrote: "Let us not be weary in well doing: forin due season we shall reap, if we faint not. As wehave therefore opportunity, let us do good unto allmen."(Gal 6:9,10) ~

Ukrainian, Russian, and American Physicians:One Big FamilyHarvey A. Elder

The following diary excerlns were written during July, 1993, in Moscow.

Iam part of the LLU School of Medicine team, teaching the Russian Adventist Medical Association physicians aboutChristian medicine. Our classes are held alongside a major crusade by It Is Written. About 220 physicians (including

several who spent seven days by train to arrive!) are attending the RAMA meetings.We planned to run our classes for theRussian physicians as we do in the states; however, we were told that the Russians wouldn't discuss. They would just stare atus as if we weren't there! It's been with fear and trepidation that we journeyed east.

The first day has been really awful. You look at a Russian and smile and their face does not flicker ... There seems to besuspicion everywhere, between Ukrainians and Russians, between "old guard" Christians and new converts.

We're looking at scripture, at case histories of patients with diseases secondary to their behaviors and lifestyles. We wantthese doctors to deal biblically with the issues of human suffering, acceptance, and love.

The sessions have ended, and the Russians and the Ukrainians share the platform together. The "old guard" have caughta new enthusiasm for the God we serve. The new members are better rooted in the necessity to change destructive behav-iors. Friday night graduation. The doctors receive certificates and Bibles. They are thrilled beyond words. A most movingservice. It's hard to tell who is happier, faculty or students. There is a deep unity of Americans and Russians, old guard andnewly baptized, doctors who practice in big cities and those who practice alone. We've become one big family.

On Sabbath, long after the sermon and benediction, they keep on singing ... for almost an hour! They don't want it toend. As they leave, they shake our hands, hug and kiss us. There are tears in their eyes. I am moved to tears myself.Outside of family, I have never felt so appreciated in my life.

Harvey A. Elder, M.D., Ph.D., is Chief oflnfectious Diseases at the Pettis V. A. Hospital in Loma Linda. California.

6 Januaty-February 1995 Adventist Today

American Evangelist RespondsAs one who has had the great

privilege of baptizing morethan 5,000 precious Russian souls dur-ing the past 24 months, after readingMs. Tomenko's article, I am con-strained to say "Amen and amen." Iagree wholeheartedly with everythingshe says. She writes with great under-standing and wisdom as one who trulyunderstands the soul of these sufferingSlavic peoples. May I have the privi-lege of highlighting some of her con-victions and insights.

1. With a population of some300,000,000 souls, spiritually starvingand receptive to the preaching of theblessed gospel of Christ, the ex-SovietUnion remains the largest and mostfruitful mission field in the worldtoday. As Tomenko states,.the ques-tion to be decided is not whether weshall continue to evangelize, but how.

2. The view that new approachesshould be sought to meet the needs ofthe people of the ex-Soviet Union iscompletely valid. TraditionalAdventist North American evangelis-tic approaches do not always appealto the Slavic mind. We are in realdanger of thinking that we have allthe answers. There is also the dangerof believing that it is necessary for usto export American Adventism tothese people, with a total disregard fortheir rich culture and unique customs.

3. How perceptive is Tomenkowhen she writes that our main task isto present Christ and his love to thepeople:

"Sin and repentance, prayer, theplan of redemption, and Christ as thecenter of all, the only hope and theonly solution in all difficulties, theonly One in whom we can find infi-nite peace, security, and happiness. It

John Carter, employedas an evangelistinSouthem California,has held evangelisticcampaignsaround the world, includingRussia, where he has baptized5,000. Hebelieves the greatestneed of Adventistevan-gelists and their listenersis to understandrighteousnessby faith.

John Carter

is not necessary to start with slides ofhorrible, non-existent beasts ..."

Tomenko's appeal for Bible-based,

WHY SO DEPRESSEDPASTOR?

Christ-centered preaching is just whatis needed in the lands of the ex-Soviet Union; she is right on target.These people desperately need toknow that there is a personal, lovingCreator-God and that they are hischildren, made in his image, saved bythe blood of the cross.

With Tomenko, I thank God forall that has been accomplished forGod in these formerly hostile coun-tries. I thank God for the scores, evenhundreds of foreigners who have goneto proclaim the message of God tothese starving souls. With Tomenko, Ialso believe that this is no time tosound the retreat. Now is the time tomove forward, learning from the mis-takes of the past, with a determina-tion to present God's truths in such away that lasting hope, joy and peacewill be brought to these dear peoplewho have sat so long in the "valley ofthe shadow."

BECAUSE ... I'M THEONLY EVANGELIST

INTHE WHOLEWORLDTHAT HASN'T BEEN TORUSSIA!


In the Footsteps of Paul

A frer years in missionary serviceamong diverse cultures, Paul

explains, "I have become all things to allmen so that by all possible means I mightsave some." (1 Cor 9:22, NIV) Paul istalking about cultural sensitivity or con-textualization: As a missionary, I must doeverything possible to understand andaccommodate the culture and the people,even at the expense of my own conve-nience and my well-worked-out methods.

How are the modem Pauls doing inthis respect, who go to the vast and fruit-ful territories of the fonner USSR, whichyield so much success and perhaps someglory, too? These territories include agreat number of ethnically diversenations. It is extremely important there-fore that missionaries going to one ofthese areas (or any area) take the timeand effort to become familiar with thelocal culture and ways of doing thingsand shape their methods accordingly.

What about our message?Some in thefonner USSR are upset and frustrated bythe superficial preaching of some Westernevangelists who use cheap jokes, whichthe people don't understand anyway, andrely on entertaining stories. We are notgoing there to entertain people. Theymay be so desperate in their struggle forsurvival that this might even offend. Wedon't need gimmicks-we only need theplain gospel that changes lives.

Sometimes in the former USSR wehave made the health message just a lure.In the US, evangelists may need atten-tion-getting devices, but not in the for-mer Communist countries, where peopleare hungry for the word of God. Let'spresent the health message as somethingvaluable in itself, and make realistic rec-ommendations that can be implementedlocally. For instance, let's keep in mindwhat foods are available there.

Great frustration, deep disappoint-ment, and mistrust have resulted fromevangelists making promises and then


Aivars Ozolins

Aivars Ozolins grew up in communistLatvia. He holds an M.A. degree fromNewbold Collegeand now pursuesdoctoralstudies at FullerTheologicalSeminary,focusingon developmentof Christianleader-ship in post-communistcountries.

failing to keep them. Sometimes,Americans have promised somethinggrand, then delivered something smalland cheap, thinking that because thepeople are poor, they are uneducated orprimitive, and they won't know the dif-ference.

In different cultures, people respondand make decisions differently. If that isnot taken into consideration, the reten-tion rate of newly baptized people can bevery low. I was told about an evangelistwho had worked there with good suc-cess-several hundred people were bap-tized. Today, only a handful of these arestill church members.

In the former USSR, after an emo-tional presentation, when the evangelistasks the people to accept Jesus by stand-ing up or raising a hand, almost everyonewill do it, to do what everybody else isdoing, and not be embarrassed. However,most of these will not yet understandwhat is really involved-that it means acommitment, a total change of direction

in life. It takes time and effort to leadpeople to a decision which is not onlyemotional but also intellectual and expe-riential.

Some have asked me, "How areAmericans doing in their missionarywork in the former USSR?" Generally,the meetings they hold are very good, ifefforts are made to give new converts afull understanding of biblical truths, andonly those are baptized who have studiedand understood them. Also, it is impera-tive that after a crusade, we continue oursupport from abroad, if only in a long-dis-tance fashion. This would show we reallycare and would lend valuable help to thelocal pastors who carry on the work.

Respect and sensitivity need to informevangelists' behavior, not just abroad, butupon return home to America, as well.What we do or say back home after theconclusion of the meetings may affect theresults of our work in the mission field.Ours is a very small world; one cannotsay something in one part without peopleon the other side knowing.

Sometimes in the reports we presentabout our work, we tend to over empha-size the problems the local people of themission field are having, thus creating anaura of greatness for ourselves }\Thohavedone so much for these poor people.Let's be honest: Is this not a little bit of asense of superiority? It would be better toleave all the glory to God.

I hope Americans will continue goingto the former USSR. I really appreciatethis sacrifice of time, effort, and money,but I invite missionaries to be more sensi-tive to the local culture, the needs of thepeople, and their ways of doing things.Following Paul's example, may we learnhow, in going to Latvians, to become likeLatvians; to Tajiks"to become like Tajiks;and to Russians, to become like Russians,so that by all possible means we mightsave some. And l:,;t'sgive God all theglory.

EVANGELISM IN TIlE FORMER USSR

W11hBOV1flg ConcernForover 70 years until 1988, the Russian peo-

ple were spiritually starved by godless over-lords. The extent of that starvation became

apparent with the recent collapse of communism. Bythe hundreds of thousands, Soviet citizens from allwalks of life turned to religion once again and reachedout to God to satisfy their spiritual hunger.

Seventh-day Adventists, along with otherchurches and denominations, were quick to respondto the need. In a matter of months, we were amongthe first to establish a Christian publishing house, tobuild a seminary (at Zaokski) for the training ofChristian workers, to open a Christian health centerin Moscow and to reach out to the Russian peoplewith religious programs on radio and television.Now, every Monday night,.millionswatch the It IsWritten telecast on prime time in Moscow, St.Petersburg and surrounding cities. It is also seen in15 other large population centers, as well as thecountries of Ukraine and Moldova.

The Adventist church was the first to conduct amajor evangelistic effort in the Kremlin, drawinghuge nightly audiences, resulting in 14,000 decisionsfor Christ and over 2,500 baptisms. Other large cru-sades followed, conducted by Adventist evangelistsfrom the United States, Australia, Latin America andEurope, who spread the good news in dozens of largecities. And people responded-over 20,000 baptismsin less than two years! Tens of thousands of Bibleshave been given away, and our church is currentlyspearheading "Project 66"-a brand new translationof the Scriptures into the Russian language.

This is a time for rejoicing as one thinks of thegrowth of the Adventist church in the countries ofthe formerly godless Soviet Union. It is also a timefor loving concern, because our church's efforts inthat part of the world appear opportunistic, with noclear sense of direction and a lack of thoughtful plan-ning-unless our determined goal is simply to raise

as many churches as possible in the shortest timepossible. We seem to be able to do that very well.

But comparatively little is being said and doneabout planting, nurturing and growing these church-es for the long term. This is where the reasons forour concern are to be found. It is painfully clear thatthe Adventist church in Russia and the countries ofthe Commonwealth of Independent States is unableto cope with the flood of new converts unleashed byevangelists from the West and by the random man-ner in which these same evangelists are conductingtheir endeavors. They are seemingly oblivious to thecritical shortage of people and material resources toorganize, build and care for "instant," and often large,congregations.

Our Russian church has no experience in address-ing the needs of multiethnic and highly diversifiedcongregations (ranging from ordinary laborers tohighly educated professionals). It lacks the resourcesto take care of the young, to establish churchschools, to develop Christian-oriented curricula andto write and publish textbooks. Indeed, it cannotsupport at the moment a viable publishing venture.It cannot run an effective media ministry, for it lacksthe means to respond to the many thousands whowould express an interest in religious literature andBible studies. It cannot operate a credible medicalministry outreach, and the list goes on. These obser-vations are not intended to be derogatory of RussianAdventists. Rather, they acknowledge the fact thatafter decades of repression and isolation from the restof the world, the Russian Adventist church lacks thepeople and the means to cope with what is presentlybeing thrust upon her by well-meaning Westernevangelists and church leaders.

Should a moratorium be imposed on all evangelis-tic work in the lands of the fonner Soviet Union?Absolutely not. What is called for is a plan of actionthat will more realistically match needs with means

Paul]. Landa

Paul Landa teacheshisto-ry of Christianityat LaSierra Universityand pro-vides adviceon strategicplann~ngto institutionsofhigher education,churches,and church organizationsinthe U.S. and abroad. Hehas authoredtwo manualson strategicplanning.

Adventist Today January- February 1995 9

It is time for

pastors in the

West to become

more sensitive to

the problems that

"hit and run,

gypsy evangelism"

creates for their

hosts.

and the generating of resources, with the ultimategoal being to establish a solid Russian Adventistpresence that will become like "salt and yeast," per-meating all of society.

The plan of action should be based on a multi-pronged strategy that ought to include not onlychurch raising (public evangelism), but also churchplanting (organizational development), church nur-turing (spiritual and relational growth of members)and church growing (local, regional and nationaloutreach). While much could be said about each seg-ment of this quadrilateral, a few constructive ideaswill be suggested here in the hope of generatingmore from readers both near and far.

Church RaisingFirst, it is time to integrate more carefully the

activities of "hit and run" evangelists from the Westinto a comprehensive church raising plan. This planwould still use short-term efforts, but would favor thework of soul winners who are prepared to spend aminimum of two years on location to follow up inter-ests, to organize and build churches, to assist newconverts in applying their newly found religious prin-ciples to the practical problems of daily life, to trainthem to become lay pastors and to do everythingpossible to prevent their defection due to the lack ofadequate pastoral care and nurture.

It is time for pastors in the West to become moresensitive to the problems that "hit and run, gypsyevangelism" creates for their hosts. In a region asspiritually starved as the former USSR, it is relativelyeasy to arouse interest in religion and to win mem-bers in large numbers. But it is considerably more dif-ficult to organize these members into functioningchurches and to support them in their struggles tolive the Christian life in a society undergoing mas-sive upheaval. The difficulties are greatly exacerbat-ed by the lack of experienced, trained pastors to min-ister to them, the lack of supportive member net-works, and the lack of money to provide them withsuch simple items as Bibles or Sabbath school quar-terlies. Those who propose to go to work in thecountries of the Commonwealth of IndependentStates should commit themselves to remain there fora while to bring their efforts to fruition and to helpreinforce the pastoral and leadership ranks.

Second, evangelists from the West shouldacquaint themselves with the culture of Russia beforelanding there. They should make an effort to learnthe rudiments of conversational Russian, not with theview to preach or teach in that language (althoughthat would be ideal), but in order to be able to con-verse with the average person and with fellow work-ers. There is no better way to develop meaningfulfriendships and ties with the Russian people.

Finally, pastors going to Russia should learn some-thing about the thousand-year-old Russian OrthodoxChristian tradition and should revise their sennon

notes with the view to develop theological "friend-ship bridges" that would enable them to build aquicker rapport with the many who, despite thenightmare of Communist atheism, still managed tomaintain ties to that ancient and stately form ofChristianity.

Church PlantingOrganizing, building, nurturing and growing

churches is more costly than winning converts inpublic crusades. This being the case, pastors propos-ing to work in Russia would do well to use the"Tandem Budget" system in which, for every dollarspent on public evangelism, two additional dollarswill be budgeted (and raised before the start of anyprogram) to organize, build and maintain the churchor churches that will emerge from a crusade for aperiod of two years. The second two-thirds of theTandem Budget should provide enough money tocover the start-up costs for erecting one or more newchurch buildings, for amortizing salaries, for literatureand for other resources to support one or more viablecongregations.

Given the rapid growth of the church in Russia,given the need to organize immediately, and giventhe lack of a sufficiently large corps of adequatelytrained local leaders, it is to be expected that theGeneral Conference will, for the foreseeable future,continue to dispatch experts to "show them how todo it" (our way). It is the most practical and cost-effective thing to do. But we should not neglect todevelop native leaders, capable of generating theirown plans to meet their own needs. One good wayof doing this would be to identify gifted men andwomen who would be given the opportunity to trav-el to those parts of the world where our denomina-tion operates successful organizations and institu-tions. There they could observe and learn directlywhat makes those entities productive. They would beleft to decide for themselves what can or should beadapted to their particular setting back home. Amodest fund would easily cover travel, living andtraining expenses for periods of one to six months.Such exposure to the work of the world Adventistchurch would also be marvelously enriching andinspiring to persons who have known nothing butisolation and who have little comprehension andappreciation for what Seventh-day Adventism reallyis in its global shape.

Rather than replicate in Russia the church struc-ture which exists elsewhere in the Adventistworld-a structure that does not always promoteproductivity and cost-effectiveness-why not allowour Russian believers to develop an organization oftheir own, customized to their o~n setting and capa-ble of being more responsive to their own peculiarconditions? Diversity of structure from the rest of theworld church need not threaten nor destroy the the-ological integrity of Russian Adventism.


Church NurturingTraditionally, church nurturing has not been as

highly regarded as church raising (hence the empha-sis on public evangelism) by Adventist leaders. Thatlack of serious attention to the spiritual and relation-al growth of members has become the principalcause for the high level of apostasy which debilitatesso many Adventist churches throughout the coun-tries of the Western world. It is a problem which isalready being experienced by our Russian church. Itdeserves prompt action not only because dropoutsvery rarely ever come back, but also because theyusually end up giving the church a bad name.Moreover, their capacity for mischief against thechurch can often hinder or neutralize the best effortsof our best workers. Obviously the prevention ofapostasy through a comprehensive nurturing ministrymust be given high priority.

Everyone who has anything to do with ourchurch in the lands of the former Soviet Union mustalso be especially sensitive to the tremendous person-al hardships faced by our members. It isn't goodenough to indoctrinate them with the beliefs of theSeventh-day Adventist Church. Much greateremphasis must be placed upon the practical and rela-tional consequences of actually living the Christianlife in a chaotic society undergoing radical political,economic and social changes.

There is yet a better reason to place greateremphasis on church nurturing. The lack of a strongRussian professional ministerial corps provides thechurch with a marvelous opportunity not to repeatthere the sad experience of so many churches inother parts of the world where the presence of a pro-fessionalized ministry has stifled individual initiative,commitment and involvement. Instead of simplyaiming to train agroup of several dozen Russian pas-tors at Zaokski Seminary, why not in addition pro-ceed to equip thousands of lay members to be pastorsto one another in small-group gatherings (followingPaul's advice in 2 Tim 2:2), forming in each congre-gation a network of family-like "church cells" orient-ed to Bible study and prayer, and capable of minister-ing the grace of God in its many forms in all sorts ofsupporting ways, without having to rely constantlyupon spiritual spoonfeeding and intervention fromthe ordained clergy and administrators? In thismodel, pastors are like orchestra conductors: they donot play all the instruments as well as lead theensemble. Wouldn't it be exciting if our Russianbelievers could demonstrate to the rest of theAdventist world how to make this concept reallywork!

Church GrowingOnce again, the indispensable task of growing the

church locally, regionally and even nationally willsucceed in the Commonwealth of Independent

States when nonclerical leadership becomes the pri-mary medium through which the gospel is propagat-ed. To this end, more opportunities must be provid-ed for persons representing indigenous talent tobecome involved in every facet of the church'swork, and especially its outreach. To cite but oneexample: it isn't good enough to publish Russiantranslations of articles written for American orEuropean or Australian Adventist magazines. Suchtranslated pieces, no matter how good, often fail totouch the Russian soul. What is needed are articlesand books by Adventist Russian writers who see,feel and understand issues the "Russian way."Similarly, radio and TV programs must featureRussian speakers, with props and music that reflectauthentic Russian tastes. Special efforts must bemade to prepare and field Adventist Russian educa-tors at all levels, business administrators, physicians,dentists and other health professionals. Lay memberswith professional expertise from western countriesshould be recruited to assist in the training of laityin Russia on a voluntary basis.

In addition, scholarship funds dedicated forRussian lay members should be established on mostof our college and university campuses, in hospitals,at the Adventist Media Center in California, inconference offices and even the GeneralConference to enable Adventist Russians of promiseto travel to North America, Western Europe, SouthAmerica and elsewhere, to obtain new skills or per-fect existing ones in order to be able to launch andadminister with success their own outreach projectsback home.

ConclusionThe emerging Adventist churches in the coun-

tries of the former Soviet Union are facing a periodrich in opportunities, and we who belong to thebody of Christ in the West, together with our fellowbelievers in Russia, are responsible to see that theseopportunities are not bungled by a lack of integratedvision and planning. Every effort must be made toassist them, not in a haphazard or disorganized man-ner, but following a thoughtful plan that will helpthem and empower them in the task of church rais-ing, and then beyond that, in the tasks of churchplanting, church nurturing and church growing. Letus allow them to learn from our successes as well asfrom our mistakes; allow them to develop a sense ofinvolvement, ownership and responsibility for theirown church affairs; and above all, allow them todevelop their people resources to the maximum sothat all their congregations will not become ware-houses of underused Seventh-day AdventistChristians, but instead will be lively centers wheremembers are involved in making church happenthrough worship, caring, serving and evangelizing,acting as "salt and leaven" for all of society. ~

~who

belong to the body

of Christ are

responsible to see

that these

opportunities are

not bungled by a

lack of integrated

vision and

planning.


EVANGELISM IN THE FORMER USSR

Upper Columbia Conference

"0ur conference is not just building achurch [in Russia], we're building awhole network which includes

health, evangelism, education, and nurture," reportsJere Patzer, Upper Columbia Conference (UCC)president. The dream was born four years ago, whenthe conference was looking for a special project aspart of the North Pacific Union Operation Bearhuginitiative. Patzer envisioned a long-term commit-ment "to provide training through example leader-ship and help to develop a basic infrastructure."

The first team of 17 volunteers went toMagadan, Russia, in 1991 to hold a short series ofevangelistic, health, youth and family life meetings.As it turned out, the trip coincided with the historiccoup d'etat that ended the presidency of Gorbachevand brought Yeltsin to power. Contacts with med-ical professionals were made, negotiations forobtaining land to build a church sanctuary began,and valuable relationships were established with cityand regional officials. When this group returned tothe u.s. they left the Russian pastor with a newBible study group of 160 persons.

Since that time the UCC has been instrumentalin assisting the Magadan church in the followingways:

Evangelism. Two full-scale public evangelisticefforts have been held, with nightly attendance from800-1,000. These efforts have resulted in 427 bap-tisms, increasing the membership of the MagadanChurch by almost 1,500 percent.

Church Building. The three-story, 400-seat sanc-tuary is 90 percent complete. It is located on KarlMarx Avenue in the cultural center of the city, witha library and museum across the street. The onlyother church in the entire city is a Russian


Max C. Torkelsen II

Max Torkelsen IIis healthand communicationsdirec-tor for Upper ColumbiaConference,in theNorthwest. Sincevisitingthe formerUSSR in 1993,he urgesthat thoughevan-gelisticeff0l1smay bringmany baptisms,we need toconcentratemore onlong-termeffortsto instituteself-sustainingchurches.

Orthodox chapel. The basic plans were produced byRussian architects, and Russian laborers haveworked side by side with American volunteers dur-ing most phases of construction.

Literature. During the month ofJuly 1993 weled out in a massive distribution of 50,000 Russian-language copies of The Desire of Ages to everyhome and apartment in the city of Magadan. Teamsof Russian and American volunteers spent 12 hoursper day walking up and down apartment buildingstairwells, delivering in person the 40 tons of books.The church received in excess of 3,000 responsecards requesting Bibles and study guides.

Medical Supplies. Dr. Glyn Marsh of Clarkston,Washington, has coordinated the collection and dis-tribution of over a million dollars worth of donatedmedications and medical supplies for hospitals andother medical facilities in Magadan.

English Language School. The year 1992marked the beginning of an English languageschool, with a staff of four teachers under the direc-tion of Mr. and Mrs. Greg Bratcher. The initialresponse to the school was overwhelming, withmore than 500 applicants. The school continues tooperate under the leadership of Richard Bennett.

Health Expo. During the Grand Opening Weekof the new church a health expo was conducted inthe newly completed fellowship room of the church.The expo provided demonstrations and screeningtests, and presented the eight natural remediesthrough attractive displays. More than 2,500 peoplevisited the Health Expo. Both Magadan'televisionstations sent crews to cover the event, and reportersfrom several newspapers and radio stations also gavefavorable coverage. The mayor of Magadan, as wellas the director of health for the region, visited the

exhibits and expressed appreciation "for a churchinterested in the health and well-being of all theircitizens and not just interested in baptizing con-verts."

Pathfinders. The Wayne Hicks family spent fiveweeks in Magadan conducting a Pathfinder trainingprogram. As a result of their efforts a strong club ofabout 40 members has been organized. These youngpeople are providing the core leadership, not onlyfor the Pathfinder Club, but also for other aspects ofthe church program as well.

Volunteers. Over 250 volunteers from UpperColumbia Conference and some sister conferenceshave donated varying amounts of time to actuallywork on the project.

Children's Ministry. Each summer an activechildren's ministry has been conducted. Leadershiphas included Sue Patzer, Linnea Torkelsen, CherylWagner, and Rhonda Backman. As interest andawareness grew, as many as 1,000 lively kids attend-ed every day.

Retention. Endeavors have been made to ensuresuccessful retention of new members by trainingleaders for an ongoing small-group ministry. Thecommitment of UCC to Operation Bearhug is forthe long term, and as needs continue to becomeapparent, attempts will be made to respond.

Individuals. Several individuals with urgentmedical problems or educational needs have beenrecipients of humanitarian efforts on their behalf.Katia Platonova had life-saving heart surgery at

Endeavors have

been made to

ensure successful

retention of new

members by

training leaders

for an ongoing

small,group

ministry.

Spokane's Sacred Heart hospital. Zina Koloskovahad corrective surgery for a life-threatening scoliosisproblem. Irina Statsuk completed the school year atUpper Columbia Academy last year and will beattending the Adventist seminary at Zaokski. Twoadditional individuals have recently arrived fortreatment. All these effotts have been coordinatedand funded by UCC members.

Ted Lutts, UCC treasurer, reports that over$1,021,000 has been invested in the project, exclud-ing transportation costs of volunteers. Some predict-ed that with all the attention on Magadan, the homechurch would experience a decline in local giving.On the contrary, Upper Columbia Conference hasled the North Pacific Union in tithe increase (9.7percent during 1992) and also had the highest percapita Sabbath School missions giving in the UnitedStates ($11.18 World Mission Fund per capita, sec-ond quarter, 1993). This evidence illustrates EllenWhite's statement about the "reflex influence:"

To show a liberal, self-denying spirit for the suc-cess of foreign missions is a sure way to advancehome missionary work; for the prosperity of thehome work depends largely, under God, upon thereflex influence of the evangelical work done incountries afar off. (Gospel Workers, page 465)

"If the extent of the project had been anticipatedin the initial phase of planning we would have hesi-tated to proceed," admits Patzer: "However, as thescope of the project has grown, our faith and com-mitment have increased in proportion." ~

Religious World View in Post ...Soviet Societies

There are not many professing atheists left in Eastern Europe, according to 1993 data developed by Roger Russell Research inthe UK. More people claim a religious world view that a Marxist or atheistic one. The Bible is viewed with a fair degree of

favor, and there is a fairly high degree of familiarity with the basic stories of creation, David, and the birth of Jesus. The followingtable summarizes some of the results.

CZECH EUROPEANREPUBLIC SLOVAKIA HUNGARY POLAND RUSSIA UKRAINE

Orthodox < 0.5% 2% < 0.5% < 0.5% 66% 60%Catholic 42% 64% 66% 96% < 0.5% 4%Protestant 8% 13% 23% < 0.5% < 0.5% 1%Muslim OOA) 0% 0% 0% 5% < 0.5%No religion 49% 20% 8% 2')(, 17% 16%

My world view is:Religious 33% 54% 50% 80% 20% 22%Marxist/Atheist 14% 11% 3% < 0.5% 19% 17%

Favorable to Bible 34% 47% 46% 68% 56% 64%Have a Bible or NewTestament in the home 33% 48% 60% 57% 34% 54%I read it occasionally 18% 25% 40% 39% 25% 41%

Note: Figures as reported. Do not necessarily add to 100%.

Taken from Religious and Social Attitudes and the Book Market, Central and Eastern Europe, 1991.1993. Swindon, UK, Roger Russell Research, 1993.

Adventist Today January.Febmary 1995 13

Editorial

The Loaf and the Wrapping

its message really is.

the Adventist church to consider what

he Russian situation challenges

Inthis issue we celebrate the successof the Adventist church in conduct-

ing evangelistic meetings and other formsof outreach to the spiritual and materialneeds of Russia. The territory occupiedby the former USSR was truly huge-more than double the size of the UnitedStates. It stretched across stupendous dis-tances. From London to Moscow is about1500 miles; from Moscow to Magadan,near the Pacific Ocean, is more than3500 miles. Magadan, described in thearticle by Max Torkelsen, is almost asclose to Seattle as to Moscow. The areahas great diversity in cultures, languages,physical types, and traditions. The highrate of inflation and other disruptions fol-lowing the breakup putmany of its people in hungerand want.

Several Americanchurches, including theAdventists, sent in reliefsupplies to help the needyand also evangelists to bringthe good news of the gospel.Vast crowds gathered to hearthe new evangelists.Baptisms were counted inthe thousands.

The initial blush hasworn off the evangelisticcampaigns, however. SomeAmerican critics, as Albina Tomenkoobserves in her article, say we should turnover the evangelizing to local Russianpreachers-after all, the country has along history of Christianity. She disagreeswith this thinking, but points out thatAdventists ought to consider carefullywhat teachings they bring to Russia.

The Russian situation challenges theAdventist church to consider what itsmessage really is. What do we really com-municate? Muscovites must have mar-veled that satellite transmission allowedthem to interact with church members inAmerica. They knew and appreciated the

vast quantities of food and medicine theAmericans had sent, not to mentionBibles and other rewards for churchattendance. But how much of what theyhave seen and heard do they interpret asthe marvelous cunning and wealth of theAmerican genius? And to what extentdoes the evangelistic message really fittheir needs?

A thoughtful writer in one missionizedcountry said, "Before the bread of life (theChristian faith) came to our part of [theworld], it stayed in Europe for over athousand years. There the Europeansadded a plastic bag (their own customs)to the bread. And when they came to us,they fed us the bag along with the bread.

Now, the plastic bag is'making us sick!The plastic is theirs. We know that Godplanned for us to receive the bread just ashe planned for them to receive it. We canremove the plastic, and enjoy the bread."

Although Americans also receivedtheir "bread of life" from Europe, theyhave added wrappings of their own.Adventists have a unique message-bythe grace of Jesus, humankind can berestored to harmony with God's purpose.This can be good news to people withfragmented lives or who have no one toturn to. Unfortunately, some missionarieshave tried primarily to convince people

to accept some brand of liturgy or dressstyle or doctrinal creed.

Bruce Bradshaw writes in his bookBridging the Gap about the need for help-ing people understand the gospel withintheir own cultural framework. He tells ofa village where a medical mission operat-ed a "child survival" clinic, hoping toreduce the high infant mortality rate. Thevillagers seemed indifferent to the dyingbabies, and the medical missionaries won-dered why. Finally someone asked a vil-lager, who said flatly that the program wasa waste of money. The people all knewthat dead babies went to heaven to assureGod's favor for their parents. They could-n't see why anyone would want to inter-

fere.The missionaries had beenmissing a chance to fit thegospel into the belief sys-tem of the village. Oncethey discovered what thepeople actually believed,they could point the peo-ple to God's baby Jesus,who had grown up andgone to heaven to serve asthe great Mediator for allhumankind.As we Adventists continueto respond to calls for helpfrom Russia and elsewhere,

we must remember to look at the breadand the American packaging. We shouldlearn to ask ourselves why we promotesome ideas, and why other people shouldadopt them. What are our motives inwhat we teach and practice; what culturalvalues and behaviors are merely the wrap-ping on the bread? And how can we helppeople find in their own way how tocooperate with God in restoring whole-ness to humankind? If meeting the chal-lenge of overseas evangelism can'lead usto such self-examination we will comecloser to realizing our potential as achurch. -James H. Stirling


ISSIONorMISSIONS?

An Interview with Gary Patterson

JamesWalters far Aventist Today: The church has donewell in developing worlds in terms of mission. Why is

there a need for the new office of mission awareness at thistime?

Patterson: There was a concern expressed at the1993 Annual Council in India that the sense of missionwas waning from the days of such luminaries as theHalliwells, when everyone seemed to have a unifyingvision of mission. So it was suggested that mission pro-motion be moved out of the departmental structure ofchurch ministries or Sabbath school and placed at theofficer level, to give it more impact.

So, have you just described your job as an effort to revi-talize the view of missions to go back to the old days?

Well, not necessarily to get back to the old days; wecan't go back to the old days. Maybe to find somethingcomparable in the new days that will again give us thekind of vision and commitment to mission that we hadthen. But we can't go back; we have to find new ways todo things. .

Will your work be primarily in the developing worldwhere 85 percent of Adventists now reside, or in countrieslike U.S.A. and Australia?

We have basically donor sections of the world andrecipient sections. We need to find the stories of need inthe developing worlds to share with the donor sections,but we also need to revitalize the sense of mission in thedonor divisions. We can't be content in North Americawith the "pray and pay" concept.

So, from what you say, I gather that many church lead-ers saw this position primarily in terms of a need that hascome because of flagging, diminishing giving patterns onthe part of the North Americans.

Not just North Americans, although a lion's share ofthe support comes from North America; but there areother donor areas as well. It is more than just the money,it is also the commitment to mission; and we are talkinghere about commitment to mission, not commitment tomissions.

Wcan'tbe

content in North

America with the

"pray and pay"

concept.

Gary Patterson has servedas an Adventist conferencepresident and collegechurch pastor. Recently, hewas appointed Director ofMission Awareness, a newGeneral Conference post.

As the General Conference "mission" person, how doyou define Adventist mission for the coming new century?

World mission awareness takes in "global mission"and Adventist Development and Relief Agency,Adventist World Radio, and Sabbath school offering pro-jects. But the mission, as far as we are concerned, ispressing back the forces of evil and establishing the king-dom of God on the earth. That sounds rather broad, butto me that's what Christian mission is all about.

Well, how broadly should Adventist mission bedefined? Should the local Adventist construction workersee himself as part of Adventist mission?

Adventist mission is available to us in everything wedo. Divine appointments for mission are around us inour daily contacts and work. You don't have to go tosome exotic place to do mission. When we think only interms of institutionalized missions, we limit the possibili-ties that are available to us in the broader concept of themission of pushing back the forces of evil and establish-ing the kingdom of God.

Recently a coalition of leading Protestant evangelicalsand Roman Catholics criticized the practice of "proselytiz-ing" for converts. How do you react to our traditionalAdventist emphasis on proselytizing to gain accessions tothe church?

It seems rather foolish to put a negative definition onproselytizing, and maybe we have to use some otherword. When we set about to accomplish the task ofpressing back the forces of evil and establishing the king-dom of God, the people who respond to his call becomethe church. That is basic, classic New Testament theolo-gy.

Several years ago at a G.c. session a Christian reporterlistened to our meetings and said, "It sounds to !ne as if youAdventists are saying that until Adventism is preachedthroughout the earth the Gospel has not gone to theworld."

We have gotten carried away into that type of think-ing at times. Sure, we have focused narrowly and have


seen the work of God advancing only as it advancesthrough our 27 fundamental beliefs. But this is no dif-ferent from others who have an irreducible evangelicalnub of ideas necessary for salvation. That is why I preferthe mission statement that says,"Pressing back the forcesof evil and establishing the kingdom of God."

But your mission slogan sounds so untraditionallyAdventist.

Perhaps it is, but it is the traditional Matthew 25emphasis. When the Lord returns he does not ask whohad the doctrine straight or the 27 fundamental beliefs.He says, "When I was hungry you gave me something toeat, when I was thirsty you gave me a drink, when I hadno clothes you clothed me." It is rather curious to someof us that the approbation the Father gives at the secondcoming is to those who have extended Christian love andkindness to everyone.

Your emphasis will make some Adventists feel goodabout joining other Christians-and those who aren't par-ticularly Christian-in making this world a better place.

I would hope it would.

But what about the way many Adventists have beenconditioned to feel that unless we are doing somethingthat is uniquely and strangely Adventist we are failing?

It does not

exclude doing the

things that are

uniquely

Adventist; it just

does not require

that we do only

those things.

It does not exclude doing the things that are uniquelyAdventist; it just does not require that we do only thosethings.

Your perspective seems to be quite essentially NewTestament, with Jesus doing more healing than preaching,Jesus not feeling guilty that not all of the lepers shouldavail themselves of everything he could give them. Jesuswas happy to do good as he could.

It seems to me that we compromise our doing of goodwhen we always do it for an ulterior motive and thatbecomes apparent.

An ulterior motive could be gaining converts to thechurch.

Yes, well, you know that the ultimate ulterior motiveis to get people to merely agree to the cognitive contentof the Seventh-day Adventist Church and become mem-bers. If that is the only reason we ever do anything good,then we have compromised our doing of good. Now, hav-ing said that, I am not obviating the New Testamentprinciple that those who hear and respond to the call ofGod become the church community. I just am not will-ing to let people make it an either/or. I am adamantlyinsisting that it is both/and. ~

1844 Revisionists Not New:

President Indicts the Church's Scholars

On October 22, Robert Folkenberg,Adventist church president, indicted

"loyal Seventh-day Adventists" who are in reali-ty "the devil's minions" because they seek torevise traditional Sanctuary and 1844 beliefs,but do not "have the integrity to admit" that"they are not [genuine] Seventh-dayAdventists." He thus invites doctrinal autopsiesof many loyal Adventists over the past half cen-tury who would need to plead guilty if judged onthis criterion.

W. W. Prescott served the church as editor,college Bible teacher and president, and GeneralConference administrator for 52 years, from1885 to 1937. He was respected by his brethrenin the General Conference-among whom hespent his last years of service-in spite of hisopen belief in a position Folkenberg denounces.

Adventist college Bible teachers in NorthAmerica unanimously responded to a 1958questionnaire acknowledging that there is novalid linguistic or contextual basis for the tradi-


tional interpretation of Daniel 8:14. These 27teachers included every college Bible depart-ment head and everyone able to read the Biblein Hebrew.

Bible scholars and 15 administrators wereappointed by the General Conference to theCommittee on Problems in the Book of Danielas a result of the 1958 questionnaire, to studythe very problems Elder Folkenberg mentions.After five years of intense study, the committeeacknowledged that it was unable to resolve anyof the problems.

Of 40 responses by Adventist college Bibleteachers in North America and overseas to acomprehensive 1980 pre-Glacier View question-naire on all aspects of the interpretation ofDaniel 8:14, there were 32 who replied that,when written, this passage applied either primar-ily or exclusively to ancient Israel under the oldcovenant, and 29 applied it to 1844 only in asecondary sense, or not at all, or as one of multi-ple possible fulfillments; 27 replied that the

sanctuary of Daniel 8:14 was the ancient templein Jerusalem, and 25 that Christ entered uponhis ministry in the most holy place of the heav-enly sanctuary at the time of his Ascension.

Replies of the 115 top-echelon administra-tors and Bible scholars of the Sanctuary ReviewCommittee to the two questionnaires at GlacierView revealed that 39 took at least some excep-tion to Article 23 of the 27 Fundamental Beliefs("Christ's Ministry in the Heavenly Sanctuary"),and some took major exception.

The Consensus Statement voted at GlacierView acknowledged (1) the validity of fivemajor points in Desmond Ford's position onDaniel 8:14, and (2) the fact that two otherswere in need of further study.

The 17 Adventist Bible scholars who signedthe Atlanta Affinnation in 1981 did so with theconviction that the Glacier View conference ofthe Sanctuary Review Committee did not give afair hearing to Ford's objections to the tradition-al interpretation of Daniel 8:14.

Was it Folkenberg's intention to classifyallof these persons as "the devil's minions" wholack "the integrity to admit" that "they are not[genuine] Seventh-day Adventists"?

- Raymond Cottrell

WHAT Is HAPPENING TO

IAlbert Dittes

Albert Dittes is a news-paper reporter and joumal-ism teacher. Raised andschooled in the Adventistchurch, he began tithingwhen he got his first job.He is shocked at the fall-offin tithing. He believes intithing and also in holdingchurch leaders accountable.

While the record shows North AmericanDivision (NAD) Seventh-day Adventistsgave $454,792,768 in tithe in 1993, the

same report indicates many church members are not giving,with serious implications for the denominational program.The Southern California Conference tithe-per:capita (ortithe per member) is lower than that of the Mountain ViewConference (West Virginia). The 131st Annual StatisticalReport for 1993, published by the General ConferenceDepartment of Archives and Statistics, lists the SouthernCalifornia Conference at $462.51 (down from $475.28 in1992), and Mountain View at $596.07. The average for theentire NAD--$580.50--is lower than that of the MountainView Conference. Two other California conferences arealso below average: Southeastern--$530.2 7--and Central$578.28. The Northern California Conference--$673.82--isabove average.

The regional conferences, with large memberships, havelow tithe-per-capitas. Even the wealthiest black conference--Allegheny East in the Columbia Union--has $554.13,lower than the NAD average of $580.50.

Bjarne Christensen, president of Southern CaliforniaConference, says that area is just not wealthy any more."The giving base is not here now," he says. "LosAngeleshas been in a recession the past two or three years. Defensecuts have greatly impacted our area." Christensen considershis people faithful tithers with low incomes. He says30 per-cent of his constituency is Hispanic. "Some minority peopleare more faithful in their tithe giving than the white mem-bers," he says.

Christensen's constituents gave a.10 percent titheincrease at the end of 1993 over 1992, while a 4 or 5 per-cent increase is needed to keep pace with inflation. OhioConference president Edward Motschiedler says tithe therehas increased at 1 percent annually for the past 10-15 years,really not enough. He says, "We had to cut our church min-istries staff and eliminate some assistant pastor positions."The Ohio Conference tithe-per-capita for 1993, $615.77,while above the NAD average, is lower than that of neigh-boring Pennsylvania--$717.03--a less wealthy conferencewhose western half is mostly Appalachian.

To be sure, some conferences have healthy tithe-per-capitas. Bermuda registers highest in the NAD, with$965.65. Georgia-Cumberland has the highest on the

mainland, $832.51 for 1993. Other conferences over the$800 figure for 1993 are Carolina ($824.44) andChesapeake ($825.Q7).

William Geary, president of the Georgia-CumberlandConference, attributes the impressive tithe showing there,as well as in Carolina, to its many retired conference work-ers. "Some of them pay a double tithe," he says. "Ourretired workers, some of whom have been overseas, knowthe mission of the church and tend to be good givers."Geary says his conference has a 4 to 5 percent titheincrease each year, with their lowest being a 3.5 percentgain during a recession.

The NAD had a 1.7 percent tithe increase by the endof 1993, according to treasurer George Crumley. "Last year'sincrease was the lowest in the past several years," he says."We had had over 4 percent increases the two years beforethat. The 1994 over 1993 tithe increase amounted to 1.75percent."

Crumley says economic recessions have come and gonefrom other parts of the country with varying effect, butnothing has hit the North American Division like the lowtithing in the Pacific Union, which accounts for 25 percentofNAD's total. "Southern California used to be our highesttithe-per-capita conference," he says. "The government'sclosing down so many bases there hit middle-managementpeople hard," he comments, indicating some of these arethe best tithe payers. "As a result, we aided SouthernCalifornia with a $400,000 subsidy in 1993. No conferencehas replaced it as a big tithe giver." The result has directlyaffected Loma Linda University and the overseas missionprogram.. "We give minor increases to Loma Linda eachyear," Crumley says. "But their wants are greater than whatwe can appropriate." Crumley says the General Conferencehas cut the overseas staff to about 1,000 workers, half ofwhat it used to be.

So a look at the tithe figures does raise many questions.Are poor and high-income people giving? Are the regionalconferences baptizing large numbers of non-tithers? Has thechurch recovered from Davenport?

Ohio Conference President Edward Motschiedler sayssurveys done in the Columbia Union show tithing throughthe traditional channels has not caught on among theyounger generation. "Newer members are not giving in thesame patterns as the older," he say. "The baby busters sup-


port the tithe fund even less than the baby boomers. Theywould rather give to local projects than to the national orworldwide work." As an example, he cites the conferencepaying 40 percent of church school teachers' salaries fromthe tithe fund. Many people feel they can do the same andjust keep their tithe dollars at home. Randomly selectedSoutheastern California pastors suggested possible causes ofreduced tithing: low income in a depressed economy andquestions about church policy and structure. Severe cut-backs in employment and defense have apparently hitOrange County, California, hard, according to RalphSmith, head elder of the Garden Grove Church. "But Ithink we have a positive attitude. I feel our people are basi-cally supporting the conference, but our unemployment hasincreased."

Another church elder, asking not to be named, feels thechanging social mix of the church has had lot to do withchanging tithe-giving ways. As an example, he suggeststhat some people apparently held back their tithe as a resultof the church voting not to ordain women. Other minoritygroups have gone after special privileges. "The result hasbeen fruit basket upset," he says. "As more come in, theywill want their own church, their own conference. Someof the high-income people are not happy with the moneygoing to minorities. They can't see the traditions of thechurch carried forward. For example, one minority pastortook a group of young people to the conference youth campand wanted to play basketball on Sabbath afternoon."

Lyndon Gorle, pastor of the 900-member Garden Grovechurch, says tithe there is up 22 percent over last year, butseveral factors have hurt the system at large. Defense cut-backs have affected contractors like Hughes, Northrup andMcDonnell-Douglas and the Adventist engineers whoworked for them. "Our people over here are faithful, but alot of people are out of work," he states. "Some of our mosrfaithful families moved east in search of jobs." The mainsentiment, he feels, is dissatisfaction with the Adventistchurch structure. "Many are tired of church hierarchy anddon't feel it is an efficient-organization," Gorle says. "Theydon't feel the church is as responsible in trimming down asit should be. For example, why do we have union confer-ences? This has led to some giving 50 percent of their titheincome to the conference and the other half to special pro-jects nearby such as inner city ministry. "We live in a com-petitive religious market here," he says. "Trend-settingchurches like the Crystal Cathedral and Calvary Chapelhave very effective ministries. Some of our singles go thereon Sunday. Also, our Christian education program is takinga bite out of the tithe dollar. As our enrollment and confer-ence subsidies have declined, tuition has risen. That has ledto pressure to keep tithe dollars at home. More of our peo-ple don't give rhe traditional way. They don'r care if some-body said this is the way to do it."

Gorle also says some of his younger families tend to giveto the Adventist Development and Relief Agency(ADRA) because it doesn't have so much overhead. And


the minorities tithe regularly, especially the Americanized,second-generation people with regular incomes.

"People nowadays are more excited about ministry thanpipe organs and stained-glass windows, " Gorle says. "Sothey can find places to pur their money."

"We just don't have any high-income people here," saysMarvin Fehrenbach, elder of the El Centro Church. "Iknow of nobody sending tithe to other organizations. Inever hear about Davenport anymore but wouldn't say thepeople have full confidence in the church." Some tithe goesto independent minisrries. Two independent Adventistministers confirm that tithe dollars support their organiza-tions. "People do send their tithe to us, and we use it to dothe work of the gospel," saysJohn Grosboll, director ofSteps to Life in Wichita, Kans. "We are a ministry like It IsWritten, Voice of Prophecy and Quiet Hour. Our support-ers indicate their tithe dollars, and we use it to support min-isters and Bible workers."

Grosboll would not say how much tithe he receives peryear but said Steps to Life operates a radio and televisionministry as well as a Bible correspondence school in theUnited States and overseas. Much of his work is to helpdevelop overseas home churches. "We don't tell peoplewhere to send their tithe," he says. "They send it to us ontheir own free will."

Independent Television evangelist John Osborne, basedin Mt. Dora, Florida, 20 miles north of Orlando, says hereceives tithe dollars from an 11,OOO-memberbase of con-servative-element Seventh-day Adventists. "The people saythey give their tithe to us instead of the conference,"Osborne says. His corporate headquarters in Mt. Doraemploys 45 people in a new $775,000 building. Nearby is a12-grade school with eight teachers and 70 students and a700-seat church under construction to be complete by mid-1995. His organization just purchased a $5 million short-wave radio station in Scotts Corner, Maine, which heclaims to be five times as powerful as the Guam-basedAdventist WorlcLRadio and capable of reaching half thepopulation of the world. He plans to hire 20 people there.New call letters will be WVHA, standing for "World Voiceof Historic Adventism." Osborne's television ministryincludes a paid-for $950,000 TV production truck andanother $350,000 satellite uplink truck.

"We are totally supported by Seventh-day Adventistsdissatisfied with the conference," Osborne says. "There isno way the conference will finish the work. They haveabandoned preaching the three angels' and Elijah messages.Their standards are trailing in the dust. The conference hascut off the backbone conservative element of Seventh-dayAdventists. The liberals certainly won't give much financialsupport."

These figures all show that the North AmericanDivision needs revival and reform--probably as much in theway conference administrations spend their tithe revenuesas in the ways rank and file church members conduct theirlives. ~

Tithing through

the traditional

channels has not

caught on among

the younger

generation.

Theology of the SANCTUARYA Response to Roy Gane

Iam surprised by Roy Gane's responseto my article entitled "Sanctuary in

the Year 2000" in the last issue ofAdventist Today. My article is undoubted-ly hard to follow, as Gane says, if one readsit in terms of traditional Adventist expla-nations of time prophesy. Actually, I havehigh regard for Adventist time prophecies.The Seventh-day Adventist Churchwould not exist today had our pioneers notused such prophetic interpretations. ButAdventists have always understood thatthe Jewish sanctuary service representedmore than a time chart of the end. It rep-resents the multifold glories of Christ. Inmy article I seek simply to draw attentionto the spiritual and moral implications ofthe sanctuary doctrine for today.

In my thesis that 1844 represents aprophetic fulfillment of a pattern of pres-ence/defilement/restoration, Ican onlyplead that I was following the lead ofJeremiah, Ezekiel, Daniel, Habakkuk,Matthew, Luke, and John the Revelator.All interpreted their own history in lightof the simple covenant described inLeviticus, which says that the sanctuarywas established as the spiritual center ofGod's presence in Israel, that sin defilesthis covenant, and yet even when we sin,God stands ever ready to restore his rela-tionship with his people. (See Jeremiah 7-9, Ezekiel 8-11, 34-43, Daniel 9, Habakkuk3, Matthew 21,23, Acts 7, and Revelation21,22.)

Interestingly, Ellen White herselfunderstood the experience of God's peoplein 1844 as fulfilling another page in thislong drama of salvation history. WhileEllen White in the Great Controversyrepeats the theological arguments of thepioneers in defense of the date 1844, herown emphasis lies elsewhere.

For her, "The message, Behold theBridegroom cometh! was not so much amatter of argument, though the Scripture

Glen Greenwalt

Glen Greenwalt teaches theologyat WallaWallaCollege. He recentlypresenteda paperon sanctuaryat a meeting in Switzerlandandalso contributeda chapterto the book Why IBelieve in a Creator.

proof was clear and conclusive." Rather,"there went with it an impelling powerthat moved the soul." (See GreatControversy p. 402.) Eor Ellen White, theevidence that confirmed the movementwas of God was the fact that "it bore thecharacteristics that mark the work of Godin every age..." (See Great Controversy p.400.)

Not only does Ellen White locate herdiscussion of 1844 and the meaning of thesanctuary in the context of God's work ofrestoration in every age, but she explicitlystates that "The history of ancient Israel isa striking illustration of the past experi-ence of the Advent body..."

If all who had labored unitedly in thework in 1844 had received the thirdangel's message and proclaimed it in thepower of the Holy Spirit, the Lord wouldhave wrought mightily with their efforts.A flood of light would have been shedupon the world. Years ago the inhabitantsof the earth would have been warned, theclosing work completed, and Christ wouldhave come for the redemption of his peo-ple. (Great Controversy p. 458)

And what is the work of restorationGod calls us to? It is a work that stands incontrast to those who "trust to their

creeds, theories, and theological systems"(Great Controversy p. 456). It is a work setapart from those who persist in the error offixing dates, for "those who persist in thiserror will at last fix upon a date too far inthe future for the coming of Christ."(Great Controversy p. 457). It is a workthat differs as night from day from thosewho "act from policy rather than principlein religious things" (Great Controversy p.460). It is simply and explicitly the work ofspiritual and moral renewal.

If he restore the pledge, give again thathe had robbed, confess his sins, and loveGod and his fellow men, the sinner maybe sure that he has found peace with God.Such were the effects that in former yearsfollowed seasons of religious awakening.Judged by their fruits, they were known tobe blessed of God in the salvation of menand the uplifting of humanity. (GreatControversy p. 463)

Gane says that "Greenwalt's superficialbiblical interpretations appear designed toserve a sociological agenda to redefineAdventism." I wish to point out, however,that my article presents theology as EllenWhite conceived it. For Ellen White,Christ's work in the heavenly sanctuary isinseparable from its effects on earth.Separating Christ's work in the heavenlysanctuary from his work on earth, Ganerejects the pastoral concerns of my articleas representing a sociological agenda. Hisattitude is alarming, especially as it indi-cates a growing trend in Adventism.

I must admit that I am shocked when aconcern for people in their everyday hurtsand anxieties is termed superficial orunbiblical. Gane claims I am turningAdventism on its head by drawing atten-tion to the fact that God's grace standsever ready to restore hurting and disap-pointed people. Then so be it. I would callit keeping Adventism on its feet. ~


Letters to the Editor

QUALITY AND FREEDOM

[ highly appreciate the contents of AdventistToday. First, because of the quality of the articles.Second, because we can read articles written withfreedom of expression.

George TichyRiverside, CA

Each edition of Adventist Today has been a realhelp to me in my experience. My wish is that theissues that are being discussed would have appearedearlier in my walk with Christ. [appreciate thefrankness and honesty in the approach of problemsthat have long caused me to rethink my faith.

Enclosed is a check, and with it a prayer thatGod will continue to bless your ministry.

George W. RentonBerrien Springs, Michigan

THANKSDOING OPTIMISM

[ very much appreciate your publishing picturesof the authors of the articles in your journal. [ wasinterested to see what a self-proclaimed pessimistlooked like, but Bonnie Casey didn't have the thin-lipped face of one resigned to the suffering of out-rageous fortune that [ expected. Drawing valid con-clusions from a photograph of a person's face isprobably not a science.

Her essay "ThanksDoing" fit my feelings so well[ wanted to write (do something) to say, 'Thankyou." Because [ believe, as she does, that what we docan influence what we think and who we become.

[ like her underlying sense of humor, but itshows her to be an optimist rather than a pessimist.She seems to be writing satire, which is the humorof an angry optimist. She believes that the evil sheexposes and makes fun of can be abolished, where-as if she were writing comedy she would be a good-natured pessimist believing that all we can do islaugh at the evils that beset us and generously tol-erate them because they cannot be changed. W.H.Alden said, "The goal of satire is reform, the goal ofcomedy is acceptance."

However, the above is a mere quibble. [ enjoyedwhat she wrote and how she wrote it. For me it fallsin the category of: "Often thought but ne'er so well

expressed."Lynn R. HeathLorna Linda, California

KNOWLEDGE FOR DECISIONS

I subscribe to Adventist Today because [ aminterested in issues, and because [ am interested inwhat the liberal critics are saying, just as Iam inter-ested in what the conservative critics are promot-

ing.


After following Adventist Today from its verybeginning [ detect some strong biases on your part.A case in point is a statement in your letter. Iquote, "Next year we would like to have an editorattending the General Conference Session to guar-antee you an unbiased report of the proceedings ina special seventh issue at AT." This reveals a mis-trust of the Review and other denominationalmedia. Why should Itrust your reporter more thanthe others? The fact is that after reading each issueof Adventist Today from cover to cover, Ihave goodreason to mistrust the direction you are taking.

Alvin M. BartlettLa Junta, Colorado

We appreciate your work with Adventist Today.God is open. He is particularly so in the OldTestament. [was reared in an atmosphere of "Don'tsay nuthin because there are young people here," or"Don't say nuthin because there are new membershere." So I believe in making decisions with full

knowledge.God bless you in your work with Adventist

Today.Albert C. KoppelNew Market, Virginia

MAGAZINE IS HELPFUL

I was happy to read your "Faith and Reason:Two Eyes" in the September/October, 1994 issue of

Adventist Today.The Cottrell style harked back to your days

with The Adventist Review and Sabbath Herald andthe SDA Bible Commentary with your clear, inci-

sive, analytical coverage.[ enjoyed the development in your line of rea-

soning, as well as your conclusions.Thomas GeratyAngwin, CAI have enjoyed your series on creationism.

There is much to be learned here, much that Iimagine some do not want to learn about it!

[ enjoy your magazine, God bless and press on

regardless!Robert FormanMonmouth, Illinois

Your magazine is highly valued and read withinterest. [feel it is filling a need in the Adventist

community.Arthur L. HandsSilverton, Oregon

PRESS TOGETHER

Regarding your recent flap with the president ofthe GC-the details of what was said at the LomaLinda meeting and "what [ said and what he said"

are a bit fuzzy to me. At the time I read the reportin Adventist Today, [ felt there was a gray area, anarea open to misunderstandings on both sides.This matter is beyond my expertise to offer any pos-itive suggestions. However, it is my hope andprayer that all concerned may see this matter in itsproper perspective. Ifeel that the realization of ourblessed hope is imminent and that we should all

press together.Erwin HoddeGreenville, Tennessee

GOOD NEWS AUTHOR RESPONDS

[n reading Lloyd Rosenvold's letter to the editor(November/December 1994) in response to my article"Bad News, Good News" (September/October 1994),[ find several glaring misperceptions that need imme-

diate correction.First, Rosenvold concludes that when [ "steamed

up car windows" with my boyfriend at age 16, we musthave "gone all the way" into "fornication." This isneither true nor was it implied. This incident wasillustrative not of immoral behavior, but of myunhealthy inability to say "no" to undesired physical

involvement.Second, Rosenvold implies that therapy brought

back my memories of childhood sexual abuse. Thearticle clearly states that this awareness came from myown clear memories (not "hidden memories" that apsychiatrist managed to "dig up") combined withinformation given by family members.

Third, Rosenvold calls such memories "supposedforgotten molestation in infancy," "just somethingthat maybe a dirty old man did to her when she was5." This is an insensitive and spiteful derision of whatin my case, and many others, was very real and verifi-able abuse. As my intent was not to focus on theabuse but rather the healing, [ did and will spare your

readers the details.Last, Rosenvold implies that knowledge of one's

abuse leads to irresponsibility, that abuse victimsbelieve their inappropriate actions are "not their ownfault at all" and use an "elusive lost memory" to "placeblame for ... adult sins." The truth is quite the oppo-site. The article states clearly that "[ blamed myselffor [the problems [ experienced.]"

[ agree heartily with Rosenvold that "Christ is theonly answer to problems" such as [experienced. [believe firmly that it was He who guided me to thetruth about my past and He who has brought aboutpowerful and miraculous healing in my present life.Ultimately, it is always the Truth who sets us free.

Cheri Lynn GregorySouthern California

Letters to the EditorAdventist Today, P.O. Box 1220Lorna Linda, CA 92354-1220

Review

New Perspectives on "A New Noel"Virginia-Gene Shankel Rittenhouse

When Andrews Universitywas invited for the first

time on national television for aChristmas Eve service, I waspleased. Having heard wonderfulsermons and fine organ music thereon numerous occasions, I lookedforward to a top-quality perfor-mance.

The opening and closing por-tions of the program provided somevery effective moments includingthe University Singers, the chil-dren's choir and the speech choir-all well-trained. But the main bodyof the presentation created an over-all impression which, in my opin-ion, did not represent AndrewsUniversity at its best nor theSeventh-day Adventist worldchurch.

A distinct lack of unity andcoherence rendered the whole pro-duction unprofessional. Apparentlyin an attempt to "be all things to allmen," there ensued such a bewilderingdiversity of styles that the program lostcontinuity and direction. The melancholyballad (verse upon verse) so reminiscent ofthe 1960's was followed by the breathygospel-style of singing. Then came a ratherundistinguished arrangement of "Go Tell Iton the Mountain" which certainly did notshow the choir at its best-and, with theaccompanying clapping seemed out ofplace in the Christmas setting. All of thisinterspersed with vague fragments of car-ols.

The spoken word sections suffered simi-larly. An over-long children's story was fol-lowed by the experiences of the threeyoung couples. This feature would havebeen quite appropriate in an evangelisticmeeting but hardly had a place in a once-in-a-lifetime Christmas special. I haveunderstood the speaker to be a celebratedminister. In this instance, however, hecame across in the somewhat breezy per-

Virginia-Gene Shankel Rittenhouse,performer,conductor, and composer,holds adoctorate in musicalarts from PeabodyConservatory,plus numerOl~sinternationalawardsand honors. She has conducted theNew EnglandYouthEnsemblesince 1972ontours throughout the U.S. and the world.

sonality of a TV evangelist, even thoughthe basic concept of the sermon was good.The atmosphere of the children's story("He done it for love") carried overuncomfortably into the adult sermon. Thepastor's failure to make eye-contact withhis TV audience was also disturbing.

Moreover, the logistics of the stagingdid not bespeak excellence. The wholealtar-area was dominated by what appearedto be orange-colored bunting whichclashed stridently with the red carpet andpoinsettias. Also, the haphazardly scatteredfolding chairs around the speaker becamedistracting.

I have encountered a number ofunfavorable reactions to "A NewNoel," some even stronger than myown. One non-Adventist viewerremarked, "Well, your church cer-tainly will not be asked to be onnational television again." Thisconfirmed my own fears and regrets.We have, in my opinion, lost agreat threefold opportunity. First,coming from a university campus,the program should have created animage of dignity, devotion andhigh-level achievement for theChurch. Second, a gripping messageon the true meaning of theIncarnation with a striking focus onthe Second Coming could havetouched upon the core of theAdventist witness to the world.And finally, the program shouldhave reflected the many beautifulChristmas services being held in ourleading churches all over the coun-try-services featuring the inspiring

heritage of Christmas music from the greatmasters presented in artistically decoratedsettings.

Therefore, I maintain, "A New Noel" wasnot a typical Adventist Christmas service,1994. It came off trying to "say everthing" toeveryone in one hour rather than striving foran ideal. The result has been a kind of intel-lectual and spiritual indigestion.

Note from the editors: According to SkipMacCarty,pastor,Pioneer MemorialChurch,$114,000 waspaid to produce "A New Noel:"$68,000 for production, $35,000 for TV Guideadvertising,and $11,000 to the NationalCouncil of Churches. Pioneer Memorialcon-tributed $15,000, and the rest came from theNorth American Divisionand its union confer-ences. Immediatelyafter the "NewNoel" tele-cast, the SDAnet newsgrouprevealedmanyAdventists who weredelighted with the pro-gram,but we thought our readerswouldalsolike to read a thoughtful evaluation fromone ofour leadingmusicdirectors.

Adventist Today January-February1995 21

Adventist Today ReadersRespond to SurveyDean Kinsey

Last fall a significant event occurred: AdventistToday inaugurated a phonathon and a survey.

Subscribers who had renewed at least once were tar-geted to participate in the phonathon/survey, andnearly half of them responded. In a sense there weretwo separate events. More than 150 subscribersasked not to be contacted by phone but respondedto the survey.Nearly 900 responded to the surveyover the phone and talked with the Loma LindaUniversity students who called.

The survey was not designed to provide scientificdata regarding the subscribers' views about the jour-nal. It was an attempt to provide dialogue that willbe helpful to the editorial committee as they planfor future issues.The questions were open ended,giving the respondent considerable latitude.

One question asked what the readers liked bestabout the journal. By far the response most oftengiven complimented the editors on choosing writerswho presented differing viewpoints. The editorsappreciated this response, because one of the aims ofAdventist Today is to provide dialogue. This com-ment from a reader in North Dakota is typical:"Adventist Today is something that we should havehad years ago. You present the issues so honestly. Nocover ups. God bless you." Another reader said,"While the Review is the official journal for ourchurch (as I see it), AT is respectful of the churchand its doctrines, but takes a more honest, realistic,candid position in relation to Adventism."

Another question asked which articles or issuesthe respondent felt were the most important. Thethree most frequently mentioned were: creation andthe age of the earth; "A Gathering of Adventisms;"and women's ministries, including the ordination ofwomen. Each of these issueshad run within the pastyear and were not difficult to recall. Yet, manyrecalled the very first issue, which dealt with theWaco events.

The most controversial issue, however, was theordin'ation of women. Almost as many said it wasthe least important topic as said it was among themost important ones. Several expressed their viewthat the book and movie reviews were the leastimportant, and no one said they were the mostimportant.


Readers really

want to know

what is going on at

all levels of admin'

istration in the

church.

The most con'

troversial issue,

however, was the

ordination of

women.

Readers really want to know what is going on atall levels of administration in the church. Theyappreciate the news that AT prints, and the com-ments as well. A reader in Minnesota said it likethis: "Enjoy AT very much. It tells things as theyare. I like the news as it happens, not just what thechurch papers want us to know."

A Maryland reader put it this way: "It is refresh-ing to get the whole story-unbiased and factual.The reader can decide, or draw his own conclu-sions."

When we asked for topics to be covered in thefuture, most readers did not have much to tell us.There were a few, though, who had some great ideas.Among them: Describe how our church can movefrom a cult to genuine Christian denomination; giveus more on Ellen G. White and the nature of inspi-ration; give us some insight into church standards forthe 90s; more on creation and the age of the earth;give us good coverage of events within the churchand away from California and Washington, DC. ATexas reader noted, "I look forward to your coverageof General Conference next summer. " And some-one in New York said, "Understandably, you tend tobe a bit Southern California centered. Some of uslive in other conferences."

Then there was a small number who had mostlynegative responses. One person said, "Don't like it.Not interested in it anymore. Take me off your mail-ing list." (We did.) But another said, "I like themagazine and the articles. It's just fine to have somethings I don't agree with." A California readerremarked that "My preference does not lean towardthe art work on the covers." We keep trying; maybethat reader liked the cover on theNovember/December issue, by a different artist.

Not many readers responded about the Letters tothe Editor section, which we like very much. Onereader told us how he felt: "(You) need more letterspublished. I'm peeved you didn't print mine." Well,we apologize for not printing that letter. The truth isthat we wish we had more room for letters. If thereare several letters which make the same point, wepublish the one which, in our opinion, gives thebest argument.

And now about the phonathon. We genuinelyappreciate everyone who responded with a nice con-versation. And a special thanks to those who couldmake a pledge or an immediate donation. We havefaith that you will surpassour goal of $15,000. Wewill be sending reminders out in February to thosewho have waited until '95 to fulfill their pledge.

Adventist Today has perhaps the greatest group ofsubscribers that exist anywhere. Thanks to all of youfor your support. ~

Reflections

that fame and fortune will befall the rich andfamous?

Nevertheless, business seems to be booming forMother Stallone because enough people out thereare dying to know what is going to happen to themin the future. I don't understand this.

Faced with the chance of discovering what isgoing to happen to me and the people I love nextyear, next month, or even in the next 15 minutes, Iwould run screaming in the opposite direction.How could such information possibly be helpful?

Surely the worst aspect of knowing the future ishow such knowledge affects the present. If youknew you could not alter or control events in anyway, that the future would happen just as ordained,regardless of your actions, how could you cope withthe here and now? Bad news would either plungeyou into despair or paralyze you with terror. Even"good" news (you'll win the lottery!) could lull youinto complacency. I've come to believe that the bestwe can do in this world is to live in a constant stateof hope. If we could know the future, it wouldremove the possibility or the necessity for hope.

Instead of my own personal psychic, what I wantis a spiritual version of those subway road maps. Asort of "YOU ARE HERE" of the soul. That wouldbe something really useful! Imagine yourself in yourson's bedroom. You're driving the car pool thismorning, school starts in 30 minutes, and he's sittingat his desk in his underwear, exploring off-ramps ofthe Information Superhighway unintelligible to any-one who can remember Woodstock. It's a continu-um, one end of which is labeled "Perfect Parent,"the other, "Neurotic Child Abuser." Somewherealong this line is a little red arrow with the legend,"YOU ARE HERE."

This inner road map could come into play in anysituation where you need to know your position rel-ative to sane serenity and grave peril. While argu-ing with your boss (YOU ARE HERE!), reading themenu at your favorite restaurant (DO YOU REAL-LYWANT TO BE HERE?), scouting the Labor Daysale at Nordstrom (YOU ARE WA-A-A-Y OVERHERE!). That would be information worth payingfor. Maybe even $4 a minute. ~

of the soul.

Instead ofmy

own personal

psychic, what I

want is a spiritual

version of those

subway road

maps. A sort of

YOU ARE HERE

Bonnie L. Casey worksasa freelancewriter and as aneditor in a Washington,D.C., lawfirm.

You Are HEREAt every station platform on the

Washington, D.c., subway systemthere are illuminated maps of the

immediate neighborhood, each bearing a b;ight redarrow accompanied by the words "YOU AREHERE." The city provides these maps as ~ publicservice and, at any given time, there are groups ofpeople huddled around them trying to figure outwhere to go from HERE.

Washington is, after all, our nation's largesttheme park, full of tourists fully capable of standingon a grassy patch of the Capitol Mall, scratchingtheir heads and asking passersby where they mightfind the Smithsonian Institution. They are touch-ingly grateful when informed that they could throwa rock in almost any direction and hit some part ofthe Smithsonian. Yes, most of us have some notionof where we want to go. Often the key to gettingthere is knowing where we are.

Which is why I'm a bit puzzled by the apparentsuccess of one of the latest services offered to devot-ed viewers of daytime television. (After prolongedrecuperation from surgery, I can attest that there areindeed toxic levels of daytime television consump-tion.) I'm referring to the 900 numbers which youcan dial day or night and, for only $4 a minute,have an intimate chat with "your personal psychic."These selfless Samaritans promise to read yourfuture and offer trenchant counsel on your chancesfor "love, money, travel, and romance." (I'venoticed that these seers never calculate the odds of"duty, disappointment, pain, and hard work" show-ing up on your personal radar screen.)

Among the current crop of pay-per-viewNostradamuses, my favorite is Jackie Stallone,mother of Sylvester. Having never fallen to thetemptations of good taste, La Stallone could be seenon the talk-show circuit a couple of years ago offer-ing fashion advice to sixty-somethings. (Suffice itto say it involved a lot of spandex, sequins, and mas-cara.) Now she's reinvented herself as "PsychicAstrologer to the Stars" and is offering her servicesat the going retail price. Her slogan is, "I have pre-

. dieted fame and fortune for movie stars and celebri-ties around the world, and I can do the same foryou." Right. I mean, how hard can it be to predict

Adventist Today January-February1995 23

As We Go to Press

Folkenberg CriticizesN urturers and Revisionists

Insermons recently given on opposite coasts,Robert Folkenberg, General Conference presi-

dent, openly criticized those he perceives as soft onevangelism and those who would revise traditionalAdventist ideas.

On October 22, 1994, Falkenberg led out in cel-ebrating the 150th anniversary of the GreatDisappointment, held at the William Miller farm inupstate New York. His sennondidn't dwell on dis-appointment, but focused on God's two "greatappointments"-the first occurring on October 22,1844, and the second on the coming Advent.However, a central point of the sermon receivedspecial attention across the country. We quote itverbatim:

"Brethren and sisters, the Judgement, the 2300days, the Sanctualy-those are the keys to ourunique identity as a movement. Pull those away andwe cease to exist. Due to their critical nature andtheir import, they are a special focus for attack bythe Evil One, and the Evil One rarely uses attacksfrom outside. They are too easily identified. Hewould rather bring the undennining of these criticalbeliefs dressed in the tmstworthy garb of fellowsaints who present 'themselves as fellow members, aslocal church leader;, pastors, teachers and leaders,dressing themselves in the modem regalia of plural-ism, saying, 'I am .a:good Seventh-day Adventist,but I can define that in any way I want to.' Bewareof the devil's minions dressed as loyal Seventh-dayAdventists who feel perfectly free to set aside, theSanctuary to define the 2300 days in other irrele-vant tenns, as far as we are concerned, and to makeof none effect the ni.essage of the Sanctuary. Theproblem is, they are not Seventh-day Adventists.They simply have ltot had the integdty to admit it."

This interprefatiori of Adventism; for example,caused a small group of pastors, meeting with one oftheir fonner semiriary professors, to venture that "wedon't know if Folkenberg would still consider usAdventists."

AQVEf\JTlstTooAY-P.O. Box 1220Loma Linda, CA 92354-1220

President Folkenberg, a month later onNovember 19, led a missions-emphasis Sabbath atthe Walla Walla College church. A remark madethere caused what one church member called themost "widespread outrage" ever in the congregation.Emphasizing the impottance of world evangelism,Folkenberg said:

"The Lord calls us to action, not to-hear whatI am going to say-the Lord does not call us to ~ur-'ture. I have come to the point that I call 'nurture' afour-letter word, because nurture is a justification forinaction."

The president asked the congregation, "Whatgood is a sennon that doesn't step on some toes!"

Many members were deeply hurt by the remark,according to the church pastor Bill Knott, whoexplained that the Walla Walla College Churchprides itself on taking the concept of nurture veryseriously.

The next week's Sabbath service at Walla Wallawas a previously scheduled celebration of the workpublic servants do to make any community thrive.The pastor had invited the local mayor, city councilofficers, a sanitation worker and others as specialguests. Out of concern for spiritually hurt membersand without referring to the previous week's sennon,the pastor remarked, as an aside, that nulture is a'seven-letter word,' and that the number seven isimportant to Adventists.

Teske Issues Warning toWestern Cities

More than 800,000 copies of a tabloidedition of portions of The Great

Controversy were distributed in late December,1994, in Los Angeles as patt of a program spon-sored by Reuben S. Teske, of Cove, Oregon.Under the name of "Hope International," he andhelpers had already mailed or delivered some 2million copies of the publication entitled "Ealth'sFinal Warning," at a cost of some $200,000. Most

of this was financed by Teske himself, althoughfund raising efforts were also used. Targeted com-munities included 200 cities in Idaho and 180 inAlaska, and the "core" areas of Portland, SanFrancisco, and Oakland. Teske works closely withOur Firm Foundation. His choice of cities wasdetermined partly by his personal convictionsthat these Western areas are in special need of

. the warning messages of his publications. Copiesare also being distributed in New York City.

New Graduate Programs InPsychology and Social WorkatLLU

Loma Linda University has begun two newgraduate programs, in social work and psy-

chology.The social work program, leading to an MSW

degree, accepted its first students in the fall of1993, and has grown to 65 students. It has beenvelY successful in attracting government grants.The psychology program has 26 students, with achoice of two degree programs-- Doctor ofPsychology (PsyD) and Doctor of Philosophy(PhD). Both will equip students for clinical prac-tice, but PhD students will develop leadership inteaching and research. Besides seeking full 'accreditation, the program will bring a Christianperspective to its teaching and practice.

Some of the faculty for the two programs wererecruited from La Sierra University when itbecame apparent that LSU was not proceedingwith graduate education in the behavioral sci-ences. They had already laid personal plans to goelsewhere to schools with such advanced pro-gra~s i~ th~ir field~.

. The dO,ctoral program will be made available~t"'social work,public"pealth, and family therapygraduate~ and others. ' .,

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