marvelous mark hughes gets real - adventist reviewfebruary 19, 1998 cutting edge marvelous mark...

February 19, 1998

Cutting Edge

Marvelous Mark Hughes Gets RealThe Challenge of Churchspeak

Young Atlantans’ Study Group

Marvelous Mark Hughes Gets RealThe Challenge of Churchspeak

Young Atlantans’ Study Group

Thanks From a Whole ChurchThank you for “The Salvation of Sam

McKee” (Dec. 18). It hasthrilled our hearts. This iswhat we need to hear andwhat keeps the Reviewspecial and needed byevery Adventist. Keep upthe good work.

— C o l u m b u s H i l l t o p S D A C h u r c h

C O L U M B U S , O H I O

Fix Us, Jesus, Fix UsI was so thankful to read Rosalie vanPutten’s “Fix Us, Jesus, Fix Us” in theDecember 18 Cutting Edge Edition, sinceit concerns something that has troubledme during the previous semester.

After attending various Adventistschools for 13 years, I switched to a largepublic university my sophomore year. Ihad been under the impression that peo-ple in “the world” were desperatelysearching for the truth. But after havingnumerous conversations about religionwith my new classmates, I’ve found thatfew of them show feelings of emptinessand need. Actually, they seem comfort-able and fulfilled.

I find myself at a loss to show themwhat makes our church (which, so far, noone has heard of) so much more desirable.Most of these people take their respectivereligions as seriously as I do.

Although the article offered no solu-tion about how to reach the unreach-able, I was relieved to discover that I’mnot alone in my worries.

— H o l l y D a v i d s o n

C H I N A G R O V E , N O R T H C A R O L I N A

This article was stirring and thought-provoking. I suspect it will take manysuch articles to break the current moldof high-cost evangelistic crusades in thelarger cities and the higher cost of cold,single-dimension television evangelism.The mountain can’t be attacked andwon without a mobilized force! It willrequire a commitment and singleness ofpurpose unspoken of today.

— G o r d o n O a k l e y

V I A E - M A I L

Van Putten reminds us of a reality weshould have addressed many years ago.Our Lord told His disciples that theywould fish for people. Those who fishknow that one single method of fishingwill not bring in every kind of fish. Themethods employed vary according toplace, time, and the fish we are after.Likewise, we should have flexible evan-gelistic approaches.

In underdeveloped countries thepromise of not just a house but a man-sion in a city paved with gold makespeople’s hearts jump with hope andlove. In middle-class America, peoplealready live in mansions of gold. Theyneed the gospel just as much as poorpeople do, but to have a meaningfulanswer to their questions, one has tounderstand what it means to walk intheir shoes. Are we willing to broadenour ministries so that we can reach andkeep people from all socioeconomicareas, people for whom Jesus died andfor whom He will soon return?

— D a n i e l L o p e z

M O S E S L A K E , WA S H I N G T O N

I greatly appreciate this article. It clearlyillustrates that one of the frontiers ofmission in our secular world is the work-place and classroom. I have also foundthat involvement in community actionprograms brings me into contact withthose most difficult to reach.

I do want to attempt to correct astereotype that I see exhibited again andagain. Adventist Community Servicescenters and inner-city projects are nottypically involved in “holiday food bas-kets.” In fact, the directors are more con-cerned about how to feed the hungry andhomeless the other 11 months. AndADRA makes a much larger investmentin community development than in disas-ter relief—because development changesthe conditions that create poverty, disease,and the worst effects of disasters.

Our ACS and ADRA professionalsand volunteers need our full understand-ing as well as our constant prayer support.

— M o n t e S a h l i n

A D R A V I C E P R E S I D E N T F O R

N O R T H A M E R I C A

On Willow CreekAndy Nash’s “On Willow Creek” (Dec.18) is the best what-to-do-with article onthis megachurch that I’ve read inAdventist literature. Thousands of churchleaders in North America (and beyond)are seeking a new paradigm for churchgrowth without compromising doctrine.And the church leadership conferences atWillow Creek provide an option.

I have a heart for church leaders andpastors who struggle to provide new meth-ods for healthy, growing churches. Whenresistance seems insurmountable, it’s

LETTERS

2 (258) A D V E N T I S T R E V I E W , F E B R U A R Y 1 9 , 1 9 9 8

tempting to “bail out.” But any localAdventist body that sees itself stronger bybeing separated from the worldwide bodyviolates the interdependence taught inRomans 12, 1 Corinthians 12, andEphesians 4. Even though I tire of churchpolitics, even though I get fed up with out-dated methods, even though I’m turned offby autocratic leaders, even though I’ve runinto some dysfunctional members (andchurches), the Bible teaches that we needeach other. We affirm interdependence bydoing what we can to stay networked inthe sisterhood of churches.

— C u r t i s R i t t e n o u r

V I A E - M A I L

I greatly appreciate Nash’s contributionto the Review in putting a more humanface on our Christianity, but I disagreewith his Willow Creek stand. It is clearthat the fruits of the Willow Creek phi-losophy are destructive and divisive. Itproduces individuals who have no loyaltyto our mission as a church or to our dis-tinctive beliefs and who have no respectfor counsel or authority.

I don’t believe that Willow Creek iscommissioned to help re-create theAdventist Church. To the contrary, thefruits of many of its adherents clearlypoint to another spirit.

— W i l l i a m R o b i n s o n

YA K I M A , WA S H I N G T O N

As an Adventist pastor I have been toWillow Creek many times and knowquite a few other Adventist pastors whohave gone also. Here’s why we’re drawnto Willow Creek:

1. Willow Creek appears to be one ofthe few examples of a modern version of“primitive godliness.” An authentic andchallenging all-stops-out spirituality canbe witnessed on all levels and in everyministry.

2. Pastor Bill Hybels casts a com-pelling vision concerning the heart ofGod for lost people. He leads the churchtoward a real search for the lost withinthe context of secular America. For many

of us who primarily know methods thatreach the already convinced of otherfaiths, we want to learn how other peoplegroups can be successfully reached.

3. Willow Creek’s ministries are builton the simple philosophy that Godmade each of us with a unique nicheand the church should discover thatniche and foster its healthy use. As aconsequence, Willow Creek membersserve the church in capacities that theyfind effective and fulfilling.

4. Willow Creek never has talked“church growth.” I found this refreshingafter having grown up in a system thatmakes growth and numbers often appearnear the center of mission. WillowCreek is most concerned about churchhealth. They grow because healthychurch bodies grow.

— D e n n i s P u m f o r d , P A S T O R

S A L E M , O R E G O N

We are concerned with this article. Whyshould we rely on a nondenominationalchurch for motivation when we have thepen of Ellen White? She has given usample motivation and advice onChristian living and spreading the gospelthat, contrary to some modern thinking,is not old-fashioned.

Willow Creek has world popularitybecause there is no commitment to whatday to keep or what type of foods to eat.Our message will never be popular untilthe true latter rain, when Christians“come out of Babylon” and understandthe three angels’ messages.

— J o h n a n d B e t t i Wo l f

F R U I T P O R T, M I C H I G A N

Letters PolicyThe Review welcomes your letters. Short,specific letters are the most effective and havethe best chance at being published. Letters willbe edited for space and clarity only. Send cor-respondence to Letters to the Editor,Adventist Review, 12501 Old ColumbiaPike, Silver Spring, MD 20904-6600;Internet: [email protected] network: 74617,15.

COVER STORY

10 Marvelous Mark HughesGets RealFrom wrestling flesh and blood toprincipalities and powers.B Y K E L L I E T O M P K I N S

ARTICLES

8 The Challenge ofChurchspeakA case for communicatingauthentically.B Y N A N C Y C A R V E R A B B O T T

14 They’re Studying What?If you live in Atlanta, you readonly what’s trendy . . . right?B Y D W A I N N . E S M O N D

22 The Fourth DayWhen were the stars created? Can “evening and morning” exist within the sun?B Y A R I E L R O T H

28 No Easy AnswersSalvation is a lot like algebra class.B Y J A M E S A . D I T T E S

DEPARTMENTS

2 Letters

7 Give & Take

13 Children’s Corner

17 Leaving the Comfort Zone

18 World News & Perspectives

26 Book Mark

27 The X-Change

30 Cutting Edge Conversations

31 Reflections

EDITORIALS

5 Spiritual Rubbish

6 When Love Hurts

NEXT WEEK

Touched by AngelsThe dangers of society’s fascination.

A D V E N T I S T R E V I E W , F E B R U A R Y 1 9 , 1 9 9 8 (259) 3

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“Behold, I come quickly . . .”

Our mission is to uplift Jesus Christ through stories ofHis matchless love, news of His present workings, helpfor knowing Him better, and hope in His soon return.

The Adventist Review (ISSN 0161-1119), published since1849, is the general paper of the Seventh-day AdventistChurch. It is published by the General Conference ofSeventh-day Adventists and is printed 40 times a year eachThursday except the first Thursday of each month by theReview and Herald® Publishing Association. Periodicalspostage paid at Hagerstown, MD 21740. Copyright © 1998,General Conference of Seventh-day Adventists.

Publishing Board: Robert S. Folkenberg, chair; Phil Follett, vice-chair; Lowell Cooper; William G. Johnsson; A. C. McClure;Dorothy Watts; Ted N. C. Wilson; Martin Ytreberg; RobertNixon, legal advisor

Executive Publisher and Editor William G. JohnssonAssociate Editors Roy Adams, Bill Knott Managing Editor Myrna TetzNews Editor Carlos Medley Assistant Editors Stephen Chavez, Andy Nash Editorial Assistant Ella RydzewskiAdministrative Secretary Chitra Barnabas Editorial Secretaries Mary Maxson, Jean SequeiraArt Director Bill Kirstein Designer Bill TymesonDesign Assistant Alan ForquerDesktop Production Stephanie KapingAd Sales Melynie TooleySubscriber Services Steve HansonMarketing Coordinator Ray Tetz

Consulting Editors: Robert S. Folkenberg, MatthewBediako, Phil Follett, Robert J. Kloosterhuis, A. C.McClure, Jan Paulsen, Leo Ranzolin, R. F. Rawson,Calvin B. Rock, G. Ralph Thompson Special Contributors: P. D. Chun, L. T. Daniel, L. J.Evans, Ulrich Frikart, Lee Huff, Israel Leito, Ruy H.Nagel, L. D. Raelly, Ron Watts, Bertil Wiklander

To Writers: We welcome unsolicited manuscripts. (Pleasequery before submitting long articles.) Include address,telephone number, and Social Security number, whereavailable. Address all editorial correspondence to 12501Old Columbia Pike, Silver Spring, MD 20904-6600.Editorial office fax number: (301) 680-6638.

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Bible texts credited to Anchor are from Genesis (Anchor Bible),translated and edited by E. A. Speiser. Copyright © 1964 byDoubleday & Company, Inc. Texts credited to Goodspeed are fromSmith and Goodspeed, The Complete Bible: An American Translation.Copyright © 1939 by the University of Chicago Press. Scripturescredited to ICB are quoted from the International Children’s Bible,New Century Version, copyright © 1983, 1986, 1988 by WordPublishing, Dallas, Texas 75039. Used by permission. Texts creditedto NIV are from the Holy Bible, New International Version. Copyright© 1973, 1978, 1984, International Bible Society. Used by permissionof Zondervan Bible Publishers. Bible texts credited to RSV are fromthe Revised Standard Version of the Bible, copyright © 1946, 1952,1971, by the Division of Christian Education of the NationalCouncil of the Churches of Christ in the U.S.A. Used by permission.

PRINTED IN THE U.S.A.Vol. 175, No. 8

CARLOS MEDLEY

It crams my mailbox to the brim. It clutters the din-ing table and lies strewn across my kitchen counters.From the foyer to the bedroom you can probablyfind traces of it, and the nemesis has thoroughlyinvaded my precious desk space. No matter how

many times I fill the trash bag, more shows up every day. What am I talking about? By now you’ve

probably guessed it’s junk mail. During thepast few years it seems that my mailbox isbeing deluged with the unwanted litter at anincreasing rate and there’s no way of stop-ping it.

This relentless stream of worthless corre-spondence comes from all over NorthAmerica—from mortgage lenders, banks andcredit card companies, telephone companies,real estate agents, insurance companies, air-lines, hotels, department stores, book pub-lishers, record companies, homeless shelters,and even some Christian ministries.

4.5 Million TonsAccording to U.S. News and World Report, the average

family receives 34 pounds of junk mail each year, or an aver-age of more than 550 pieces. Just imagine, a total of 4.5 mil-lion tons of unwanted mail flows through the U.S. PostalService and into America’s mailboxes each year. Researchersexpect the amount to increase by 300 percent within thenext 10 years.1

One reason the direct mail industry is growing so fast isthat marketers can rent your name and address to many orga-nizations, again and again. I learned this several years agowhen I obtained a department store credit card. The companyregistered my name as Carlos S. Medley, instead of Carlos G.Medley. Because I never corrected the error, numerous compa-nies have sent me junk mail with the incorrect spelling.

Direct mail marketers are becoming adept at using sophis-ticated teasers to get your response. Studies on mail responseshow that the use of key words and phrases like “buy one, getone free” or “urgent” often hike results. The use of premiumsand incentives, such as return address labels or holiday stick-ers, also boosts returns. I can’t tell you how many times I’veresponded to various promotions because the sender offered afree magazine, radio, or some other premium.

Twofold NuisanceFor me, junk mail is a twofold nuisance. It not only

takes up space, but it takes time to evaluate and discardthe material. If you’ve ever gone away for a few days,the first thing you’ll discover upon returning is a moun-tain of junk mail.

Like the direct mail marketers, Satan alsohas a carefully crafted method of flooding ourconscience with hundreds of unwanted mes-sages every day. His spiritual junk mail is bet-ter known as temptation. Unlike the directmail we receive in our mailbox, we are bom-barded with Satan’s rubbish at every turn—onthe job, in the marketplace, by television andradio, while driving, and in our homes.

Like the direct mailers who use extensiveresearch to build psychological profiles oftheir audience, Satan studies our characterand knows exactly what it takes to make usrespond to his snares. While it’s not a sin to

be tempted, the catch is that we can’t afford to respond toSatan’s teasers.

When we succumb to the devil’s wiles, the results aredevastating. Our lives become cluttered with bad habits, andunholy thoughts and deeds. Our characters will be taintedand our personalities corrupted. We will not achieve the fullpotential God wants for us.

Ellen G. White says, “In all ages, temptations appealingto the physical nature have been most effectual in corrupt-ing and degrading mankind. Through intemperance, Satanworks to destroy the mental and moral powers that Godgave to man as a priceless endowment.” 2

It’s heaven’s deepest desire to unleash thepower of God’s Word in our lives, a power thatwill readily discard Satan’s junk mail andsweep clean the sins that clutter everyarea of life. Through daily communionwith Christ we can barricade our soulagainst temptation and live our livesfree from spiritual rubbish.

1 Susan Headden, “The Junk MailDeluge,” U.S. News and World Report,Dec. 8, 1997, pp. 40, 41.

2 The Desire of Ages, p. 122.

Spiritual RubbishE D I T O R I A L


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Michelle and Ron didn’t celebrate Valentine’s Daythis year—they’re getting a divorce. Neither willMichelle’s mother—her spouse has been gonefor several years. Michelle sat across from herpastoral counselor expressing her pain in a stri-

dent voice. “Don’t tell me how Jesus suffered likeall of us,” she said. “He was never married!”

An interesting thought. Jesus did know thepain of rejection, but how could He understandthe pain of broken intimacy among equals?

The word “love” has become trite, trivial-ized, and perverted. Yet the Bible says, “God islove” (1 John 4:8). Love being the hunger ofevery human heart, these words seem too goodto be true. Despite being distorted by humanusage, we can find no other word to replace“love.” Even our human interpretation of thebiblical agape lacks God’s passion.

Everyone who loves will at some point experience pain. Whenenemies persecute us we might keep going, but when friends andfamily forsake us, we can be mortally wounded. When we losesomeone in death, we feel God has let us down.

Maybe it was the time your child said, “I hate you,” or aloved one “told you off.” Or your father’s hand lay stiff and coldon a white sheet. Or your spouse said he or she had found fulfill-ment with someone else; or your son didn’t call—again. You feltoverwhelming pain akin to abandonment.

Abandoned. Forsaken. What lonely words! They hang like adark, empty void, spoken in space. They are like “outer dark-ness” (Matt. 8:12).

Jesus knew human rejection (and still does). His brothersand peers probably ridiculed Him. Later He drew people withHis teachings, miracles, and healing. Perhaps some of thosehealed ones stood in the same crowd that cried, “Crucify him!”Some had accompanied Him into the city with palm branches—they thought He would be a king. Now, disillusioned by Hislack of power, they turned as bitter as the Passover herbs (Ex.12:8) and the drink the soldier lifted to Him (Matt. 27:34) onthe cross. Not even a twinge of sympathy touched them. Theyhoped for a king and got a martyr. Not many people like mar-tyrs; they want winners, heroes, and celebrities—not losers. Byall appearances Jesus was a loser, and they became angry.

The religious bureaucracy was angry as well. They saw Jesusas a threat to their positions and theology. Hadn’t they pub-

lished papers on the Messiah and taught the Torah for years?Didn’t He lower the standards? This peasant was no Messiah!The blasphemy of it—He deserved the eternal curse of hangingon a tree! (Deut. 21:22, 23)!

Anger causes pain to everyone. Satanic influences find angrypeople great sport to tantalize. Angry people donot feel loved. “Tormented, they become depen-dent on others, manipulate, and play distortedgames to secure some place to seek out a fewmorsels of love,” says psychologist JeffreyImbach.1 We have all been there.

Jesus only said, “Father, forgive them; forthey know not what they do” (Luke 23:34). Heknew they were sick with sin and felt unloved.

“My God, my God, why hast thou forsakenme?” (Matt. 27:46) were among Christ’s lastwords. Did Jesus suffer the ultimate pain ofabandonment by His heavenly family, known

by us as the Trinity? Was God angry too?John Ruusbroec, a fourteenth-century pastor, gives a beauti-

ful description of Trinitarian love: The Trinity is the movementof Persons toward a union so profound and so deep that thereare no distinctions between the Persons. At the same time thereis a continual flowing out into fruitfulness—love going bothways. It is this ebbing and flowing into union that is the mysteryof the Trinity: One yet Three.2

At the Crucifixion when Christ became sin for us (2 Cor. 5:21)and our sins were nailed to the cross, the Trinity seemed to disinte-grate. For the first time Jesus knew abandonment; the Lifegiver hadto let go for the Son to die and our sins to be blotted out. A deathlystillness came upon heaven as all watched the result of sin. TheSon hung in an empty void between heaven and earth, betweeneternal death and eternal life—the most awful aban-donment the universe had ever seen.

Yes, Jesus and His Father had to undergothe pain of separation. So don’t despair—God’s pain was born not of anger but of love.He does understand our human hurt.

1 Jeffrey Imbach, The Recovery of Love (NewYork: Crossroad Publishing, 1992), p. 30.

2 Ibid., p. 77.

Ella M. Rydzewski is editorial assistant onthe Adventist Review staff.

When Love HurtsE D I T O R I A L


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ADVENTIST QUOTES

“Christians aren’tperfect; they’rejust forgiven.”—Jodie Henry, Brooklyn, New York

“The seats always try to eat me.”—4-year-old Nikki Jones, on why she didn’t enjoyvisiting Sligo Adventist Church, Takoma Park,Maryland (Sligo has flip-up seats)

“I like my school because there is amicrosociety. I have a hair business,Hair Ware. I style hair and sell hairitems and have my own brand ofshampoo, April Showers. I’m in thethird grade, and so are my threeemployees. Right now I’m makingChristmas bows. Business is good,and we expect it to get even betterover the holidays.”—April Minnick, Richmond, Virginia, Academy ofSDA, in a late entry to the Review’s “Tell WhatYou Like About Your School” contest

HATS OFF TO ADVENTIST YOUTH

Last summer when Gene Moore, of Atascosa, Texas, hadsurgery on his spinal column, his wife, Patsy, didn’t knowhow she was going to care for their six-acre yard. But then15-year-old John Hayden-Taylor from church (HighlandHills) volunteered to help.

“He came almost every Sunday during the summer andmowed, hauled dirt and gravel, trimmed the yard, and did any-thing else I needed,” says Patsy. “He even helped our 87-year-old neighbor by hauling gravel to fill holes around her mailbox.All summer he helped and never expected to be reimbursed.”

Thanks, John. Your Review cap is on the way.

ADVENTIST LIFE

One of my piano students atShenandoah Valley Academy wantedto meet a blind piano teacher livingnearby. As we talked with this fasci-nating woman, the sun set behindthe mountains and all quicklybecame dark. It was interesting totalk to a blind woman in the dark.

But soon I received a note ofapology from the woman. (Someone had asked her why she hadn’t turned on thelights for her visitors.) “You see,” she explained, “it’s never dark to me.”—Alice Davis, Keene, Texas

Attention readers: While we have plenty of Adventist Life vignettes about children, weneed more about adults (like the one above).


WE NEED YOUSend Give & Take submissions to . . . Give & Take, Adventist Review, 12501 Old Columbia Pike,

Silver Spring, MD 20904; Fax: 301-680-6638; E-mail: [email protected]. Please

include phone number. Submissions will not be returned.

DON’T FOLLOW THEMBUT LISTEN TOTHEM: TwoAdventists, EdwinSmith (left) and Dr.Cleveland Houser(third from left), areamong those participat-ing in Don’t FollowMe, an award-winninganti-drug, -alcohol, and-crime organizationcomposed of men andwomen who have“been there.” Cited byUSA Today as one of

the top 10 drug busters in the United States, the Tennessee-based group volun-teers their time speaking at schools and other venues. For information, contactDr. Cleveland Houser at 1-800-699-5688.

ABLE AND WILLING:John Hayden-Taylor

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BY NANCY CARVER ABBOTT

IT WAS A CRISP NOVEMBER SABBATH AT THEend of an extra-long week. For several days my elderlyfather had suffered a series of distressing dreams. Tokeep from dreaming, he tried to stop sleeping. The lesshe slept, the more he called. And no matter how many

times the telephone rang, I still didn’t know what to doabout his dreams.

On Monday my son got himself suspended from schoolfor barking in class. On Wednesday my husband sent an E-mail from China saying that he was having considerable res-piratory difficulty. Medical care conditions in China beingwhat they are, this news thrilled me to no end.

By Sabbath I was ready to be enrolled in the nearestBetty Ford clinic for the terminally tense, so when I saw theflyer on the church bulletin board, I thought it sounded likethe perfect way to wind down. It said, “Come close theSabbath with a worship of praise and prayer. There will be aspecial song service.”

Before the service started, I sat listening tothe hum of casual conversation around me. Awoman walked toward the front, alone. “Isit cold enough for you?” I asked, scoot-ing over so she could sit down.

She smiled, pulled backthe jacket

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of her suit to reveal a sweater, and said, “No, ma’am. I’m nota bit cold!”

We talked about suits and sweaters and sewing until aman stood and cleared his throat. “We’ll be doing somesinging tonight,” he said. “But first I’d like you each to shareabout your week and tell us your prayer needs.”

I stifled an inner groan. Is “share” a special code wordfor “stop talking normally and revert to cliché-spittingChurchspeak”? It seems there’s a set of unwritten rules thatgoverns the way church people talk when two or more ofthem are gathered together sharing.

Rule One: State all stories in light ofChristian experience, translatingthem into “tribulations,”“blessings,” or“lessons

learned.” Donot say “I sold two

articles today.” Instead, say,“Today the Lord blessed me with two

article sales.”As a woman across the row talked about the tribula-

tions of her week, my thoughts drifted to the prayer meetingsof my childhood. These meetings seemed to attract an unusualnumber of prune-faced people who spent most of the eveningdiscussing Our Laodicean Condition. Their prayers usuallyended with “May God’s children keep the fire of the nearnessof the Second Coming burning strong within their hearts sothat we may all go home together in the clouds of glory.”

When I was very young these words fascinated me. Theywere such big, mysterious, spiritual-sounding words. But as Igot older, it was Churchspeak that contributed to my feelingthat religion was fake and unreal. The search for authentic-ity is so commonplace these days that it’s become a clichéitself. But authenticity is what I wanted, and as I sat inchurch each Sabbath, I couldn’t find any meaning in theempty phrases passed back and forth between the adultsaround me.

The people at this worship, however, weren’t sleepy,prune-faced saints. These were wonderful, awake, thinkingpeople. For a year now I’d been noticing that church seemeddifferent than it used to be—that it was OK to ask questions,to show doubt, to be vulnerable. But maybe things hadn’tchanged as much as I thought, not if everybody still talkedlike this!

Rule Two: When possible, use antiquated language. If

The Challenge of

Fighting out of cliché purgatory

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some people don’t understand you,they’re just too lazy to brush up ontheir King James vocabulary. “Rebuke”is a good word. So is “trespass.”

The first prayer request was for helpwith spiritual warfare. My mind hadstarted to drift again when one man’srequest jolted me back to reality. Hisvoice shook as he spoke. “Please prayfor reconciliation with myspouse.”

Wow, I

thought. Thatmust have been hard!

What if somebody asked formy prayer needs? Would I request agood doggie obedience school for myson and a case of Tylenol PM for Dad?Or, in the panic of being put on thespot, would I forget what to say nextand stutter halfway through therequest? Fortunately, nobody asked.

We closed with prayer groups. Ihadn’t prayed in public in a good 17years, and I really didn’t want toresume now, but it seemed rude to getup and walk out, so I joined the nearest group.

Rule Three: When you pray, say thesame things again and again. It was myturn to pray. I didn’t want to follow rulenumber three. “Lord,” I began, “give usthe energy to talk to You in real words.”I wondered what to say next. The mini-mum prayer limit seemed to be about 60seconds. Pray less, and I might disturbthe whole group prayer dynamic. I tooka deep breath and continued, “Help usto bypass meaningless clichés, such as‘Bless this food to the nourishment ofour bodies.’ ”

The people in my group stirred inprobable discomfort, and it occurredto me that this was undoubtedly themost ridiculous prayer any of themhad ever heard. For the rest of my 60seconds I prayed for the sick and thepoor and the missionaries and colpor-teurs around the world in my very bestChurchspeak.

Dejected, Iheadedhome,

logged ontoCompuServe,and shared myexperience inthe

AdventistsOnline Forum. “How cananybody but the world’s mostastute evangelists come up withanything original to say whilekneeling on the floor delivering apublic monologue to an invisibleDeity?” I asked. “I opened my mouthto say something authentic, but allthat came out was a pile of used words.I don’t think I’ll go to any more wor-ship services!”

My online friends commiserated.One noted that while adults haveChurchspeak down pat, kids are stillimmune. Another suggested I start aprayer-writing service. As we talkedand joked, we also formulated a shortlist of antidotes to Churchspeak.

Antidote One: Make liberal use ofthe other half of authentic communi-cation, authentic listening. In theprocess of reacting to their style ofspeech, I hadn’t paid attention to whatthe people at the worship service werereally saying. I decided to give it onemore try. If I had nothing to say, Iwouldn’t talk. If I didn’t want to prayout loud, I wouldn’t. But no matterwhat, I would listen.

The following week I sat with myfavorite 92-year-old friend and herdaughter. During sharing time,instead of letting my mind drift Itried to hear the stories behind peo-ple’s words. The conversationsseemed more relaxed, and so did thepeople.

I had been ready to give up on theworship service based on one visit. Itwas a new service. Everyone was still

struggling with format and content,uncomfortable with each other andunsure of themselves. If one weekmade this much difference, in a monththese people would start to feel like asmall family.

Antidote Two: Stick with it. Aspeople get used to each other, theyrelax enough to drop theirChurchspeak shields. When we pairedoff for prayer, I remained quiet. My92-year-old friend didn’t blink an eye.She prayed, then she sat talking softlyabout her week. She had just gottenback from her sister’s funeral. Anothersister was recovering from a brokenhip. She talked, I listened, and if sheused Churchspeak, I never noticed.

Antidote Three: Lead by example.When you’re asked to “share,” take adeep breath, relax, and speak asthough you’re involved in a casualconversation with a group of friends.

I still detest Churchspeak, but it’snot going away overnight. We’rehuman. Talking’s hard. I haven’t triedantidote three yet, but I think I’ll do itsoon—maybe at worship next week. ■

Nancy Carver Abbott is amother, computer analyst,and humorist who writesfrom Marietta, Georgia.

Churchspeak

Marvelous Mark Hughes


He’s no longer wrestlingflesh and blood.

s


BY KELLIE TOMPKINS

WHEN MARK HUGHES WALKED INTO THE WRESTLING auditorium 10 years ago, he saw what he was searching for—guts and glory.Inside a mesh-caged platform stood Ted Oates, his face covered in blood.Mark studied the professional wrestler, remembering him from TV. That dayMark launched his own professional wrestling career—an attempt, he says,

to cover up the turmoil inside him.Every night before Oates wrestled, he trained Mark for his own match, a few weeks away.

Still under 200 pounds and standing at six feet, Mark and his partner faced two men weigh-ing close to 300 pounds and nearly seven feet tall. The partner was no help, and Mark tooka pounding. He remembers waking up bruised the next morning.

But Mark didn’t give up. He started eating six heavy meals a day—and started winningmatches. Promoters billed him as “Marvelous Mark Hughes, Totally Irresistible,” and teenagersasked for his autograph. His hometown, Cordele, Georgia, cheered him as a champion, andgirls idolized him.

Friends said Mark was in his element. He developed a jokester attitude but became morewithdrawn. Inwardly Mark questioned his existence. After wrestling matches he often walkedoutside and looked up at the stars, knowing there had to be something better.

Mark was familiar with spiritual matters, even church services. As a boy he went to churchevery Sunday with his mom and grandparents. All that changed one Sunday when he was inthe sixth grade. He called up his grandparents to take him, but his grandfather was sick andcouldn’t go. While Mark was at church that day, his grandfather died. That same week his par-ents divorced, his two older brothers joined the Army, and his sister left home.

Suddenly he and his mom were alone. They sold their farm and stopped going to church.Mark’s mother went to work, and Mark joined school wrestling—a loner’s sport, he says. In sev-enth grade he experimented with alcohol and marijuana. In high school he grew his hair longand worked out with weights. He hung around a group of athletes and used steroids. Mark cameto his own graduation high on drugs while his best friend from grade school gave the valedicto-rian speech.

Then he met Ted Oates and his bloody face. At last Mark found his niche. Professionalwrestling gave him a place to direct his energies and fulfilled his desire for approval andapplause. But wrestling also showed its uglier side.

One night after a match an adoring teenager came up to Mark and told him she planned tobeat up another girl who didn’t like him. He thought about what his success had caused, whatthe wrestling profession seemed to encourage. Another time Mark watched a professionalwrestler walk into the arena with a T-shirt that read, “Yes, you may worship me.” The wrestlerheld a bullwhip in his hand.

Seeking, FindingDevotion belongs only to God, Mark decided. He picked up a Bible and started reading.

Sometimes he knelt in prayer and wept in disbelief at the people who crucified Christ. Mark knewhe wanted to serve God, so he looked for a church to join. He talked to his brother Bill, a newSeventh-day Adventist.

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While driving through Texas oneday, Mark asked Bill if he had a bookthat detailed what Adventists believe.The only book Bill had in the car wasa church manual. The reading was dry,he warned. Mark took the book andread it, spending hours comparing andlooking up every principle in the man-ual with the Bible. He searched outreasons for standards and came awaysatisfied.

The Sabbath made sense to Mark—he recalled questioning it as a child inSunday school. As an athlete he found

the Adventist diet sensible, too. Herealized God had not created religionon one hand and life on the other.Seventh-day Adventists taught religionand life as one. He liked that. Markbegan approaching every relationshipwith an attitude of evangelism. He lostinterest in wrestling and finally told hispromoter to stop booking him.

In 1990 Mark attended SouthernCollege of Seventh-day Adventists(now Southern Adventist University) inTennessee. He brought with him twobooks, a Bible and a dictionary. That

year Mark was baptized. He decided toattend Weimar College in California,where he studied philosophy andbecame engrossed in how to reach peo-ple’s minds. A different kind of wrestlingmatch began—one with the devil.

With an insatiable desire to acquireknowledge, he spent more time read-ing philosophy books and less timewith the Bible. Finally one day hestopped at a Christian bookstore topick up some Christian philosophybooks, heavy volumes deep with infor-mation about the human experience.

There’s No Such Thing asConverting Just One

BY KELLIE TOMPKINS

Although Mark Hughes’ life changed dramatically, thechain of events that led to his baptism weren’t so dramatic.Some might even consider them outdated.

Mark’s conversion began with Peter Matthews, whom hehas not yet met. “I grew up an Adventist,” Peter said in atelephone interview from Orlando, Florida “We had morningand evening worship and read the Conflict of the AgesSeries. We read the Sabbath school papers, such as OurLittle Friend, and always read the Morning Watch book.”

Peter works as a choral conductor and holds master’sand doctor’s degrees in music conducting. He does commis-sioned works for organizations across the country. At thetime of this interview he was writing a choral work for theBoston Children’s Chorus to be performed nearChristmastime in Boston. Besides writing commissionedworks, Peter plays in churches on Sundays—something, hesaid, that helped remove fears of other denominations andhelped him discover the major differences betweenAdventism and mainstream Protestant beliefs.

The two main differences, said Peter, are the state of thedead and the Sabbath. “Other doctrines are somewhat dif-ferent,” he said. “But most important is what happens toyou when you die. The Sabbath is unique because it’s partof the moral law. We’re promised we’re made holy if wekeep the Sabbath.

“I’ve never believed you can convert a person,” Petersaid. “The Holy Spirit has to do it. I do not go aroundpreaching Seventh-day Adventist doctrine—unless someonecomes asking.”

That’s exactly what Mark Hughes’ brother Bill and Bill’swife, Wendy, did. The Hugheses were members in theBeaches United Methodist Church and choir in Orlando,where Matthews conducted. “I noticed the minister of musicwasn’t paying much attention to the sermon,” said Bill.

When Bill asked someone why that was, he was told,

“Oh, the minister of music is not a Methodist but a Seventh-day Adventist.”

The idea that the Methodist Church could not find one ofits own to direct music irritated Bill. He wanted to find outwhat made Seventh-day Adventists so different fromMethodists. Peter told Bill and Wendy he was not a prosely-tizer, but warned them that if they were serious about find-ing out, the outcome could change their lives.

Every week after the sermon the three looked at pas-sages of Scripture. The most frightening thing about that,Bill said, was Peter’s readiness to look at any text in theBible that Bill brought up. Peter eventually invited them to aRevelation Seminar, to which three other people from theBeaches United Methodist Church also came. Bill andWendy Hughes were among three who were baptized afterBible studies. Later on a trip together in Texas, Bill gave hisSeventh-day Adventist Church Manual to his brother Mark.

Peter had prior experience witnessing through his musiccareer. The state of the dead doctrine gave him his firstopportunity when he was a doctoral student in Kansas City.He wrote an anthem about John Donne believing in the res-urrection, and his teacher asked him to talk about theanthem and the resurrection to the whole class.

After class a young woman told Peter that her brother hadjust died in an automobile accident and that she wanted toknow more. A couple from the class were also interested inthe subject, so Peter put together a pamphlet explaining thestate of the dead and arranged a meeting with the three.Right away the couple accepted the Seventh-day Adventistbelief. The other woman wouldn’t, because her brother hadconsumed alcohol before the accident and she wanted tobelieve he was in heaven.

The couple, Peter and Laurie Cooper, married and movedto Germany, where they were baptized. Upon returning to theUnited States, Peter Cooper got a job at Andrews Universityteaching piano. He now heads the Music Department.

Perhaps this is why Ellen White writes that the angelsrejoice over just one soul seeking Christ—because like thepotato chip advertisement, there’s no such thing as convert-ing just one.

Imagine that you are at theseashore. What is your favoritepart? Different people like differ-ent things about it. Some peoplelove the water. They like to

swim or surf or play in the waves.Some people love the sand. They liketo dig in it and build things with it.Some people love the sunshine. Theyare happy as can be to just lie there,soaking up the sun.

Doesn’t it all sound just wonderful?Not if you are a plant. Most plants

can’t grow at the seashore. The prob-lem with sand, as far as plants are con-cerned, is that it cannot store water.Water runs right through it. Sinceplants need water, they have a hard

time growing in the sand.Another trouble with sand is that

the wind blows it around. The windcan blow hard at the beach, and plantscan easily get all covered up by blow-ing sand. Then they can’t get sunlight.Since plants need sunlight, they havea hard time growing under the sand.

That’s not all. Another problemplants have at the seashore is thewater. It’s salty. Salt water kills mostplants. And then there’s the tide.When the waves come in, they coverup the plants and drown them.

And yet some plants still can grow atthe seashore. Some of them have reallylong roots that reach back to the freshwater away from the ocean. If they are

Plants by the SeaROSY TETZ


buried by the blowing sand, they sendnew shoots to poke up through thesand. The salt water doesn’t seem tohurt them. It’s amazing.

Their job is to grow, and they do iteven if they get buried in sand or cov-ered in salt water or scorched by thesun or blown around in the wind.

These plants remind me of theapostle Paul. After he decided to follow Jesus, it didn’t matter what happened to him; all he wanted to dowas preach about Jesus. If he was putin jail, he still preached. If he was in ashipwreck, he still preached. If he wasbeaten up or run out of town ordragged to court, he still preached.Whenever something terrible hap-pened, he saw it as a great opportunityto preach. It was amazing.

Paul wrote, “I have no choice. I musttell the Good News” (1 Corinthians9:17, ICB). No matter what happened,Paul knew that he was doing what Jesuswanted him to do and that Jesus wouldhelp him.

Jesus will help you grow, no matterwhere you are planted. Jesus will helpyou do what He wants you to do.

He remembers the name of the book-store, Crossroads—an irony, he says,concerning his own need to make adecision. Mark believed that once heread these books, he could truly dispelserious doubts people had about spiri-tual things. But a nagging feeling thathe wasn’t seeking the right under-standing plagued him.

In the bookstore Mark knelt downand prayed. He told God he wanted thebooks, but asked for His leading. Whenhe finished praying, he picked up asmall red, leather-bound Bible from ashelf. He opened the Bible toColossians 2:2 and read through verse8: “Christ, in whom are hidden all thetreasures of wisdom and knowledge. . . .See to it that no one takes you captivethrough hollow and deceptive philoso-phy, which depends on human traditionand the basic principles of this world

rather than on Christ” (NIV). Helooked at the verses and thought aboutGod’s message to him. Instead of buyingthe philosophy books, he bought theBible.

That Was Then, This Is NowAfter Weimar, Mark prepared for an

evangelistic meeting near his home-town in Georgia. He set up an adver-tising spot with the local TV station,and just before he went on, the stationaired a professional wrestler advertisingthe next wrestling event. The wrestlertore off his shirt, ripped a poster fromthe wall, sputtered and spewed hischallenges to his opponent, andbragged about his own greatness.Standing with a trimmed haircut andsuit, Mark could only laugh at thechange in his own life.

“When I met Jesus, I decided words

would be used in a different way,” Marksaid in a sermon at Lansing, Michigan,where he interned as a pastor.

Mark, now attending AndrewsUniversity, is earning a master’s degree indivinity. He pastors the Dowagiac,Michigan, church and still carries Bill’schurch manual and the red Bible. Inplace of the wrestler’s platform stands apulpit; his new opponent is Satan, andhis new tag-team partner is Jesus Christ.■

Kellie Tompkins, whorecently graduated fromMichigan State Universitywith a bachelor’s degree injournalism, lives in Lansing,Michigan, with her husband, Joel, andsons, Andrew and Daniel.

A group of Atlanta young adults are discovering new relevance in an old book: The Adventist Home.

BY DWAIN N. ESMOND

I’LL NEVER FORGET THE COMMENT. IT

pierced my ears with all the subtlety of a stiletto.

She said it so calmly, so nonchalantly, as if talking

about a friend with whom she no longer wished to

be acquainted. “Ellen White is no longer relevant

to our times,” she said. Everyone around seemed to agree.

The discussion had to do with child rearing. “Who

could be a good parent in her eyes?” she continued in a

half-musing tone.

Today it seems that many Adventists equivocate on apoint that used to be above question: The writings ofEllen G. White—the Spirit of Prophecy, an identifyingmark of God’s end-time church—are inspired by God.Her effort to exalt God’s standard in personal and mar-riage relationships, health and temperance, child rearing,Christian development, etc., is often met by the kind ofskepticism mentioned above. But while some questionEllen White’s prophetic credentials, others are discover-ing a wealth of counsel that is as relevant today as it was100 years ago.

Something Old On this particular Sabbath afternoon, the home of Earl

F E A T U R E


and Donna Esmond is peopled with close friends and a fewnew faces. The banter is light and loose, the kind of conver-sation you hear before a big event. Soon all is quiet as some-one asks God to invigorate what’s about to take place. Acollective “Amen” signals the beginning of the study, andlike magic, little red and white books appear. Earl begins:“Today we’re going to study about courtship and marriage—Section III of The Adventist Home, entitled ‘Choosing theLife Partner.’ ” Everyone finds the chapter, and after a fewopening remarks a spirited discussion ensues.

Later James Rodriguez, a well-dressed fortysomethingwhose athletic build belies his age, reflects on the session.“I’ll never forget the chapter on choosing a life partner,” hesays. “Having gone through a divorce, I found it painful tosee the mistakes I had made. At the time of my marriage Idid not know the Lord. What I learned through our discus-sion pulled at the very core of who I am. For the first time Iunderstood the solemnity of marriage.”

Another attendee, Robert Foster, has been separated fromhis wife for more than two years. “It was a sensitive issue forme,” he says. “In fact, I was ready to get a divorce. Then Ilearned that even though I was separated from my wife, Godstill expected a certain level of conduct from me. I still hadto live a principled life. Several weeks ago I called some ofthe group members together for a special prayer. They held aprayer vigil for my marriage. Since then I have becomemuch more patient. I want to give God an opportunity tosave my marriage.”

Donna Esmond, wife of the group’s facilitator, also finds thediscussions stimulating. “My personal devotions with God haveimproved tremendously,” she says. “I remember when we stud-ied about Enoch and his walk with God. That really helped me

They’re Studying What?


to understand the importance of eachspouse having a personal relationshipwith God.”

Earl underscores the point. “A fewyears ago,” he says, “we went through avery painful stretch in our marriage,and it had to do with the fact that wewere not both committed to Christ ona personal level.”

Growing GroupThe meetings began when Kevin

and Debra Davis, of Atlanta, Georgia,decided to strengthen their marriage bystudying Ellen White’s Adventist Home.They invited Earl and Donna Esmondto join them. Soon the word spread,and other friends started coming.Within a few weeks the numberattending ballooned to 40. “We neverintended for the group to grow thisbig,” says Debra, “but God had anotheridea in mind. We wanted to affirm our

relationship,and it just sohappened thatthe circlewidened toinclude others.”

With theincrease in sizecame a plethoraof opinions andviews. “Wehave a widevariety of peo-ple attending,”notes Earl. “Wehave divorcées,singles, single parents, marrieds, andmembers who are separated from theirspouses. It makes for a rich, textureddiscussion.”

While there is consensus on mostpoints, some issues generate livelydebate. “There are times when Ellen

White’s counsel is outdated,” saysAugusta Malone, a single mother oftwo. “For instance, in one part of thebook she counsels parents to teachtheir children how to plant and farmcrops. Because many of us today do notlive on farms,” she continues, “her

counsel here is outdat-ed. However, the pointshe seems to be makingis that kids shouldlearn the value of hardwork. That principlecan be taught today.”

Pam Foster, who issingle, recalls anothersession during whichthe rhetoric grew heat-ed. “One of the issuesthat brought much dis-cussion was the role ofwomen in the home,”she says. “Ellen Whiteseems to discouragecareer pursuits in favorof homemaking. Shewrote this at a timewhen a woman couldexpect to marry some-one who would takecare of her for life.That’s not the casetoday. The point isthat women need to bebalanced. The skillsnecessary to care forthe home are as impor-tant as, or more impor-tant than, educationaland career pursuits.”

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MadisonWisdom is anewlywed andhead of ablended familyrecently movedto Atlanta. Hebelieves thatsome of thetension arisesbecause whatEllen Whitesays goesagainst the waypeople want tolive. “I thinkwhenever youtell peoplesomething thatgoes againsttheir lifestyle,they are goingto question it,” says Madison. “There’snothing wrong with questions. But wehave to understand that God’sinspired counsel is relevant to ourlives.”

God’s Word: The Greater Light The group has suffered some grow-

ing pains. When some non-Adventistsbegan attending, they were moved bythe discussion but craved a deeper

study of the Bible. Somewere pointed in thedirection of churchesthat conducted in-depthBible study. “A few peo-ple stopped comingbecause they felt thatthere was not enoughbiblical corroboration forwhat we were studying,”says Robert. “Now wemake sure that the Bibleis used to buttress thematerial we study.”

James Rodriguezremembers a time EllenWhite’s authenticity as aprophet came into ques-tion. “Many of thegroup’s members werenot born and raised inAdventism,” he says. “As

a new Adventist I find it very difficultto accept the writings of a woman ‘they’say is inspired. But as I study TheAdventist Home in the light of Scripture,I gain a new perspective on Adventism,Christianity, and Ellen White.”

“We are not trying to establish a per-sonality cult here,” Earl cautions. “Wesimply believe that outside of God’sWord, Ellen White’s writings comprisethe most reliable source of counsel for

young people today. Her writings areclear, graphic, and relevant. At the endof each session everyone is given anopportunity to share how the insightsfrom that particular day are relevant totheir lives. Time and again membersremark—sometimes tearfully—howmuch pain they would have avoided ifthey had heeded the inspired counsel ofGod’s servant. I’ve found it to be true inmy life.”

Says Madison, “Many of us todayare spending money on secular coun-selors. While professional counseling isimportant in some cases, there is awealth of information at our fingertips.This group has been a way for my wifeand me to build on our marriage coun-seling. I thank God for the wise adviceof Sister White.” ■

Dwain N. Esmond works asan assistant editor at theReview and HeraldPublishing Association inHagerstown, Maryland.

Nine Start-up Tips

BY DWAIN N. ESMOND

If you’d like to lead an Adventist Home study group, here are some tips thatmight help smooth the way.

1. Develop a personal connection with God. You cannot share what you do not possess.

2. Be prepared. Study the material carefully and ask for God’s guidance. You’llfind amazing insights.

3. Develop the Oprah persona. Guide the discussion. Know when to cut offdiscussion.

4. Use the Bible to support what you study. 5. Be sure that those who come want to learn. Be leery of those who

come to matchmake.6. Create a low-pressure climate in which attendees feel comfortable sharing. 7. Don’t allow the group to get too large. If this happens, attendees will not

feel comfortable sharing.8. Pray for members and encourage members to pray for each other.9. Encourage members to share what they learn with someone not in the group.

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CHRIS BLAKE

“For the kingdom of God does not consist in talk but in power” (1 Cor. 4:20, RSV).

In my previous column I suggested joining the NET evange-listic events with equally ambitious SETS, to make disciples,not merely decisions. This follows Jesus’ approach of involv-ing those closest to Him to enable His king-dom to take root in reality. Jerry Cook put

it this way: “Focus on the people you have, notthe ones you hope to get. Whenever we try tobuild big churches we get in trouble. Whenwe invest ourselves in building big peoplewe make progress.” Here are some ideas forbuilding big people.

Ministry Gallery. Do you ever won-der if there’s a better exit from a moti-vating Sabbath sermon than to shakehands, smile, and drive home to succotashand Special K loaf? How many times can a per-son get inspired to do something for God, andthen do nothing? How many times can a portionof God’s land be burned over without growing new vegetation?(“The answer, my friend, is blowing in the wind . . .”)

What if instead, upon exiting a sermon, members encoun-tered a menu of ways to help someone in the community? On the ministry gallery in the foyer is a list of contacts, times, and phone numbers for members to be healingsalve to someone in need. A member sits behind a table to signpeople up and answers questions about the options. Possibleministries might be providing car mechanic service to singlemoms, paying an electric bill for a month, giving Bible studies,intercessory praying, tutoring with the local literacy council.The church spends as much energy on finding people to helpand helping them as it does in running its own programs. Thismay mean electing a ministry team and coordinator as regularchurch officers. It definitely means involving new and youngmembers in leadership positions.

Tony Campolo tells a parable of touring an oil refinery andnoting the ways petroleum is broken down into gasoline, lubri-cating oil, and other products. At last someone asks, “Where’sthe Shipping Department?”

“Oh, there’s no Shipping Department,” the tour guideexplains. “All the energy generated in this refinery is used tokeep the refinery going.”

When most of the money and energy of the church is con-sumed promoting its own programs and constructing its ownbuildings, it becomes an end in itself. A saltshaker on display.

The ministry gallery could also be used to introduce new mem-bers, or “members of the week.” Allow these members to deco-rate the panel as they wish—with photos, wallpaper prints,

medals, Bible texts—to let the churchknow who they are. Have some fun with it.

We do a pretty good job of encouragingmusical artists, but visual artists find fewchurch-sponsored outlets. My friendConrad Christianson suggests that churcheshand out blank sheets of paper one

Sabbath a month to encourage artists to draw whatevercomes to mind based on the sermon. The drawings could be col-lected and posted on the gallery the next Sabbath. Wouldn’t youlike to see what 12-year-old Vinnie Van Gogh comes up with?

Plug Into the Center for Youth Evangelism. To keep ourchurch vibrantly alive, we must concentrate on our youth. (TheLatter-Day Saints have mastered this.) At Andrews University theCYE provides youth specialists who can give ideas, put on trainingevents, conduct Youth Summits, and even enroll students inGiraffe University. Contact them at 1-800-YOUTH-2-U.

Hospital Outreach. Nowhere do nonchurchgoing peoplecontemplate eternity more often than in a hospital. With eachbirth, accident, illness, and death, friends and relatives slowdown to reflect on transcendence. For many, a hospital waitingroom is their church.

So develop a ministry packet for parents of newborns and forthose who are grieving. Provide booklets and invitations, and pos-sibly a gift (such as a hand-knit baby cap) from the church.

Members and nonmembers will be attracted to a churchthat offers such opportunities. No church is evangelizing verywell until every member has been enabled to be vitallyinvolved in an ongoing, enjoyable ministry. The possibilitiesfor member involvement—the key to church growth—are asendless as your ideas.

Ready. Get SET. Go.

Chris Blake teaches at Union College in Lincoln,Nebraska. He was once asked to teach a Sabbathschool class before he was a member. He joined thatchurch.

Let’s Plan SET ’99,Part 2

L E A V I N G T H E C O M F O R T Z O N E


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Attitude, the very gift Godgave to [Generation X],is the gift we’re trying totake away. It’s that veryattitude that is needed to

get through to this sinful world.”That statement from José Rojas,

North American Division youth andyoung adult ministry director, launchedthe two-day Generation X symposium(GXs) on November 18, 19.

More than 125 youth and youngadult ministry professionals, family lifeministers, educators, and lay churchmembers from around the world met inSan Diego for the symposium, targetedat developing ministry for young adultsborn between 1961 and 1981, com-monly called Generation X, or simplyGenX. The countries representedincluded Canada, Austria, the CookIslands, the Czech Republic, France,Germany, Italy, Norway, Portugal,

Romania, Switzerland, theUnited Kingdom, and theUnited States. For thosewho didn’t speak English,the programs were trans-lated into French.

Allan Martin, dre.amVISION ministries co-founder and himself aGenXer, planned the meet-ings, which precededYouth Specialties’ NationalYouthworkers Convention,a Christian youth min-istries convention heldbiannually.

Through a wide range ofpresenters the symposiumfocused on provoking new thoughtsand challenging previously heldassumptions regarding Generation X.Instead of rehashing all the researchand analytical studies done on

Generation X, GXs partici-pants were challenged tofashion specialized tools andlocally relevant strategies inreaching prebelievingGenXers and innurturing/empoweringAdventist young adults.

“The purpose of the GXswas to foster a team approachto young adult ministry andoutreach that could gobeyond the event into actualpractice,” said Martin. “Ourhope was to spark young adultministry synergy through spir-itual and experiential interac-tion among the participants,

to deepen empathy with GenXers, andto seek Christ in the midst of the jour-ney—ours and theirs. I am elated withhow the sparks flew at the GXs and ameager to see the fire grow.”

Featured speakers were Janet Lea(Bernardi) Waldo and William P.Mahedy, coauthors of A GenerationAlone: Xers Making a Place in theWorld; Steve Daily, La SierraUniversity campus chaplain; and MikeYaconelli, owner of Youth Specialties.

Waldo and Mahedy spoke tag-teamstyle about the premise of their book,their insights from ministering withyoung adults, and practical ways itcould be applied in working withGenXers. Waldo concluded her presen-tation by saying that even thoughGeneration X as a whole has moregoing against it than any other genera-tion, GenXers also have more opportu-nities than any other generation. She

W O R L D N E W S & P E R S P E C T I V E S

Discovering God With an AttitudeYoung adult symposium targets Generation X


B Y J O LY N N R . F I S H E R , A S S I S TA N T C O M M U N I C AT I O N D I R E C T O R , PA C I F I C U N I O N C O N F E R E N C E

WORSHIP LEADERS: Symposium delegates (left to right)Joelle Reed, Johnny Bennett, Bob Cundiff, Greg Phillips,and Susan Ross led the group of 125 participants in morning praise and worship.

INTERNATIONAL FELLOWSHIP: Allan Martin (center),GXs coordinator, was delighted with the numerousinternational registrants. Marianne Dyrud (left) andRoger Flaaloekken Jakobsen came from Norway.


Adventist Community ServiceProvides Flood Relief in Tennessee

A dventist Community Services (ACS), the AdventistDevelopment and Relief Agency’s United States

branch, recently began immediate relief response to thedisaster left by flash flooding in Carter County,Tennessee.

Some 64 inches of snow had collected in the moun-tains, when two days of warm weather and 11 inches ofrain caused a 30-foot wall of water to rush through thevalley in the middle of the night, say ADRA officials.

According to recent reports, seven persons were killedand 350 homes destroyed, with many more structuresdamaged. The 1,500 survivors suffered almost completeloss of their homes and possessions.

Sylvia Bradwell, local ACS director, oversaw theopening of an emergency relief center at the Adventistchurch in Roan Mountain, Tennessee. Terry Haight,ACS disaster response coordinator for eastern Tennessee,took a truckload of blankets and comfort kits to RoanMountain on January 11.

On January 12, ACS leaders consulted with theTennessee Emergency Management Agency (TEMA) andthe American Red Cross. ACS has been responsible for

setting up a distribution network for donated goods. Under the terms of ACS agreements with the federal

and state governments and the Red Cross, TEMA hasasked ACS to operate a multiagency warehouse for do-nated goods at the Rebel Industries building inElizabethton, Tennessee. From this location relief suppliessuch as groceries, cleaning supplies, blankets, and clothingare being disbursed to several emergency centers.

Large amounts of donated goods were collected inthe Carter County public school district, putting classeson hold. ACS volunteers worked hard to clear thegoods out and transport the relief supplies to the ware-house for sorting, boxing, and putting into storage forcontinued use.

Security Officer Shot Dead at Loma Linda University

The peace and tranquillity of the Loma LindaUniversity (LLU) campus was shattered by gunfire on January 15.

Ken Kuck, LLU Security Department captain, wasshot and killed outside his office. His allegedassailant, a university employee who had just beenfired from his work as a parking enforcement officer,was taken into custody by the San Bernardino

N E W S B R E A K


challenged GenXers present to viewtheir supposed drawbacks as uniqueopportunities. She appealed to delegatesto cultivate relationships of trust andintegrity with nonbelieving GenXers,helping fill the God space that theyunknowingly or knowingly have.

Shasta Emery, AdventistIntercollegiate Association president,facilitated focus groups Tuesdayevening. She was joined by La SierraUniversity students who took timeaway from classes to meet with the del-egates. In small group meetings withthe individual LSU students, GXs del-egates were able to bounce ideas andopinions off actual GenXers in hopesof finding viable options for reachingtheir youth and young adults.

Mike Yaconelli presented theWednesday devotional, encouragingdelegates to work with the GenXerneed to explore life and find purpose.He shared a story of a young person

who dropped out of college, much toher parents’ chagrin, and spent threeyears living first in Hawaii, then in aremote ski resort, and finally on a mis-sion boat in South Africa. Yaconelli

asserted how her parents were besidethemselves with worry for her future.As her stint on the mission boat drewto a close, she wrote home of her expe-rience and how God had been provi-dentially present throughout her questfor identity.

“It was then we knew our daughterhad found what she was looking for,”said Yaconelli. “She had found God.”

Primary sponsors for GXs includedthe Association of Family LifeProfessionals, the Association of YouthMinistry Professionals, and dre•amVISION ministries.

An exceptional resource generatedby the symposium is the GXs note-book that includes the presentationoutlines, extensive Generation X bib-liography, and a wide array of rele-vant articles, resources, and reviews.A limited number of GXs notebooksare available by calling PlusLine, 1-800-SDA-PLUS.

NEW INSIGHTS: Mike Yaconelli, owner ofYouth Specialties, shares insights for reach-ing Generation X.


County Sheriff ’s Department. Kuck, 56, had worked in the Security Department

for 20 years. Augustus Cheatham, LLU vice presidentfor public affairs, said that “the entire Loma Lindafamily is devastated by the loss of a dedicated em-ployee who has been with us for so long. He will besorely missed.”

Funeral services took place at the University churchon January 22.—Adventist News Network.

Health Series Brings 73 Baptisms in Tanzania

A unique health outreach in the Tanzanian village ofLemara resulted in 73 baptisms in early January, reportsPaul Wangai, Eastern Africa Division health and temper-ance director.

The outreach program included daily clinic visits atwhich 463 patients were treated. Before each nightlymeeting, health lectures were given on topics such asnutrition, family planning, infection control, dentalhygiene, substance abuse, and AIDS. Two physicians, twodentists, and a team of eight other medical workers wereinvolved in the meetings.

More than 100 families were visited and 180 healthlessons were given in preparation for the meetings,Wangai says.

Newbold Students Aid Outreach in South Africa

When two students from Newbold College stood inTranskei College of Education in South Africa inDecember to say a public prayer before 1,500 people, theybecame the first White persons ever to participate in aSeventh-day Adventist Students’ Association (SDASA)conference program in the association’s 31-year history ofstruggle over apartheid.

Located in Bracknell, Berkshire, England, NewboldCollege has an emphasis on ministerial training. Thetheme of the conference was “Our Origin and Destiny IsRooted in Christ.” Nigel David, pastoral ministry majorfrom Newbold, called for students at the conference tomake a commitment, saying, “You can take the world, butgive me Jesus.” Ninety-seven persons, including a formerAnglican minister, decided to join the Adventist Church.

Other students also aided the church’s outreach pro-gram. Eddie Hypolite teamed up with others from Britainand Holland to lead out in a revival in Soweto.

The team then moved to the SDASA conference,where Hypolite conducted a workshop on witnessing,Susanne Kirlew led out in a workshop on puppet min-istry, and Samantha Jean-Jacques spearheaded a work-shop on mime.

The program was organized by Jeffrey Brown, senior

N E W S B R E A K


Self magazine recently asked well-known writers toeach evaluate one of the Ten Commandments to seehow it would fare under modern scrutiny. The fourth

commandment appears in the December issue of this popu-lar magazine with a special glow, as it did in the visions ofEllen White.

Novelist Cynthia Ozick writes: “TheGreeks and the Romans derided theJews for observing the Sabbath—con-duct so abnormal as to be absurd, and economically waste-ful besides. . . . For the Greeks and Romans, all days wereweekdays. Both masters and slaves were slaves to a clockthat never stops. It was the biblical Sabbath that dividedtime and made the week. . . . Without the Sabbath, timein a crucial sense has no reality—it simply rolls on, onesunrise after another, meaninglessly. . . . The Sabbath is setapart from routine so that the delights of being alive canbe savored without the distractions of noisy demands, jobs,

money, and all the strivings of ego.”Specialists tell us that baby boomers characteristically

“live to work” and often find their identity in their occu-pations. But members of Generation X “work to live,” andthey live for their leisure time.

What church could be more relevant than one thatcalls people to rest without reservationand find their joy in the perfect work ofJesus? What could be more healing

than inviting people to spend a day gazing into the face ofChrist in His church and His creation?

We must challenge this radical young generation tochange the world in Jesus’ name every Saturday by servingthe poor and the brokenhearted (see Isa. 58; 61), by takingtime to walk with their children and smell the roses, bytruly living for at least one day out of seven as a dim butbeautiful reflection of the glory and peace that only heaven can hold.

The Sabbath—And Generation XB Y S A M M C K E E , E D I T O R , G I R A F F E N E W S

NEWS COMMENTARY

Lost Benefits a Major Cause of HomelessnessThe International Union of Gospel Missions (IUGM),

in a survey of homeless people checking into its 260 shel-ters across the United States, has found that 20 percent ofits clients became homeless because of loss of governmentbenefits. The survey of 15,000 homeless men, women, andchildren was released December 1.

“Those who lost benefits tend to be alcohol- and drug-addicted men and women in their 40s and 50s who previ-ously received Social Security disability and SSI (supplemen-tal security income) benefits,” says Stephen E. Burger, execu-tive director of IUGM. “Even though we have not yet seenthe total impact of welfare reform, people are falling throughthe cracks.”—Religion News Service.

First Women Hired as Orthodox Jewish InternsIn a first for Orthodox Judaism, two New York syna-

gogues have hired women as “congregational interns,” aposition expanding the role of women within tradition-bound Orthodoxy by including some duties performed byrabbis. Orthodoxy is the only one of Judaism’s four majordenominations that does not allow women to serve as rab-bis.—Religion News Service.

Downsizing FluUnemployment’s adverse effects on health are well

known. But now researchers have learned that in compa-nies with a large number of layoffs, remaining workerswere up to seven times more likely to go on a long-termsick leave than employees in companies in which minordownsizing has taken place. The effect was strongest incompanies in which there were many workers age 50 andolder.—The Lancet.

Heart Disease: You Reap What You SowIt pays to start paying attention to your blood choles-

terol levels early in life. A new study suggests that individ-uals who have high cholesterol in middle adulthood con-tinue to have a high risk of heart disease in spite ofdeclines in cholesterol in later years. Individuals with his-tories of elevated cholesterol and other risk factors cannotdepend on lower levels in old age to make everythingright.—American Heart Association.

—“For Your Good Health” is compiled by Larry Becker, editor of VibrantLife, the church’s health outreach journal. To subscribe, call 1-800-765-6955.


Did You Know? For Your Good Health

lecturer in pastoral care and Christian mission atNewbold. A total of 31 persons financed their tripfrom Britain to take part in the program.—AdventistNews Network.

New Magazine Offers Fresh Ideas for Children’s Ministry

Kids’ Ministry Ideas, a new quarterly journal publishedby the Review and Herald Publishing Association, offersrelevant, innovative ideas for children’s ministry leaders.

The articles, written byexperienced children’s ministryspecialists, authors, and Sabbathschool and Vacation BibleSchool leaders, present tried-and-proven techniques and tipsto help make the gospel under-standable for children.

The journal also surveys thelatest ministry resources and

announces future children’s ministry events. The col-umn The Doctor’s In gives readers an opportunity tosubmit questions to children’s specialists. For moreinformation or to subscribe, visit your local AdventistBook Center.

News Notes

✔ Dr. Linda Hyder Ferry, of Loma LindaUniversity, appeared on the NBC news programDateline on January 20. She was interviewed about her groundbreaking research in the field of smokingcessation.

Ferry, originator of the first nicotine-free pharma-cologic treatment for smoking, also assisted in thedevelopment of the bupropion drug, which was recentlyapproved by the United States Food and DrugAdministration.

✔ Correction. The poem “Sister White Said It,”appearing in the January 8 Adventist Review, should havebeen credited to Thelma Norman, of Mena, Arkansas.

What’s Upcoming?

Feb. 14-21 Christian Home and Marriage WeekFeb. 21 Youth Temperance DayFeb. 21 Listen, Vibrant Life, and Winner

magazine promotionMar. 7 Women’s Day of PrayerMar. 14 Tract EvangelismMar. 22-28 Youth Week of Prayer

N E W S B R E A K


BY ARIEL ROTH

IN THE SUMMER OF 1925 THE FAMOUS“Monkey Trial” rocked the usually sleepy town ofDayton, Tennessee. The narrow legal issue was whetherJohn Scopes, a young public school teacher, had violated a new Tennessee law proscribing the teaching

of evolution. But the issue in the public mind was whethercreationist or evolutionary theories of origin were true.

The trial, which attracted world attention, had some-what of a carnival atmosphere, complete with chimpanzeesand two celebrated public figures: William Jennings Bryan,three-time candidate for the U.S. presidency, defendingcreationism, and Clarence Darrow, famous Chicago attorney, defending evolution.

In one of the more poignant moments of the trial, Darrowasked Bryan about the biblical account of Creation. Howcould there be an evening and a morning on the first fourdays of Creation week, he wanted to know, before the existence of the sun, which was not created until day 4?

Bryan answered the objection by suggesting that the daysof Creation may have been very long periods of time, anargument that certainly didn’t resolve the peculiarity of having evenings and mornings without a sun.

While Scopes was found guilty of violating the law, thedecision was later reversed on a technicality. Both sidesdeclared a victory, leaving many questions unanswered.1

It does seem, at least at first, incongruous to have anevening and a morning before the creation of a sun, as thesequence is chronicled in Genesis, giving rise to otherquestions about day 4 of Creation week and, indeed, thesequence of the whole Creation account. Some have usedthis problem to justify the categorization of the Creationaccount in Genesis as “primeval history” (i.e., without fac-tual significance),2 but the Bible clearly doesn’t present itas such. For a better understanding of the following discus-sion, the reader is encouraged to read the whole accountfrom Genesis 1:1 to 2:15.

ModelsMany different models of Creation week have been pro-

posed, usually centering on determining when the variousparts of the universe were created and what the source oflight was during the first three days of Creation week. Threemain models continue to attract attention.

1. All is created during Creation week.The matter of the earth is created on day 1. Life is

created on days 3, 5, and 6. The sun, moon, and all therest of the universe are created on day 4. Light for thefirst three days is created in an undisclosed way by God,then provided by the sun afterward. Thus the entire

C U R R E N T I S S U E S


universe is only a few thousand years old.2. The solar system is created during Creation week; the rest

of the universe is very old.Stars, galaxies, etc., were created by God many millions of

years ago, but the solar system is only afew thousand years old. Thematter of the earth wascreated on day 1; lifeon days 3, 5, and6. The sun,moon, andplanetswerecreat-edon

day4.Lightfor thefirst threedays was cre-ated in a specialway by God andfrom day 4 thereafterwas provided by the sun.

3. All of the universe, includingthe solar system, was created long ago. Life onearth was created recently during Creation week.

Long ago the universe was created, including the solarsystem and an empty dark earth. The earth was prepared forlife, and life was created on it a few thousand years ago dur-ing Creation week. Light during Creation week came fromthe sun, which already existed. The partial lifting of a dense

THE FOURTH

DAY

Wrestling With the

Genesis Creation Account


cloud on day 1 of Creation weeklighted the earth, but the sun, moon,and stars, while present, were notvisible from the earth. The light wassimilar to that of an overcast day.The complete lifting of the cloudcover on day 4 made the previouslyexisting sun, moon, and stars fullyvisible from the surface of the earth.3

Hence their presence is recorded forthat day.

Weighing the ModelsA straightforward reading ofthe Genesis account clearly

specifies each day ofCreation week to be

of 24 hours’ dura-tion. Bryan’s

suggestion thatthe days of

Creationwereextendedperiodsof time,whichis apopu-larinter-preta-tion,isn’tenter-

tainedin the

biblicaltext itself.

For each ofthe six days

of Creation thewriter unambigu-

ously states thatthere was an evening

and a morning.More debatable is the ques-

tion of the source of light on thefirst three days, since the sun is notmentioned until day 4. The book ofGenesis records the production oflight on both days 1 and 4 (Gen. 1:3,15) of Creation week. While thedetails of the source of the light onday 1 aren’t given, it wouldn’t bebeyond a God who can create a uni-

verse of stars to provide light on days1-3. If it were a localized source and ifthe earth was already rotating, eveningand morning would occur in the con-ventional way. It has also been sug-gested that God Himself could havebeen the source of light, since He isdescribed elsewhere in the Bible as adazzling light (Ps. 104:2; Eze. 1:27,28; Dan. 7:9, 10; 1 Tim. 1:16), andwill be the source of light for the earthmade new, where there is no need ofthe sun or moon (Rev. 21:23; 22:5).

One of the questions frequentlyraised about Creation week concernsthe length of time it takes for light tocome from distant stars. On a clearnight, even without a telescope, wecan see the faint nebula ofAndromeda, whose light takes some2 million years to travel to our eyes.If the stars were created on day 4(Gen. 1:16) a few thousand yearsago, how can we already see the lightfrom stars, some of which are so faraway that it takes billions of years forthat light to reach us? Having thestars created long before Creationweek is one way by which the prob-lem is resolved.

Some suggest that God could havecreated the stars recently, completewith their pattern of radiant lightalready reaching the earth so human-ity could see and enjoy them.Furthermore, because God created amature Adam and mature trees, whynot also create an apparent matureuniverse, with respect to radiant lightpatterns? The latter is a definite pos-sibility, although more contrived.One can think of necessary reasonsfor creating a mature Adam (babiesare helpless) or mature trees (saplingsdo not produce needed fruit), but forGod to make it appear that light hadbeen traveling for billions of light-years, when it had not, seems less es-sential and has even been interpretedby some as a challenge to His integri-ty. Some are therefore more comfort-able with the concept that at least thestars were created a very long timeago, giving light the necessary time toreach the earth. Others see no prob-lem with God’s making the stars

appear older than they are.A common interpretation related to

this question is that the reference tostars in the description of day 4 ofCreation week (“He made the starsalso” [Gen. 1:16]) is a parentheticalstatement distinct from the other activi-ties of day 4, and is only a declarationthat the stars also were created by thesame Deity. On the other hand, it issometimes suggested that because thewords “He made” were inserted intranslation and are not part of theHebrew manuscripts, the stars werealso created on day 4, along with thesun and moon. This latter conclusionmay not be the intent of the originalauthor, since earlier (verses 16 and 14)the text speaks only of God makingtwo great lights. On this basis, thestatement “the stars also” does appearparenthetical.

Likewise, the Hebrew languagedoesn’t have a pluperfect (past per-fect) tense and can’t distinguishbetween God “made” or “had made”the sun and moon (verse 16). Thus,based on syntax, the original writingcouldn’t provide a preference formodels 1 and 2 (young solar system)as compared to model 3 (very oldsolar system), or vice versa.

One of the great unresolved ques-tions regarding the Genesis creationaccount is the interpretation of thefirst two verses of Genesis, whichstate that God created heaven andearth, and follows with a descriptionof a dark empty earth with water.Does that description apply to anearth that existed for an extendedperiod prior to Creation week, ordoes it refer to the earth as firstformed on day 1? Most translations ofthe Bible provide an equivocal state-ment, because the Hebrew is capableof more than one interpretation. Afew translations favor the formerinterpretation beginning the accountwith such statements as “When Godset about to create heaven andearth—the world being then a form-less waste, with darkness over theseas and only an awesome windsweeping over the water—God said,‘Let there be light’ ” (Gen. 1:1-3,


Anchor; see also verses 1-3, Goodspeed).These translations definitely imply theexistence of Planet Earth before the cre-ation described in the following verses.With reference to the Hebrew manu-scripts, one appears to have a choicehere. That question has been with us fora long time and was discussed on thefront page of the July 3, 1860, issue ofthe Advent Review and Sabbath Herald.

The description of an original darkempty earth covered with water (Gen.1:2) could imply that the earth existedin this state long enough to be worthyof description. This is strengthened bysimilar descriptions inother Bible passages. Job38:9 (KJV, NIV) mentionsan original earth with acloud garment wrapped in“thick darkness.” Psalm24:1, 2 speaks of the worldbeing founded upon theseas, and most translationsof 2 Peter 3:5 speak of cre-ation of an earth formed“out of water.” This seemsto imply something herebefore Creation week.These four passages cansuggest an original darkearth covered with water,which could have beenhere for a long period oftime.

The book of Job alsomay be describing starspresent at the time of thecreation of the earth, whenit states “the morning starssang together, and all thesons of God shouted for joy” (Job 38:7).The stars in this poetic passage havebeen interpreted by various Biblecommentators both as representingangels4 and as actual stars.5 The latterinterpretation suggests that the starsexisted prior to Creation week.

It has also been argued that becausethe fourth commandment (Ex. 20:11)states that God created “heaven andearth” in six days, all must have beencreated then. This argument is equivo-cal, for the original Hebrew term forheaven (shamayim) is used in differentways and is not all-inclusive. It is

applied to the firmament (Gen. 1:8),the source of rain (Gen. 8:2; Deut.11:11), the place for the stars (Gen.1:17; Deut. 10:22), and for birds (Gen.1:20; Ps. 104:12).

Some scientific data, in addition tothe above-mentioned question of lightfrom the stars, can be amassed as evi-dence of an old age for the matter ofboth the earth and the universe,6 butnot all of these data are consistent.7

They are part of the information fromnature that might help answer ques-tions and details that the Bible doesn’taddress directly.

Spirit of Prophecy PerspectivesEllen White doesn’t specifically dis-

cuss the questions of day 4 of Creationweek or the age of the matter of theearth. Her numerous related statementshave been studied for help in elucidat-ing these questions.

Several of her statements, forinstance, indicate that the Sabbath is asold as the world and that the Sabbathwas instituted when the foundations ofthe world were laid down:

“The Sabbath was instituted atCreation, when the foundations of theearth were laid, when the morning

stars sang together, and all the sons of God shouted for joy” (Signs of theTimes, Feb. 28, 1884).

“The Sabbath institution, which orig-inated in Eden, is as old as the worlditself” (Patriarchs and Prophets, p. 336).

These statements could be referringto a world with all its matter being onlyas old as the Sabbath (model 1 or 2). Inother words, nothing of the earth washere before Creation week. On theother hand, “foundations . . . were laid”or “world” could also be referring onlyto the organized world resulting fromCreation week. Before this the earth

was already present, butunformed (undeveloped)and empty (Gen. 1:2).

Ellen White alsomakes this interestingstatement:

“In the work of cre-ation, when the dawn ofthe first day broke, andthe heavens and theearth, by the call of infi-nite power, came out ofdarkness; responsive tothe rising light, ‘themorning stars sangtogether, and all thesons of God shouted forjoy’ ” (Signs of the Times,Jan. 1, 1880).

Here she seems toallude to an earth that“came out of darkness,”implying a preexistingearth. This concurs withrelated biblical state-ments in Genesis 1:9;

Job 38:9; Ps. 24:2; and 2 Peter 3:5 thatseem to show an empty, dark, wetearth present here before Creationweek (model 3).

While the question of the age of thematter of the earth seems equivocal,there’s no doubt that Ellen Whitethought that there were other celestialentities before Creation week. Sherefers to inhabited worlds beforeLucifer’s rebellion and the creation ofthe earth after that rebellion. Speakingof Lucifer, she states:

“He began to insinuate doubts con-cerning the laws that governed heavenly

PH

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beings, intimating that though lawsmight be necessary for the inhabitants ofthe worlds, angels, being more exalted,needed no such restraint, for their ownwisdom was a sufficient guide”(Patriarchs and Prophets, p. 37).

Another statement also refers tosome creative activity before the cre-ation of this world:

“The Son of God had wrought theFather’s will in the creation of all thehosts of heaven; and to Him, as well asto God, their homage and allegiancewere due. Christ was still to exercisedivine power, in the creation of theearth and its inhabitants” (ibid., p. 36).

It’s clear that Ellen White didn’thold the view that all the universe wascreated on day 4. Her views fit betterwith models 2 and 3.

Faithful ConclusionsThe brief Genesis

account of beginningsobviously leaves manyunanswered questions,and several faithfulinterpretations are pos-sible. There’s no roomfor being dogmatichere.

The assertion of thecreation of light by Godon day 1 of Creation weekanswers the objection oflight occurring before theappearance of the sun on day4. It could also answer the objec-tion of no evening or morning if itwas a single light source illuminating arotating earth. On the other hand, ifthe sun was already present beforeCreation week, the light question canbe solved according to the scenarioproposed for model 3. The problems ofCreation week arise mainly from a lackof detailed information.

Model 1 fits well with part of theCreation account (Gen. 1:3-2:3), butit has to answer suggestions (notaffirmations) in the Bible of an earthand stars here before Creation week(Gen. 1:1, 2; Job 38:7, 9; Ps. 24:1, 2;2 Peter 3:5). It also has to answer theobjection of light reaching the earthfrom stars billions of light-years away,

as well as other evidences of an olduniverse.

Model 2 answers the objection ofthe time of travel of light from verydistant stars. It also fits well with thespecific account of Creation week(Gen. 1:3-2:3), but doesn’t fit biblicalinferences of an earth here beforeCreation week. Nor does it accommo-date those scientific interpretationsthat suggest an old age for the matterof the earth.

Model 3 proposes that an emptyearth and all the rest of the universewere here before Creation week. This

most readily

resolves thequestion of light, and evening andmorning before the sun appears on day4. Preexisting light and luminariesbecome visible on days 1 and 4, re-spectively, by the stepwise lifting of adense cloud cover. However, this two-stage process (day 1 and day 4) of lift-ing the cloud cover of the earth appearscontrived. In this model the sun andmoon are not created on day 4, butonly appear on day 4. It fits well withscientific interpretations that suggest anold universe, including the matter ofthe earth, and also biblical inferences

of an earth here before Creation week.However, it doesn’t fit as well withGenesis 1:14-19, which seems to statethat the sun and moon were created onthe fourth day.

While our information about thepast is so limited that we should becautious about drawing conclusions,our lack of knowledge about somedetails of Creation week shouldn’tdetract from the evidence for Creationitself. That evidence is becoming moreabundant as science probes deeper intothe secrets of a highly complex nature.It’s also important to note that none ofthe three models proposed above chal-lenges the truth of a six-day creationand God’s resting on the seventh-daySabbath. Those important aspects of

the Genesis account and the fourthcommandment remain intact,

regardless of which model isadopted. ■

1 For more details about the trial,see: R. Ginger, Six Days orForever? Tennessee v. John ThomasScopes (Boston: Beacon Press,1958); L. H. Allen, Bryan andDarrow at Dayton (New York:Russell and Russell, 1925, 1967).

2 For example: J. Skinner, in International CriticalCommentary (Edinburgh: T. &

T. Clark, 1930), vol. 1, p. 1; H.J. Van Till, The Fourth Day

(Grand Rapids: William B.Eerdmans Pub. Co, 1986), p. 80.

3 For further details, see R. E. Hoen,The Creator and His Workshop

(Mountain View, Calif.: Pacific Press Pub.Assn., 1951), pp. 17-21.

4 For example, A. Clarke, The Holy Bible:Old Testament, rev. ed. (New York: Abingdon-Cokesbury Press, n.d.), Vol. III (Job toSolomon’s song).

5 For example, S. R. Driver and G. B. Gray,A Critical and Exegetical Commentary on the Bookof Job, in International Critical Commentary, vol.10.

6 R. H. Brown, “Geo and CosmicChronology,” Origins 8 (1981): 20-45.

7 A. A. Roth, “Some Questions AboutGeochronology,” Origins 13 (1986): 64-85.

Ariel A. Roth, now retired,was senior research scientistfor the Geoscience ResearchInstitute of the GeneralConference when he wrotethis article.

Abandon Ship?

Ty Gibson;Pacific PressPublishingAssociation,Boise, Idaho,1997; 124pages, papercover,US$8.99,Cdn$12.99.Reviewed byEliot Bolst,

Melbourne, Australia.

Is it time to abandon the churchship? After all, many seem to beliving contrary to biblical andchurch teachings. Depending onwhich side you are on, some

seem to ignore the gospel and majoron rules; others sacrifice truth andstandards for “new theology.” Areschisms breaking up the ship? Is theship sinking?

Ty Gibson, associate director for“Light Bearers Ministry,” in this timely book tells his personal story.He gives an insider’s glimpse of someissues posed by the “abandon ship”philosophers.

Gibson had been warned of “hasslesfrom the devil” when he joined thechurch, but he never thought theywould come from people in the church.As he came in contact with dissidentvoices, his focus, he confesses, “shiftedfrom Christ and His gospel to thechurch and its problems.” Gibsonshares his experience, which almoststole from him the privilege of sharingChrist with others. He counsels thosewho support, or contemplate support-

ing, ministries that exert the adverseinfluences of division.

Gibson notes that “for the firsttime in its history, the Seventh-dayAdventist Church is faced with theserious threat of fragmentation . . . afate that has befallen virtually everyother Protestant denomination beforeus.” He candidly talks about hisattendance at a gathering of “inde-pendent ministry” groups. He relatesthat some believe that because of“irreparable apostasy” within thechurch:

the faithful must finish the gospelcommission without the organizedchurch;

the independent ministries mustcollect tithe money so as to prevent itsmisuse by the denomination;

it’s time to organize local churches,conferences, and leadership to guidethe worldwide work.

Tracking church history, the authorgives possible reasons for the currentdivisions. He notes that from itsinception Adventism had to defendits distinctive teachings and thus suc-cumbed to a legalistic, works-orientedlifestyle, often failing to elevate thesignificance of Christ’s righteousnessand plan of redemption.

Gibson gives his arguments biblical

and prophetic support. He directs read-ers to the words of Ellen White to “erron the side of mercy rather than onthe side of condemnation and harshdealing.” He tells us to take time outto listen. The true seeker will hear avoice saying, “This is the way, walk yein it . . .” (Isa. 30:21).

Other titles on the same subject andsuggested by the reviewer:

A Remnant in Crisis, Jack W.Provonsha, Review and Herald, 1993.

The Remnant: Biblical Reality orWishful Thinking, Clifford Goldstein,Pacific Press, 1994.

The Apparent Delay: What Role DoWe Play in the Timing of Jesus’ Return?Review and Herald, 1994.

The Fragmenting of Adventism,William Johnsson, Review andHerald, 1995.

Adventism in Conflict: Resolving theIssues That Divide Us, Review andHerald, 1995.

• M A R K •


ALLAN AND DEIRDRE MARTIN

Our church is looking into participating in NET ’98. We realize that most of us don’t havea clue about how to reach GenXers, yet wedon’t want to turnthem off totally.

Another concern is that our currentworship services and programs arenot appealing to GenXers. Whatresources are available to help usmake necessary adjustments? Somechanges need to take place, and theyneed to start happening now so wecan slowly adjust to them by thetime NET ’98 comes around. But wedon’t know where to start.

Allan’s reply: It’s admirable thatyour congregation wants to prepare toreach prebelieving young adults(Generation Xers, GenXers, Xers). Dwight Nelson’s presentationsfor NET ’98 will be exceptional, but you’re right to start now,because far more than previous generations, outreach to Xers reliesheavily on relationships of depth and integrity. In addition to con-tacting your local conference NET ’98 coordinator, here are mysuggestions to help you and your church gear up to reach GenXers:

Pray. Not only for the Xers, but for yourself, that God willgrant you and your congregation special portions of grace, accep-tance, and patience. Pray that God will help you demystify“Generation X” and realize that they—like you—seek the spiri-tual peace that Christ alone provides. Pray that God will helpyou empathize with them, look beyond their cynicism, and bewith them in the midst of their lostness. Pray that God will bringyou and your church to Xers, that He will put you in their midst.Pray that God’s love will simply ooze from your pores and shinefrom your eyes as you are in touch with Xers. Pray that God willtransform you and your church from the inside out.

Renew. Renewal of the heart is primary. I’m not of the opinionthat worship style is as crucial as a change of focus to calling your-self and your congregation to a renewal from within. Xers are notdrawn to programs or events as much as they’re drawn to peoplewith passion. If you want to make changes in your worship serviceor program, it’s fine to make them. But make them to renew yourdrive to love God consummately, and love each other with rever-ent abandon. Revive the sense of community and connectednessin your church. Start personally, and encourage your fellow

believers to join you. As you’re being transformed, listen closely toGod’s prompting. Be willing to change for Him.

Research. Read what you can regarding Generation X (I wouldbe happy to send you a bibliographyand book recommendations). Spendtime with young adults in your church,gleaning from them insights about theirown spiritual struggles and the life reali-ties of their prebelieving peers.

Call the Hancock Center for Youthand Family Ministry (800-785-HCYM),the Center for Creative Ministries (800-272-4664), the Center for YouthEvangelism (800-YOUTH-2-U), theNational Black Youth Resource Center(205-726-8426), and the PlusLine (800-SDA-PLUS) to request materials, train-ing, and resources to help you and your

church foster the renewal and outreach orientation you desire.As you and your congregation peruse resources, remember that

these tools are not one-size-fits-all solutions that will magicallymake your church Xer-friendly. The research simply prepares youfurther to be God’s means to accomplish His purposes.

Relate realness. As you interact with prebelieving Xers, buildrelationships of integrity with them. Being a part of their lives isthe primary objective—with or without NET ’98. If you’re simplythinking about putting on a chameleon “getting-to-know-you”face for the sake of luring them to NET ’98 for purposes of prose-lytizing, you’re missing the boat. Being real with an Xer is a farmore powerful witness to God’s holiness. Your candor and authen-ticity in your relationship with Xers is key.

And here is where God’s patience needs to come in. Con-version is a process, so be ready for God to move the Xer you arein relationship with at His pace. Plan to be in the relationship forthe long haul—with or without a signed decision card.

So pray—for the Xer and yourself. Pray and revel in thejourney God will unfold before you . . . together.

Allan and Deirdre Martin are cofounders ofdre•am VISION ministries, dedicated toempowering young people in Christian lifestyleand leadership. Allan also serves as the cochairfor the NET ’98 young adult task group.

Come TogetherT H E X - C H A N G E

Outreach to Xers relies heavilyon relationships

of depth andintegrity.


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No Easy

AnswersCan an A-plus Adventist Be a C-minus Christian?

D E V O T I O N A L


BY JAMES A. DITTES

IONCE CONSIDERED MYSELF TO BE SOMEONEwith the “right answers.” Throughout academy and col-lege I had been a good student filled with enough rightanswers to carry a high grade point average and earn adegree. But it wasn’t until I became a high school teacher

that I discovered that right answers have their limits.One of the first wrong answers I made in my teaching

career came during my first high school job interview.The principal, interviewing me for a vacant English posi-tion, looked through myrésumé and asked me a star-tling question.

“I see from your transcriptthat you took calculus in college,” he said. “Would yoube willing to teach an algebraclass?”

My mind raced back to theprecalculus class I had takenmy freshman year. I couldn’tremember the differencebetween a tangent and atransverse. But I needed thisjob. I dreaded the thought of being jobless. I took a deepbreath and sighed. “Yes,” I finally answered.

Wrong answer. To algebra was added pre-algebra, and topre-algebra, chemistry, and to chemistry, two classes ofsophomore English with a group of students that had chasedaway three teachers the year before.

I managed to be a convincing algebra teacher for one

semester. By preparing for upcoming assignments and actu-ally doing some of the homework on my own, I stayed a fewdays ahead of my students. But by spring that two-day headstart had dwindled down to a matter of minutes. I was strug-gling to keep ahead, reviewing lessons with the full-timemath teacher to make sure I knew what I was doing. Worstof all, the class was factoring equations—a lesson I hadfailed in academy.

Finally I decided that I would cloak my flagging algebraskills with enthusiasm. One ofthe few things I rememberedfrom my lone college mathcourse was how the professorwould get excited when hehad solved a complicated cal-culus problem on the board.He had been so enthusiasticthat I had, for at least a fewmoments, decided to major inmath.

So I really performed.When I solved an equationon the board, I would step

back and say, “Now, doesn’t that just wake you up?Algebra is caffeine for the brain!” At first my studentsgroaned at my theatrics; later some of the more clownishones would clap after I solved a homework problem. Theywould stand and politely pat their hands together likesophisticated operagoers.

One day I found that even my enthusiasm wasn’t getting

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the lesson across. A student would askme to solve a problem from the home-work assignment. The class woulddutifully copy the problem down as Idid it on the blackboard. Althoughthey assured me that they understoodthe problem once I had demonstratedit, they would invariably be unable tofactor a similar equation.

I was frustrated. My mathematicsability had failed to teach these stu-dents; so had my enthusiasm. As a lastresort, I turned to philosophy.

“This isn’t doing any good,” I said.“All you are doing is copying theanswers. You still don’t know the wayto factor these equations. When I giveyou the test, you are bound to fail,because the answers aren’t always thesame for every variable. In algebraicequations x doesn’t always equal 7, andy doesn’t always equal 10.”

My students stared blankly back atme, some with guilty looks on theirfaces.

“It’s as Jesus said,” I continued. “Hesaid, ‘I am the way.’ He didn’t come togive an answer for every problem; Hecame to show us the way.”

I stopped. I had stepped outsidethe bounds in a public school class-room. I waited for a reply. After a fewsilent moments, a group of studentsin the back stood up and politelyclapped their hands.

Fortunately for me—and my high

school’s mathdepartment—myexperience as analgebra teacher isnow behind me.And though thelesson I taughtthat day on factor-ing equations hasprobably been for-

gotten by many of my students, the les-son I learned remains: There are noeasy answers, but only one way to theFather: through Jesus.

Jesus: The Way How often Christians are relegated

to the place of a student in the backrow, copying down answers and seldomlearning how to actually solve a varietyof personal and spiritual problems. “DoYou want me to write this down?” weask Christ in our daily walk with Him.“Am I going to betested on this?”

Often we treatredemption assomething that canbe studied for,much like an alge-bra test. Adventistspride themselveson having “thetruth” and knowingthe answers to many confusing biblicalprophecies. We are a denomination setapart by our emphasis on the Sabbathand other Bible teachings ignored, by and large, for centuries after Christ’sministry.

But in our urge to become A-plusAdventists, we face the temptation tobecome C-minus Christians—Christians who know all the biblicalanswers to life’s questions, but whodon’t know the way to the Father or

how to lead othersthere.

Christ went toextreme lengthsduring His teach-ing to avoid giv-ing answers.Consider the menwho asked thesimplistic question

“What must I do to be saved?”To the rich young ruler, He pre-

scribed a way to salvation. “Sell every-thing you have and give to the poor,and you will have treasure in heaven,”He said (Luke 18:22, NIV). To thelawyer He said, “Love your neighbor.”These weren’t easy, universal answers,but, individual avenues to the Fatherthat lead Christians closer still today.

Even Christ’s disciples failed to dis-cover the meaning of “the way” untilafter Christ had gone into heaven. AtPentecost, Peter quoted David, who hadsaid, “You have made known to me thepath of life” (Ps. 16:11). From this pointon, Peter seldom healed or preachedwithout stressing Jesus Christ, the trail-head of our path to sanctification.

W hen Jesus becomes “theway,” the test that manyfeared they would flunk

becomes the path that anyone can fol-low. Christ bursts from the answer sheetto become a personal trail guide whomeets us where we are and leads us tothe Father. Few Christians can agree onall of the answers; no one disagrees onthe ultimate objective: salvation.

Christians start on their paths to sal-vation at different points along the way.They bring with them—to continue analgebra analogy—many variables, equa-tions that need balancing, problems tobe solved. For these Christians, answersaren’t enough. Our mission is to helpthem find the way. ■

James A. Dittes is a teacherand writer living inSuperior, Arizona.

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Don King is the executive secretary and communi-cation director of the Atlantic Union Conference,a territory that includes nearly 80,000 Adventistsin New England, New York, andBermuda. King spoke recently with

associate editor Bill Knott at his home in SouthLancaster, Massachusetts.

Knott: You’re an administrator in a veryracially and ethnically diverse region of the coun-try. You’ve got traditional Anglo Adventists herewhose stock goes back 150 years; you’ve gotimmigrant populations moving into this unionwho have been in North America only a littlewhile, and who don’t communicate in English asa first language. What are you doing to keepthose tensions in creative mode rather than in conflict?

King: We’re trying to bring people together, to bring us allto work together. And to some extent we’ve succeeded, but wehave a long way to go. The transition, the rate of change, istaking place much faster than we’re able to keep up with, andthe research seems to predict that this trend will increase astime goes on. At our last union session we elected two newvice presidents for the Atlantic Union—one for Hispanicministries, the other for Franco-Haitian ministries, both ofwhom represent a very significant number of constituents.

We have churches in our region that are highly diversein their membership makeup. We all come from differentbackgrounds, different family trees, and we come to worshipwith different experiences. Some enjoy raising their hands;others enjoy just sitting quietly and listening. One thingthat can help to bring everyone along is to intentionallyseek out ways to identify with the various groups—ethnicgroups, cultural groups—in each local congregation.

The key word is going to be “intentionality.” It will haveto be the future of our church—intentionally seeking totouch the traditions that people identify with. Once that’sdone, I think there’ll be a coming together.

What steps are you and other leaders taking to reassuregroups who are feeling frightened or uncomfortable withrapidly changing congregations? What are you saying toyour more traditional church members out there?

I think we need to reassure our members constantly thatwe are family. When one group comes in and achieves largernumbers, there’s always the possibility for another group feel-

ing threatened. I think our job is to cut away little by little atthe unknowns, because the unknown is what people fear themost. And if we can be open in communicating with each

other and emphasize the family concept, peoplecan begin to feel more comfortable, no matterwhat the numerical ratios will be.

There’s altogether too little training to help peo-ple understand and develop skills they need in deal-ing with other cultures. We aren’t born with theseskills. We get them through learning and experi-ence. There ought to be many, many more opportu-nities for seminars and workshops in transculturaland intercultural skills. After all, the world is doingit in the workplace. Why shouldn’t we?

Who leads the way in that for the church?Right now, if you announced an intercultural sensitivitytraining on ACN in an upstate Anglo congregation, wewouldn’t guess that a lot of people would show up.

Leadership at the conference, union, and NAD/GC lev-els has to initiate this. In addition to current workers, lead-ership can recruit Spirit-filled laypeople—men and womenwho are already involved in this kind of training for corpo-rate America. Those members can lead training oppor-tunities for all our members.

There are many voices just now talking about stream-lining the structure of the church to facilitate greater mis-sion. Some are talking about adjusting tithe percentages sothat more money is available at different levels. Some sug-gest flattening out the pyramid structure of church organi-zation so that it’s more responsive to local congregations.Do you share any of these concerns?

The local church is the foundation of this whole structure,and it’s always going to need resources to fund outreachopportunities. We must ensure that our funds, whatever thepercentages agreed to, are used to build up ministries in eachcongregation. That’s really where it’s happening, or ought tohappen if it isn’t. When ministry is happening at the locallevel, resources will come in because needs are being met.

Bill Knott is an associate editor for the AdventistReview.

Don King: BringingPeople Together

C U T T I N G E D G E C O N V E R S A T I O N S


BY LAURIE BARCELOW

Most people express at least an interest inmy work as a veterinarian, and sometimesthey envy my career. My 7-year-old son,Travis, has a more realistic view.“Mom,” he recently told me,

“your job is gross. Why did Dad even marryyou? I’ll never do the work you do or evenmarry anyone who does what you do.” Igrant him leeway with this attitude,considering he was watching me do anautopsy on a goat at the time heexpressed those feelings.

Even when he assists in the morepositive aspects of a veterinarian’sdaily routine, such as holding newbornpuppies after an emergency cesarean section ona Sunday night, Travis isn’t impressed with what Ido. When questioned about my work, he’s likely tosay I cut holes in animals (his interpretation ofsurgery) or I make animals bleed.

Although Travis doesn’t always appreciate certainaspects of my work, I do hope I am instilling in hima respect for life and an appreciation for stewardship thatinvolves more than financial obligations.

One of God’s first directives to humanity was to nameand care for the animals. I believe that directive still standsin today’s world. I strive to instill in Travis a healthy respectfor the creatures with which we share our world. And evenif he never wants to follow in my footsteps, I still want himto feel a responsibility to the creatures who are dependenton us for their well-being and survival.

I can’t help thinking that if a child grows up respectingand caring for animal life, those lessons will translate intoappropriate respect and caring for human life. Surely thosemen I see in my office who can cry over the loss of theircats, dogs, or even iguanas are not men who go home andabuse their family members. In a world full of abuse and vio-lence, it comforts me to see people who can express sorrowat the loss of a pet.

Although it’s not always been an easy lesson for me tolearn, I can now accept that Travis and others may notappreciate and love animals as I do. As a child growing upin the deserts of Idaho, where I found snakes, scorpions,and spiders irresistible, I learned my first lessons in others’

intolerance of my pets. My father found me collectingbeautiful black spiders with red spots on their abdomen; hebecame worried, and consulted an entomologist. When it

was determined that these arachnids were black widows, an exterminator was promptly called.

Fortunately, not all my encounters withunusual pets ended this disastrously, and

sometimes I was even able to use my sisters’ passionate dislike for my snake

and arachnid companions to my ben-efit! But as I came to accept that

most friends and relatives did notwant my assortment of creatures as

close inhabitants, I did not change myexpectation that people at least show

respect and consideration for these crea-tures and acknowledge that they have arole in our environment.I’ve also learned that there needs to be

a balance between spending on pets andspending to alleviate suffering in our own human

population. I admire a client who, when faced with theoption of a $2,000 surgery for her beloved dog, repliedthat she couldn’t justify spending thousands of dollarson her dog when she was currently working in a home-less shelter that was in desperate need of funds to ame-liorate human suffering. (Her dog eventually didimprove on medication and strict rest—which seemedto me miraculous.)

Animals are an important part of our world, and throughthem God teaches us some meaningful lessons. No, I don’texpect everyone to have a pet tarantula, but animals are away through which God speaks to us. The respect we havefor animals may testify to a friend or neighbor the respectwe have for the Creator. ■

Laurie Barcelow is a veterinarian who writes fromBethel, Vermont.

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