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BV1565. G55eng 1993 c.

l
Gillespie, V. Bailey
Perspectives on Values/ V.
Bailey Gillespie
Perspectives on Values
A Project Affirmation
Publication coordinated with
John Hancock Center for
Youth Ministry at
La Sierra University
North American Division
Joint Boards of Education
La Sierra University Press
BV1565. G55eng 1993 c.l
Gillespie, V. Bailey
Perspectives on Values/ V.
Bailey Gillespie
Perspectives on Values
A Project Affirmation
Publication coordinated with
John Hancock Center for
Youth Ministry at
La Sierra University
North American Division
Joint Boards of Education
La Sierra University Press
Perspectives on Values
A Project Affirmation Publication
Edited by
V. Bailey Gillespie
Contributors
Niels-Erik Andreasen
John Brunt
Steve Case
Roger L. Dudley
V. Bailey Gillespie
Lyell Heise
George R. Knight
Richard T. Rice
Juanita Singh
Merton Strommen
Stuart Tyner
L&SIERRA
UNIVERSITY PRESS
Perspectives on Values
A Project Affirmation Publication
Edited by
V. Bailey Gillespie
Contributors
Niels-Erik Andreasen
John Brunt
Steve Case
Roger L. Dudley
V. Bailey Gillespie
Lyell Heise
George R. Knight
Richard T. Rice
Juanita Singh
Merton Strommen
Stuart Tyner
L&SIERRA
UNIVERSITY PRESS
Project Affirmation Series
Editor: V. Bailey Gillespie
Book design: Stuart Tyner
Copy editing: Sharon Churches
Cover design: Stuart Tyner
Copyright 1993 by La Sierra University Press/North
American Division of Seventh-day Adventists-Joint
Boards of Education/John Hancock Center for Youth
Ministry at La Sierra University
All rights reserved
No part of this publication may be reproduced, stored in a
retrieval system, or transmitted in any form or by any
means-electronic, photocopying, recording, or other-
wise-without the prior written permission of the pub-
lisher
Cataloging-in-Publication Data
Perspectives on Values: a project affirmation publication
I ed. by V. Bailey Gillespie.
p. em.
1. Values. 2. Moral education. 3. Christian education.
I. Gillespie, V. Bailey (Virgil Bailey)
BV1565.V3 P47 241
ISBN NO. 0-944450-15-6
Library of Congress Catalog Card Number:
92--62812
Printed in the U.S.A.
LA SIERRA
UNIVERSITY PRESS
Riverside, CA 92515
Contents
CHAPTER PAGE
Preface
V. Bailey Gillespie
1 Nurturing Essential Values
1
V. Bailey Gillespie
2 Communicating Values
21
Merton P. Strommen
3 Developing Spiritual Values
47
Roger L. Dudley Steve Case
4 Salvation and Standards
79
RichardT. Rice
5 The Old Testament and Spiritual Formation 111
Niels-Erik Andreasen
6 The New Testament and Spiritual Values
143
John Brunt
7 Amish, Methodists, Adventists and
177
Changing Standards and Values
George R. Knight
8
Applying Values
215
Lyell Heise
9
Values and Your Child
233
Juanita Singh
10 One-On-One Conversations With Youth 265
Stuart Tyner
11 Epilogue 284
V. Bailey Gillespie
12 Index 290
Project Affirmation Series
Editor: V. Bailey Gillespie
Book design: Stuart Tyner
Copy editing: Sharon Churches
Cover design: Stuart Tyner
Copyright 1993 by La Sierra University Press/North
American Division of Seventh-day Adventists-Joint
Boards of Education/John Hancock Center for Youth
Ministry at La Sierra University
All rights reserved
No part of this publication may be reproduced, stored in a
retrieval system, or transmitted in any form or by any
means-electronic, photocopying, recording, or other-
wise-without the prior written permission of the pub-
lisher
Cataloging-in-Publication Data
Perspectives on Values: a project affirmation publication
I ed. by V. Bailey Gillespie.
p. em.
1. Values. 2. Moral education. 3. Christian education.
I. Gillespie, V. Bailey (Virgil Bailey)
BV1565.V3 P47 241
ISBN NO. 0-944450-15-6
Library of Congress Catalog Card Number:
92--62812
Printed in the U.S.A.
LA SIERRA
UNIVERSITY PRESS
Riverside, CA 92515
Contents
CHAPTER PAGE
Preface
V. Bailey Gillespie
1 Nurturing Essential Values
1
V. Bailey Gillespie
2 Communicating Values
21
Merton P. Strommen
3 Developing Spiritual Values
47
Roger L. Dudley Steve Case
4 Salvation and Standards
79
RichardT. Rice
5 The Old Testament and Spiritual Formation 111
Niels-Erik Andreasen
6 The New Testament and Spiritual Values
143
John Brunt
7 Amish, Methodists, Adventists and
177
Changing Standards and Values
George R. Knight
8
Applying Values
215
Lyell Heise
9
Values and Your Child
233
Juanita Singh
10 One-On-One Conversations With Youth 265
Stuart Tyner
11 Epilogue 284
V. Bailey Gillespie
12 Index 290
PERSPECTIVES ON VALUES
Preface
Getting Perspective
It has been said that the wisest and best parents,
teachers, and pastors always seem to be people who
are able to look us in the eye, see into our hearts, and
receive us into their own lives. While we are not
particularly clear just what skills enable that to hap-
pen, we know that it is such people who can hold us in
their attention, accept us as we are, and invite us into
a close and rewarding relationship with Jesus.
Unfortunately, not all of us are like that. Not every
parent, teacher, or pastor has these winning skills. But
we intuitively know that people like this make a
significant spiritual difference in the lives of children
and young people. As parents, we hope we exhibit
those skills. We want our teachers and pastors to be
How do you get
perspective on
personal values?
What can parents,
pastors, and teach-
ers do to help
youth understand
how important
personal values
are?
PERSPECTIVES ON VALUES
Preface
Getting Perspective
It has been said that the wisest and best parents,
teachers, and pastors always seem to be people who
are able to look us in the eye, see into our hearts, and
receive us into their own lives. While we are not
particularly clear just what skills enable that to hap-
pen, we know that it is such people who can hold us in
their attention, accept us as we are, and invite us into
a close and rewarding relationship with Jesus.
Unfortunately, not all of us are like that. Not every
parent, teacher, or pastor has these winning skills. But
we intuitively know that people like this make a
significant spiritual difference in the lives of children
and young people. As parents, we hope we exhibit
those skills. We want our teachers and pastors to be
How do you get
perspective on
personal values?
What can parents,
pastors, and teach-
ers do to help
youth understand
how important
personal values
are?
Goals of Perspectives
on Values
1. To assist the church's
religious education endeav-
ors.
2. To eQcourage youth to
develop a close, personal
relationship with Jesus
Christ.
PREFACE
that way too. We believe that we can do more by
understanding and by attending to the growth and
nurture of young people.
This book is about paying attention to how beliefs
and values are formed. This book is about people and
how they learn about significant values which guide
and nudge them to be more than they thought they
could be. This book is an attempt to bring our own
This book is
about paying
attention. It's
about people
and how people
learn.
values into perspective so that
passing them on will be easier
and more successful. This book
comes out of prayerful and
thoughtful reflection by pas-
tors and teachers who have
written from their expertise in
understanding how deep, per-
sonal faith develops.lt is written for parents, teachers,
pastors and all those interested in how faith, values,
and commitment are nurtured and internalized.
Perspectives on Values is one product of the North
American Division Project Affirmation series on Faith,
Values, and Commitment. From the beginning of the
Project Affirmation Task Force on Youth, it became
evident that at least two directions needed to be taken
both to inform and to assist the church's religious
educational endeavors and to encourage its youth to
develop a close, personal relationship with Jesus Christ.
From those discussions came Valuegenesis:A Study of
ii
PERSPECTIVES ON VALUES
Seventh-day Adventist Youth. This massive statistical
project involved over 20,000 young people, in grades
6 through 12, and a representative sample of adults,
parents, pastors, school administrators, and teachers
undertaken during the school year of 1989-91. This
sample, coordinated by Search Institute from Minne-
apolis, Minnesota, was ethnically balanced, represen-
tative, and well researched. It was directed by a group
of 10 scholars representing the entire North American
Division of Seventh-day Adventists. From that study
a series of books was created to represent the findings
of the survey and to assist those who help faith emerge
by providing a rich research base to understand the
youth of the church.
The second track undertaken by the Task Force
continues with this volume, Perspectives on Values,
the third in the series of books designed to help people
find and maintain a vibrant, religious experience with
God. These materials, useful to pastors, parents, teach-
ers, and school administrators, explore the formation
of values and suggest practical ways of becoming
more effective in nurturing faith.
This book explores the whole range of information
available on how values and deep commitment to
Jesus come about within the Adventist context. The
various authors and topics presented here facilitate an
understanding of the role of parents, teachers, and
pastors in the growth of faith. The book attempts to
iii
Goals of
Perspectives on
Values:
1. To help people find and
maintain a vibrant, religious
experience with God.
2. To explore the formation
of values.
3. To suggest practical ways
of becoming more effective
in nurturing faith.
Goals of Perspectives
on Values
1. To assist the church's
religious education endeav-
ors.
2. To eQcourage youth to
develop a close, personal
relationship with Jesus
Christ.
PREFACE
that way too. We believe that we can do more by
understanding and by attending to the growth and
nurture of young people.
This book is about paying attention to how beliefs
and values are formed. This book is about people and
how they learn about significant values which guide
and nudge them to be more than they thought they
could be. This book is an attempt to bring our own
This book is
about paying
attention. It's
about people
and how people
learn.
values into perspective so that
passing them on will be easier
and more successful. This book
comes out of prayerful and
thoughtful reflection by pas-
tors and teachers who have
written from their expertise in
understanding how deep, per-
sonal faith develops.lt is written for parents, teachers,
pastors and all those interested in how faith, values,
and commitment are nurtured and internalized.
Perspectives on Values is one product of the North
American Division Project Affirmation series on Faith,
Values, and Commitment. From the beginning of the
Project Affirmation Task Force on Youth, it became
evident that at least two directions needed to be taken
both to inform and to assist the church's religious
educational endeavors and to encourage its youth to
develop a close, personal relationship with Jesus Christ.
From those discussions came Valuegenesis:A Study of
ii
PERSPECTIVES ON VALUES
Seventh-day Adventist Youth. This massive statistical
project involved over 20,000 young people, in grades
6 through 12, and a representative sample of adults,
parents, pastors, school administrators, and teachers
undertaken during the school year of 1989-91. This
sample, coordinated by Search Institute from Minne-
apolis, Minnesota, was ethnically balanced, represen-
tative, and well researched. It was directed by a group
of 10 scholars representing the entire North American
Division of Seventh-day Adventists. From that study
a series of books was created to represent the findings
of the survey and to assist those who help faith emerge
by providing a rich research base to understand the
youth of the church.
The second track undertaken by the Task Force
continues with this volume, Perspectives on Values,
the third in the series of books designed to help people
find and maintain a vibrant, religious experience with
God. These materials, useful to pastors, parents, teach-
ers, and school administrators, explore the formation
of values and suggest practical ways of becoming
more effective in nurturing faith.
This book explores the whole range of information
available on how values and deep commitment to
Jesus come about within the Adventist context. The
various authors and topics presented here facilitate an
understanding of the role of parents, teachers, and
pastors in the growth of faith. The book attempts to
iii
Goals of
Perspectives on
Values:
1. To help people find and
maintain a vibrant, religious
experience with God.
2. To explore the formation
of values.
3. To suggest practical ways
of becoming more effective
in nurturing faith.
To order books in
the Project
Affirmation series
write to:
The John Hancock
Center for Youth
Ministry at La Sierra
University, Riverside,
CA 92515 or fax your
order: 909-785-2199
PREFACE
teach us how to be attentive to others, which does not
mean applying psychological theories to particular
people. Rather, as Dan Aleshire once said, "It means
opening space within ourselves to those people, al-
lowing ourselves to be touched by them, making the
effort to understand them." Perspectives on Values is
an attempt to understand others.
Chapter One
The first chapter of Perspectives on Values de-
scribes what essential values are by drawing the line
between core and peripheral values. I try to clearly
differentiate between what is central to the Christian
experience and what is tangential. The chapter con-
cludes with a discussion of prin-
ciples applied to contemporary
issues to give us the under-
standings necessary to answer
the question, "How are values
useful to us?"
Chapter Two
What is central to
the Christian
experience? What
are values? What
can we do to help
youth?
The book's second chapter begins with a general
look at the topic of values and standards. Just what are
values, and how do standards and rules and lifestyle
choices impact the growing faith and life of the young
iv
PERSPECTIVES ON VALUES
in the church? What is it that we know for sure about
changing people and leading them to a closer relation-
ship with Jesus? Are there core values or are some
things culturally, socially, or historically conditioned?
Merton P. Strommen, the
How do standards founderofSearchinstituteand
and rules and theAugsburglnstitute for Pam-
lifestyle choices ily and Youth Ministry, writes
impact growing out of a background of both
f "fh? teacher and pastor and also
01
knows psychological theory
from the inside. His acclaimed research over the
decades on the nature of religious life provides a broad
background for study of this topic. Questions as to the
relationship of values to the church, school, and home
are explored with a view to resolving some of the
tension which often comes when we do not clearly
understand all of the issues and facets of a topic. What
is the role of the home, church, and school in this
process? What can we do to help people learn what is
important? This chapter serves as a basis and intro-
duction to those that follow. It is a basic view of how
values are transmitted. Values genesis and transfor-
mation of the heritage of the faith in the lives of youth
is examined. How important are parents? What does
the Church need to be concerned about when it tries to
nurture distinctive Adventist choices in the youth of
the church? Are there approaches which work better
v
Merton P.
Strommen, the
founder of Search
Institute and the
Augsburg Institute
for Family and Youth
Ministry, writes out
of a background of
both teacher and
pastor and also
knows psychologi-
cal theory from the
inside. His research
over the decades
on the nature of
religious life pro-
vides a broad
background for
study of this topic.
God through Scrip-
tures has revealed
what is important to
people and what
the church should
consider
significant.
To order books in
the Project
Affirmation series
write to:
The John Hancock
Center for Youth
Ministry at La Sierra
University, Riverside,
CA 92515 or fax your
order: 909-785-2199
PREFACE
teach us how to be attentive to others, which does not
mean applying psychological theories to particular
people. Rather, as Dan Aleshire once said, "It means
opening space within ourselves to those people, al-
lowing ourselves to be touched by them, making the
effort to understand them." Perspectives on Values is
an attempt to understand others.
Chapter One
The first chapter of Perspectives on Values de-
scribes what essential values are by drawing the line
between core and peripheral values. I try to clearly
differentiate between what is central to the Christian
experience and what is tangential. The chapter con-
cludes with a discussion of prin-
ciples applied to contemporary
issues to give us the under-
standings necessary to answer
the question, "How are values
useful to us?"
Chapter Two
What is central to
the Christian
experience? What
are values? What
can we do to help
youth?
The book's second chapter begins with a general
look at the topic of values and standards. Just what are
values, and how do standards and rules and lifestyle
choices impact the growing faith and life of the young
iv
PERSPECTIVES ON VALUES
in the church? What is it that we know for sure about
changing people and leading them to a closer relation-
ship with Jesus? Are there core values or are some
things culturally, socially, or historically conditioned?
Merton P. Strommen, the
How do standards founderofSearchinstituteand
and rules and theAugsburglnstitute for Pam-
lifestyle choices ily and Youth Ministry, writes
impact growing out of a background of both
f "fh? teacher and pastor and also
01
knows psychological theory
from the inside. His acclaimed research over the
decades on the nature of religious life provides a broad
background for study of this topic. Questions as to the
relationship of values to the church, school, and home
are explored with a view to resolving some of the
tension which often comes when we do not clearly
understand all of the issues and facets of a topic. What
is the role of the home, church, and school in this
process? What can we do to help people learn what is
important? This chapter serves as a basis and intro-
duction to those that follow. It is a basic view of how
values are transmitted. Values genesis and transfor-
mation of the heritage of the faith in the lives of youth
is examined. How important are parents? What does
the Church need to be concerned about when it tries to
nurture distinctive Adventist choices in the youth of
the church? Are there approaches which work better
v
Merton P.
Strommen, the
founder of Search
Institute and the
Augsburg Institute
for Family and Youth
Ministry, writes out
of a background of
both teacher and
pastor and also
knows psychologi-
cal theory from the
inside. His research
over the decades
on the nature of
religious life pro-
vides a broad
background for
study of this topic.
God through Scrip-
tures has revealed
what is important to
people and what
the church should
consider
significant.
Steve Case, a
youth pastor,
consultant of
Piece of the Pie
Ministries, and
former seminary
teacher, and
Roger L. Dudley,
researcher,
professor, and
author, show us
what parents and
teachers can do
to nurture values.
PREFACE
than others? What do the experts say? All these
questions blend in this chapter to inform us of the best
way to approach the nurture of values and to encour-
age spirituality in youth.
Chapter Three
Steve Case, a youth pastor, consultant of Piece of
the Pie Ministries, and former seminary teacher, with
Roger L. Dudley, researcher, professor, and author,
show us what parents and teachers can do to nurture
values. The authors of this chapter explore the mean-
ing of values and unpack this complex term in a useful
way. They posit a definition of mature faith as that
which is: (1) well differentiated, (2) dynamic in char-
acter, (3) produces consistent morality, ( 4) compre-
hensive because it is involved with the whole of life,
(5) integral to all of life's functions, (6) and fundamen-
tally moves and advances in growth. They stress the
necessity of modeling and probe developmental the-
ory in a way that all can understand. This practical
chapter underscores the importance of the home and
the core values which can be transmitted to those
significant others that impact the lives of youth spe-
cifically. Unless theoretical and theological material
about values transmission moves to the practical,
there is little hope of understanding and growth.
vi
PERSPECTIVES ON VALUES
Chapters Four
Richard Rice, author, professor, theologian, fol-
lows with an exploration of the relationship of behav-
ior (standards) to salvation by grace through faith. In
answering such theological questions as "How does
what I do influence God's love?" and "How do stan-
dards or values change?" He updates our understand-
ing of the difference between values, standards, grace,
and works. This theological perspective is crucial as
an initial step in building a family's own approach to
values, faith, and commitment. Not only does he bring
his background as a theologian to play in this chapter,
his understanding of youth from a parental perspective
is obvious. Dr. Rice gives us a
unique proposal about faith, val-
ues, and standards in a clear,
direct essay.
Chapter Five and Six
The Bible provides clear direc-
tion in this discussion too. God
through Scripture has revealed
Richard Rice, author, profes-
sor, theologian, follows with
an exploration of the relation-
ship of behavior (standards)
to salvation by grace
through faith.
what is important to people and what the church
should consider significant. John Brunt and Niels-
Erik Andreasen, both biblical scholars and writers in
their own right, generously provide us with a biblical
vii
Steve Case, a
youth pastor,
consultant of
Piece of the Pie
Ministries, and
former seminary
teacher, and
Roger L. Dudley,
researcher,
professor, and
author, show us
what parents and
teachers can do
to nurture values.
PREFACE
than others? What do the experts say? All these
questions blend in this chapter to inform us of the best
way to approach the nurture of values and to encour-
age spirituality in youth.
Chapter Three
Steve Case, a youth pastor, consultant of Piece of
the Pie Ministries, and former seminary teacher, with
Roger L. Dudley, researcher, professor, and author,
show us what parents and teachers can do to nurture
values. The authors of this chapter explore the mean-
ing of values and unpack this complex term in a useful
way. They posit a definition of mature faith as that
which is: (1) well differentiated, (2) dynamic in char-
acter, (3) produces consistent morality, ( 4) compre-
hensive because it is involved with the whole of life,
(5) integral to all of life's functions, (6) and fundamen-
tally moves and advances in growth. They stress the
necessity of modeling and probe developmental the-
ory in a way that all can understand. This practical
chapter underscores the importance of the home and
the core values which can be transmitted to those
significant others that impact the lives of youth spe-
cifically. Unless theoretical and theological material
about values transmission moves to the practical,
there is little hope of understanding and growth.
vi
PERSPECTIVES ON VALUES
Chapters Four
Richard Rice, author, professor, theologian, fol-
lows with an exploration of the relationship of behav-
ior (standards) to salvation by grace through faith. In
answering such theological questions as "How does
what I do influence God's love?" and "How do stan-
dards or values change?" He updates our understand-
ing of the difference between values, standards, grace,
and works. This theological perspective is crucial as
an initial step in building a family's own approach to
values, faith, and commitment. Not only does he bring
his background as a theologian to play in this chapter,
his understanding of youth from a parental perspective
is obvious. Dr. Rice gives us a
unique proposal about faith, val-
ues, and standards in a clear,
direct essay.
Chapter Five and Six
The Bible provides clear direc-
tion in this discussion too. God
through Scripture has revealed
Richard Rice, author, profes-
sor, theologian, follows with
an exploration of the relation-
ship of behavior (standards)
to salvation by grace
through faith.
what is important to people and what the church
should consider significant. John Brunt and Niels-
Erik Andreasen, both biblical scholars and writers in
their own right, generously provide us with a biblical
vii
John Brunt and
Niels-Erik
Andreasen, both
biblical scholars
and writers in their
own right, gener-
ously provide us
with a biblical
basis for values.
George Knight, a
church historian
and college pro-
fessor, demon-
strates how values
and standards
were established
in the growth of
our church.
PREFACE
basis for values development and formation in Ad-
ventism. Through the rich resource of the Old and
New Testaments we come to understand what God
tells us regarding this topic. What does the Bible
consider crucial for God's people? One unique ques-
tion which is answered in these chapters is "What does
the Bible suggest are essentials for Christian life?"
and "How does the Bible inform our understanding of
values and standards?" These chapters give us a
biblical basis for understanding exactly what the Gos-
pel, as seen in both testaments, shares. Both New and
Old Testaments come alive as we see them unfold
their rich resources addressed directly to the topic at
hand. I believe you will have a new appreciation of the
rich resources for values and lifestyle choices found in
the Bible.
Chapter Seven
Adventist heritage is rich in illustrations that re-
veal the forces that come to bear on values and how
values drift through time. George Knight, a church
historian and college professor demonstrates how
values and standards were established in the growth of
our church. He explores the gradual shift in certain
lifestyle practices and examines factors which influ-
ence that change. His investigation of this dynamic
shift challenges us to realize that standards often
viii
PERSPECTIVES ON VALUES
change because of cultural, social, and political de-
mands rather than by any clear "thus saith the Lord."
Adventists can learn much about their own church in
a close reading of this vital topic.
Chapter Eight
Lyell Heise, pastor of a collegiate church in the
North American Division, provides a closer look at
the importance of building values. In his chapter, he
shares one person's approach to this complex topic.
We cannot get away from the fact that many standards
seem to be held at different intensity from others. The
reason for this is not because the standards are not
based on clear biblical injunction, or the fact that they
seem to have been forgotten by some Christians. The
reason, he suggests, is because many of us simply are
not able to handle the very personal way the Spirit of
God works in the lives of His people.
Using the Book of Romans and exegeting the
twelfth through the fourteenth chapters, the Apostle
Paul's understanding of how to build a strong con-
science is probed. The task of the church and of parents
who wish their youth to understand the reality of
various standard's applications is that of conscience
development. Using his personal pastoral ministry as
the context, Pastor Heise shows us God's ideal for the
children of God.
ix
Lyell Heise, pastor
and teacher,
addresses the
issue of applying
values to actual
life situations.
John Brunt and
Niels-Erik
Andreasen, both
biblical scholars
and writers in their
own right, gener-
ously provide us
with a biblical
basis for values.
George Knight, a
church historian
and college pro-
fessor, demon-
strates how values
and standards
were established
in the growth of
our church.
PREFACE
basis for values development and formation in Ad-
ventism. Through the rich resource of the Old and
New Testaments we come to understand what God
tells us regarding this topic. What does the Bible
consider crucial for God's people? One unique ques-
tion which is answered in these chapters is "What does
the Bible suggest are essentials for Christian life?"
and "How does the Bible inform our understanding of
values and standards?" These chapters give us a
biblical basis for understanding exactly what the Gos-
pel, as seen in both testaments, shares. Both New and
Old Testaments come alive as we see them unfold
their rich resources addressed directly to the topic at
hand. I believe you will have a new appreciation of the
rich resources for values and lifestyle choices found in
the Bible.
Chapter Seven
Adventist heritage is rich in illustrations that re-
veal the forces that come to bear on values and how
values drift through time. George Knight, a church
historian and college professor demonstrates how
values and standards were established in the growth of
our church. He explores the gradual shift in certain
lifestyle practices and examines factors which influ-
ence that change. His investigation of this dynamic
shift challenges us to realize that standards often
viii
PERSPECTIVES ON VALUES
change because of cultural, social, and political de-
mands rather than by any clear "thus saith the Lord."
Adventists can learn much about their own church in
a close reading of this vital topic.
Chapter Eight
Lyell Heise, pastor of a collegiate church in the
North American Division, provides a closer look at
the importance of building values. In his chapter, he
shares one person's approach to this complex topic.
We cannot get away from the fact that many standards
seem to be held at different intensity from others. The
reason for this is not because the standards are not
based on clear biblical injunction, or the fact that they
seem to have been forgotten by some Christians. The
reason, he suggests, is because many of us simply are
not able to handle the very personal way the Spirit of
God works in the lives of His people.
Using the Book of Romans and exegeting the
twelfth through the fourteenth chapters, the Apostle
Paul's understanding of how to build a strong con-
science is probed. The task of the church and of parents
who wish their youth to understand the reality of
various standard's applications is that of conscience
development. Using his personal pastoral ministry as
the context, Pastor Heise shows us God's ideal for the
children of God.
ix
Lyell Heise, pastor
and teacher,
addresses the
issue of applying
values to actual
life situations.
PREFACE
His exposition shows us the marvellous freedom
of becoming grown-up sons and daughters of God that
was offered to all, but with some strange responses.
For some early Christians, the offer was almost too
much. Paul seems to be forever encouraging, enticing,
cajoling the believers into the joyful acceptance of
God's gift, and the stimulating process of growing up.
But it was not just the early church where people
struggled with the growing-up process. Pastor Heise
shows us the church of the Middle Ages who devel-
oped a vast system of law all its own. Every aspect of
religious life became a matter for regulation, discus-
sion, and evermore fine-tuning. It was called Canon
Law. But the gospel crashed with renewed force into
church and society.
This chapter will help us recognize that not every-
one will interpret the standards the same way, but the
core values based on the Gospel are eternal and settled,
he challenges us to become Christians who are grow-
ing, stretching, and becoming sons and daughters of
God.
Chapter Nine
Again on the practical side, Juanita Singh ad-
dresses the elementary child and what can be done to
assist in value formation. Her background as educa-
tors and mother of three gives an excellent basis for
X
PERSPECTIVES ON VALUES
application. With a special look at the elementary
education process, they scrutinize the work of teach-
ers and parents at these critical years. They suggest
ways in which values can be communicated and ex-
plores the process itself. This chapter may serve as a
practical guide for teachers and parents regarding the
elementary school child.
Chapter Ten
Stuart Tyner, director of the Hancock Center for
Youth Ministry at La Sierra University, draws our
attention to the oft misunderstood age of adolescence.
His focus is on standards themselves. His practical
look at sharing values and standards with youth dem-
onstrate through a case-study method both a scholarly
and parental approach. Anyone who has ever worked
with teenagers knows that one central topic of concern
is about what youth think they can or cannot do. This
chapter provides a balance between the larger concern
of a grace orientation and the tension that exists from
people who believe that God has specific concerns in
individual life. As you work through these case stud-
ies, you will learn a way to talk to young, growing
Christians which gleans the best from all of the chap-
ters in this Project Affirmation book. You may even
wish to try your own hand at developing situations
which spark discussions in your own youth group.
xi
Juanita Singh,
educator, mother,
and English
teacher,
addresses the
elementary child
and what can be
done to assist in
value formation.
Stuart Tyner, di-
rector of the Han-
cock Center for
Youth Ministry at
La Sierra Univer-
sity, draws our
attention to the oft
misunderstood
age of adoles-
cence. His focus
is on standards
themselves.
PREFACE
His exposition shows us the marvellous freedom
of becoming grown-up sons and daughters of God that
was offered to all, but with some strange responses.
For some early Christians, the offer was almost too
much. Paul seems to be forever encouraging, enticing,
cajoling the believers into the joyful acceptance of
God's gift, and the stimulating process of growing up.
But it was not just the early church where people
struggled with the growing-up process. Pastor Heise
shows us the church of the Middle Ages who devel-
oped a vast system of law all its own. Every aspect of
religious life became a matter for regulation, discus-
sion, and evermore fine-tuning. It was called Canon
Law. But the gospel crashed with renewed force into
church and society.
This chapter will help us recognize that not every-
one will interpret the standards the same way, but the
core values based on the Gospel are eternal and settled,
he challenges us to become Christians who are grow-
ing, stretching, and becoming sons and daughters of
God.
Chapter Nine
Again on the practical side, Juanita Singh ad-
dresses the elementary child and what can be done to
assist in value formation. Her background as educa-
tors and mother of three gives an excellent basis for
X
PERSPECTIVES ON VALUES
application. With a special look at the elementary
education process, they scrutinize the work of teach-
ers and parents at these critical years. They suggest
ways in which values can be communicated and ex-
plores the process itself. This chapter may serve as a
practical guide for teachers and parents regarding the
elementary school child.
Chapter Ten
Stuart Tyner, director of the Hancock Center for
Youth Ministry at La Sierra University, draws our
attention to the oft misunderstood age of adolescence.
His focus is on standards themselves. His practical
look at sharing values and standards with youth dem-
onstrate through a case-study method both a scholarly
and parental approach. Anyone who has ever worked
with teenagers knows that one central topic of concern
is about what youth think they can or cannot do. This
chapter provides a balance between the larger concern
of a grace orientation and the tension that exists from
people who believe that God has specific concerns in
individual life. As you work through these case stud-
ies, you will learn a way to talk to young, growing
Christians which gleans the best from all of the chap-
ters in this Project Affirmation book. You may even
wish to try your own hand at developing situations
which spark discussions in your own youth group.
xi
Juanita Singh,
educator, mother,
and English
teacher,
addresses the
elementary child
and what can be
done to assist in
value formation.
Stuart Tyner, di-
rector of the Han-
cock Center for
Youth Ministry at
La Sierra Univer-
sity, draws our
attention to the oft
misunderstood
age of adoles-
cence. His focus
is on standards
themselves.
V. Bailey Gillespie,
Editor,
professor,
Executive Director
of the John
Hancock Center for
Youth Ministry, La
Sierra University
PREFACE
Chapter Eleven-Epilogue
With the large body of research available to the
Seventh-day Adventist church through its massive
study called Valuegenesis, it is imperative that we be
reminded of what we can do to help youth and young
adults understand what is significant in the choices
that they make. This chapter provides a review of
essential perspectives which this research suggests.
What can we do to help values and principles become
a regular part of the religious perspectives of youth
and young adults?
This volume from Project Affirmation is designed
to help us do a better job at preparing young people to
face the world in the last days. We hope the informa-
tion described in Perspectives on Values will raise
your awareness of God's presence in the lives of youth
and, thus, help them learn about the wealth of materi-
als that are available for making decisions about life.
This is a book to help stretch our m i n d ~ and keep us
growing.
xii
PERSPECTIVES ON VALUES
xiii
Use this page to write
any notes about this
chapter. Ask yourself
the following ques-
tions:
1. What do you hope
to gain by reading
this book?
2. What are the
important values that
you hold?
3. What do you think
the church should be
doing to promote
stronger values
among youth today?
V. Bailey Gillespie,
Editor,
professor,
Executive Director
of the John
Hancock Center for
Youth Ministry, La
Sierra University
PREFACE
Chapter Eleven-Epilogue
With the large body of research available to the
Seventh-day Adventist church through its massive
study called Valuegenesis, it is imperative that we be
reminded of what we can do to help youth and young
adults understand what is significant in the choices
that they make. This chapter provides a review of
essential perspectives which this research suggests.
What can we do to help values and principles become
a regular part of the religious perspectives of youth
and young adults?
This volume from Project Affirmation is designed
to help us do a better job at preparing young people to
face the world in the last days. We hope the informa-
tion described in Perspectives on Values will raise
your awareness of God's presence in the lives of youth
and, thus, help them learn about the wealth of materi-
als that are available for making decisions about life.
This is a book to help stretch our m i n d ~ and keep us
growing.
xii
PERSPECTIVES ON VALUES
xiii
Use this page to write
any notes about this
chapter. Ask yourself
the following ques-
tions:
1. What do you hope
to gain by reading
this book?
2. What are the
important values that
you hold?
3. What do you think
the church should be
doing to promote
stronger values
among youth today?
V. Bailey Gillespie is
professor of Theol-
ogy and Christian
Personality at
La Sierra University
and Executive
Director of the
Hancock Center for
Youth Ministry.
NURTURING ESSENTIAL VALUES
V. Bailey Gillespie is the executive director of the
Hancock Center for Youth Ministry and Professor of The-
ology and Christian Personality in the School of Religion
at La Sierra University, Riverside, California. He chaired
the Project Affirmation Task Force on Faith, Values, and
Commitment and was director of the project team for
Valuegenesis, the North American Division of Seventh-
day Adventist research project. He has authored a number
of books, The Experience of Faith, The Dynamics of
Change, Religious Conversion and Personal Identity. He
is an editor for the Project Affirmation series of publica-
tions which include, Roger L. Dudley's book, Valuegen-
esis: Faith in the Balance, and Doris and Roland Larson's
book, Teaching Values, and this volume, Perspectives on
Values.
''What is the purpose of a standard or value? Are
there values that are crucial for contemporary Chris-
tians today? What about those standards that are
culturally determined? These are some of the ques-
tions probed in this chapter. "
"If standards are important for church members, then
parents, teachers, and pastors must learn how to
communicate them in the context of grace. Jesus must
be central in all behavior. What a challenge for the
church today. "
PERSPECTIVES ON VALUES
Chapter l
Nurturing Essential Values
by V. Bailey Gillespie
It was winter and the Chicago air was chilled with
the crisp air blowing off the lake. Drifts of snow, now
frozen and refrozen, sloshed and creaked with the
weight of the warmth of spring. The sale of the century
sign was plastered over the windows of the store, its
comer tore by the brisk wind still blowing through my
California overcoat, and I was drawn in like a theolo-
gian challenged with heresy. The salesperson was
efficient.
"Sir, what can I help you with?"
"Oh, nothing, I am just looking." I said, knowing
1
Valuegenesis
research indicates
that many youth
feel that Adventist
rules and standards
seNe a useful
purpose (66%).
Others are con-
cerned that some
adults insist on
cerlain rules or
standards for
younger Adventists
that they do not
obseNe themselves
(47%).
V. Bailey Gillespie is
professor of Theol-
ogy and Christian
Personality at
La Sierra University
and Executive
Director of the
Hancock Center for
Youth Ministry.
NURTURING ESSENTIAL VALUES
V. Bailey Gillespie is the executive director of the
Hancock Center for Youth Ministry and Professor of The-
ology and Christian Personality in the School of Religion
at La Sierra University, Riverside, California. He chaired
the Project Affirmation Task Force on Faith, Values, and
Commitment and was director of the project team for
Valuegenesis, the North American Division of Seventh-
day Adventist research project. He has authored a number
of books, The Experience of Faith, The Dynamics of
Change, Religious Conversion and Personal Identity. He
is an editor for the Project Affirmation series of publica-
tions which include, Roger L. Dudley's book, Valuegen-
esis: Faith in the Balance, and Doris and Roland Larson's
book, Teaching Values, and this volume, Perspectives on
Values.
''What is the purpose of a standard or value? Are
there values that are crucial for contemporary Chris-
tians today? What about those standards that are
culturally determined? These are some of the ques-
tions probed in this chapter. "
"If standards are important for church members, then
parents, teachers, and pastors must learn how to
communicate them in the context of grace. Jesus must
be central in all behavior. What a challenge for the
church today. "
PERSPECTIVES ON VALUES
Chapter l
Nurturing Essential Values
by V. Bailey Gillespie
It was winter and the Chicago air was chilled with
the crisp air blowing off the lake. Drifts of snow, now
frozen and refrozen, sloshed and creaked with the
weight of the warmth of spring. The sale of the century
sign was plastered over the windows of the store, its
comer tore by the brisk wind still blowing through my
California overcoat, and I was drawn in like a theolo-
gian challenged with heresy. The salesperson was
efficient.
"Sir, what can I help you with?"
"Oh, nothing, I am just looking." I said, knowing
1
Valuegenesis
research indicates
that many youth
feel that Adventist
rules and standards
seNe a useful
purpose (66%).
Others are con-
cerned that some
adults insist on
cerlain rules or
standards for
younger Adventists
that they do not
obseNe themselves
(47%).
17% of Adventist
youth think that
Adventist rules and
standards just do not
make sense.
NURTURING ESSENTIAL VALUES
that the shoes were just what I was looking for.
"When you are ready,justcall!" came the chipper
reply.
"I'll try those on," I said. Spring floods made these
boots perfect.
"Why don't you wear them around the store for a
while, often new shoes don't fit for a while. I want you
to be happy with them." Yes, the salesperson was
good.
I felt some guilt as I walked around the store
instead of buying them right away. But soon we were
in deep discussion.
"What do you do for a living?" Now I knew I
might have to witness and that sinking feeling crept
into the pit of my stomach. What did she know about
Adventists?
All of us have our own personal evangelistic
projects. Some find that giving bible studies fulfils
their sense of mission. Others become involved in
community service. Many, with special skills, partici-
pate in medical missionary work of some kind, teach-
ing or pastoring. There are thousands of ways to
witness in Adventism. We have Revelation seminars,
pastor's Bible classes, small-group meetings, Ingath-
ering, evangelistic campaigns, and personal witness-
ing as options for fulfilling our commitments to evan-
gelism.
I have this pet project. When I travel, I try to
2
PERSPECTIVES ON VALUES
ascertain what others know of the Seventh-day Ad-
ventist church. Previous research by Gallup pollsters
suggests that outside the church, very little is known
about Adventists. I have tried to disprove this early
1980s study, but have been unsuccessful. When I ask
someone what he or she knows about our church, often
the answers I get sound strangely familiar as they were
that cold spring morning in Chicago.
"Aren't you the church that doesn't permit smok-
ing?"
"Oh, yes, I know about the Adventists: you don't
drink."
"Adventists-let's see. You don't work on Satur-
day, do you?"
"Of course I know about Adventists. You have
this wonderful choir-I have many of your record-
ings." I am seldom reminded of our sound theological
positions on righteousness by grace through faith, our
deep concern for others, or the buoyancy of our faith.
Occasionally our health message creeps into the dis-
cussion, but often the referents are negative.
Misunderstandings abound as to the essence of
Adventism and as to the relationship of standards to
values. How are we defined? What makes us unique?
What is Christian about Adventists? Why do we do all
those things? These questions center around the issue
of values. What do we consider essential and core to
our identity as Christians? In answering these ques-
3
Valuegenesis
research suggests
that emphasis on
Adventist rules and
standards is so
strong that the
message of Chris-
tianity gets lost
(41%).
17% of Adventist
youth think that
Adventist rules and
standards just do not
make sense.
NURTURING ESSENTIAL VALUES
that the shoes were just what I was looking for.
"When you are ready,justcall!" came the chipper
reply.
"I'll try those on," I said. Spring floods made these
boots perfect.
"Why don't you wear them around the store for a
while, often new shoes don't fit for a while. I want you
to be happy with them." Yes, the salesperson was
good.
I felt some guilt as I walked around the store
instead of buying them right away. But soon we were
in deep discussion.
"What do you do for a living?" Now I knew I
might have to witness and that sinking feeling crept
into the pit of my stomach. What did she know about
Adventists?
All of us have our own personal evangelistic
projects. Some find that giving bible studies fulfils
their sense of mission. Others become involved in
community service. Many, with special skills, partici-
pate in medical missionary work of some kind, teach-
ing or pastoring. There are thousands of ways to
witness in Adventism. We have Revelation seminars,
pastor's Bible classes, small-group meetings, Ingath-
ering, evangelistic campaigns, and personal witness-
ing as options for fulfilling our commitments to evan-
gelism.
I have this pet project. When I travel, I try to
2
PERSPECTIVES ON VALUES
ascertain what others know of the Seventh-day Ad-
ventist church. Previous research by Gallup pollsters
suggests that outside the church, very little is known
about Adventists. I have tried to disprove this early
1980s study, but have been unsuccessful. When I ask
someone what he or she knows about our church, often
the answers I get sound strangely familiar as they were
that cold spring morning in Chicago.
"Aren't you the church that doesn't permit smok-
ing?"
"Oh, yes, I know about the Adventists: you don't
drink."
"Adventists-let's see. You don't work on Satur-
day, do you?"
"Of course I know about Adventists. You have
this wonderful choir-I have many of your record-
ings." I am seldom reminded of our sound theological
positions on righteousness by grace through faith, our
deep concern for others, or the buoyancy of our faith.
Occasionally our health message creeps into the dis-
cussion, but often the referents are negative.
Misunderstandings abound as to the essence of
Adventism and as to the relationship of standards to
values. How are we defined? What makes us unique?
What is Christian about Adventists? Why do we do all
those things? These questions center around the issue
of values. What do we consider essential and core to
our identity as Christians? In answering these ques-
3
Valuegenesis
research suggests
that emphasis on
Adventist rules and
standards is so
strong that the
message of Chris-
tianity gets lost
(41%).
Finding the an-
swers to questions
about values is
vital to our survival
as a church just as
identity issues are
central to a
teenager's
individuality.
NURTURING ESSENTIAL VALUES
tions, we are in the midst of a values discussion.
Finding the answers to these questions is vital to our
survival as a church just as identity issues are central
to a teenager's individuality. Few would deny that
there are far too many children and young people in
schools and churches today who do not seem to learn
as well as they might, or be as committed to God as we
would hope because they simply are not clear concern-
ing what their lives are about or what is worth working
for. Some have put into this category "those children
whom teachers recognize as being very apathetic,
flighty, uncertain, or inconsistent, or who are drifters,
overconformers, overdissenters, or role-players."l
In addition to this group of children, we have
young adults who do not seem as committed to the
traditional understanding of Adventism as their par-
ents. Their lifestyle choices are what some might
identify as more transitional and their behavior less
central to Adventism's behavioral core than their
parents', but at the same time their concerns about
religious experience are deep and their commitment to
God and the church essential to their own understand-
ing of their identity.2 Some have core beliefs which
seem central to all Adventists. Others do not have a
meaningful purpose for their lives and are therefore
unable or unwilling to marshal up their full intellectual
resources for use in the crucial game of living for God.
Could it be that there are so many distractions, so
4
PERSPECTIVES ON VALUES
many varieties of Adventism, so complex a modern
life, or that there are so many ambivalences when
deciding what is good and what is right, what is
worthy, and what is desirable to God, that large num-
bers of people are finding it bewildering or even
overwhelming to sort out what is important in their
religious lives or what is worthy of valuing?
Core and Tangential Values
A significant question needs asking: How little do
we need to know to be saved? We Adventists, who
have a natural bent for "doing," usually ask how much
and not how little we can do for God. In fact, we are
just as suspicious of this approach as was Paul when
the Romans hinted, "What shall we say then? Are we
to continue in sin that grace may abound?" His answer
was a clear no! Asking how little one might do for God
simply is not in the Christian's consciousness. How-
ever, asking the question at all does not mean one is
looking for a way to do all of those things which were
forbidden by the church in earlier times. It is merely
that asking that question raises a significant issue
which is essential to clarify in any discussion about
Christian values and standards.
Are there values or standards that are fundamental
and even central to the Christian life that must be
communicated? Another question is derived from
5
Are there values
or standards that
are fundamental
and even central
to the Christian life
that must be
communicated?
Finding the an-
swers to questions
about values is
vital to our survival
as a church just as
identity issues are
central to a
teenager's
individuality.
NURTURING ESSENTIAL VALUES
tions, we are in the midst of a values discussion.
Finding the answers to these questions is vital to our
survival as a church just as identity issues are central
to a teenager's individuality. Few would deny that
there are far too many children and young people in
schools and churches today who do not seem to learn
as well as they might, or be as committed to God as we
would hope because they simply are not clear concern-
ing what their lives are about or what is worth working
for. Some have put into this category "those children
whom teachers recognize as being very apathetic,
flighty, uncertain, or inconsistent, or who are drifters,
overconformers, overdissenters, or role-players."l
In addition to this group of children, we have
young adults who do not seem as committed to the
traditional understanding of Adventism as their par-
ents. Their lifestyle choices are what some might
identify as more transitional and their behavior less
central to Adventism's behavioral core than their
parents', but at the same time their concerns about
religious experience are deep and their commitment to
God and the church essential to their own understand-
ing of their identity.2 Some have core beliefs which
seem central to all Adventists. Others do not have a
meaningful purpose for their lives and are therefore
unable or unwilling to marshal up their full intellectual
resources for use in the crucial game of living for God.
Could it be that there are so many distractions, so
4
PERSPECTIVES ON VALUES
many varieties of Adventism, so complex a modern
life, or that there are so many ambivalences when
deciding what is good and what is right, what is
worthy, and what is desirable to God, that large num-
bers of people are finding it bewildering or even
overwhelming to sort out what is important in their
religious lives or what is worthy of valuing?
Core and Tangential Values
A significant question needs asking: How little do
we need to know to be saved? We Adventists, who
have a natural bent for "doing," usually ask how much
and not how little we can do for God. In fact, we are
just as suspicious of this approach as was Paul when
the Romans hinted, "What shall we say then? Are we
to continue in sin that grace may abound?" His answer
was a clear no! Asking how little one might do for God
simply is not in the Christian's consciousness. How-
ever, asking the question at all does not mean one is
looking for a way to do all of those things which were
forbidden by the church in earlier times. It is merely
that asking that question raises a significant issue
which is essential to clarify in any discussion about
Christian values and standards.
Are there values or standards that are fundamental
and even central to the Christian life that must be
communicated? Another question is derived from
5
Are there values
or standards that
are fundamental
and even central
to the Christian life
that must be
communicated?
Many in the North
American Division
suggest that love
for God and
humankind;
commitment to
God, faith,
honesty, respect.
service, equality,
learning of God's
plan for one's life,
integrity, excel-
lence; and
promotion of
life-affirming
values are
important for
Adventists.
NURTURING ESSENTIAL VALUES
that: If there are core values central to one's Christian-
ity, then are there peripheral or perhaps even tangen-
tial ones that are not as important but play a subservi-
ent and/or supportive role in Christian living?
During Project Affirmation Visioning Sessions
directed at exploring basic Adventist values, it was
discovered that many parents, teachers, and pastor
groups are concerned about the core values that are
taught to Adventist youth. Many in the North Ameri-
can Division suggest that love for God and human-
kind; commitment to God, faith, honesty, respect,
service, equality; learning of God's plan for one's life,
integrity, excellence, and promotion of life-affirming
values are important for Adventists. These central
values were the minimum which Christians should
possess, they felt.
These same groups suggested that there are at least
six central concerns which need to be communicated
to the whole church and especially to the young. They
are these: (1) to enhance spiritual values-including
developing a living faith, incorporating spiritual prin-
ciples that underlie standards at school, developing a
Christian world view, anticipating Christ's return,
involving pastors and significant caregivers with youth;
(2) to inculcate a service orientation-promoting
involvement, training students to care for others, mod-
eling a caring church, incorporating students in com-
munity service and ministry projects, forming support
6
PERSPECTIVES ON VALUES
groups to assist students with problems, and encour-
aging students and parents to work together in service
projects; (3) to emphasize youth evangelism-sharing
one's faith, teaching students how to talk about their
faith in a natural manner, motivating local congrega-
tions in evangelistic endeavors, and building a thriv-
ing personal devotional life; ( 4) to address youth
concerns-listening, facing problems through caring
relationships, sensitizing students to racial and cul-
tural diversity; (5) to involve constituencies-through
involvement in a dialogical process which includes
students sharing in the responsibility for decisions, by
facilitating intergenerational community as well as
encouraging open and free discussions of school and
church policies; and (6) to enhance school climate-
by establishing a caring center of friendship and pro-
moting an atmosphere of joy and grace through listen-
ing and encouraging personal decisions. 3
Throughout this process many other values deemed
essential were stressed. Most fell into the following
categories: service oriented values, values which re-
flected attitudes toward God and the church; values
which enhanced Christian character-including those
of self-esteem, honesty, self-discipline, positive and
creative growth, and attitudes of courage; and values
which promoted a positive lifestyle in light of the
dangers of a sinful world-including healthfulness,
responsibility, carefulness in eliminating life-threat-
7
What do Adventists
see as central
concerns?
(1) To enhance spiri-
tual values.
(2) To inculcate a ser-
vice orientation.
(3) To emphasize youth
evangelism.
(4)To address youth
concerns.
(5)To involve constitu-
encies.
Many in the North
American Division
suggest that love
for God and
humankind;
commitment to
God, faith,
honesty, respect.
service, equality,
learning of God's
plan for one's life,
integrity, excel-
lence; and
promotion of
life-affirming
values are
important for
Adventists.
NURTURING ESSENTIAL VALUES
that: If there are core values central to one's Christian-
ity, then are there peripheral or perhaps even tangen-
tial ones that are not as important but play a subservi-
ent and/or supportive role in Christian living?
During Project Affirmation Visioning Sessions
directed at exploring basic Adventist values, it was
discovered that many parents, teachers, and pastor
groups are concerned about the core values that are
taught to Adventist youth. Many in the North Ameri-
can Division suggest that love for God and human-
kind; commitment to God, faith, honesty, respect,
service, equality; learning of God's plan for one's life,
integrity, excellence, and promotion of life-affirming
values are important for Adventists. These central
values were the minimum which Christians should
possess, they felt.
These same groups suggested that there are at least
six central concerns which need to be communicated
to the whole church and especially to the young. They
are these: (1) to enhance spiritual values-including
developing a living faith, incorporating spiritual prin-
ciples that underlie standards at school, developing a
Christian world view, anticipating Christ's return,
involving pastors and significant caregivers with youth;
(2) to inculcate a service orientation-promoting
involvement, training students to care for others, mod-
eling a caring church, incorporating students in com-
munity service and ministry projects, forming support
6
PERSPECTIVES ON VALUES
groups to assist students with problems, and encour-
aging students and parents to work together in service
projects; (3) to emphasize youth evangelism-sharing
one's faith, teaching students how to talk about their
faith in a natural manner, motivating local congrega-
tions in evangelistic endeavors, and building a thriv-
ing personal devotional life; ( 4) to address youth
concerns-listening, facing problems through caring
relationships, sensitizing students to racial and cul-
tural diversity; (5) to involve constituencies-through
involvement in a dialogical process which includes
students sharing in the responsibility for decisions, by
facilitating intergenerational community as well as
encouraging open and free discussions of school and
church policies; and (6) to enhance school climate-
by establishing a caring center of friendship and pro-
moting an atmosphere of joy and grace through listen-
ing and encouraging personal decisions. 3
Throughout this process many other values deemed
essential were stressed. Most fell into the following
categories: service oriented values, values which re-
flected attitudes toward God and the church; values
which enhanced Christian character-including those
of self-esteem, honesty, self-discipline, positive and
creative growth, and attitudes of courage; and values
which promoted a positive lifestyle in light of the
dangers of a sinful world-including healthfulness,
responsibility, carefulness in eliminating life-threat-
7
What do Adventists
see as central
concerns?
(1) To enhance spiri-
tual values.
(2) To inculcate a ser-
vice orientation.
(3) To emphasize youth
evangelism.
(4)To address youth
concerns.
(5)To involve constitu-
encies.
Could it be that at
the center of
Christianity is a set
of principles
which are directly
related to essen-
tial Christian char-
acter? These
principles have a
solid biblical basis
in revelation, have
survived the test of
time, are ac-
cepted by gen-
eral consensus,
and reinforce
strength of char-
acter and com-
passion to others.
NURTURING ESSENTIAL VALUES
ening lifestyle choices and in accepting life-affirming
lifestyle choices.
Some traditional Adventist principles and many
standards and rules were suggested as less central to
Christianity. As one might imagine, they included
those interpretations of principles which had a local
flavor and a situational application. It was obvious
when clarification was sought that some institutional-
type rules are blurred with standards of the church.
One can offer a distinction between principles
(values), standards, and rules in the following manner.
Could it be that at the center of Christianity is a set of
principles which are directly related to essential Chris-
tian character? These principles have a solid biblical
basis in revelation, have survived the test of time, are
accepted by general consensus, and reinforce strength
of character and compassion to others. On the other
hand, some standards move away from the essential
core or center as interpretations of those principles.
Many rules become only local interpretations with
little relationship to core principles at all.
In our circle as we move out from that core of
universal values or principles, we shift to those inter-
pretations of principles-standards-which become
behavioral applications of universal principles. Far-
ther out in the circle are those specific applications of
the principles and standards that have limited use only
for a local situation. While all have a relationship to the
8
PERSPECTIVES ON VALUES
universal principles essential for Christian character,
some standards, and usually many local rules are
derivative rather than directly related to the principle.
While all- standards should have direct relationship to
universal values and some are
so close as to be almost identi-
fied with them, sometimes they,
too, are clouded by local inter-
pretation and cultural unique-
ness.
Illustrations of just such a
shift are obvious. The use or
nonuse of the wedding ring in
North America or Europe re-
flects this change. While omis-
What is a value? A preferred quality
or action. In a general sense, it refers
to what is good, desirable, and
worthwhile. In a religious sense, what
we value indicates what we see as
being in balance with, in harmony
with, and central to the expressed
will of God.
sion of the ring was central to North American reli-
gious orthodoxy for some time, now it has generally
been accepted as a sign or symbol of a deeply religious
value-marriage-in many countries of the world and
with many younger church members here in North
America. While once a symbol of worldliness inN orth
America, it seldom represented that for much of the
world church, and therefore, through time, has re-
cently generally been accepted in much of the North
American Adventist Church for its deeper relational
symbolism. The former standard (no rings) based on a
principle (outward adornment) has shifted to in em-
phasis now to represent a different principle (mar-
riage) and the symbolization of it (wearing of rings).
9
Could it be that at
the center of
Christianity is a set
of principles
which are directly
related to essen-
tial Christian char-
acter? These
principles have a
solid biblical basis
in revelation, have
survived the test of
time, are ac-
cepted by gen-
eral consensus,
and reinforce
strength of char-
acter and com-
passion to others.
NURTURING ESSENTIAL VALUES
ening lifestyle choices and in accepting life-affirming
lifestyle choices.
Some traditional Adventist principles and many
standards and rules were suggested as less central to
Christianity. As one might imagine, they included
those interpretations of principles which had a local
flavor and a situational application. It was obvious
when clarification was sought that some institutional-
type rules are blurred with standards of the church.
One can offer a distinction between principles
(values), standards, and rules in the following manner.
Could it be that at the center of Christianity is a set of
principles which are directly related to essential Chris-
tian character? These principles have a solid biblical
basis in revelation, have survived the test of time, are
accepted by general consensus, and reinforce strength
of character and compassion to others. On the other
hand, some standards move away from the essential
core or center as interpretations of those principles.
Many rules become only local interpretations with
little relationship to core principles at all.
In our circle as we move out from that core of
universal values or principles, we shift to those inter-
pretations of principles-standards-which become
behavioral applications of universal principles. Far-
ther out in the circle are those specific applications of
the principles and standards that have limited use only
for a local situation. While all have a relationship to the
8
PERSPECTIVES ON VALUES
universal principles essential for Christian character,
some standards, and usually many local rules are
derivative rather than directly related to the principle.
While all- standards should have direct relationship to
universal values and some are
so close as to be almost identi-
fied with them, sometimes they,
too, are clouded by local inter-
pretation and cultural unique-
ness.
Illustrations of just such a
shift are obvious. The use or
nonuse of the wedding ring in
North America or Europe re-
flects this change. While omis-
What is a value? A preferred quality
or action. In a general sense, it refers
to what is good, desirable, and
worthwhile. In a religious sense, what
we value indicates what we see as
being in balance with, in harmony
with, and central to the expressed
will of God.
sion of the ring was central to North American reli-
gious orthodoxy for some time, now it has generally
been accepted as a sign or symbol of a deeply religious
value-marriage-in many countries of the world and
with many younger church members here in North
America. While once a symbol of worldliness inN orth
America, it seldom represented that for much of the
world church, and therefore, through time, has re-
cently generally been accepted in much of the North
American Adventist Church for its deeper relational
symbolism. The former standard (no rings) based on a
principle (outward adornment) has shifted to in em-
phasis now to represent a different principle (mar-
riage) and the symbolization of it (wearing of rings).
9
Core values are
essential for build-
ing a belief and
behavior system.
It would be easy if
we had a "thus
saith the Lord" on
every single topic.
This, of course, is
not the case.
NURTURING ESSENTIAL VALUES
In fact, the North American Church has taken correc-
tive actions which pern1it wedding ring wearing in the
local setting without censure.
Other illustrations of this change and layering can
be cited. For example, many churches have youth
involved in interleague athletics in an effort to evange-
lize their youth and to develop an outreach program
for them. However, this same practice in schools with
controlled, coached, and organized play between other
Christian schools is considered questionable. Local
situations often assist in interpretation of what is
considered a standard or rule. Searching for the uni-
versal principle in situations like this is often more
difficult. For example, in the sports illustration, the
universal principles which would inform the standard
or rule could include recreation, fairness, healthful-
ness, equity, discipline and witness. But forming these
principles into a rule (behavioral structure) which can
be applied in most situations is often obfuscated due to
personal interpretations of those principles.
It would seem, then, that core values are essential
for building a belief and behavior system. It would be
easy if we had a "thus saith the Lord" on every single
topic. This, of course, is not the case. The hierarchy of
standards and rules should be determined by the de-
gree of proximity to the universal principle upon
which it is based. Local tradition and culture further
refine their importance in the hierarchy.
10
PERSPECTIVES ON VALUES
To illustrate, in some places certain behaviors are
important, and in other situations less significance is
attributed to them. This can be seen in the way the
principle-of Sabbath observance is applied around the
world. The principle, "it is right to do good on the
Sabbath," and "the Sabbath is made for man and not
man for the Sabbath," is applied differently. In some
places it is traditionally appropriate to visit the beach,
while in other locations it would not be acceptable.
Finding what biblical positions inform the standard or
rule is the challenging task, but one which must be
accomplished if consistency is to be approached.
Moral significance cannot be attached to those issues
that are only local interpretations.
The Importance of Core Values
Just what is a value? It is that concept which
motivates our actions, influences our decisions, chal-
lenges our attitudes and interests, and informs our
beliefs and convictions. It inspires our lives. When we
verbalize what is important to us, we are usually
identifying our values system. We encourage values
discussions with young people because they then
reflect upon that which guides the Christian's life
choices. But with values, "actions speak louder than
words." We learn what people think, believe, and
follow by behavior rather than merely by ideological
11
Finding what
biblical positions
inform the stan-
dard or rule is the
challenging task,
but one which
must be accom-
plished if consis-
tency is to be
approached.
Core values are
essential for build-
ing a belief and
behavior system.
It would be easy if
we had a "thus
saith the Lord" on
every single topic.
This, of course, is
not the case.
NURTURING ESSENTIAL VALUES
In fact, the North American Church has taken correc-
tive actions which pern1it wedding ring wearing in the
local setting without censure.
Other illustrations of this change and layering can
be cited. For example, many churches have youth
involved in interleague athletics in an effort to evange-
lize their youth and to develop an outreach program
for them. However, this same practice in schools with
controlled, coached, and organized play between other
Christian schools is considered questionable. Local
situations often assist in interpretation of what is
considered a standard or rule. Searching for the uni-
versal principle in situations like this is often more
difficult. For example, in the sports illustration, the
universal principles which would inform the standard
or rule could include recreation, fairness, healthful-
ness, equity, discipline and witness. But forming these
principles into a rule (behavioral structure) which can
be applied in most situations is often obfuscated due to
personal interpretations of those principles.
It would seem, then, that core values are essential
for building a belief and behavior system. It would be
easy if we had a "thus saith the Lord" on every single
topic. This, of course, is not the case. The hierarchy of
standards and rules should be determined by the de-
gree of proximity to the universal principle upon
which it is based. Local tradition and culture further
refine their importance in the hierarchy.
10
PERSPECTIVES ON VALUES
To illustrate, in some places certain behaviors are
important, and in other situations less significance is
attributed to them. This can be seen in the way the
principle-of Sabbath observance is applied around the
world. The principle, "it is right to do good on the
Sabbath," and "the Sabbath is made for man and not
man for the Sabbath," is applied differently. In some
places it is traditionally appropriate to visit the beach,
while in other locations it would not be acceptable.
Finding what biblical positions inform the standard or
rule is the challenging task, but one which must be
accomplished if consistency is to be approached.
Moral significance cannot be attached to those issues
that are only local interpretations.
The Importance of Core Values
Just what is a value? It is that concept which
motivates our actions, influences our decisions, chal-
lenges our attitudes and interests, and informs our
beliefs and convictions. It inspires our lives. When we
verbalize what is important to us, we are usually
identifying our values system. We encourage values
discussions with young people because they then
reflect upon that which guides the Christian's life
choices. But with values, "actions speak louder than
words." We learn what people think, believe, and
follow by behavior rather than merely by ideological
11
Finding what
biblical positions
inform the stan-
dard or rule is the
challenging task,
but one which
must be accom-
plished if consis-
tency is to be
approached.
The task of
values educa-
tion is sorting
out what we
believe is of
importance
and what God
wants for us.
NURTURING ESSENTIAL VALUES
discussion of doctrine. Asking people to sort out their
values is a question which is both personal and prob-
ing. The task of values education is sorting out what
we believe is of importance and what God wants for
us.
What is it that we are asking? Learning about
values and honing skills regarding their transmission
is important because when values are understood,
"they help raise people's awareness of God's presence
in their lives and thus help them become more con-
scious of the wealth of resources available for making
decisions about life."4
Why values are important can be answered in a
number of ways. First, they govern life and decisions.
We know that there are at least three kinds of learning
that relate to faith-affective, behavioral, and cogni-
tive. They function together as a whole at all times.
Core Christian values inform our ideas. This is a
cognitive function--one that involves thinking. Ideas
count because they touch our lives. According to
Aleshire, they "fill our minds, and influence how we
see the world. Ideas are a part of faith, and learning in
faith requires cognitive learning."
5
Young people are involved in many emotional,
cognitive, and behavioral experiences. It is common
for them to struggle with life and to have ideological
conflicts regarding altruism or direction in life. Youth
respond to these conflicts through both testing and
12
PERSPECTIVES ON VALUES
conformation. Their cognitive development likewise
impacts their religious concerns and governs their life
choices. The budding ability to abstract and symbol-
ize assistS- theological understanding during the ado-
lescent years. Home and family, church, God, sib-
lings, and peers take on new significance in both
positive and negative ways.
6
The social climate of
school, work and church (affective learning) makes
their impact, too. In fact, climate has a powerful
influence on teaching what is valued. And with the
young it is more important for the process of internal-
izing values than is just talking and thinking about
them.
The age of youth is ripe for indoctrination. But
youth are ready to grapple personally with those issues
of values rather than to be imprisoned in a set of
restrictive regulations. The church has a challenge to
make a positive presentation of values (a climate
issue) to its most cherished treasure-its youth.
As new ideologies introduce values, adolescence
is organizing them. It is commonly thought that three
factors influence ideological choice: opportunity, lead-
ership, and friendship. All these are available during
youth. Because of the physical and emotional turmoil
adolescence unleashes, youth search for order and
meaning in their existence. They must personally sort
out their decisions. Values discussions help in this
culling process. Pastors, parents, and church workers
13
The age of youth
is ripe for
indoctrination. But
youth are ready to
grapple person-
ally with those
issues of values
rather than to be
imprisoned in a
set of restrictive
regulations. The
church has a
challenge to
make a positive
presentation of
values (a climate
issue) to its most
cherished trea-
sure-its youth.
The task of
values educa-
tion is sorting
out what we
believe is of
importance
and what God
wants for us.
NURTURING ESSENTIAL VALUES
discussion of doctrine. Asking people to sort out their
values is a question which is both personal and prob-
ing. The task of values education is sorting out what
we believe is of importance and what God wants for
us.
What is it that we are asking? Learning about
values and honing skills regarding their transmission
is important because when values are understood,
"they help raise people's awareness of God's presence
in their lives and thus help them become more con-
scious of the wealth of resources available for making
decisions about life."4
Why values are important can be answered in a
number of ways. First, they govern life and decisions.
We know that there are at least three kinds of learning
that relate to faith-affective, behavioral, and cogni-
tive. They function together as a whole at all times.
Core Christian values inform our ideas. This is a
cognitive function--one that involves thinking. Ideas
count because they touch our lives. According to
Aleshire, they "fill our minds, and influence how we
see the world. Ideas are a part of faith, and learning in
faith requires cognitive learning."
5
Young people are involved in many emotional,
cognitive, and behavioral experiences. It is common
for them to struggle with life and to have ideological
conflicts regarding altruism or direction in life. Youth
respond to these conflicts through both testing and
12
PERSPECTIVES ON VALUES
conformation. Their cognitive development likewise
impacts their religious concerns and governs their life
choices. The budding ability to abstract and symbol-
ize assistS- theological understanding during the ado-
lescent years. Home and family, church, God, sib-
lings, and peers take on new significance in both
positive and negative ways.
6
The social climate of
school, work and church (affective learning) makes
their impact, too. In fact, climate has a powerful
influence on teaching what is valued. And with the
young it is more important for the process of internal-
izing values than is just talking and thinking about
them.
The age of youth is ripe for indoctrination. But
youth are ready to grapple personally with those issues
of values rather than to be imprisoned in a set of
restrictive regulations. The church has a challenge to
make a positive presentation of values (a climate
issue) to its most cherished treasure-its youth.
As new ideologies introduce values, adolescence
is organizing them. It is commonly thought that three
factors influence ideological choice: opportunity, lead-
ership, and friendship. All these are available during
youth. Because of the physical and emotional turmoil
adolescence unleashes, youth search for order and
meaning in their existence. They must personally sort
out their decisions. Values discussions help in this
culling process. Pastors, parents, and church workers
13
The age of youth
is ripe for
indoctrination. But
youth are ready to
grapple person-
ally with those
issues of values
rather than to be
imprisoned in a
set of restrictive
regulations. The
church has a
challenge to
make a positive
presentation of
values (a climate
issue) to its most
cherished trea-
sure-its youth.
Any complete
theory of faith
development
would include the
following:
(1) a confessional
aspect,
(2) supernatural
dimension,
(3) an emphasis on
the self rather than the
ego, and
( 4) the place of sin
and evil in the schema
of faith.
NURTURING ESSENTIAL VALUES
have the joy of modeling for youth to give presence
and credibility to the ideological choices. Religious
experience for youth, however, is not expressed en-
tirely in the cognitive. In fact, James Fowler, whose
work on faith development is well known, is criticized
because he seems to neglect the behavioral and affec-
tive realms of learning. Many have challenged his
interpretation of the results of his research rather than
his research itself. Fowler's concepts remind one of
his predecessors Piaget and Kohlberg, whose impact
is discussed in a later chapter. He seems to have a bias
toward cognition, consciousness, and the ego and
evades the deeper levels of personality formation and
the self.
Mary Ford-Grabowsky argues that faith is a func-
tion of the deeper levels of personality and looks for a
broader basis from which to examine the phenomenon
of faith. Reflecting on the Pauline understanding of
humanness, she sees the "outer and inner" person as
symbolic for the "eyes" and "ears" activated in the
faith experience. "Faith knowing demands the in-
volvement of the deepest part of the Self," according
to Grabowsky, and only through indepth interviews
can this construct become clear.7 Only by careful
structured dialogue with individuals can this happen.
This means that more than just ideology is being
formulated. She argues that any complete theory of
faith development would include the following: (1) a
14
PERSPECTIVES ON VALUES
confessional aspect, (2) supernatural dimension, (3)
an emphasis on the self rather than the ego, and ( 4) the
place of sin and evil in the schema of faith. 8 This
broader Uil:derstanding of faith development supports
our concern about values formation as a key element
in motivation towards commitment. Commitment
encompasses more than just knowing one's beliefs. It
includes an "acting out" (behavioral) of faith and a
deep sense or feeling (affective) of loyalty and abiding
love.
Next, understanding our values is important be-
cause when understood, they stretch us beyond our
present limits. We often move slowly in the Christian
life. We are content to stay as we were taught, or as we
are. But the Christian life implies movement-toward
the prize, aiming at the goal of being like Christ. When
we regularly explore what is important, sort out how
it impacts us, and learn the value through relationships
with significant others, we are forced to deal with
application of that value in our lives. By open discus-
sion of our beliefs, we are confronted with the impli-
cations of those beliefs and values. We move to action
and decision. Since we have made that decision our-
selves, we are more committed to it. Thus, open
sorting of what is of value moves us closer to commit-
ment and dedication. We believe that ownership in-
creases loyalty and commitment. Any process which
encourages personal exploration of beliefs and deci-
15
Understanding
our values is
important be-
cause when
understood,
they stretch us
beyond our
present limits.
Any complete
theory of faith
development
would include the
following:
(1) a confessional
aspect,
(2) supernatural
dimension,
(3) an emphasis on
the self rather than the
ego, and
( 4) the place of sin
and evil in the schema
of faith.
NURTURING ESSENTIAL VALUES
have the joy of modeling for youth to give presence
and credibility to the ideological choices. Religious
experience for youth, however, is not expressed en-
tirely in the cognitive. In fact, James Fowler, whose
work on faith development is well known, is criticized
because he seems to neglect the behavioral and affec-
tive realms of learning. Many have challenged his
interpretation of the results of his research rather than
his research itself. Fowler's concepts remind one of
his predecessors Piaget and Kohlberg, whose impact
is discussed in a later chapter. He seems to have a bias
toward cognition, consciousness, and the ego and
evades the deeper levels of personality formation and
the self.
Mary Ford-Grabowsky argues that faith is a func-
tion of the deeper levels of personality and looks for a
broader basis from which to examine the phenomenon
of faith. Reflecting on the Pauline understanding of
humanness, she sees the "outer and inner" person as
symbolic for the "eyes" and "ears" activated in the
faith experience. "Faith knowing demands the in-
volvement of the deepest part of the Self," according
to Grabowsky, and only through indepth interviews
can this construct become clear.7 Only by careful
structured dialogue with individuals can this happen.
This means that more than just ideology is being
formulated. She argues that any complete theory of
faith development would include the following: (1) a
14
PERSPECTIVES ON VALUES
confessional aspect, (2) supernatural dimension, (3)
an emphasis on the self rather than the ego, and ( 4) the
place of sin and evil in the schema of faith. 8 This
broader Uil:derstanding of faith development supports
our concern about values formation as a key element
in motivation towards commitment. Commitment
encompasses more than just knowing one's beliefs. It
includes an "acting out" (behavioral) of faith and a
deep sense or feeling (affective) of loyalty and abiding
love.
Next, understanding our values is important be-
cause when understood, they stretch us beyond our
present limits. We often move slowly in the Christian
life. We are content to stay as we were taught, or as we
are. But the Christian life implies movement-toward
the prize, aiming at the goal of being like Christ. When
we regularly explore what is important, sort out how
it impacts us, and learn the value through relationships
with significant others, we are forced to deal with
application of that value in our lives. By open discus-
sion of our beliefs, we are confronted with the impli-
cations of those beliefs and values. We move to action
and decision. Since we have made that decision our-
selves, we are more committed to it. Thus, open
sorting of what is of value moves us closer to commit-
ment and dedication. We believe that ownership in-
creases loyalty and commitment. Any process which
encourages personal exploration of beliefs and deci-
15
Understanding
our values is
important be-
cause when
understood,
they stretch us
beyond our
present limits.
NURTURING ESSENTIAL VALUES
sions will enhance the possibility for faith to be in-
creased and for values to be internalized.
Values education is an intentional activity. Learn-
ing does not just happen. Good education involves a
mustering of the best methods, with the most appropri-
ate understanding of the learners, with the proper
mastery of developmental issues. People who teach
from an intentional perspective have investigated the
proper way to teach and have explored the various
learning styles. Sara Little suggests, "One does not
begin by making a decision
What is a Principle? A fundamental
guideline that flows from our val-
ues. It does not deal with specific
applications, but with general
understandings of behavior.
with reference to some
nebulous 'best' way to
teach." Rather, one will
have clarified the assump-
tions underlying the matter
to be taught so the teacher
is clear in his or her focus.9
Pastors, parents, and teach-
ers who want to make a
difference work, then, from
this clarity and select methods which best transmit
their understanding to enable learners to grow. Reli-
gious educators have an equally difficult task. They
must not only teach what will be true, they must teach
it in the right way because they recognize that faith-
a perspective on life which is permeated with trust in
God--can be learned best through dynamic relation-
16
PERSPECTIVES ON VALUES
ships, personal evaluation and decision making, excit-
ing climates in which these values are significant, and
through the use of models which encourage an under-
standing of personal belief in God.
Values and Basic Principles
Values learning moves us to think beyond the
basic principles which seem so clear to us from our
study of the Bible to the necessary process of applying
them to our lives. Interpretation is continual in the
Christian life. The only way in which progress toward
personal faith and internalizing of values which direct
life might be learned is through an approach to learn-
ing which recognizes the importance of process (how
to do it) as well as content (what to do).
This is a first step in discovering how faith is
nurtured and values which move to commitment are
inculcated. Dialogue is a process as well as an attitude
appropriate for all teaching--even when instruction is
not occurring or when no words are being spoken. The
goal of a values-oriented education is a concern for
relationships, content, and environments that stretch
us to be what we know God wants us to be. Under-
standing our own beliefs encourages direction and
decision. Constantly questioning in dialogue rein-
forces commitment. Being open to the urging of the
Spirit kindles love that produces loyalty. And the joy
17
The only way in
which progress
toward per-
sonal faith and
internalizing of
values which
direct life might
be learned is
through an
approach to
learning which
recognizes the
importance of
process (how
to do it) as well
as content
(what to do).
NURTURING ESSENTIAL VALUES
sions will enhance the possibility for faith to be in-
creased and for values to be internalized.
Values education is an intentional activity. Learn-
ing does not just happen. Good education involves a
mustering of the best methods, with the most appropri-
ate understanding of the learners, with the proper
mastery of developmental issues. People who teach
from an intentional perspective have investigated the
proper way to teach and have explored the various
learning styles. Sara Little suggests, "One does not
begin by making a decision
What is a Principle? A fundamental
guideline that flows from our val-
ues. It does not deal with specific
applications, but with general
understandings of behavior.
with reference to some
nebulous 'best' way to
teach." Rather, one will
have clarified the assump-
tions underlying the matter
to be taught so the teacher
is clear in his or her focus.9
Pastors, parents, and teach-
ers who want to make a
difference work, then, from
this clarity and select methods which best transmit
their understanding to enable learners to grow. Reli-
gious educators have an equally difficult task. They
must not only teach what will be true, they must teach
it in the right way because they recognize that faith-
a perspective on life which is permeated with trust in
God--can be learned best through dynamic relation-
16
PERSPECTIVES ON VALUES
ships, personal evaluation and decision making, excit-
ing climates in which these values are significant, and
through the use of models which encourage an under-
standing of personal belief in God.
Values and Basic Principles
Values learning moves us to think beyond the
basic principles which seem so clear to us from our
study of the Bible to the necessary process of applying
them to our lives. Interpretation is continual in the
Christian life. The only way in which progress toward
personal faith and internalizing of values which direct
life might be learned is through an approach to learn-
ing which recognizes the importance of process (how
to do it) as well as content (what to do).
This is a first step in discovering how faith is
nurtured and values which move to commitment are
inculcated. Dialogue is a process as well as an attitude
appropriate for all teaching--even when instruction is
not occurring or when no words are being spoken. The
goal of a values-oriented education is a concern for
relationships, content, and environments that stretch
us to be what we know God wants us to be. Under-
standing our own beliefs encourages direction and
decision. Constantly questioning in dialogue rein-
forces commitment. Being open to the urging of the
Spirit kindles love that produces loyalty. And the joy
17
The only way in
which progress
toward per-
sonal faith and
internalizing of
values which
direct life might
be learned is
through an
approach to
learning which
recognizes the
importance of
process (how
to do it) as well
as content
(what to do).
NURTURING ESSENTIAL VALUES
of a committed life to a purpose explodes into sharing
and action for others.
What I have been suggesting is not a tightly knit,
logical system of belief generation, or a static body of
propositions that may be taught as absolute truth.
What I have suggested is that we take serious! y what
we do know about how essential values inform our
lives and are best communicated. And I have sug-
gested that we use all within our power and with the
additional power of the Holy Spirit, focus on the best
methods to keep Christ central in our behaviors and
values. As youth, parents, teachers, pastors, and fami-
lies gather around the authority of Scripture, and
through respectful dialogue begin to understand how
values reflect our priorities, I am convinced that youth
will begin to reflect the character of Christ and follow
in the way of Christianity as they mature in their faith.
Notes
1 Louis E. Raths, Merrill Harmin, Sidney B. Simon, Values
and Teaching (Columbus, OH: Charles E. Merrill Publishing Co.
1966d, 20-34.
See Report I-Valuegenesis: A study on Adventist youth,
(Minneapolis, MN: Search Institute, 1990).
3 Romans 6:1, New International Version
18
PERSPECTIVES ON VALUES
4 During 1989-1990 the North American Division of Sev-
enth-day Adventists have interviewed over 10,000 church mem-
bers which include church boards, education boards, lay groups,
clergy groups, and youth. From the Project Mfirmation Vision-
ing Sessions, 1988-90, Values, Faith, and Commitment Work
Sheet (Washington, D.C.: Project Affirmation, 1990), 1.
5
See James Fowler, "Faith and the Structuring of Meaning"
in Christiane Brusselman's Toward Moral and Religious Matu-
rity (Morristown, NJ: Silver Burdett Co., 1980), 51-85. See also,
Louis E. Raths, Values and Teaching, 32.
6
Roland S. Larson, Doris E. Larson, Values & Faith:
Activities for Family and Church Groups (Minneapolis, MN:
Winston Press, 1976), 6.
7
Daniel 0. Aleshire, Faith Care: Ministering to All God's
People Through the Ages of Life, (Philadelphia, P A: Westminster
Press, 1988), p. 64.
8 Erik Erikson, Young Man Luther (New York: W. W.
Norton and Co., 1959), 130-39.
9 Kenneth Keniston, Youth and Dissent: The Rise of a New
Opposition (New York: Harcourt Brace Jovanovich, Inc., 1960),
3-27.
10 Mary Ford-Grabowsky, "The Fullness of the Christian
Faith Experience: Dimensions Missing in Faith Development
Theory," The Journal of Pastoral Care, 41:1 (March 1987), 39-
47.
11
Mary Ford-Grabowsky, "Flaws in Faith-Development
Theor{," Religious Education, 82:1 (Winter 1987), 80.
1
Sara Little, ToSetOne'sHeart:BeliefandTeachinginthe
Church (Atlanta: John Knox Press, 1983), 88.
19
NURTURING ESSENTIAL VALUES
of a committed life to a purpose explodes into sharing
and action for others.
What I have been suggesting is not a tightly knit,
logical system of belief generation, or a static body of
propositions that may be taught as absolute truth.
What I have suggested is that we take serious! y what
we do know about how essential values inform our
lives and are best communicated. And I have sug-
gested that we use all within our power and with the
additional power of the Holy Spirit, focus on the best
methods to keep Christ central in our behaviors and
values. As youth, parents, teachers, pastors, and fami-
lies gather around the authority of Scripture, and
through respectful dialogue begin to understand how
values reflect our priorities, I am convinced that youth
will begin to reflect the character of Christ and follow
in the way of Christianity as they mature in their faith.
Notes
1 Louis E. Raths, Merrill Harmin, Sidney B. Simon, Values
and Teaching (Columbus, OH: Charles E. Merrill Publishing Co.
1966d, 20-34.
See Report I-Valuegenesis: A study on Adventist youth,
(Minneapolis, MN: Search Institute, 1990).
3 Romans 6:1, New International Version
18
PERSPECTIVES ON VALUES
4 During 1989-1990 the North American Division of Sev-
enth-day Adventists have interviewed over 10,000 church mem-
bers which include church boards, education boards, lay groups,
clergy groups, and youth. From the Project Mfirmation Vision-
ing Sessions, 1988-90, Values, Faith, and Commitment Work
Sheet (Washington, D.C.: Project Affirmation, 1990), 1.
5
See James Fowler, "Faith and the Structuring of Meaning"
in Christiane Brusselman's Toward Moral and Religious Matu-
rity (Morristown, NJ: Silver Burdett Co., 1980), 51-85. See also,
Louis E. Raths, Values and Teaching, 32.
6
Roland S. Larson, Doris E. Larson, Values & Faith:
Activities for Family and Church Groups (Minneapolis, MN:
Winston Press, 1976), 6.
7
Daniel 0. Aleshire, Faith Care: Ministering to All God's
People Through the Ages of Life, (Philadelphia, P A: Westminster
Press, 1988), p. 64.
8 Erik Erikson, Young Man Luther (New York: W. W.
Norton and Co., 1959), 130-39.
9 Kenneth Keniston, Youth and Dissent: The Rise of a New
Opposition (New York: Harcourt Brace Jovanovich, Inc., 1960),
3-27.
10 Mary Ford-Grabowsky, "The Fullness of the Christian
Faith Experience: Dimensions Missing in Faith Development
Theory," The Journal of Pastoral Care, 41:1 (March 1987), 39-
47.
11
Mary Ford-Grabowsky, "Flaws in Faith-Development
Theor{," Religious Education, 82:1 (Winter 1987), 80.
1
Sara Little, ToSetOne'sHeart:BeliefandTeachinginthe
Church (Atlanta: John Knox Press, 1983), 88.
19
Merton P. Strommen
is founder of both
Search Institute, a
research agency,
and the Augsburg
Youth and Family
Institute. For three
years he served as
outside consultant-
facilitator to
Project Affirmation
COMMUNICATING VALUES
Merton P. Strommen is founder of both Search Insti-
tute, a research agency, and the Augsburg Youth and
Family Institute. For three years he served as outside
consultant-facilitator to Project Affirmation-the planned-
changed process for the North American Division of Sev-
enth-day Adventists. He has authored: Five Cries ofYouth,
Bridging the Gap, Profiles of Church Youth; and coau-
thored wth his wife, Five Cries of Parents and Five Cries
of Grief. Other books he coauthored are: Five Shaping
forces, Ministry in America, A Study of Generations, and
How Church Related are Church-Related Colleges. He
also served as editor of Research on Religious Develop-
ment: A comprehensive Handbook. Dr. Strommen brings a
rich history of scholarship and interest in youth to this
chapter on values.
Questions being addressed in this chapter include the
following: Why are values so important? What are the two
major value orientations currently in sharp conflict within
our country and world? How do we best communicate the
values we covet for our youth?
Moral values are not matters of personal preference.
Rather, they are judgments about life that every civilization
has found necessary for survival. E. Stanley Jones, re-
nowned missionary and author, once said, "We don't
break the Ten Commandments. If we ignore them, they
break us."
PERSPECTIVES ON VALUES
Chapter 2
Communicating Values]
by Merton P. Strommen
A major concern expressed at the first visioning
conference of Project Affirmation, held at Lorna Linda
University was this: "To what extent do our youth
internalize the values we cherish for them?"
Triggering this concern was data on students from
the Seltzer-Daley Study that showed a growing disin-
terest in an Adventist education. People wondered, do
these data indicate something ominous?
Hints from several other studies and people's
personal observations provide reasons to be concerned.
A dramatic example is found in a 1985 study we did in
one Adventist union, involving high school parents
and 426 high school seniors randomly selected in the
21
This chapter is an expansion
of the videotape prepared for
Project Affirmation entitled
"Conflict of Values" and
"How Values are Communi-
cated." The additional
material consists primarily of
excerpts from the chapter
"Cry for Moral Behavior"
found in the book, Five Cries
of Parents written by Merton
and Irene Strommen.
Permission to use these
excerpts has been given by
Harper & Row publishers.
Goals for this chap-
ter include:
Learning how values
are internalized.
Discovering what im-
pacts the learning of
values.
Exploring the best
ways to teach our
youth about eternal
values.
Merton P. Strommen
is founder of both
Search Institute, a
research agency,
and the Augsburg
Youth and Family
Institute. For three
years he served as
outside consultant-
facilitator to
Project Affirmation
COMMUNICATING VALUES
Merton P. Strommen is founder of both Search Insti-
tute, a research agency, and the Augsburg Youth and
Family Institute. For three years he served as outside
consultant-facilitator to Project Affirmation-the planned-
changed process for the North American Division of Sev-
enth-day Adventists. He has authored: Five Cries ofYouth,
Bridging the Gap, Profiles of Church Youth; and coau-
thored wth his wife, Five Cries of Parents and Five Cries
of Grief. Other books he coauthored are: Five Shaping
forces, Ministry in America, A Study of Generations, and
How Church Related are Church-Related Colleges. He
also served as editor of Research on Religious Develop-
ment: A comprehensive Handbook. Dr. Strommen brings a
rich history of scholarship and interest in youth to this
chapter on values.
Questions being addressed in this chapter include the
following: Why are values so important? What are the two
major value orientations currently in sharp conflict within
our country and world? How do we best communicate the
values we covet for our youth?
Moral values are not matters of personal preference.
Rather, they are judgments about life that every civilization
has found necessary for survival. E. Stanley Jones, re-
nowned missionary and author, once said, "We don't
break the Ten Commandments. If we ignore them, they
break us."
PERSPECTIVES ON VALUES
Chapter 2
Communicating Values]
by Merton P. Strommen
A major concern expressed at the first visioning
conference of Project Affirmation, held at Lorna Linda
University was this: "To what extent do our youth
internalize the values we cherish for them?"
Triggering this concern was data on students from
the Seltzer-Daley Study that showed a growing disin-
terest in an Adventist education. People wondered, do
these data indicate something ominous?
Hints from several other studies and people's
personal observations provide reasons to be concerned.
A dramatic example is found in a 1985 study we did in
one Adventist union, involving high school parents
and 426 high school seniors randomly selected in the
21
This chapter is an expansion
of the videotape prepared for
Project Affirmation entitled
"Conflict of Values" and
"How Values are Communi-
cated." The additional
material consists primarily of
excerpts from the chapter
"Cry for Moral Behavior"
found in the book, Five Cries
of Parents written by Merton
and Irene Strommen.
Permission to use these
excerpts has been given by
Harper & Row publishers.
Goals for this chap-
ter include:
Learning how values
are internalized.
Discovering what im-
pacts the learning of
values.
Exploring the best
ways to teach our
youth about eternal
values.
Is a genera-
tional slippage
occurring
among
Adventist youth
with respect to
matters of
faith?
Are societal
values eroding
the institutional
loyalty of
Adventist
youth?
COMMUNICATING VALUES
Pacific Union for the survey. Well over 80 percent of
the seniors cooperated to yield an excellent sample.
One item in the survey asked: "How important to
you is your church?" Eighty percent of the parents
said, "Very important" in contrast to 32 percent of the
high school youth. That is almost 50 percent below the
parent response.
Such information raises nagging questions such as
these: Is a generational slippage occurring among
Adventist youth with respect to matters of faith? Are
societal values eroding the institutional loyalty of
Adventist youth?l
The Issue of Societal Values
The issue of societal values and their impact on
youth is highly significant for several reasons. First,
values are powerful. We saw this in the study Search
Institute made of the values and beliefs of people in the
96th Congress. This was a 1982 study by Peter Benson
and Dorothy Williams of Search Institute.
From interviews (averaging thirty-five minutes in
length) that include 72 percent of those drawn in an
exact random sample, we gain unique information.
We find that the beliefs and values of people in
Congress are as good an indicator of their voting
behavior as their party affiliation. When party affilia-
tion and type of religious beliefs and values are com-
22
PERSPECTIVES ON VALUES
bined, one can quite accurately predict how people in
Congress will vote on matters such as defense, civil
rights, humanitarian efforts, and foreign aid.2
Clearly, values are powerful in the way they dis-
pose people to certain behaviors. Let me give another
example.
In 1970, the market and social research organiza-
tion, Yankelovitch, Skelley and White, began tracking
social change in the United States in order to help
business anticipate and manage change. They identi-
fied 55 trends in the American culture, all relating to
values. Every year they assess changes in these trends
and report their findings in a publication entitled,
Monitor-a report limited to subscribers. They as-
sume changes in the buying habits of people can be
predicted if you know the changes occurring in what
they value.
This assumption is very much like a conclusion we
at Search Institute reported in our 1972 Study of
Generations, namely this: the best indicators of what
people will think or do are their values and beliefs.
This national study of 4000 Lutherans, ages 16-65,
randomly selected from congregations, established
the power of people's values and beliefs.3
Values which are powerful in the way they influ-
ence behavior can change dramatically. Such is espe-
cially true for youth.
My book Five Cries ofYouth, was based on a 1970
23
Values are
powerful in the
way they
dispose people
to certain
behaviors.
Is a genera-
tional slippage
occurring
among
Adventist youth
with respect to
matters of
faith?
Are societal
values eroding
the institutional
loyalty of
Adventist
youth?
COMMUNICATING VALUES
Pacific Union for the survey. Well over 80 percent of
the seniors cooperated to yield an excellent sample.
One item in the survey asked: "How important to
you is your church?" Eighty percent of the parents
said, "Very important" in contrast to 32 percent of the
high school youth. That is almost 50 percent below the
parent response.
Such information raises nagging questions such as
these: Is a generational slippage occurring among
Adventist youth with respect to matters of faith? Are
societal values eroding the institutional loyalty of
Adventist youth?l
The Issue of Societal Values
The issue of societal values and their impact on
youth is highly significant for several reasons. First,
values are powerful. We saw this in the study Search
Institute made of the values and beliefs of people in the
96th Congress. This was a 1982 study by Peter Benson
and Dorothy Williams of Search Institute.
From interviews (averaging thirty-five minutes in
length) that include 72 percent of those drawn in an
exact random sample, we gain unique information.
We find that the beliefs and values of people in
Congress are as good an indicator of their voting
behavior as their party affiliation. When party affilia-
tion and type of religious beliefs and values are com-
22
PERSPECTIVES ON VALUES
bined, one can quite accurately predict how people in
Congress will vote on matters such as defense, civil
rights, humanitarian efforts, and foreign aid.2
Clearly, values are powerful in the way they dis-
pose people to certain behaviors. Let me give another
example.
In 1970, the market and social research organiza-
tion, Yankelovitch, Skelley and White, began tracking
social change in the United States in order to help
business anticipate and manage change. They identi-
fied 55 trends in the American culture, all relating to
values. Every year they assess changes in these trends
and report their findings in a publication entitled,
Monitor-a report limited to subscribers. They as-
sume changes in the buying habits of people can be
predicted if you know the changes occurring in what
they value.
This assumption is very much like a conclusion we
at Search Institute reported in our 1972 Study of
Generations, namely this: the best indicators of what
people will think or do are their values and beliefs.
This national study of 4000 Lutherans, ages 16-65,
randomly selected from congregations, established
the power of people's values and beliefs.3
Values which are powerful in the way they influ-
ence behavior can change dramatically. Such is espe-
cially true for youth.
My book Five Cries ofYouth, was based on a 1970
23
Values are
powerful in the
way they
dispose people
to certain
behaviors.
COMMUNICATING VALUES
study of church youth. In the 1980s, readers began to
ask if the cries reported in this book might not have
changed. To answer that question, I carried out a 15-
year trend analysis, comparing data from 1985 with
the original study of 1970. Interestingly, I found little
change in four of the cries, but highly significant
change in the fifth-the cry involving values. This
was dramatically true for youth in our public schools,
less so for church youth.4
Why is this change in value orientation so signifi-
cant?
The year 1965 is often identified as a watershed
year when a national shift in values began, a shift
toward greater individualism personal freedom, and
The focus of today's values is increas-
ingly on oneself-one's own pleasure and
advancement, a value orientation clearly
evident in current movies and TV.
tolerance for diversity. Evi-
dences of this shift are seen
in the greater incidence of
hedonistic life-styles,
people's unwillingness to
make commitments, the
lessening of loyalty to in-
stitutions. As a result, the focus of today's values is
increasingly on oneself--one's own pleasure and ad-
vancement, a value orientation clearly evident in cur-
rent movies and TV. Robert Bellah's current book
Habits of the Heart, identifies this widespread indi-
vidualism as a social cancer which is eroding marriage
commitments, loyalty to institutions, and a sense of
24
PERSPECTIVES ON VALUES
communal responsibility. s
The idea of a growing moral vacuum is especially
evident in the behavioral patterns oftoday's youth and
adults. Never before in our history as a nation have we
had such marked upturn in self-destructive activities.
It often is spoken of as a social epidemic. Note why I
use the word "urgency" when I refer to what is happen-
ing to the fabric of our society.
Drugs. During the 1960s and 1970s, use of illicit
drugs increased twenty-fold, and the use of marijuana
thirty-fold.6
Alcohol. In a given two-week period, almost half
the high school seniors in our country will have been
drunk. This statistic we confirmed through a Search
Institute study in Minnesota in 1983.7
Child Abuse. 1984 showed a 400% increase in
reports of child abuse. This "disease epidemic" exists
at all social levels. At least one child out of seven
experiences an average of eleven episodes of violence
per year.s
Suicide. The rate among young people has tripled
in the past 25 years. For every completed suicide, there
are 50 to 100 attempts among young people.9
Sexual Activity. The sexual revolution in the late
sixties radically changed attitudes and behaviors with
respect to sexual activity. We found that 28% of ninth
grade boys-members of a church-have already had
sexual intercourse)O In Valuegenesis research, 27%
25
The idea of a
growing moral
vacuum is espe-
cially evident in
the behavioral
patterns of
todays youth and
adults. Never
before in our
history as a nation
have we had
such marked
upturn in self-
destructive activi-
ties. It often is
spoken of as a
social epidemic.
COMMUNICATING VALUES
study of church youth. In the 1980s, readers began to
ask if the cries reported in this book might not have
changed. To answer that question, I carried out a 15-
year trend analysis, comparing data from 1985 with
the original study of 1970. Interestingly, I found little
change in four of the cries, but highly significant
change in the fifth-the cry involving values. This
was dramatically true for youth in our public schools,
less so for church youth.4
Why is this change in value orientation so signifi-
cant?
The year 1965 is often identified as a watershed
year when a national shift in values began, a shift
toward greater individualism personal freedom, and
The focus of today's values is increas-
ingly on oneself-one's own pleasure and
advancement, a value orientation clearly
evident in current movies and TV.
tolerance for diversity. Evi-
dences of this shift are seen
in the greater incidence of
hedonistic life-styles,
people's unwillingness to
make commitments, the
lessening of loyalty to in-
stitutions. As a result, the focus of today's values is
increasingly on oneself--one's own pleasure and ad-
vancement, a value orientation clearly evident in cur-
rent movies and TV. Robert Bellah's current book
Habits of the Heart, identifies this widespread indi-
vidualism as a social cancer which is eroding marriage
commitments, loyalty to institutions, and a sense of
24
PERSPECTIVES ON VALUES
communal responsibility. s
The idea of a growing moral vacuum is especially
evident in the behavioral patterns oftoday's youth and
adults. Never before in our history as a nation have we
had such marked upturn in self-destructive activities.
It often is spoken of as a social epidemic. Note why I
use the word "urgency" when I refer to what is happen-
ing to the fabric of our society.
Drugs. During the 1960s and 1970s, use of illicit
drugs increased twenty-fold, and the use of marijuana
thirty-fold.6
Alcohol. In a given two-week period, almost half
the high school seniors in our country will have been
drunk. This statistic we confirmed through a Search
Institute study in Minnesota in 1983.7
Child Abuse. 1984 showed a 400% increase in
reports of child abuse. This "disease epidemic" exists
at all social levels. At least one child out of seven
experiences an average of eleven episodes of violence
per year.s
Suicide. The rate among young people has tripled
in the past 25 years. For every completed suicide, there
are 50 to 100 attempts among young people.9
Sexual Activity. The sexual revolution in the late
sixties radically changed attitudes and behaviors with
respect to sexual activity. We found that 28% of ninth
grade boys-members of a church-have already had
sexual intercourse)O In Valuegenesis research, 27%
25
The idea of a
growing moral
vacuum is espe-
cially evident in
the behavioral
patterns of
todays youth and
adults. Never
before in our
history as a nation
have we had
such marked
upturn in self-
destructive activi-
ties. It often is
spoken of as a
social epidemic.
Today we have
two major value
orientations:
traditional moral
values
and
the self-serving
values of todays
society.
COMMUNICATING VALUES
of high school seniors are active sexually.
Today we have two major value orientations-
traditional moral values and the self-serving values of
today' s society. These are in conflict like two subter-
ranean faults that produce today's earthquakes, a
conflict felt especially by youth.
When C. S. Lewis, Oxford don and Cambridge
professor, saw traditional values being debunked as
"sentimental" in an English school textbook, he be-
came very conscious of this conflict. Incensed by what
he read, he wrote a book that has now become a classic.
In this book he insists that an ethic based on "I want"
(a view he found espoused in the textbook) could
result in nature's conquest of man. In letting instincts
become one's guide, a person loses the basis for
making judgments, because instincts often lead one in
contradictory directions. Lewis believed separation
from traditional moral values introduces the demise of
humankind. Hence the title of his book, The Abolition
ofMan)l
Lewis contends that there never has been more
than one judgment of values embedded in the civiliza-
tions of this world. This judgment is found in the
writings of all time-pagan and religious alike.
Whether one reads the writings of ancient Babylon,
Rome, China, India, or any other civilization, one
finds a moral stance that includes judgments such as
the following:
26
P E R S P E C T IV E S 0 N VAL U E S
The "law" of mercy
The "law" of magnanimity
Generosity in forgiving
Willingness to die for another
The "law" of doing good
The "law" of caring for one's family
Duties to parents and others
Duties to children
The "law" of justice
Sexual justice
Honesty
Justice in court
The "law" of good faith
Over the centuries, a general consensus has evolved
as to what is "good." It is morality that is refined and
enhanced in the writings of the Old and New Testa-
ments. These value judgments define the moral struc-
ture of the universe within which we live. It is the
conviction of C. S. Lewis that the "human mind has no
more power of inventing a new value than of imagin-
ing a new primary color, or indeed, of creating a new
sun and a new sky for it to move on."12
C. S. Lewis's view of morality as being mercy,
justice, magnanimity, caring for one's family, and the
like, draws attention to the fact that there is a moral
structure to our universe. Certain gene rail y accepted
standards of goodness and rightness in conduct or
27
Over the centuries,
a general consen-
sus has evolved as
to what is ugood."
It is morality that is
refined and en-
hanced in the
writings of the Old
and New Testa-
ments.
Today we have
two major value
orientations:
traditional moral
values
and
the self-serving
values of todays
society.
COMMUNICATING VALUES
of high school seniors are active sexually.
Today we have two major value orientations-
traditional moral values and the self-serving values of
today' s society. These are in conflict like two subter-
ranean faults that produce today's earthquakes, a
conflict felt especially by youth.
When C. S. Lewis, Oxford don and Cambridge
professor, saw traditional values being debunked as
"sentimental" in an English school textbook, he be-
came very conscious of this conflict. Incensed by what
he read, he wrote a book that has now become a classic.
In this book he insists that an ethic based on "I want"
(a view he found espoused in the textbook) could
result in nature's conquest of man. In letting instincts
become one's guide, a person loses the basis for
making judgments, because instincts often lead one in
contradictory directions. Lewis believed separation
from traditional moral values introduces the demise of
humankind. Hence the title of his book, The Abolition
ofMan)l
Lewis contends that there never has been more
than one judgment of values embedded in the civiliza-
tions of this world. This judgment is found in the
writings of all time-pagan and religious alike.
Whether one reads the writings of ancient Babylon,
Rome, China, India, or any other civilization, one
finds a moral stance that includes judgments such as
the following:
26
P E R S P E C T IV E S 0 N VAL U E S
The "law" of mercy
The "law" of magnanimity
Generosity in forgiving
Willingness to die for another
The "law" of doing good
The "law" of caring for one's family
Duties to parents and others
Duties to children
The "law" of justice
Sexual justice
Honesty
Justice in court
The "law" of good faith
Over the centuries, a general consensus has evolved
as to what is "good." It is morality that is refined and
enhanced in the writings of the Old and New Testa-
ments. These value judgments define the moral struc-
ture of the universe within which we live. It is the
conviction of C. S. Lewis that the "human mind has no
more power of inventing a new value than of imagin-
ing a new primary color, or indeed, of creating a new
sun and a new sky for it to move on."12
C. S. Lewis's view of morality as being mercy,
justice, magnanimity, caring for one's family, and the
like, draws attention to the fact that there is a moral
structure to our universe. Certain gene rail y accepted
standards of goodness and rightness in conduct or
27
Over the centuries,
a general consen-
sus has evolved as
to what is ugood."
It is morality that is
refined and en-
hanced in the
writings of the Old
and New Testa-
ments.
Moral values
are not matters
of personal
preference.
Rather, they
are judgments
about life that
every civiliza-
tion has found
necessary for
survival.
COMMUNICATING VALUES
character make for happy living. These values are
built into the fabric of life; they are necessary if a
civilization is to survive. Some of these might be
called intrinsic values:
Respect for the personal dignity and freedom
of individuals
Respect for the basic human ties of family
Respect for the physical and psychological
health of people
Respect for the rights of individuals
Parallel with these intrinsic values are moral
values:
Fidelity-keeping promises
Honesty-being truthful
Sexual restraint--control of sexual appetite
Social justice-protecting the powerless
Love--caring for one's family
Generosity--doing good to others
Merciful-showing mercy, kindness
Moral values are not matters of personal prefer-
ence. Rather, they are judgments about life that every
civilization has found necessary for survival.
E. Stanley Jones, renowned missionary and author,
once said, "We don't break the Ten Commandments.
If we ignore them, they break us." Schools teach
moral values when thy make it clear that cheating,
stealing, vandalism, and fighting are not allowed.
These are accepted norms, rules, or sanctions common
to schools.
28
PERSPECTIVES ON VALUES
What are the societal values which stand in sharp
contrast to these? Here are some examples of conflict-
ing societal values. They are qualities of life many
deem desirable as a means to an end.
Emphases: Look out for yourself
Let instincts be your guide
Don't make commitments
Seek material success
Seek immediate gratification
Stress self-expression rather than self-restraint
Define morality as you choose
Motivations: Self-enchancement and self-grati-
fication
It can be documented that these societal values,
which center in a preoccupation with oneself, create a
social cancer. They erode the commitments people
make in marriage, in the workplace, in church, and in
the community.
Robert Ringer, author of the best seller, Looking
Out for No. 1, is one of those who advocates self-
serving values. The code of behavior presented in his
book is simple: weight every human transaction on the
scale of self-interest. If the balance tips to your per-
sonal happiness, do it.
Lawrence Kohlberg, a moral theorist, asked a
young man this question, "What does the word 'mo-
rality' mean to you?
29
These qualities of
life many deem
desirable as a
means to an end.
Emphases: Look out
for yourself
Let instincts be
your guide
Don't make com-
mitments
Seek material
success
Seek immediate
gratification
Stress self-expres-
sion rather than
self-restraint
Define morality as
you choose
Moral values
are not matters
of personal
preference.
Rather, they
are judgments
about life that
every civiliza-
tion has found
necessary for
survival.
COMMUNICATING VALUES
character make for happy living. These values are
built into the fabric of life; they are necessary if a
civilization is to survive. Some of these might be
called intrinsic values:
Respect for the personal dignity and freedom
of individuals
Respect for the basic human ties of family
Respect for the physical and psychological
health of people
Respect for the rights of individuals
Parallel with these intrinsic values are moral
values:
Fidelity-keeping promises
Honesty-being truthful
Sexual restraint--control of sexual appetite
Social justice-protecting the powerless
Love--caring for one's family
Generosity--doing good to others
Merciful-showing mercy, kindness
Moral values are not matters of personal prefer-
ence. Rather, they are judgments about life that every
civilization has found necessary for survival.
E. Stanley Jones, renowned missionary and author,
once said, "We don't break the Ten Commandments.
If we ignore them, they break us." Schools teach
moral values when thy make it clear that cheating,
stealing, vandalism, and fighting are not allowed.
These are accepted norms, rules, or sanctions common
to schools.
28
PERSPECTIVES ON VALUES
What are the societal values which stand in sharp
contrast to these? Here are some examples of conflict-
ing societal values. They are qualities of life many
deem desirable as a means to an end.
Emphases: Look out for yourself
Let instincts be your guide
Don't make commitments
Seek material success
Seek immediate gratification
Stress self-expression rather than self-restraint
Define morality as you choose
Motivations: Self-enchancement and self-grati-
fication
It can be documented that these societal values,
which center in a preoccupation with oneself, create a
social cancer. They erode the commitments people
make in marriage, in the workplace, in church, and in
the community.
Robert Ringer, author of the best seller, Looking
Out for No. 1, is one of those who advocates self-
serving values. The code of behavior presented in his
book is simple: weight every human transaction on the
scale of self-interest. If the balance tips to your per-
sonal happiness, do it.
Lawrence Kohlberg, a moral theorist, asked a
young man this question, "What does the word 'mo-
rality' mean to you?
29
These qualities of
life many deem
desirable as a
means to an end.
Emphases: Look out
for yourself
Let instincts be
your guide
Don't make com-
mitments
Seek material
success
Seek immediate
gratification
Stress self-expres-
sion rather than
self-restraint
Define morality as
you choose
One popular
psychologist, who
counsels people
by the radio, said
this during a
broadcast: "Do
not meddle in the
sex life of a teen-
ager. That is their
private domain. If
they wish to be
sexually active,
that is their right
and privilege."
Are these
values making an
impact on the
youth of the
church?
Decidedly so.
COMMUNICATING VALUES
I think [morality] is recognizing the rights of indi-
viduals, not interfering with those rights. Act as fairly
as you would have them treat you. It means the human
being's right to do as he pleases, without interfering
with somebody else's rights.13
A crass example of this concept of morality can be
heard in comments by advocates of adolescent rights.
One popular psychologist, who counsels people by the
radio, said this during a broadcast: "Do not meddle in
the sex life of a teenager. That is their private domain.
If they wish to be sexually active, that is their right and
privilege."
Are these values making an impact on the youth of
the church? Decidedly so. What is taught in home and
church is being eroded by the values seen and heard in
mass media and pressed on youth by their peers.
A major study by Search Institute (1985) involv-
ing over 8,000 early adolescents and over 10,000 of
their parents gives striking evidence of this fact. It
shows a discernible shift in the adolescents' accep-
tance of some traditional moral beliefs. The three
available in the survey relate to issues of national
concern: drug use, sexual activity, and honesty. Though
most of these youth were in Sunday School, the
percentage who continued to believe lying, premarital
sexual intercourse, and drinking were wrong declined
from fifth to ninth grade. The sharpest drop occurred
30
P E R S P E C T IV E S 0 N V A L U E S
during the 8th and 9th grades.14
Why be moral? That is a question adolescents
often ask parents. Why should I try to act in ways
above the behavior of my classmates? Why should I
be concerned about what is fair, right, or a true expres-
sion of love?
We recognize there may be several answers to this
question. But one that emerges powerfully in the
studies of Search Institute is the motivation of a
personal faith. Though motivation for a morality of
responsibility can be humanistic love for people, our
studies show it to be strongly associated with a con-
sciousness of God's presence.
In a 1974 study of 7,050 high school youth, we
found that a sense of moral responsibility strongly
correlates with both a consciousness of God's pres-
ence and participation in the life of a congregation.
The high correlations (r=.53 and .55) make it clear that
for youth identified with the church, morality can be
more than conformity to other people's expectations.15
Morality can be a life of responsible caring for others
that is motivated by a personal faith. Morality can be
living a life of service that gives a sense of joy and
meaning in life. The focus of this concept of morality
held by a substantial number of church youth is on life-
enhancing activities instead of on the "don'ts" of
wrong behavior.
For us associated with Christian faith, another
31
Why be moral?
That is a question
adolescents often
ask parents. Why
should I try to act
in ways above
the behavior of
my classmates?
Why should I be
concerned about
what is fair, right,
or a true expres-
sion of love?
One popular
psychologist, who
counsels people
by the radio, said
this during a
broadcast: "Do
not meddle in the
sex life of a teen-
ager. That is their
private domain. If
they wish to be
sexually active,
that is their right
and privilege."
Are these
values making an
impact on the
youth of the
church?
Decidedly so.
COMMUNICATING VALUES
I think [morality] is recognizing the rights of indi-
viduals, not interfering with those rights. Act as fairly
as you would have them treat you. It means the human
being's right to do as he pleases, without interfering
with somebody else's rights.13
A crass example of this concept of morality can be
heard in comments by advocates of adolescent rights.
One popular psychologist, who counsels people by the
radio, said this during a broadcast: "Do not meddle in
the sex life of a teenager. That is their private domain.
If they wish to be sexually active, that is their right and
privilege."
Are these values making an impact on the youth of
the church? Decidedly so. What is taught in home and
church is being eroded by the values seen and heard in
mass media and pressed on youth by their peers.
A major study by Search Institute (1985) involv-
ing over 8,000 early adolescents and over 10,000 of
their parents gives striking evidence of this fact. It
shows a discernible shift in the adolescents' accep-
tance of some traditional moral beliefs. The three
available in the survey relate to issues of national
concern: drug use, sexual activity, and honesty. Though
most of these youth were in Sunday School, the
percentage who continued to believe lying, premarital
sexual intercourse, and drinking were wrong declined
from fifth to ninth grade. The sharpest drop occurred
30
P E R S P E C T IV E S 0 N V A L U E S
during the 8th and 9th grades.14
Why be moral? That is a question adolescents
often ask parents. Why should I try to act in ways
above the behavior of my classmates? Why should I
be concerned about what is fair, right, or a true expres-
sion of love?
We recognize there may be several answers to this
question. But one that emerges powerfully in the
studies of Search Institute is the motivation of a
personal faith. Though motivation for a morality of
responsibility can be humanistic love for people, our
studies show it to be strongly associated with a con-
sciousness of God's presence.
In a 1974 study of 7,050 high school youth, we
found that a sense of moral responsibility strongly
correlates with both a consciousness of God's pres-
ence and participation in the life of a congregation.
The high correlations (r=.53 and .55) make it clear that
for youth identified with the church, morality can be
more than conformity to other people's expectations.15
Morality can be a life of responsible caring for others
that is motivated by a personal faith. Morality can be
living a life of service that gives a sense of joy and
meaning in life. The focus of this concept of morality
held by a substantial number of church youth is on life-
enhancing activities instead of on the "don'ts" of
wrong behavior.
For us associated with Christian faith, another
31
Why be moral?
That is a question
adolescents often
ask parents. Why
should I try to act
in ways above
the behavior of
my classmates?
Why should I be
concerned about
what is fair, right,
or a true expres-
sion of love?
Spiritual values
include the fol-
lowing:
Seeking first the
kingdom of God
Dwelling on
Christ's word
o Committing one's
life to Christ
Forgiving as God
has forgiven
Assurance of
salvation
Loving others as
God loves us
o Being transformed
into Christ's like-
ness
Learning to know
God's guidance
("calling")
Sharing Christ with
others
Living a life of
service
COMMUNICATING VALUES
dimension is involved in this conflict-namely, spiri-
tual values such as the following:
Seeking first the kingdom of God
Dwelling on Christ's word
o Committing one's life to Christ
Forgiving as God has forgiven
Assurance of salvation
Loving others as God loves us
Being transformed into Christ's likeness
Learning to know God's guidance ("calling")
Sharing Christ with others
Living a life of service
In thinking about values you treasure for your
youth, think along the lines of these two dimensions-
moral values and spiritual values. Both stand in con-
flict with the self-enhancing values of today's culture.
How Values are Communicated
If these are some of the values you cherish for your
youth, then you are concerned about this all-important
question:
How are these values best communicated so our
youth will internalize them? Many answers might be
given. But here are six ways highly significant life-
affirming values are communicated.
1. Congenial relationships
2. Modeling
32
PERSPECTIVES ON VALUES
3. Gentle reasoning (induction)
4. Personal witness
5. Written word
6. A grace orientation
Let's take a closer look at each of these ways and
note how the values we covet for our youth are best
communicated in our schools, congregations, and
homes.
Congenial Values through Relationships
When a congenial relationship exists between an
adult and a young person, the youth tends to adopt the
values of the adult. This means that values are commu-
nicated even when not verbalized.
In my final doctoral orals, I was asked this highly
significant question, "Strommen, you are a pastor.
Suppose one of your parishioners needs psychiatric
care and the only psychiatrist in your small town is an
atheist. What would you do?"
In answering the question, I told the results of
Rosenberg's study. He found that when a therapist
establishes a good relationship with a client and treat-
ment progresses well, the client's values and beliefs
will shift towards those of the therapist-even though
they were never discussed or even voiced by the
therapist. The congenial relationships of a successful
therapy serve as a conduit for the values of the thera-
33
How are religious
values communi-
cated?
1. Congenial relation-
ships
2. Modeling
3. Gentle reasoning
(induction)
4. Personal witness
5. Written word
6. A grace orienta-
tion
Spiritual values
include the fol-
lowing:
Seeking first the
kingdom of God
Dwelling on
Christ's word
o Committing one's
life to Christ
Forgiving as God
has forgiven
Assurance of
salvation
Loving others as
God loves us
o Being transformed
into Christ's like-
ness
Learning to know
God's guidance
("calling")
Sharing Christ with
others
Living a life of
service
COMMUNICATING VALUES
dimension is involved in this conflict-namely, spiri-
tual values such as the following:
Seeking first the kingdom of God
Dwelling on Christ's word
o Committing one's life to Christ
Forgiving as God has forgiven
Assurance of salvation
Loving others as God loves us
Being transformed into Christ's likeness
Learning to know God's guidance ("calling")
Sharing Christ with others
Living a life of service
In thinking about values you treasure for your
youth, think along the lines of these two dimensions-
moral values and spiritual values. Both stand in con-
flict with the self-enhancing values of today's culture.
How Values are Communicated
If these are some of the values you cherish for your
youth, then you are concerned about this all-important
question:
How are these values best communicated so our
youth will internalize them? Many answers might be
given. But here are six ways highly significant life-
affirming values are communicated.
1. Congenial relationships
2. Modeling
32
PERSPECTIVES ON VALUES
3. Gentle reasoning (induction)
4. Personal witness
5. Written word
6. A grace orientation
Let's take a closer look at each of these ways and
note how the values we covet for our youth are best
communicated in our schools, congregations, and
homes.
Congenial Values through Relationships
When a congenial relationship exists between an
adult and a young person, the youth tends to adopt the
values of the adult. This means that values are commu-
nicated even when not verbalized.
In my final doctoral orals, I was asked this highly
significant question, "Strommen, you are a pastor.
Suppose one of your parishioners needs psychiatric
care and the only psychiatrist in your small town is an
atheist. What would you do?"
In answering the question, I told the results of
Rosenberg's study. He found that when a therapist
establishes a good relationship with a client and treat-
ment progresses well, the client's values and beliefs
will shift towards those of the therapist-even though
they were never discussed or even voiced by the
therapist. The congenial relationships of a successful
therapy serve as a conduit for the values of the thera-
33
How are religious
values communi-
cated?
1. Congenial relation-
ships
2. Modeling
3. Gentle reasoning
(induction)
4. Personal witness
5. Written word
6. A grace orienta-
tion
COMMUNICATING VALUES
pist to the client.
An incident occurred in one of our studies that
convinced us of how the values of respected adults are
communicated to adolescents with whom they work.
We were involved in an government-funded study that
trained high school youth in friendship skills in order
to reach out to lonely and alienated peers. The purpose
of the study was to test the relative effectiveness of
three different approaches to training these youth.
Because the project was government funded, care
was used not to include any "God talk" or to sponsor
any type of religious activity on our retreats. Likewise,
when choosing the trainers of friendship skills, no
thought was given to the value orientations of those
selected----only to their skill and competence. By
chance, one turned out to be an agnostic (a refugee
from a moralistic background), the second a nominal
member of a mainline denomination, and the third a
psychotherapist who was also an ordained clergyman.
Each person, highly skilled in human relations, devel-
oped a training program unique to his or her discipline.
Each person, using the methodology unique to his or
her specialization, taught friendship skills to a group
of young adults, who in turn taught a group of high
school students.
At three different times during the field experi-
ment (beginning, middle, and end), a battery of forty-
six scales or measures was given the high school
34
PERSPECTIVES ON VALUES
youth. One of the questionnaires (an assessment of
twenty-five scales) included measures of religious
interest, participation, and belief. Though these three
measures were not germane to the project, they were
used because the items were intermingled with the
others.
When comparing scores from the three training
approaches, we were surprised to discover that changes
had occurred in the religious interest and participation
of the young people of two groups. There was a
measurable drop in religious interest and involvement
of youth being trained under the agnostic and an
increase for those trained under the ordained clergy-
man. Our best explanation for this unexpected change
in scores on the religious measures was that these
highly respected trainers had communicated a life
direction and value orientation. Though they did not
work directly with the high school youth, the power of
their lives moved to them through the young adults.
Their personalities were a contagion, particularly dur-
ing retreats on weekends.16 This finding, confirmed by
other studies, illustrates how values and beliefs are
communicated when the authority figure is able to
establish a congenial relationship. They are communi-
cated by the person's lifestyle as well as his or her
verbal sharing. Values it seems, are primarily caught-
not taught. They are conscious! y absorbed from those
one loves and respects.
35
Our best expla-
nation for this
unexpected
change in scores
on the religious
measures was
that these highly
respected trainers
had communi-
cated a life direc-
tion and value
orientation.
COMMUNICATING VALUES
pist to the client.
An incident occurred in one of our studies that
convinced us of how the values of respected adults are
communicated to adolescents with whom they work.
We were involved in an government-funded study that
trained high school youth in friendship skills in order
to reach out to lonely and alienated peers. The purpose
of the study was to test the relative effectiveness of
three different approaches to training these youth.
Because the project was government funded, care
was used not to include any "God talk" or to sponsor
any type of religious activity on our retreats. Likewise,
when choosing the trainers of friendship skills, no
thought was given to the value orientations of those
selected----only to their skill and competence. By
chance, one turned out to be an agnostic (a refugee
from a moralistic background), the second a nominal
member of a mainline denomination, and the third a
psychotherapist who was also an ordained clergyman.
Each person, highly skilled in human relations, devel-
oped a training program unique to his or her discipline.
Each person, using the methodology unique to his or
her specialization, taught friendship skills to a group
of young adults, who in turn taught a group of high
school students.
At three different times during the field experi-
ment (beginning, middle, and end), a battery of forty-
six scales or measures was given the high school
34
PERSPECTIVES ON VALUES
youth. One of the questionnaires (an assessment of
twenty-five scales) included measures of religious
interest, participation, and belief. Though these three
measures were not germane to the project, they were
used because the items were intermingled with the
others.
When comparing scores from the three training
approaches, we were surprised to discover that changes
had occurred in the religious interest and participation
of the young people of two groups. There was a
measurable drop in religious interest and involvement
of youth being trained under the agnostic and an
increase for those trained under the ordained clergy-
man. Our best explanation for this unexpected change
in scores on the religious measures was that these
highly respected trainers had communicated a life
direction and value orientation. Though they did not
work directly with the high school youth, the power of
their lives moved to them through the young adults.
Their personalities were a contagion, particularly dur-
ing retreats on weekends.16 This finding, confirmed by
other studies, illustrates how values and beliefs are
communicated when the authority figure is able to
establish a congenial relationship. They are communi-
cated by the person's lifestyle as well as his or her
verbal sharing. Values it seems, are primarily caught-
not taught. They are conscious! y absorbed from those
one loves and respects.
35
Our best expla-
nation for this
unexpected
change in scores
on the religious
measures was
that these highly
respected trainers
had communi-
cated a life direc-
tion and value
orientation.
In a society with
fewer life-affirming
models and more
models of behav-
ior that are de-
structive of self
and others, this
method of com-
municating values
has taken
on critical
significance.
COMMUNICATING VALUES
Modeling Life-Affirming Values
In a society with fewer life-affirming models and
more models of behavior that are destructive of self
and others, this method of communicating values has
taken on critical significance.
Most of us can identify a mentor in our lives--a
person whose life, attitude, accomplishments, train-
ing, etc., has been an inspiration to us. This person
incarnates precise! y what we want for ourselves. Serv-
ing as such a model may be a youth leader's greatest
contribution to the youth of a congregation, or a
teacher's greatest contribution to students. Important
as these people are, however, the modeling by parents
is even more persuasive.
Values, a quality we can't see and certainly find
difficult to define, are communicated most powerfully
by parents. Though a child's friends may be influen-
tial, their power usually emerges as dominant only if
the relationship of love and caring between parents
and child is broken or vastly diminished. The prime
communicator of values is still the parent.
When asked, "Whom do you enjoy more-your
friends or your parents?" the answer is surprising.
Sixty percent of the 8,165 adolescents in the 1985
study of Search Institute say they enjoy both equally;
15 percent indicate a preference for their parents. The
fact that no more than one in four prefer their friends
36
P E R S P E C T IV E S 0 N VA L U E S
suggests that for most adolescents a strong parent-
child relationship exists along with their peer relation-
ship)?
The issue, then, is "What value orientation am I
communicating to my child?" It is not enough to say
that lying, cheating, and vandalism are wrong. These
"sins" are no more than expressions of the set of values
a person holds. A more important consideration is the
life direction an adult gives a child through what he or
she does and says. An adult's involvement in helping
people in need, in carrying out acts of kindness, of
attention to prayer, and the reading of scripture are all
activities that model a value orientation we covet for
youth.
Gentle Reasoning (Induction)
Youth are more like! y to internalize values if the
adult uses discussion to explain the reasonableness of
a moral teaching and appeals to the child's internal
resources for controlling and monitoring behavior.
Let me underscore the importance of this third ap-
proach to communicating values-induction.
In our massive study of Young Adolescents and
Their Parents, we isolated parents who used induction
as described here. Then we identified their children
and examined the data on them.
What did we find? A significantly larger number
37
An adult's in-
volvement in
helping people in
need, in carrying
out acts of kind-
ness. of aHention
to prayer, and the
reading of scrip-
ture are all activi-
ties that model a
value orientation
we covet for
youth.
In a society with
fewer life-affirming
models and more
models of behav-
ior that are de-
structive of self
and others, this
method of com-
municating values
has taken
on critical
significance.
COMMUNICATING VALUES
Modeling Life-Affirming Values
In a society with fewer life-affirming models and
more models of behavior that are destructive of self
and others, this method of communicating values has
taken on critical significance.
Most of us can identify a mentor in our lives--a
person whose life, attitude, accomplishments, train-
ing, etc., has been an inspiration to us. This person
incarnates precise! y what we want for ourselves. Serv-
ing as such a model may be a youth leader's greatest
contribution to the youth of a congregation, or a
teacher's greatest contribution to students. Important
as these people are, however, the modeling by parents
is even more persuasive.
Values, a quality we can't see and certainly find
difficult to define, are communicated most powerfully
by parents. Though a child's friends may be influen-
tial, their power usually emerges as dominant only if
the relationship of love and caring between parents
and child is broken or vastly diminished. The prime
communicator of values is still the parent.
When asked, "Whom do you enjoy more-your
friends or your parents?" the answer is surprising.
Sixty percent of the 8,165 adolescents in the 1985
study of Search Institute say they enjoy both equally;
15 percent indicate a preference for their parents. The
fact that no more than one in four prefer their friends
36
P E R S P E C T IV E S 0 N VA L U E S
suggests that for most adolescents a strong parent-
child relationship exists along with their peer relation-
ship)?
The issue, then, is "What value orientation am I
communicating to my child?" It is not enough to say
that lying, cheating, and vandalism are wrong. These
"sins" are no more than expressions of the set of values
a person holds. A more important consideration is the
life direction an adult gives a child through what he or
she does and says. An adult's involvement in helping
people in need, in carrying out acts of kindness, of
attention to prayer, and the reading of scripture are all
activities that model a value orientation we covet for
youth.
Gentle Reasoning (Induction)
Youth are more like! y to internalize values if the
adult uses discussion to explain the reasonableness of
a moral teaching and appeals to the child's internal
resources for controlling and monitoring behavior.
Let me underscore the importance of this third ap-
proach to communicating values-induction.
In our massive study of Young Adolescents and
Their Parents, we isolated parents who used induction
as described here. Then we identified their children
and examined the data on them.
What did we find? A significantly larger number
37
An adult's in-
volvement in
helping people in
need, in carrying
out acts of kind-
ness. of aHention
to prayer, and the
reading of scrip-
ture are all activi-
ties that model a
value orientation
we covet for
youth.
COMMUNICATING VALUES
of these adolescents had internalized the moral values
cherished by their parents. We found that this ap-
proach is far superior to ordering or dogmatically
telling youth what they are to
This method does not use compulsion
("It's required") or the common device
of love withdrawal- "I won't like you if
you do that." Rather, it attempts to ex-
plain why certain moral laws are impor-
tant, and that breaking them can violate
inner personal needs and bring unhappi-
ness to someone else as well.
do.1
8
Think into the implications
of this finding. As adults, we
must know our position regard-
ing what is right and wrong and
then be able to explain the rea-
sonableness of this position.
Such an approach to moral
teaching, namely induction,
relies on discussion and explo-
ration. In this process, a child is helped to internalize
a moral code. This method does not use compulsion
("It's required") or the common device of love with-
drawal-"! won't like you if you do that." Rather, it
attempts to explain why certain moral laws are impor-
tant, and that breaking them can violate inner personal
need, and bring unhappiness to someone else as well.
Induction appeals to a child's own internal resources
for controlling and monitoring behavior. Over time, it
creates internal standards an adolescent will use to
control behavior.
The Adolescent-Parent study is conclusive re-
garding how a parent's behavior is tied with an
adolescent's moral behavior. Clearly, three parenting
38
PERSPECTIVES ON VALUES
behaviors-demonstrative affection, authoritative
(democratic) control, and inductive discussion-are
strongly tied with self-esteem, helping others, inter-
nalization_of moral values, and a concern for people.
Furthermore, when these approaches are used, one is
less likely to find norm-breaking behavior, chemical
use, and aggressive behaviors with one's adolescents.
Granted, these approaches do not assure moral behav-
ior, because each adolescent makes his or her own
decisions. But they do influence behavior.
Personal Witness
A fourth method of communicating values is
through personal witness. This time-honored method
of communicating spiritual values involves the verbal
sharing of beliefs and values.
Adolescents need the value judgments of adults in
order to critically judge the values and morality of the
society in which they live. For that reason, we as adults
need to think through our own stand on controversial
moral issues. By sharing our thoughts and rationale
with adolescents, we can help them develop their own
basis for saying "no" to unethical behaviors. Youth
generally want this kind of direction-giving if allowed
the freedom to make their own decisions. Two young
adults made observations on this subject that were
based on experiences they had in their parental homes.
39
Adolescents
need the value
judgments of
adults in order to
critically judge
the values and
morality of the
society in which
they live.
COMMUNICATING VALUES
of these adolescents had internalized the moral values
cherished by their parents. We found that this ap-
proach is far superior to ordering or dogmatically
telling youth what they are to
This method does not use compulsion
("It's required") or the common device
of love withdrawal- "I won't like you if
you do that." Rather, it attempts to ex-
plain why certain moral laws are impor-
tant, and that breaking them can violate
inner personal needs and bring unhappi-
ness to someone else as well.
do.1
8
Think into the implications
of this finding. As adults, we
must know our position regard-
ing what is right and wrong and
then be able to explain the rea-
sonableness of this position.
Such an approach to moral
teaching, namely induction,
relies on discussion and explo-
ration. In this process, a child is helped to internalize
a moral code. This method does not use compulsion
("It's required") or the common device of love with-
drawal-"! won't like you if you do that." Rather, it
attempts to explain why certain moral laws are impor-
tant, and that breaking them can violate inner personal
need, and bring unhappiness to someone else as well.
Induction appeals to a child's own internal resources
for controlling and monitoring behavior. Over time, it
creates internal standards an adolescent will use to
control behavior.
The Adolescent-Parent study is conclusive re-
garding how a parent's behavior is tied with an
adolescent's moral behavior. Clearly, three parenting
38
PERSPECTIVES ON VALUES
behaviors-demonstrative affection, authoritative
(democratic) control, and inductive discussion-are
strongly tied with self-esteem, helping others, inter-
nalization_of moral values, and a concern for people.
Furthermore, when these approaches are used, one is
less likely to find norm-breaking behavior, chemical
use, and aggressive behaviors with one's adolescents.
Granted, these approaches do not assure moral behav-
ior, because each adolescent makes his or her own
decisions. But they do influence behavior.
Personal Witness
A fourth method of communicating values is
through personal witness. This time-honored method
of communicating spiritual values involves the verbal
sharing of beliefs and values.
Adolescents need the value judgments of adults in
order to critically judge the values and morality of the
society in which they live. For that reason, we as adults
need to think through our own stand on controversial
moral issues. By sharing our thoughts and rationale
with adolescents, we can help them develop their own
basis for saying "no" to unethical behaviors. Youth
generally want this kind of direction-giving if allowed
the freedom to make their own decisions. Two young
adults made observations on this subject that were
based on experiences they had in their parental homes.
39
Adolescents
need the value
judgments of
adults in order to
critically judge
the values and
morality of the
society in which
they live.
COMMUNICATING VALUES
A parent should let us know when we are off track.
It's true that most of the time we need freedom to
decide what we should do in a given situation. But a
parent has to warn an adolescent about some dangers.
Otherwise, he or she might realize it when it is too late.
I feel my parents were so afraid to step on our
rights as individuals that they never told us how they
felt about decisions or problems we had to face. I knew
they had strong feelings or convictions, but because
they never expressed them, it made me feel alone
sometimes.
Written Word
History is replete with examples of people whose
value orientation has been changed by what they read.
Books represent an important method of communicat-
ing values.
Having introduced these five methods the follow-
ing needs to be said. It is the attitude of the persons
when using any of these methods that may be the most
determinative factor in communicating values. Here I
refer to the person's theological orientation-a grace
(gospel) orientation rather than a restrictive (law)
orientation. The tension which often occurs between
these two entirely different positions is all too often
not clarified according to the Valuegenesis research.
40
PERSPECTIVES ON VALUES
A Grace Orientation
A focus on the love, promise, and presence of
Jesus Christ inspires youth to internalize the values
and lifestyles associated with a Christian life. This
concept is not a new catchphrase for Christians. Grace
stands in sharp contrast to communicating values
through a restrictive orientation. The overwhelming
evidence of research is that attempts to control youth
by rules and regulations-a restrictive approach-
inclines many youth to reject the values being forced
on them.
Three of our major studies (Study of Generations,
Five Cries of Youth, Early Adolescents and Their
Parents) and now recently a Canadian Study by
Posterski19 all establish the following facts.
If a parent, teacher, pastor, or adult uses excessive
control, uses punitive measures, or is overstrict, the
likelihood is greater that their youth will:
reject traditional moral standards.
become involved in rebellious behavior.
reject the faith of the church.
become more self-oriented.
Our data on this are conclusive.zo Youth of overly
strict homes and schools tend to become moral rebels,
rejecting the very values adults are trying to impose on
them.
By way of contrast, adults who emphasize com-
mitment to Christ, His love, His promise, His empow-
41
If a parent.
teacher. pastor. or
adult uses exces-
sive control, uses
punitive mea-
sures, or is over-
strict, the likeli-
hood is greater
that their youth
will:
Reject traditional
moral standards.
Become involved
in rebellious
behavior.
Reject the faith of
the church.
Become more self-
oriented.
COMMUNICATING VALUES
A parent should let us know when we are off track.
It's true that most of the time we need freedom to
decide what we should do in a given situation. But a
parent has to warn an adolescent about some dangers.
Otherwise, he or she might realize it when it is too late.
I feel my parents were so afraid to step on our
rights as individuals that they never told us how they
felt about decisions or problems we had to face. I knew
they had strong feelings or convictions, but because
they never expressed them, it made me feel alone
sometimes.
Written Word
History is replete with examples of people whose
value orientation has been changed by what they read.
Books represent an important method of communicat-
ing values.
Having introduced these five methods the follow-
ing needs to be said. It is the attitude of the persons
when using any of these methods that may be the most
determinative factor in communicating values. Here I
refer to the person's theological orientation-a grace
(gospel) orientation rather than a restrictive (law)
orientation. The tension which often occurs between
these two entirely different positions is all too often
not clarified according to the Valuegenesis research.
40
PERSPECTIVES ON VALUES
A Grace Orientation
A focus on the love, promise, and presence of
Jesus Christ inspires youth to internalize the values
and lifestyles associated with a Christian life. This
concept is not a new catchphrase for Christians. Grace
stands in sharp contrast to communicating values
through a restrictive orientation. The overwhelming
evidence of research is that attempts to control youth
by rules and regulations-a restrictive approach-
inclines many youth to reject the values being forced
on them.
Three of our major studies (Study of Generations,
Five Cries of Youth, Early Adolescents and Their
Parents) and now recently a Canadian Study by
Posterski19 all establish the following facts.
If a parent, teacher, pastor, or adult uses excessive
control, uses punitive measures, or is overstrict, the
likelihood is greater that their youth will:
reject traditional moral standards.
become involved in rebellious behavior.
reject the faith of the church.
become more self-oriented.
Our data on this are conclusive.zo Youth of overly
strict homes and schools tend to become moral rebels,
rejecting the very values adults are trying to impose on
them.
By way of contrast, adults who emphasize com-
mitment to Christ, His love, His promise, His empow-
41
If a parent.
teacher. pastor. or
adult uses exces-
sive control, uses
punitive mea-
sures, or is over-
strict, the likeli-
hood is greater
that their youth
will:
Reject traditional
moral standards.
Become involved
in rebellious
behavior.
Reject the faith of
the church.
Become more self-
oriented.
COMMUNICATING VALUES
ering presence and forgiveness will find a larger
number of their youth
accepting the faith of church
o evidencing higher self-esteem
o showing a more caring spirit
becoming involved in service
being hopeful about the future
excelling academically
Evidence for the above is so strong that I encour-
age you to emphasize a grace orientation in your
approach to youth.21 Those using love, acceptance,
and forgiveness are people who trust the power of
God's Holy Spirit to accomplish His work. God's
spirit creates a moral immune system in young people
that enables them to say "no" to life-denying activities
and "yes" to life-affirming ones.
Notes
1 This chapter is an expansion of the videotape prepared for Project
Affirmation entitled "Conflict of Values" and "How Values are Com-
municated." The additional material consists primarily of excerpts from
the chapter "Cry for Moral Behavior" found in the book, Five Cries of
Parents written by Merton and Irene Strommen. Permission to use these
excerpts has been given by Harper & Row publishers.
2 The relationships between the type of faith persons in the 96th
Congress and their voting behavior is documented in Peter L. Benson
42
PERSPECTIVES ON VALUES
and Dorothy L. Williams, Religion on Capitol Hill: Myths and Realities,
(San Francisco: Harper & Row, 1982).156-159
3
Values and beliefs proved to be more powerful predictors of what
people will say or do than sociological and psychological factors. See
Merton P. et al.,A Study of Generations, (Minneapolis, MN:
Augsburg Publishing, 1972), 287.
4
The quiet shift in values is described in Merton P. Strommen
Five Cries ofYouth, Revised Ed (San Francisco: Harper & Row 198S)'
82-86. ' '
5
This national bestseller holds up a mirror to American values
showing one of today' s rna jor moral dilemmas: the conflict between ou;
individualism and the urgent need for commitment to community,
marnage, church, nation. Robert N. Bellah, et al., Habits of the Heart
(New York: Harper & Row, 1985).
6
Nicholi Armand, "The Nontherapeutic Use of Psychotic Drugs,"
New England Journa/308: 925-933.
7
See Minnesota Survey on Drug Use (Minneapolis, MN: Search
Institute, 1983).
8
Murray Strauss, "Family Patterns and Child Abuse in Nationally
Representative Sample" Child Abuse and Neglect. U. S. Government
Publication Report (March, 1984).
9
Lynda Y. Roy, & Norbert Johnson, "Adolescent Suicide."
and Guidance Journal. (November, 1983). 132-133.
Merton P. & Irene Strommen, Five Cries of Parents (San
Francisco: Harper & Row, 1985). 174.
11
C. S. Lewis,The Abolition of Man. (New York: MacMillan
Publishing Co., 1947).
12
Ibid, 56-57.
13
Lawrence Kohl berg, "Continuities and Discontinuities in Child-
hood and Adult Moral Development Revisited," in Collected Papers on
Mora/Development andM ora/Education (Boston: Harvard University
1973). '
14
Charts showing this decline for adolescents of the eleven largest
Protestant and Catholic denominations are found on pages 111-115,
Merton P. and Irene Strommen. Five Cries of Parents (San Francisco:
Harper & Row, 1985).
15
MertonP. Strommen,FiveCriesofYouth, Revised Edition. (San
43
COMMUNICATING VALUES
ering presence and forgiveness will find a larger
number of their youth
accepting the faith of church
o evidencing higher self-esteem
o showing a more caring spirit
becoming involved in service
being hopeful about the future
excelling academically
Evidence for the above is so strong that I encour-
age you to emphasize a grace orientation in your
approach to youth.21 Those using love, acceptance,
and forgiveness are people who trust the power of
God's Holy Spirit to accomplish His work. God's
spirit creates a moral immune system in young people
that enables them to say "no" to life-denying activities
and "yes" to life-affirming ones.
Notes
1 This chapter is an expansion of the videotape prepared for Project
Affirmation entitled "Conflict of Values" and "How Values are Com-
municated." The additional material consists primarily of excerpts from
the chapter "Cry for Moral Behavior" found in the book, Five Cries of
Parents written by Merton and Irene Strommen. Permission to use these
excerpts has been given by Harper & Row publishers.
2 The relationships between the type of faith persons in the 96th
Congress and their voting behavior is documented in Peter L. Benson
42
PERSPECTIVES ON VALUES
and Dorothy L. Williams, Religion on Capitol Hill: Myths and Realities,
(San Francisco: Harper & Row, 1982).156-159
3
Values and beliefs proved to be more powerful predictors of what
people will say or do than sociological and psychological factors. See
Merton P. et al.,A Study of Generations, (Minneapolis, MN:
Augsburg Publishing, 1972), 287.
4
The quiet shift in values is described in Merton P. Strommen
Five Cries ofYouth, Revised Ed (San Francisco: Harper & Row 198S)'
82-86. ' '
5
This national bestseller holds up a mirror to American values
showing one of today' s rna jor moral dilemmas: the conflict between ou;
individualism and the urgent need for commitment to community,
marnage, church, nation. Robert N. Bellah, et al., Habits of the Heart
(New York: Harper & Row, 1985).
6
Nicholi Armand, "The Nontherapeutic Use of Psychotic Drugs,"
New England Journa/308: 925-933.
7
See Minnesota Survey on Drug Use (Minneapolis, MN: Search
Institute, 1983).
8
Murray Strauss, "Family Patterns and Child Abuse in Nationally
Representative Sample" Child Abuse and Neglect. U. S. Government
Publication Report (March, 1984).
9
Lynda Y. Roy, & Norbert Johnson, "Adolescent Suicide."
and Guidance Journal. (November, 1983). 132-133.
Merton P. & Irene Strommen, Five Cries of Parents (San
Francisco: Harper & Row, 1985). 174.
11
C. S. Lewis,The Abolition of Man. (New York: MacMillan
Publishing Co., 1947).
12
Ibid, 56-57.
13
Lawrence Kohl berg, "Continuities and Discontinuities in Child-
hood and Adult Moral Development Revisited," in Collected Papers on
Mora/Development andM ora/Education (Boston: Harvard University
1973). '
14
Charts showing this decline for adolescents of the eleven largest
Protestant and Catholic denominations are found on pages 111-115,
Merton P. and Irene Strommen. Five Cries of Parents (San Francisco:
Harper & Row, 1985).
15
MertonP. Strommen,FiveCriesofYouth, Revised Edition. (San
43
COMMUNICATING VALUES
"
Francisco: Harper & Row, 1988). 133.
16 Merton P. Strommen, "Project Youth: Training Youth to Reach
Youth," Character Potential (February, 1974), 177-78.
17 This study showed surprising evidence of youth's desire to
discuss adolescent issues with their parents, gain their advice on impor-
tant decisions (p. 76) and be with their parents as much or more than their
peers (p. 124). See Five Cries of Parents.
18 Merton P. & Irene Strommen, Five Cries of Parents, 127-28.
19 D. C. Posterski, Friendship (Scarborough, Canada: Project
Teen, 1985). A brief summary of his findings are given in Five Cries of
Youth, Revised Edition, 51.
20 See Five Cries of Youth., 45-51.
21 SeeFiveCriesofParents, 136-39,145 infordocumentationon
the relation between styles of parental discipline and youth's religious
response.
44
r
PERSPECTIVES ON VALUES
NOTES
45
COMMUNICATING VALUES
"
Francisco: Harper & Row, 1988). 133.
16 Merton P. Strommen, "Project Youth: Training Youth to Reach
Youth," Character Potential (February, 1974), 177-78.
17 This study showed surprising evidence of youth's desire to
discuss adolescent issues with their parents, gain their advice on impor-
tant decisions (p. 76) and be with their parents as much or more than their
peers (p. 124). See Five Cries of Parents.
18 Merton P. & Irene Strommen, Five Cries of Parents, 127-28.
19 D. C. Posterski, Friendship (Scarborough, Canada: Project
Teen, 1985). A brief summary of his findings are given in Five Cries of
Youth, Revised Edition, 51.
20 See Five Cries of Youth., 45-51.
21 SeeFiveCriesofParents, 136-39,145 infordocumentationon
the relation between styles of parental discipline and youth's religious
response.
44
r
PERSPECTIVES ON VALUES
NOTES
45
Roger L. Dudley is
the director of the
Institute of Church
Ministry and
Professor of
Christian Ministry at
the Seventh-day
Adventist
Theological
Seminary at
Andrews University
in Berrien Springs,
Michigan.
Steve Case is
president of Piece
of the Pie Ministries.
DEVELOPING SPIRITUAL VALUES
Roger L. Dudley is the director of the Institute of
Church Ministry and Professor of Christian Ministry at the
Seventh-day Adventist Theological Seminary at Andrews
University in Berrien Springs, Michigan. He has spent
more than twenty years in youth ministry, including teach-
ing at the elementary, secondary, college, and graduate
levels, being an academy principal, and serving nine years
as a conference director of youth ministries. He has authored
a number of books dealing with youth, including Why
Teenagers Reject Religion, Passing on the Torch, The
World of the Adventist Teenager, and Valuegenesis: Faith
in the Balance. He served on the Valuegenesis Task Force
Advisory committee.
Steve Case is president of Piece of the Pie Ministries, a
non-profit organization that seeks to draw young people
into the life of the church. He has been a youth pastor, youth
ministry professor, and director of the Youth Resource
Center at Andrews University. He was coinvestigator of the
Valuegenesis research and wrote the youth leadership
training manual Growing Kids: Making YouthYouth Min-
istry Count.
A value cannot be passed from one person to another. We
can only aid the younger generation in understanding the
process and acquiring the tools that will make it possible
for them to develop their own value systems. Seen in this
light, true values and ethical behavior have more to do with
freedom and choice than they do with obedience and
conforming.
T
I
I
PERSPECTIVES ON VALUES
Chapter 3
Developing Spiritual Values
by Steve Case and Roger L. Dudley
Freedom to Choose
In the musical, My Fair Lady, Profes-
sor Higgins Sings out his perplexity in "Why
Cant a Woman Be More Like a Man?" Th' .
. IS song IS
Simply a revelation of blatant sexual chau-
VInism; It reflects. a universal human tendency. We all
are tempted to think that the ultimate in the develop-
of other people is for them to become as near! y
like us as possible.
In no area is this more true than in a consideration
o.f how youth acquire values. Mention the transmis-
of between the generations, and we auto-
matically think of ways by which we can get the young
47
Goals of this chapter
include:
Understanding how
spiritual values are
formed.
Exploration of how values
are developed.
Roger L. Dudley is
the director of the
Institute of Church
Ministry and
Professor of
Christian Ministry at
the Seventh-day
Adventist
Theological
Seminary at
Andrews University
in Berrien Springs,
Michigan.
Steve Case is
president of Piece
of the Pie Ministries.
DEVELOPING SPIRITUAL VALUES
Roger L. Dudley is the director of the Institute of
Church Ministry and Professor of Christian Ministry at the
Seventh-day Adventist Theological Seminary at Andrews
University in Berrien Springs, Michigan. He has spent
more than twenty years in youth ministry, including teach-
ing at the elementary, secondary, college, and graduate
levels, being an academy principal, and serving nine years
as a conference director of youth ministries. He has authored
a number of books dealing with youth, including Why
Teenagers Reject Religion, Passing on the Torch, The
World of the Adventist Teenager, and Valuegenesis: Faith
in the Balance. He served on the Valuegenesis Task Force
Advisory committee.
Steve Case is president of Piece of the Pie Ministries, a
non-profit organization that seeks to draw young people
into the life of the church. He has been a youth pastor, youth
ministry professor, and director of the Youth Resource
Center at Andrews University. He was coinvestigator of the
Valuegenesis research and wrote the youth leadership
training manual Growing Kids: Making YouthYouth Min-
istry Count.
A value cannot be passed from one person to another. We
can only aid the younger generation in understanding the
process and acquiring the tools that will make it possible
for them to develop their own value systems. Seen in this
light, true values and ethical behavior have more to do with
freedom and choice than they do with obedience and
conforming.
T
I
I
PERSPECTIVES ON VALUES
Chapter 3
Developing Spiritual Values
by Steve Case and Roger L. Dudley
Freedom to Choose
In the musical, My Fair Lady, Profes-
sor Higgins Sings out his perplexity in "Why
Cant a Woman Be More Like a Man?" Th' .
. IS song IS
Simply a revelation of blatant sexual chau-
VInism; It reflects. a universal human tendency. We all
are tempted to think that the ultimate in the develop-
of other people is for them to become as near! y
like us as possible.
In no area is this more true than in a consideration
o.f how youth acquire values. Mention the transmis-
of between the generations, and we auto-
matically think of ways by which we can get the young
47
Goals of this chapter
include:
Understanding how
spiritual values are
formed.
Exploration of how values
are developed.
The noun
value means
"something
of worth."
It indicates those
beliefs. attitudes.
behaviors, ob-
jects. et cetera.
that we believe to
be important or
that we place
worth on. particu-
larly when we
must choose
between them
and some
alternatives.
DEVELOPING SPIRITUAL VALUES
people to believe what we believe and to accept the
same standards of behavior that we have found valu-
able. We want to cry out: "Look, kid, I've lived a long
while. Look at these gray hairs. I've sorted it all out;
I've found the essential wisdom. You don't have to
blunder along with trial and error. Just take it from me
and save yourself a lot of heartache."
But it simply doesn't work that way. "The noun
value means 'something of worth.' It indicates those
beliefs, attitudes, behaviors, objects, etcetera, that we
believe to be important or that we place worth on,
particularly when we must choose between them and
some alternatives.
"But the word value means not only a product
(what we value) but also a process (the method by
which we arrive at what we value). This process
begins in early childhood and continues throughout
our entire lives. We are constantly assigning relative
worth to things or concepts .... "1
Such assigning suggests a careful sorting through
the available options and a deliberate weighing of
respective merits. Values, in other words, are not
passively received; they are actively developed. Raths
et al. suggest that the process involves seven necessary
steps: (1) choosing freely without any coercion, (2)
choosing from among real alternatives, (3) choosing
after thoughtful consideration of the consequences of
each alternative, ( 4) prizing and cherishing what we
48
PERSPECTIVES ON VALUES
have chosen, (5) being willing to affirm our choice
publici y, ( 6) acting upon our choice, and (7) repeating
the action so that it becomes a part of our life pattern.
Unless these seven "criteria" are present, we may
"mouth" values and even go through the motions of
some value behavior, but we do not really have a value
to which our commitment is so strong and lasting that
we will cling to it though the heavens fall.2
Thus we cannot really "transmit" values to our
youth. A value cannot be passed from one person to
another. We can only aid the younger generation in
understanding the process and acquiring the skills and
tools that will make it possible for them to develop
their own value systems. Seen in this light, true values
and ethical behavior have much more to do with
freedom and choice than they do with obedience and
conformity.
The freedom of which we speak, however, is
responsible. It is never anarchy or rebellion. Rollo
May is helpful at this point when he suggests that
"freedom is man's capacity to take a hand in his own
development. It is our capacity to mold ourselves."3
May reminds us that Kierkegaard' s expression "choos-
ing one's self' means "to affirm one's responsibility
for one's self and one's existence," and he quotes
Goethe: "He only earns his freedom and existence
who daily conquers them anew."4
Isn't it risky? Isn't it possible-perhaps even
49
"Freedom is
man's capacity
to take a hand
in his own de-
velopment. It is
our capacity to
mold our-
selves."
-Rollo May
The noun
value means
"something
of worth."
It indicates those
beliefs. attitudes.
behaviors, ob-
jects. et cetera.
that we believe to
be important or
that we place
worth on. particu-
larly when we
must choose
between them
and some
alternatives.
DEVELOPING SPIRITUAL VALUES
people to believe what we believe and to accept the
same standards of behavior that we have found valu-
able. We want to cry out: "Look, kid, I've lived a long
while. Look at these gray hairs. I've sorted it all out;
I've found the essential wisdom. You don't have to
blunder along with trial and error. Just take it from me
and save yourself a lot of heartache."
But it simply doesn't work that way. "The noun
value means 'something of worth.' It indicates those
beliefs, attitudes, behaviors, objects, etcetera, that we
believe to be important or that we place worth on,
particularly when we must choose between them and
some alternatives.
"But the word value means not only a product
(what we value) but also a process (the method by
which we arrive at what we value). This process
begins in early childhood and continues throughout
our entire lives. We are constantly assigning relative
worth to things or concepts .... "1
Such assigning suggests a careful sorting through
the available options and a deliberate weighing of
respective merits. Values, in other words, are not
passively received; they are actively developed. Raths
et al. suggest that the process involves seven necessary
steps: (1) choosing freely without any coercion, (2)
choosing from among real alternatives, (3) choosing
after thoughtful consideration of the consequences of
each alternative, ( 4) prizing and cherishing what we
48
PERSPECTIVES ON VALUES
have chosen, (5) being willing to affirm our choice
publici y, ( 6) acting upon our choice, and (7) repeating
the action so that it becomes a part of our life pattern.
Unless these seven "criteria" are present, we may
"mouth" values and even go through the motions of
some value behavior, but we do not really have a value
to which our commitment is so strong and lasting that
we will cling to it though the heavens fall.2
Thus we cannot really "transmit" values to our
youth. A value cannot be passed from one person to
another. We can only aid the younger generation in
understanding the process and acquiring the skills and
tools that will make it possible for them to develop
their own value systems. Seen in this light, true values
and ethical behavior have much more to do with
freedom and choice than they do with obedience and
conformity.
The freedom of which we speak, however, is
responsible. It is never anarchy or rebellion. Rollo
May is helpful at this point when he suggests that
"freedom is man's capacity to take a hand in his own
development. It is our capacity to mold ourselves."3
May reminds us that Kierkegaard' s expression "choos-
ing one's self' means "to affirm one's responsibility
for one's self and one's existence," and he quotes
Goethe: "He only earns his freedom and existence
who daily conquers them anew."4
Isn't it risky? Isn't it possible-perhaps even
49
"Freedom is
man's capacity
to take a hand
in his own de-
velopment. It is
our capacity to
mold our-
selves."
-Rollo May
Value develop-
ment is always
risky-even
frightening. No
more risky though
than the chance
God took by
putting the Tree of
the Knowledge of
Good and Evil in
the Garden of
Eden (Genesis
2:16-17).
DEVELOPING SPIRITUAL VALUES
probable-that if we teach our youth "to be thinkers,
and not merely reflectors of other men's thought"
5
that
they may choose values different from ours-maybe
even those we would consider "wrong"? Of course.
Value development is always risky--even frighten-
ing. No more risky though than the chance God took
by putting the Tree of the Knowledge of Good and Evil
in the Garden of Eden (Genesis 2:16-17). God knew,
as we must discover, that no character building or true
values occur without freedom of choice. Unless we
have the possibility of choosing wrong, we cannot
have the capacity for choosing right.
This means that "we must not only permit but
encourage teenagers to question our value statements.
This is not easy to do .... But we must press adoles-
cents to raise the questions,
identify the issues, and think
through to the solutions, or they
will reach adulthood with a set
of 'values' that can easily col-
lapse and disappear in a crisis
because they have never been
personally committed to
them."
6
Does this mean that our
heritage from the past is worth-
God knew, as we must
discover, that no charac-
ter building or true values
occur without freedom of
choice. Unless we have
the possibility of choosing
wrong, we cannot have
the capacity for choosing
right.
less? Must youth begin from scratch without benefit
of the winnowed wisdom of the ages? Certainly not!
50
PERSPECTIVES ON VALUES
May sets the situation in perspective by showing
that the battle is not between individual freedom and
tradition but as to how tradition is to be used. The
authoritarian asks, What does the tradition require of
me? The free person inquires, What does the tradition
have to teach me about human life in my particular
time and with my special problems and challenges?7
Children will, in the long run, adopt many parental
values. But they will also put life together somewhat
differently than father or mother did. This is not only
natural but necessary, and parents should not blame
themselves for the divergences.
John Gardner summed it up: "Instead of giving
young people the impression that their task is to stand
a dreary watch over the ancient values, we should be
telling them ... that it is their task to re-create those
values continuously in their own time."8
The Goal-Religious Maturity
"Therefore let us leave the elementary teachings
about Christ and go on to maturity. . . . And God
permitting we will do so" (Hebrews 6:1,3 NIV).
In any discussion of values development, espe-
cially one that is concerned with religious values as
this book is, we must consider our goal. What do we
want our youth to become? If we are successful in
teaching the process of acquiring values, what kind of
51
"Instead of giving
young people the
impression that
their task is to
stand a dreary
watch over the
ancient values,
we should be
telling them . ..
that it is their task
to re-create those
values continu-
ously in their own
time."
-John Gardner
Value develop-
ment is always
risky-even
frightening. No
more risky though
than the chance
God took by
putting the Tree of
the Knowledge of
Good and Evil in
the Garden of
Eden (Genesis
2:16-17).
DEVELOPING SPIRITUAL VALUES
probable-that if we teach our youth "to be thinkers,
and not merely reflectors of other men's thought"
5
that
they may choose values different from ours-maybe
even those we would consider "wrong"? Of course.
Value development is always risky--even frighten-
ing. No more risky though than the chance God took
by putting the Tree of the Knowledge of Good and Evil
in the Garden of Eden (Genesis 2:16-17). God knew,
as we must discover, that no character building or true
values occur without freedom of choice. Unless we
have the possibility of choosing wrong, we cannot
have the capacity for choosing right.
This means that "we must not only permit but
encourage teenagers to question our value statements.
This is not easy to do .... But we must press adoles-
cents to raise the questions,
identify the issues, and think
through to the solutions, or they
will reach adulthood with a set
of 'values' that can easily col-
lapse and disappear in a crisis
because they have never been
personally committed to
them."
6
Does this mean that our
heritage from the past is worth-
God knew, as we must
discover, that no charac-
ter building or true values
occur without freedom of
choice. Unless we have
the possibility of choosing
wrong, we cannot have
the capacity for choosing
right.
less? Must youth begin from scratch without benefit
of the winnowed wisdom of the ages? Certainly not!
50
PERSPECTIVES ON VALUES
May sets the situation in perspective by showing
that the battle is not between individual freedom and
tradition but as to how tradition is to be used. The
authoritarian asks, What does the tradition require of
me? The free person inquires, What does the tradition
have to teach me about human life in my particular
time and with my special problems and challenges?7
Children will, in the long run, adopt many parental
values. But they will also put life together somewhat
differently than father or mother did. This is not only
natural but necessary, and parents should not blame
themselves for the divergences.
John Gardner summed it up: "Instead of giving
young people the impression that their task is to stand
a dreary watch over the ancient values, we should be
telling them ... that it is their task to re-create those
values continuously in their own time."8
The Goal-Religious Maturity
"Therefore let us leave the elementary teachings
about Christ and go on to maturity. . . . And God
permitting we will do so" (Hebrews 6:1,3 NIV).
In any discussion of values development, espe-
cially one that is concerned with religious values as
this book is, we must consider our goal. What do we
want our youth to become? If we are successful in
teaching the process of acquiring values, what kind of
51
"Instead of giving
young people the
impression that
their task is to
stand a dreary
watch over the
ancient values,
we should be
telling them . ..
that it is their task
to re-create those
values continu-
ously in their own
time."
-John Gardner
Six attributes that
distinguish the
mature religious
outlook from the
immature variety:
1. Well differentiated
2. Dynamic in character
in spite of its deriva-
tive nature
3. Productive of consis-
tent m<?rality
4 Comprehensive
5. Integral
6. Fundamentally
heuristic
DEVELOPING SPIRITUAL VALUES
adults would we like to see emerge at the other end?
Since we have been describing people whose actions
derive from a clear set of internalized principles-
freely and thoughtfully chosen and deeply cherished-
perhaps our objectives could be best summarized in
the term "maturity."
What does it mean to be religiously mature? Does
it indicate some mystical state of sinless perfection?
Does it refer to holding to a doctrinal system that is
theologically sounder than some alternatives? Is it
stricter adherence to a certain code of behavior than
that achieved by most mortals-a virtuoso religios-
ity? Or is it being committed to rituals with more
meaningful symbolism? Doubtless, there are anum-
ber of perspectives from which this question might be
considered. We would like to respond to the question
briefly from a psychological frame of reference.
For more than a decade Harvard psychologist
Gordon Allport explored attributes of a mature per-
sonality in general.9 By 1950, Allport was ready to
apply these characteristics to the religious experience.
The criteria of religious maturity, he believed, should
be drawn from a defensible theory of the nature of
human personality. Thus he proposed six attributes
that distinguished the mature religious outlook from
the immature variety.lO We will list each one with a
brief word of explanation.
1. Well differentiated. Religiously mature persons
are conscious of the richness and complexity of their
52
PERSPECTIVES ON VALUES
religion. They are aware that there are many facets to
each religious issue, and therefore, they do not over-
simplify reality. They do not see everything in black
and white but discern the fine shades of gray in-
between.
2. Dynamic in character in spite of its derivative
nature. Religiously immature people view religion
instrumentally-they use it for what they can get out
of it. By contrast, mature religion is less of a servant
and more of a master in the economy of life. It asks not,
What can my religion do for me? but What can I do for
my religion, my God, and the world?
3. Productive of consistent morality. Mature reli-
gionists let their faith inform every area of their moral
action. Their behavior toward their fellow humans is
steadily consistent with their faith, and that behavior is
not restricted to those few areas described by authority
figures.
4. Comprehensive. The religiously mature person's
faith must address all the main and crucial questions of
life and provide functional answers. Such religion
does not become absorbed with narrow interests or
ride only theological hobby horses. The demand for
comprehensiveness also makes for tolerance. The
religion of maturity makes the affirmation "God is,"
but only the religion of immaturity will insist, "God is
precisely what I say He is."
5. Integral. Not only must the coverage of religion
be great, but its design must be harmonious. One's
53
The religion of
maturity makes
the affirmation
"God is,'' but only
the religion of
immaturity will
insist, "God is
precisely what I
say He is ...
Six attributes that
distinguish the
mature religious
outlook from the
immature variety:
1. Well differentiated
2. Dynamic in character
in spite of its deriva-
tive nature
3. Productive of consis-
tent m<?rality
4 Comprehensive
5. Integral
6. Fundamentally
heuristic
DEVELOPING SPIRITUAL VALUES
adults would we like to see emerge at the other end?
Since we have been describing people whose actions
derive from a clear set of internalized principles-
freely and thoughtfully chosen and deeply cherished-
perhaps our objectives could be best summarized in
the term "maturity."
What does it mean to be religiously mature? Does
it indicate some mystical state of sinless perfection?
Does it refer to holding to a doctrinal system that is
theologically sounder than some alternatives? Is it
stricter adherence to a certain code of behavior than
that achieved by most mortals-a virtuoso religios-
ity? Or is it being committed to rituals with more
meaningful symbolism? Doubtless, there are anum-
ber of perspectives from which this question might be
considered. We would like to respond to the question
briefly from a psychological frame of reference.
For more than a decade Harvard psychologist
Gordon Allport explored attributes of a mature per-
sonality in general.9 By 1950, Allport was ready to
apply these characteristics to the religious experience.
The criteria of religious maturity, he believed, should
be drawn from a defensible theory of the nature of
human personality. Thus he proposed six attributes
that distinguished the mature religious outlook from
the immature variety.lO We will list each one with a
brief word of explanation.
1. Well differentiated. Religiously mature persons
are conscious of the richness and complexity of their
52
PERSPECTIVES ON VALUES
religion. They are aware that there are many facets to
each religious issue, and therefore, they do not over-
simplify reality. They do not see everything in black
and white but discern the fine shades of gray in-
between.
2. Dynamic in character in spite of its derivative
nature. Religiously immature people view religion
instrumentally-they use it for what they can get out
of it. By contrast, mature religion is less of a servant
and more of a master in the economy of life. It asks not,
What can my religion do for me? but What can I do for
my religion, my God, and the world?
3. Productive of consistent morality. Mature reli-
gionists let their faith inform every area of their moral
action. Their behavior toward their fellow humans is
steadily consistent with their faith, and that behavior is
not restricted to those few areas described by authority
figures.
4. Comprehensive. The religiously mature person's
faith must address all the main and crucial questions of
life and provide functional answers. Such religion
does not become absorbed with narrow interests or
ride only theological hobby horses. The demand for
comprehensiveness also makes for tolerance. The
religion of maturity makes the affirmation "God is,"
but only the religion of immaturity will insist, "God is
precisely what I say He is."
5. Integral. Not only must the coverage of religion
be great, but its design must be harmonious. One's
53
The religion of
maturity makes
the affirmation
"God is,'' but only
the religion of
immaturity will
insist, "God is
precisely what I
say He is ...
The mature are
committed to their
religion for they
understand it to
be the most satis-
fying explanation
of reality accord-
ing to their
present under-
standing. The
mature mind has
the firmness to live
by present truth
and the humility
to bow to new
illumination.
DEVELOPING SPIRITUAL VALUES
religion must not be compartmentalized or isolated
from other aspects of the world.
6. Fundamentally heuristic. The adjective "heu-
ristic" means aiding or guiding in discovery. Thus a
heuristic belief is one that is held tentatively until it can
be confirmed or until it helps us discover a more valid
belief. The religiously mature do not pompously imag-
ine that they have the last word-that they are in
possession of all truth. They know that advancing time
and new knowledge may cause them to modify their
present beliefs. Truth may be absolute, but our posses-
sion of it is always partial and-in maturity-progres-
sive. Yet the mature are committed to their religion for
they understand it to be the most satisfying explana-
tion of reality according to their present light. The
mature mind has the firmness to live by present truth
and the humility to bow to new illumination.
Note that maturity is not a static concept-a con-
dition attained once and for all. Rather it is dynamic.
Mature and immature are not discrete categories;
maturity is a continuum on which all of us are lo-
cated-some in advance of others but none at the
terminus beyond which lies no room for growth. A
lifetime is none too long to travel that journey .It is this
vision that we may share with our youth and these
attitudes with which we may equip them if we wish
them to become principled adults whose lives are lived
in relationship with God, who experience inner seren-
54
r
PERSPECTIVES ON VALUES
ity, and who bless their fellow humans because they
are committed to love and justice.
Theories of Moral Development
What is the process by which young people gradu-
ally construct a complex system of interrelated val-
ues? If we know this, we may discover methods of
intervention that will optimize the development of
truly moral persons.
While many explanations and conjectures have
been offered, Hoffman suggests that all of them can be
placed in one of three theoretical frameworks: psy-
choanalytic, social learning, or cognitive develop-
mental)l
Psychoanalytical theory stems from the work of
Sigmund Freud. Here "moral standards are the largely
unconscious products of powerful irrational motives
and are based on the need to keep antisocial impulses
from conscious awareness." We have a reality-sensi-
tive ego trying to repress a self-gratifying id to keep
harmony with a set of parental principles that have
become internalized (superego). Thus morality has to
do withguiltwhen the standards are violated. Because
this construct fits better into a therapeutic model than
an educational one, we will not discuss it further.
Under social learning theory, morality consists of
"specific acts and avoidances which are learned on the
55
What is the pro-
cess by which
young people
gradually con-
struct a complex
system of interre-
lated values? If
we know this, we
may discover
methods of inter-
vention that will
optimize the
development of
truly moral per-
sons.
The mature are
committed to their
religion for they
understand it to
be the most satis-
fying explanation
of reality accord-
ing to their
present under-
standing. The
mature mind has
the firmness to live
by present truth
and the humility
to bow to new
illumination.
DEVELOPING SPIRITUAL VALUES
religion must not be compartmentalized or isolated
from other aspects of the world.
6. Fundamentally heuristic. The adjective "heu-
ristic" means aiding or guiding in discovery. Thus a
heuristic belief is one that is held tentatively until it can
be confirmed or until it helps us discover a more valid
belief. The religiously mature do not pompously imag-
ine that they have the last word-that they are in
possession of all truth. They know that advancing time
and new knowledge may cause them to modify their
present beliefs. Truth may be absolute, but our posses-
sion of it is always partial and-in maturity-progres-
sive. Yet the mature are committed to their religion for
they understand it to be the most satisfying explana-
tion of reality according to their present light. The
mature mind has the firmness to live by present truth
and the humility to bow to new illumination.
Note that maturity is not a static concept-a con-
dition attained once and for all. Rather it is dynamic.
Mature and immature are not discrete categories;
maturity is a continuum on which all of us are lo-
cated-some in advance of others but none at the
terminus beyond which lies no room for growth. A
lifetime is none too long to travel that journey .It is this
vision that we may share with our youth and these
attitudes with which we may equip them if we wish
them to become principled adults whose lives are lived
in relationship with God, who experience inner seren-
54
r
PERSPECTIVES ON VALUES
ity, and who bless their fellow humans because they
are committed to love and justice.
Theories of Moral Development
What is the process by which young people gradu-
ally construct a complex system of interrelated val-
ues? If we know this, we may discover methods of
intervention that will optimize the development of
truly moral persons.
While many explanations and conjectures have
been offered, Hoffman suggests that all of them can be
placed in one of three theoretical frameworks: psy-
choanalytic, social learning, or cognitive develop-
mental)l
Psychoanalytical theory stems from the work of
Sigmund Freud. Here "moral standards are the largely
unconscious products of powerful irrational motives
and are based on the need to keep antisocial impulses
from conscious awareness." We have a reality-sensi-
tive ego trying to repress a self-gratifying id to keep
harmony with a set of parental principles that have
become internalized (superego). Thus morality has to
do withguiltwhen the standards are violated. Because
this construct fits better into a therapeutic model than
an educational one, we will not discuss it further.
Under social learning theory, morality consists of
"specific acts and avoidances which are learned on the
55
What is the pro-
cess by which
young people
gradually con-
struct a complex
system of interre-
lated values? If
we know this, we
may discover
methods of inter-
vention that will
optimize the
development of
truly moral per-
sons.
Cognitive
development
theory is the only
one of the three
that "places great
emphasis on the
role of higher
mental processes
in moral
development or in
the finished
product." If offers
an ethical
definition to
morality. for a
moral act is "one
based on a
conscious prior
judgment of its
rightness or
wrongness."
DEVELOPING SPIRITUAL VALUES
basis of rewards and punishments." Behaviors are
'"good' in terms of some culturally shared standard of
conduct." Modeling and reinforcement are key con-
cepts. Observable behavior is much more important
than inner mental processes. While useful in helping
small children to begin internalizing values, it cannot
of itself explain the truly principled adult. We will
discuss it in the next section.
Cognitive development theory is the only one of
the three that "places great emphasis on the role of
higher mental processes in moral development or in
the finished product." It offers an ethical definition to
morality, for a moral act is "one based on a conscious
prior judgment of its rightness or wrongness." We feel
it is very important in understanding values develop-
ment because of its insistence that an act is not moral
or principled of itself-only the reasoning behind the
act. Thus acquiring values means to learn to think
morally. We will discuss this approach following the
social-learning section.
Each theory, regardless of how it may differ from
the others, is concerned with the internalization of
moral standards. "The individual does not go through
life viewing society's central norms as externally and
coercively imposed pressures to which he must sub-
mit. Though the norms are initially alien, they are
eventually adopted by the individual ... and come to
serve as internalized guides so that he behaves in
56
PERSPECTIVES ON VALUES
accord with them even when external authority is not
present to enforce them. That is, control by others is
replaced by self-controi.12
Somebody's Watching You
How are values transmitted? Rokeach, a researcher
first noted for linking behaviors to attitudes, considers
values to be more central than attitudes to a person's
being. This could be illustrated with concentric
circles-values in the center, attitudes in the next ring,
and behaviors as the final ringl3 (see chart).
Perhaps some concerns people have about youth
character development are not really about values but
are based upon specific behaviors. Although values
affect behavior, people with identical values may
demonstrate different behaviors. On the other hand,
people with identical behaviors may hold different
values. While observers judge the behaviors, such
judgment can, at best, be blurred as it relates to the
motivations for the behavior.
When people focus on behaviors, there exists a
potential to bypass attitudes and values. In a sense,
behavior becomes the only important value. (Note
Jesus' denunciation of such practice in Matthew 23:23-
28.) Such an emphasis is appropriate for animal train-
ing and even child rearing in its early stages. Children
learn habits that might continue throughout their lives.
57
How are
values
transmitted?
Cognitive
development
theory is the only
one of the three
that "places great
emphasis on the
role of higher
mental processes
in moral
development or in
the finished
product." If offers
an ethical
definition to
morality. for a
moral act is "one
based on a
conscious prior
judgment of its
rightness or
wrongness."
DEVELOPING SPIRITUAL VALUES
basis of rewards and punishments." Behaviors are
'"good' in terms of some culturally shared standard of
conduct." Modeling and reinforcement are key con-
cepts. Observable behavior is much more important
than inner mental processes. While useful in helping
small children to begin internalizing values, it cannot
of itself explain the truly principled adult. We will
discuss it in the next section.
Cognitive development theory is the only one of
the three that "places great emphasis on the role of
higher mental processes in moral development or in
the finished product." It offers an ethical definition to
morality, for a moral act is "one based on a conscious
prior judgment of its rightness or wrongness." We feel
it is very important in understanding values develop-
ment because of its insistence that an act is not moral
or principled of itself-only the reasoning behind the
act. Thus acquiring values means to learn to think
morally. We will discuss this approach following the
social-learning section.
Each theory, regardless of how it may differ from
the others, is concerned with the internalization of
moral standards. "The individual does not go through
life viewing society's central norms as externally and
coercively imposed pressures to which he must sub-
mit. Though the norms are initially alien, they are
eventually adopted by the individual ... and come to
serve as internalized guides so that he behaves in
56
PERSPECTIVES ON VALUES
accord with them even when external authority is not
present to enforce them. That is, control by others is
replaced by self-controi.12
Somebody's Watching You
How are values transmitted? Rokeach, a researcher
first noted for linking behaviors to attitudes, considers
values to be more central than attitudes to a person's
being. This could be illustrated with concentric
circles-values in the center, attitudes in the next ring,
and behaviors as the final ringl3 (see chart).
Perhaps some concerns people have about youth
character development are not really about values but
are based upon specific behaviors. Although values
affect behavior, people with identical values may
demonstrate different behaviors. On the other hand,
people with identical behaviors may hold different
values. While observers judge the behaviors, such
judgment can, at best, be blurred as it relates to the
motivations for the behavior.
When people focus on behaviors, there exists a
potential to bypass attitudes and values. In a sense,
behavior becomes the only important value. (Note
Jesus' denunciation of such practice in Matthew 23:23-
28.) Such an emphasis is appropriate for animal train-
ing and even child rearing in its early stages. Children
learn habits that might continue throughout their lives.
57
How are
values
transmitted?
Repetition of
behaviors can
shape one's atti-
tudes and values.
That is why some
are concerned
about heavy
doses of media
influences such as
television and
contemporary
music.
DEVELOPING SPIRITUAL VALUES
Some behaviors will be questioned at various times in
their development.
But how are the values, the inner ring, developed
and altered? The repetition of behaviors can shape
one's attitudes and values. That is why some are
concerned about heavy doses of media influences
such as television and contemporary music. Children
internalize values and standards of right and wrong
based on what their parents (or other primary
caregivers) provide. The child's need to receive and
give love drives the child to follow the parent's stan-
dards, thereby receiving praise and avoiding punish-
ment or parental disappointment.1
4
Children learn
how to be self-governing by observing the behavior of
others.
We have already indicated that social learning
theory is not the most helpful way to consider moral
development since it emphasizes the acquisition of
specific behaviors and minimizes the role of critical
thinking. Yet we cannot choose that of which we are
unaware. The point is well-made that: "Values do not
come merely by imitation. It may be, however, that the
availability of a model makes it easier for a child to
comprehend what a value is actually like in practice,
and thus makes it more likely that that value would be
chosen, thoughtfully and freely, than would be if the
model were not available for observation."15
In Old Testament times, parents were instructed to
58
PERSPECTIVES ON VALUES
teach their children what God had instructed by utiliz-
ing the experiences of life, both formally and infor-
mally (see Deuteronomy 6:4-9). In the New Testa-
ment, Paul _considered himself a model for Christians
to follow (see 2 Thessalonians 3:7-9). In more recent
times Albert Bandura highlighted modeling as an
effective means for learning, and even for behavior
modification.l6 Few would deny that modeling oc-
curs. The question becomes, Who will be your
model(s)?
In a sense, everybody is modeling for everybody.
Yet modeling can be enhanced by implementing sev-
eral key principles, such as frequent, long-term con-
tact with the model and seeing the model in a variety
of life settings and situations. Parents are in a primary
position to meet these criteria. A warm, loving rela-
tionship and exposure to the inner states of the model
also enhance modeling. Parents (and others) who
explain their actions conceptually, especially through
shared experiences, are more apt to be models that
others will follow. Consistency and clarity, as well as
a correspondence between the behavior of the model
and the beliefs and standards of the community, posi-
tively affect the likelihood of modeling being repro-
duced in the life of the young person.17
Those who work with youth from a church per-
spective find modeling to be the most common ap-
proach for ministering to youth.l8 Youth researcher
59
Youth were asked:
How religious, on
the average are
your three or four
best friends?
About 8% replied
that their friends
were "not at all
religious," 78%
indicated that
they were "some-
what religious,"
4% perceived
them as "very
religious."
-Roger L. Dudley with
V. Bailey Gillespie,
Valuegenesis: Faith in the
Balance, p. 122.
Repetition of
behaviors can
shape one's atti-
tudes and values.
That is why some
are concerned
about heavy
doses of media
influences such as
television and
contemporary
music.
DEVELOPING SPIRITUAL VALUES
Some behaviors will be questioned at various times in
their development.
But how are the values, the inner ring, developed
and altered? The repetition of behaviors can shape
one's attitudes and values. That is why some are
concerned about heavy doses of media influences
such as television and contemporary music. Children
internalize values and standards of right and wrong
based on what their parents (or other primary
caregivers) provide. The child's need to receive and
give love drives the child to follow the parent's stan-
dards, thereby receiving praise and avoiding punish-
ment or parental disappointment.1
4
Children learn
how to be self-governing by observing the behavior of
others.
We have already indicated that social learning
theory is not the most helpful way to consider moral
development since it emphasizes the acquisition of
specific behaviors and minimizes the role of critical
thinking. Yet we cannot choose that of which we are
unaware. The point is well-made that: "Values do not
come merely by imitation. It may be, however, that the
availability of a model makes it easier for a child to
comprehend what a value is actually like in practice,
and thus makes it more likely that that value would be
chosen, thoughtfully and freely, than would be if the
model were not available for observation."15
In Old Testament times, parents were instructed to
58
PERSPECTIVES ON VALUES
teach their children what God had instructed by utiliz-
ing the experiences of life, both formally and infor-
mally (see Deuteronomy 6:4-9). In the New Testa-
ment, Paul _considered himself a model for Christians
to follow (see 2 Thessalonians 3:7-9). In more recent
times Albert Bandura highlighted modeling as an
effective means for learning, and even for behavior
modification.l6 Few would deny that modeling oc-
curs. The question becomes, Who will be your
model(s)?
In a sense, everybody is modeling for everybody.
Yet modeling can be enhanced by implementing sev-
eral key principles, such as frequent, long-term con-
tact with the model and seeing the model in a variety
of life settings and situations. Parents are in a primary
position to meet these criteria. A warm, loving rela-
tionship and exposure to the inner states of the model
also enhance modeling. Parents (and others) who
explain their actions conceptually, especially through
shared experiences, are more apt to be models that
others will follow. Consistency and clarity, as well as
a correspondence between the behavior of the model
and the beliefs and standards of the community, posi-
tively affect the likelihood of modeling being repro-
duced in the life of the young person.17
Those who work with youth from a church per-
spective find modeling to be the most common ap-
proach for ministering to youth.l8 Youth researcher
59
Youth were asked:
How religious, on
the average are
your three or four
best friends?
About 8% replied
that their friends
were "not at all
religious," 78%
indicated that
they were "some-
what religious,"
4% perceived
them as "very
religious."
-Roger L. Dudley with
V. Bailey Gillespie,
Valuegenesis: Faith in the
Balance, p. 122.
"Long-term influ-
ence with lasting
results comes
from significant
relationships and
role models. n
-Jim Burns
DEVELOPING SPIRITUAL VALUES
Merton Strommen found that effective church youth
leaders demonstrated skills in building relationships,
being available, being genuine, showing interest, com-
municating, leading, teaching, creating community,
and encouraging involvement.19 According to youth
ministry veteran Jim Burns, "Long-term influence
with lasting results comes from significant relation-
ships and role models."20 Young people will emulate
Jesus when they have a significant relationship with
Him.21 So why aren't more young people modeling
after Jesus, demonstrating His values?
Adolescents are barraged with a variety of models,
each carrying a unique influence that must be pro-
cessed. Some ofthemodelsmaybe unaware of the fact
that they are functioning as role models for others at
any given moment. The media provide a somewhat
constant fare of modeling. The multidimensionality of
this entire process can become discouraging, espe-
cially when one notes the scarcity of consistently
positive models.22 Part of growing up is an acceptance
that one's heroes are human. Even those thought of as
perfect role models are found to have cracks.
Teens need a clear I y defined value system to
provide a standard against which they can test other
values before choosing their own. Adults who stati-
cally relive the past provide a suitable model. But
today's teens are finding that many who function as
significant adults are unsure of their own values.
23
In
times of rapid change, satisfactory answers frequent! y
60
PERSPECTIVES ON VALUES
are short-lived. As a result there is a need for adults
who can function as dynamic models who explore the
present and future without abandoning the security
and wisdopJ of the past.
Those who explore values with teens serve to
clarify issues, options, and resources. This requires
sensitive listening. In such situations, teens are em-
powered to act based on their personal, and perhaps
formative, decision-making skills. Those adults who
relive the past are able to advocate a standard for
others to follow. A few adults are able to function both
as clarifiers and advocates. 24
Positive role models will always be in demand.
But modeling involves more than behavior. It also
includes proper attitudes and even proper values.
While there may be significant modeling events, most
people are affected by modeling throughout their
lives. Even adults are apt to change their behaviors,
attitudes, and values based on the modeling of others.
The close of adolescence should not be viewed as the
termination of value development. And modeling,
with its social-learning framework, is not the only
means of values transmission.
I Think-Therefore I Am
According to Kohlberg and Wasserman, the cog-
nitive-developmental approach was "called cognitive
because it recognized that moral education, like intel-
61
Those who ex-
plore values with
teens serve to
clarify issues,
options, and
resources. This
requires sensitive
listening.
"Long-term influ-
ence with lasting
results comes
from significant
relationships and
role models. n
-Jim Burns
DEVELOPING SPIRITUAL VALUES
Merton Strommen found that effective church youth
leaders demonstrated skills in building relationships,
being available, being genuine, showing interest, com-
municating, leading, teaching, creating community,
and encouraging involvement.19 According to youth
ministry veteran Jim Burns, "Long-term influence
with lasting results comes from significant relation-
ships and role models."20 Young people will emulate
Jesus when they have a significant relationship with
Him.21 So why aren't more young people modeling
after Jesus, demonstrating His values?
Adolescents are barraged with a variety of models,
each carrying a unique influence that must be pro-
cessed. Some ofthemodelsmaybe unaware of the fact
that they are functioning as role models for others at
any given moment. The media provide a somewhat
constant fare of modeling. The multidimensionality of
this entire process can become discouraging, espe-
cially when one notes the scarcity of consistently
positive models.22 Part of growing up is an acceptance
that one's heroes are human. Even those thought of as
perfect role models are found to have cracks.
Teens need a clear I y defined value system to
provide a standard against which they can test other
values before choosing their own. Adults who stati-
cally relive the past provide a suitable model. But
today's teens are finding that many who function as
significant adults are unsure of their own values.
23
In
times of rapid change, satisfactory answers frequent! y
60
PERSPECTIVES ON VALUES
are short-lived. As a result there is a need for adults
who can function as dynamic models who explore the
present and future without abandoning the security
and wisdopJ of the past.
Those who explore values with teens serve to
clarify issues, options, and resources. This requires
sensitive listening. In such situations, teens are em-
powered to act based on their personal, and perhaps
formative, decision-making skills. Those adults who
relive the past are able to advocate a standard for
others to follow. A few adults are able to function both
as clarifiers and advocates. 24
Positive role models will always be in demand.
But modeling involves more than behavior. It also
includes proper attitudes and even proper values.
While there may be significant modeling events, most
people are affected by modeling throughout their
lives. Even adults are apt to change their behaviors,
attitudes, and values based on the modeling of others.
The close of adolescence should not be viewed as the
termination of value development. And modeling,
with its social-learning framework, is not the only
means of values transmission.
I Think-Therefore I Am
According to Kohlberg and Wasserman, the cog-
nitive-developmental approach was "called cognitive
because it recognized that moral education, like intel-
61
Those who ex-
plore values with
teens serve to
clarify issues,
options, and
resources. This
requires sensitive
listening.
Moral education.
like intellectual
education. has its
basis in stimulat-
ing the active
thinking of chil-
dren about moral
issues and
decisions.
DEVELOPING SPIRITUAL VALUES
lectual education, has its basis in stimulating the active
thinking of the child about moral issues and deci-
sions." The developmental part means that it "sees the
aims of moral education as movements through moral
stages."
25
The Swiss psychologist Jean Pia get was a pioneer
in studying the development of the thinking processes
in children and concluded that they pass through a
series of stages that are age-related. First they respond
to stimuli, next they are able to do concrete mental
operations, and finally, at about age 11, they can begin
to develop the ability to do abstract, or "formal opera-
tional," thinking. The crucial test of mature thinking is
the ability to think abstractly. While small children
can never perform such complicated mental processes,
some adults remain at the concrete operational stage
throughout their lives. Thus children should be taught
to obey before they are capable of being taught to
reason, but as the individual develops, the balance
should gradually shift from obedience to reasoning as
a foundation for moral development.
Piaget saw that moral reasoning was dependent on
intellectual development. That is, justice, integrity,
altruism, and the ability to take another's point of
view-qualities so necessary to moral reasoning-all
require abstract thinking. He suggested that children
pass through a series of moral stages parallel to the
intellectual stages. Thus he proposed an amoral first
62
r
PERSPECTIVES ON VALUES
few years, followed by the stages of heteronomous
(other-directed) morality and autonomous (internal-
ized) morality .26
Many -theorists have extended Piaget's proposi-
tions. Perhaps best-known and best-researched is the
work of Lawrence Kohlberg.27 He has proposed three
levels of moral development: a preconventionallevel
in which control of conduct is external both as to the
standards themselves and as to the motivation for
obeying them; a conventional level in which control of
conduct is external as to standards set by others, but
motivation is largely internal as the child takes the role
of significant others; and a postconventionallevel in
which the control of conduct is internal, for the stan-
dards flow from the source of an enlightened con-
science, and the motivation to act is based upon an
inner process of thought and judgment. At this level
the moral values have validity apart from the authority
of the groups or persons holding these principles. Each
level is divided into two stages. The six stages define
progressively more mature motivations that underlie
moral behavior.
Stage 1-Motivation for behavior is to avoid pun-
ishment or to obey a superior power unquestioningly.
Stage 2-Motivation for behavior is to satisfy
one's own needs and sometimes those of others if they
will reward one in return.
Stage 3-Motivation for behavior is the desire to
63
Pia get saw that
moral reasoning
was dependent on
intellectual devel-
opment. That is.
justice. integrity.
altruism. and the
ability to take
another's point of
view-qualities so
necessary to moral
reasoning-all
require abstract
thinking.
Moral education.
like intellectual
education. has its
basis in stimulat-
ing the active
thinking of chil-
dren about moral
issues and
decisions.
DEVELOPING SPIRITUAL VALUES
lectual education, has its basis in stimulating the active
thinking of the child about moral issues and deci-
sions." The developmental part means that it "sees the
aims of moral education as movements through moral
stages."
25
The Swiss psychologist Jean Pia get was a pioneer
in studying the development of the thinking processes
in children and concluded that they pass through a
series of stages that are age-related. First they respond
to stimuli, next they are able to do concrete mental
operations, and finally, at about age 11, they can begin
to develop the ability to do abstract, or "formal opera-
tional," thinking. The crucial test of mature thinking is
the ability to think abstractly. While small children
can never perform such complicated mental processes,
some adults remain at the concrete operational stage
throughout their lives. Thus children should be taught
to obey before they are capable of being taught to
reason, but as the individual develops, the balance
should gradually shift from obedience to reasoning as
a foundation for moral development.
Piaget saw that moral reasoning was dependent on
intellectual development. That is, justice, integrity,
altruism, and the ability to take another's point of
view-qualities so necessary to moral reasoning-all
require abstract thinking. He suggested that children
pass through a series of moral stages parallel to the
intellectual stages. Thus he proposed an amoral first
62
r
PERSPECTIVES ON VALUES
few years, followed by the stages of heteronomous
(other-directed) morality and autonomous (internal-
ized) morality .26
Many -theorists have extended Piaget's proposi-
tions. Perhaps best-known and best-researched is the
work of Lawrence Kohlberg.27 He has proposed three
levels of moral development: a preconventionallevel
in which control of conduct is external both as to the
standards themselves and as to the motivation for
obeying them; a conventional level in which control of
conduct is external as to standards set by others, but
motivation is largely internal as the child takes the role
of significant others; and a postconventionallevel in
which the control of conduct is internal, for the stan-
dards flow from the source of an enlightened con-
science, and the motivation to act is based upon an
inner process of thought and judgment. At this level
the moral values have validity apart from the authority
of the groups or persons holding these principles. Each
level is divided into two stages. The six stages define
progressively more mature motivations that underlie
moral behavior.
Stage 1-Motivation for behavior is to avoid pun-
ishment or to obey a superior power unquestioningly.
Stage 2-Motivation for behavior is to satisfy
one's own needs and sometimes those of others if they
will reward one in return.
Stage 3-Motivation for behavior is the desire to
63
Pia get saw that
moral reasoning
was dependent on
intellectual devel-
opment. That is.
justice. integrity.
altruism. and the
ability to take
another's point of
view-qualities so
necessary to moral
reasoning-all
require abstract
thinking.
Youth and adults
may possess
the cognitive
structures for
abstract thin king
and yet not
advance in
the parallel
moral stages.
DEVELOPING SPIRITUAL VALUES
please others and gain their approval.
Stage 4-Motivation for behavior is respect for
law. It consists of doing one's duty and maintaining
the given social order for its own sake.
Stage 5-Motivation for behavior is to maximize
social utility and provide for the common good.
Stage 6-Motivation for behavior is to follow the
conscience in accord with self-chosen ethical prin-
ciples appealing to logical comprehensiveness, uni-
versality, and consistency; and these principles are
based on justice and fairness for everyone, respect for
the dignity of all human beings, and mutual trust.
None of these stages are "bad"--children must
pass through them, and sincere youth and adults can be
found at every step. But they do represent a progres-
sion from merely good behavior to genuine principled
thinking and, thus, encapsulate what values develop-
ment is all about.
While advanced cognitive development is a re-
quirement for the higher stages of moral reasoning, it
is not a sufficient condition in itself. Youth and adults
may possess the cognitive structures for abstract think-
ing and yet not advance in the parallel moral stages.
The task of the teacher or facilitator under this model
is to stimulate the youth to move to the higher stages
of moral reasoning of which they are capable.
The most common tool for this task is the moral
dilemma, "a conflict situation in which what's right or
64
PERSPECTIVES ON VALUES
wrong isn't clear-cut or obvious."28 Dilemmas are
presented to a group orally, in written form, or by
graphic media. The conflict should present conflicting
claims involving ethical and moral issues in which
more than one reasonable outcome is possible. The
conflict should be relevant to the experience of the
participants. In the discussion that follows the presen-
tation, participants are encouraged to propose a solu-
tion and state the reasoning that lies behind their
proposal.
Why use moral dilemma discussions? "As stu-
dents in a group respond to a dilemma, they naturally
offer different concepts of what they believe to be
right or wrong. The sharing of diverse moral opinions
forces students in the group to either clarify and
reiterate their own moral stances or to integrate the
opinions of others into their own moral beliefs. This
sharing of moral reasoning also forces each of the
participants to experience conflict, or disequilibrium,
as he or she finds his or her ideas challenged by the
ideas and viewpoints of others. This atmosphere of
conflict is an ideal environment for moral growth, for
the more a child [or an adolescent] is exposed to
thinking at a stage higher than his or her own, the more
likely the child will be to move to that stage."29
Thus the dilemma discussions and other strategies
that provoke moral reasoning contribute to the attempt
of young people to construct value systems based
upon careful considerations of principles involved.30
65
Why use moral
dilemma discus-
sions? "As stu-
dents in a group
respond to a
dilemma, they
naturally offer
different concepts
of what they be-
lieve to be right or
wrong."
Youth and adults
may possess
the cognitive
structures for
abstract thin king
and yet not
advance in
the parallel
moral stages.
DEVELOPING SPIRITUAL VALUES
please others and gain their approval.
Stage 4-Motivation for behavior is respect for
law. It consists of doing one's duty and maintaining
the given social order for its own sake.
Stage 5-Motivation for behavior is to maximize
social utility and provide for the common good.
Stage 6-Motivation for behavior is to follow the
conscience in accord with self-chosen ethical prin-
ciples appealing to logical comprehensiveness, uni-
versality, and consistency; and these principles are
based on justice and fairness for everyone, respect for
the dignity of all human beings, and mutual trust.
None of these stages are "bad"--children must
pass through them, and sincere youth and adults can be
found at every step. But they do represent a progres-
sion from merely good behavior to genuine principled
thinking and, thus, encapsulate what values develop-
ment is all about.
While advanced cognitive development is a re-
quirement for the higher stages of moral reasoning, it
is not a sufficient condition in itself. Youth and adults
may possess the cognitive structures for abstract think-
ing and yet not advance in the parallel moral stages.
The task of the teacher or facilitator under this model
is to stimulate the youth to move to the higher stages
of moral reasoning of which they are capable.
The most common tool for this task is the moral
dilemma, "a conflict situation in which what's right or
64
PERSPECTIVES ON VALUES
wrong isn't clear-cut or obvious."28 Dilemmas are
presented to a group orally, in written form, or by
graphic media. The conflict should present conflicting
claims involving ethical and moral issues in which
more than one reasonable outcome is possible. The
conflict should be relevant to the experience of the
participants. In the discussion that follows the presen-
tation, participants are encouraged to propose a solu-
tion and state the reasoning that lies behind their
proposal.
Why use moral dilemma discussions? "As stu-
dents in a group respond to a dilemma, they naturally
offer different concepts of what they believe to be
right or wrong. The sharing of diverse moral opinions
forces students in the group to either clarify and
reiterate their own moral stances or to integrate the
opinions of others into their own moral beliefs. This
sharing of moral reasoning also forces each of the
participants to experience conflict, or disequilibrium,
as he or she finds his or her ideas challenged by the
ideas and viewpoints of others. This atmosphere of
conflict is an ideal environment for moral growth, for
the more a child [or an adolescent] is exposed to
thinking at a stage higher than his or her own, the more
likely the child will be to move to that stage."29
Thus the dilemma discussions and other strategies
that provoke moral reasoning contribute to the attempt
of young people to construct value systems based
upon careful considerations of principles involved.30
65
Why use moral
dilemma discus-
sions? "As stu-
dents in a group
respond to a
dilemma, they
naturally offer
different concepts
of what they be-
lieve to be right or
wrong."
In order for values
to be possible.
choice must
be present.
DEVELOPING SPIRITUAL VALUES
Here Comes Life
During the childhood years of simplicity, life is
composed of right and wrong, yes and no, black and
white. Adults usually can control a child's behavior,
even if it requires force. Then comes adolescence.
Simplicity disappears and exceptions are sought for
every rule as life shifts from black and white to hues of
gray. Behaviors increasingly seem to be out of the
control of adults and in the control of the adolescents.
Even when behavior is controlled, attitudes may be
antithetical to what is desired. No wonder there is a
fear that whatever values might have been in place
prior to adolescence have been replaced by the oppo-
site of what parents desire. Why can't we get young
people to accept and adhere to the right values? An-
gered parents, frustrated teachers, and exasperated
pastors may experience the adage, "You can lead a
horse to water, but you can't make it drink."
In order for values to be possible, choice must be
present. It is through choices that one ranks values in
a hierarchy. A person's values can change through the
cumulative effect of a series of choices or perhaps one
very significant choice. Changing values becomes a
matter of making choices. Therefore, to change values
one must lead people to the point of making choices.
Choices are made whenever a person encounters
what could be termed a nonneutral environment. Since
66
PERSPECTIVES ON VALUES
all living organisms seek equilibrium (a neutral envi-
ronment), a nonneutral environment is a situation in
which a choice must be made to restore equilibrium.31
Life is full of these in varying degrees of intensity. A
mild nonneutral environment might be having a friend
offer you a piece of candy. A simple choice of yes or
no is all that is required. The non-neutrality would be
increased if you were on a diet. It would also be
increased if your friend told you that drugs had been
injected into the candy. It is likely that the more your
friend pressures you, the greater will be your sense of
nonneutrality.
Some adults are deceived into believing that youth
need a neutral environment. But
placing youth in a germ-free envi- Choices are made when-
ronment is unrealistic and makes ever a person encounters
them highly susceptible to other what could be termed a
influences once they are outside nonneutral environment.
the safety of that environment. Be-
cause youth will encounter numerous nonneutral en-
vironments when they are away from caring adults,
it would be wise for them to practice such situations
while they are in a safe environment.32 In actuality,
readiness for learning increases when youth are "out
ofbalance."33 Simulations and role-playing are com-
mon forms of such practice. So are open discussions
about life experiences that are of high interest to the
participants.
67
In order for values
to be possible.
choice must
be present.
DEVELOPING SPIRITUAL VALUES
Here Comes Life
During the childhood years of simplicity, life is
composed of right and wrong, yes and no, black and
white. Adults usually can control a child's behavior,
even if it requires force. Then comes adolescence.
Simplicity disappears and exceptions are sought for
every rule as life shifts from black and white to hues of
gray. Behaviors increasingly seem to be out of the
control of adults and in the control of the adolescents.
Even when behavior is controlled, attitudes may be
antithetical to what is desired. No wonder there is a
fear that whatever values might have been in place
prior to adolescence have been replaced by the oppo-
site of what parents desire. Why can't we get young
people to accept and adhere to the right values? An-
gered parents, frustrated teachers, and exasperated
pastors may experience the adage, "You can lead a
horse to water, but you can't make it drink."
In order for values to be possible, choice must be
present. It is through choices that one ranks values in
a hierarchy. A person's values can change through the
cumulative effect of a series of choices or perhaps one
very significant choice. Changing values becomes a
matter of making choices. Therefore, to change values
one must lead people to the point of making choices.
Choices are made whenever a person encounters
what could be termed a nonneutral environment. Since
66
PERSPECTIVES ON VALUES
all living organisms seek equilibrium (a neutral envi-
ronment), a nonneutral environment is a situation in
which a choice must be made to restore equilibrium.31
Life is full of these in varying degrees of intensity. A
mild nonneutral environment might be having a friend
offer you a piece of candy. A simple choice of yes or
no is all that is required. The non-neutrality would be
increased if you were on a diet. It would also be
increased if your friend told you that drugs had been
injected into the candy. It is likely that the more your
friend pressures you, the greater will be your sense of
nonneutrality.
Some adults are deceived into believing that youth
need a neutral environment. But
placing youth in a germ-free envi- Choices are made when-
ronment is unrealistic and makes ever a person encounters
them highly susceptible to other what could be termed a
influences once they are outside nonneutral environment.
the safety of that environment. Be-
cause youth will encounter numerous nonneutral en-
vironments when they are away from caring adults,
it would be wise for them to practice such situations
while they are in a safe environment.32 In actuality,
readiness for learning increases when youth are "out
ofbalance."33 Simulations and role-playing are com-
mon forms of such practice. So are open discussions
about life experiences that are of high interest to the
participants.
67
People will reorder
their faith (become
teachable) when
several factors
come together:
A pressing or new
need
A new condition or
situation
The availability of
new resources with
which to deal with
the situation
DEVELOPING SPIRITUAL VALUES
The same phenomenon of readiness has been
noted in faith development. People will reorder their
faith (become teachable) when several factors come
together-a pressing or new need, a new condition or
situation, and the availability of new resources with
which to deal with the situation.34 That is why reli-
gious agencies such as Summit Adventures are utiliz-
ing the value-laden experiences of Outward Bound
and Project Adventure to prepare participants to live
out their faith in the nonneutral environments of life.
To maximize these experiences, educators can
debrief the participants to increase their awareness of
the significant elements or outcomes. In the process
they can analyze the factors that influenced the partici-
pants and lead them to generalize their learning to
other situations.35
Viewed in this light, problems which are a normal
part oflife become opportunities for positive change. 36
The Bible is replete with examples of this phenom-
enon. Failures do not need to be fatal, and even conflict
provides an arena for improvement.37 The Chinese
word for crisis is a compound word. The first half
means danger, and the second half means opportunity.
Many people see a crisis only as a time of danger. But
it is a time of opportunity, also.
Modeling has a tremendous impact on the forma-
tion and transformation of values. But the nonneutral
environments of life can be shaped and utilized for
68
PERSPECTIVES ON VALUES
teaching values because of the readiness for learning
that they create. 38
Natural Development
Developmental psychologists have separated the
cycle of life into any number of stages. Erikson postu-
lated eight stages for psychosocial development, and
Kohlberg categorized six stages of moral reasoning.
James Fowler, following Kohl berg's model, suggested
six stages of faith development. Psychiatrist-author-
speaker M. Scott Peck, acknowledging Fowler's con-
tribution, named four stages for spiritual develop-
ment.39 Peck's contribution provides a simple model
relative to values and value formation/transformation.
Most children and perhaps 20 percent of all adults
can be found in stage 1. Here relationships are self-
serving and even manipulative.
People in stage 1 may appear to
be loving, and even deceive them-
selves, but they lack consistent
principles for living. They do
have the potential to rise to posi-
tions of prestige, purely for self-
ish reasons, but they lack integ-
rity.
Failures do not need to
be fatal, and even
conflict provides an
arena for improve-
ment.
When people move to stage 2, it may be the result
of a sudden conversion. They move from chaos to
69
People will reorder
their faith (become
teachable) when
several factors
come together:
A pressing or new
need
A new condition or
situation
The availability of
new resources with
which to deal with
the situation
DEVELOPING SPIRITUAL VALUES
The same phenomenon of readiness has been
noted in faith development. People will reorder their
faith (become teachable) when several factors come
together-a pressing or new need, a new condition or
situation, and the availability of new resources with
which to deal with the situation.34 That is why reli-
gious agencies such as Summit Adventures are utiliz-
ing the value-laden experiences of Outward Bound
and Project Adventure to prepare participants to live
out their faith in the nonneutral environments of life.
To maximize these experiences, educators can
debrief the participants to increase their awareness of
the significant elements or outcomes. In the process
they can analyze the factors that influenced the partici-
pants and lead them to generalize their learning to
other situations.35
Viewed in this light, problems which are a normal
part oflife become opportunities for positive change. 36
The Bible is replete with examples of this phenom-
enon. Failures do not need to be fatal, and even conflict
provides an arena for improvement.37 The Chinese
word for crisis is a compound word. The first half
means danger, and the second half means opportunity.
Many people see a crisis only as a time of danger. But
it is a time of opportunity, also.
Modeling has a tremendous impact on the forma-
tion and transformation of values. But the nonneutral
environments of life can be shaped and utilized for
68
PERSPECTIVES ON VALUES
teaching values because of the readiness for learning
that they create. 38
Natural Development
Developmental psychologists have separated the
cycle of life into any number of stages. Erikson postu-
lated eight stages for psychosocial development, and
Kohlberg categorized six stages of moral reasoning.
James Fowler, following Kohl berg's model, suggested
six stages of faith development. Psychiatrist-author-
speaker M. Scott Peck, acknowledging Fowler's con-
tribution, named four stages for spiritual develop-
ment.39 Peck's contribution provides a simple model
relative to values and value formation/transformation.
Most children and perhaps 20 percent of all adults
can be found in stage 1. Here relationships are self-
serving and even manipulative.
People in stage 1 may appear to
be loving, and even deceive them-
selves, but they lack consistent
principles for living. They do
have the potential to rise to posi-
tions of prestige, purely for self-
ish reasons, but they lack integ-
rity.
Failures do not need to
be fatal, and even
conflict provides an
arena for improve-
ment.
When people move to stage 2, it may be the result
of a sudden conversion. They move from chaos to
69
Most children and
perhaps 20 per-
cent of all adults
can be found in
stage 1. Here
relationships are
self-serving
and even
manipulative
In stage 2 people
move from chaos
to rulership under
some authority
figure.
DEVELOPING SPIRITUAL VALUES
rulership under some authority figure. Some find this
in the prison system. Others discover it in the military.
Most look to the church to provide the forms and
governance for right living. According to Peck, most
churches are composed of people in this stage. People
in stage 2 make good parents with stable homes and
proper child-rearing techniques, as long as the church
tells them what to do. They like the stability of the
forms of the church, especially when people don't
change the order of service or play new styles of
music.
Children reared in such an environment absorb the
accepted principles and values as part of their very
fiber and being, as naturally as their bodies grow when
given proper nutrition. They can't help but know all
there is to know, because they have had the same
principles enforced at home, at the church, and even at
the church school they attend. Because these values
have been internalized, such people no longer are
dependent on the institution to govern them. They
have become self-governing, which some consider to
be a goal for child rearing.40 But with their new-found
freedom in self-government they may find that they no
longer need the formal institution to govern them. At
this point of development, they naturally are suscep-
tible to a stage 3 conversion.
Stage 3 people may not follow as many of the
forms of religion as those in stage 2, but they generally
70
PERSPECTIVES ON VALUES
are more spiritually developed. They have a tremen-
dous drive to discover truth and frequently are com-
mitted to social causes. They seem to question virtu-
ally everything. Rather than being satisfied with the
forms of religion, they seek its essence. As a result,
people tied to the institution are likely to frown on such
individualism and lack of cooperation. Stage 3 people
press for an integrated life, which may differ from the
accumulated forms and traditions of the institution. If
stage 3 people don't leave organized religion in frus-
tration or discouragement, they may be driven out by
those who guard a religion's reputation.
But if someone in stage 3 sincerely continues to
question, such a person will begin to put together the
pieces of the puzzle of life and grow into stage 4.
Strangely enough, this emerging picture bears a re-
markable similarity to what stage 2 people keep de-
scribing. Two major differences are the welcoming of
mystery and paradoxes and an increased identification
with and toleration of all people, even those once
despised or at least ignored. Stage 4 people may go to
church simply to explore some of the profound ques-
tions, which can terrify stage 2 people who attend to
receive clear-cut answers.
An adolescent who has grown up in a stable,
loving stage 2 Christian home has internalized the
parents' values to the point of testing them. If the
governing institution-whether it be church, home,
71
Stage 3 people
press for an inte-
grated life, which
may differ from
the accumulated
forms and tradi-
tions of the institu-
tion.
Most children and
perhaps 20 per-
cent of all adults
can be found in
stage 1. Here
relationships are
self-serving
and even
manipulative
In stage 2 people
move from chaos
to rulership under
some authority
figure.
DEVELOPING SPIRITUAL VALUES
rulership under some authority figure. Some find this
in the prison system. Others discover it in the military.
Most look to the church to provide the forms and
governance for right living. According to Peck, most
churches are composed of people in this stage. People
in stage 2 make good parents with stable homes and
proper child-rearing techniques, as long as the church
tells them what to do. They like the stability of the
forms of the church, especially when people don't
change the order of service or play new styles of
music.
Children reared in such an environment absorb the
accepted principles and values as part of their very
fiber and being, as naturally as their bodies grow when
given proper nutrition. They can't help but know all
there is to know, because they have had the same
principles enforced at home, at the church, and even at
the church school they attend. Because these values
have been internalized, such people no longer are
dependent on the institution to govern them. They
have become self-governing, which some consider to
be a goal for child rearing.40 But with their new-found
freedom in self-government they may find that they no
longer need the formal institution to govern them. At
this point of development, they naturally are suscep-
tible to a stage 3 conversion.
Stage 3 people may not follow as many of the
forms of religion as those in stage 2, but they generally
70
PERSPECTIVES ON VALUES
are more spiritually developed. They have a tremen-
dous drive to discover truth and frequently are com-
mitted to social causes. They seem to question virtu-
ally everything. Rather than being satisfied with the
forms of religion, they seek its essence. As a result,
people tied to the institution are likely to frown on such
individualism and lack of cooperation. Stage 3 people
press for an integrated life, which may differ from the
accumulated forms and traditions of the institution. If
stage 3 people don't leave organized religion in frus-
tration or discouragement, they may be driven out by
those who guard a religion's reputation.
But if someone in stage 3 sincerely continues to
question, such a person will begin to put together the
pieces of the puzzle of life and grow into stage 4.
Strangely enough, this emerging picture bears a re-
markable similarity to what stage 2 people keep de-
scribing. Two major differences are the welcoming of
mystery and paradoxes and an increased identification
with and toleration of all people, even those once
despised or at least ignored. Stage 4 people may go to
church simply to explore some of the profound ques-
tions, which can terrify stage 2 people who attend to
receive clear-cut answers.
An adolescent who has grown up in a stable,
loving stage 2 Christian home has internalized the
parents' values to the point of testing them. If the
governing institution-whether it be church, home,
71
Stage 3 people
press for an inte-
grated life, which
may differ from
the accumulated
forms and tradi-
tions of the institu-
tion.
A church's ability
to move people
from stage 2 to
stage 4 without
their spending a
lifetime in stage 3
can be measured
by its ability to
accept questions
and doubts.
DEVELOPING SPIRITUAL VALUES
school, or any combination of these-fails to allow the
adolescent a moratorium to test these values, the
institution could become the primary cause for driving
away the adolescent.41
A church's ability to move people from stage 2 to
stage 4 without their spending a lifetime in stage 3 can
be measured by its ability to accept questions and
doubts. A church needs people in each of the stages.
Those best able to relate to and inspire, shall we say
"model," are those just one stage above an individual.
If a church has only stage 2 and stage 4 people, those
who are moving out of stage 2 won't be able to
understand stage 4 people, nor will they want to hold
to stage 2 spirituality. Their natural development leads
them to think that the church is no longer relevant
because stage 2 people seem immature, and they don't
yet comprehend the mind-set of stage 4 people. Those
already in stage 3 are the ones who can appeal to the
questioning, individualistic mind of a budding stage 3
person. If a church can retain its stage 3 "skeptics,"
those maturing out of stage 2 will feel like they have
a place to go without leaving the church.
At the same time, stage 4 members can model and
draw stage 3 people towards the next stage of natural
development, provided stage 2 defenders allow this
period of ambiguity. The conversion from stage 3 to
stage 4 tends to be gradual. Stage 4 converts are
excellent candidates to entice stage 3 people to con-
72
PERSPECTIVES ON VALUES
tinue to mature in their spiritual development. They
can discover that faith is the substance of things hoped
for, the evidence of things not seen (Hebrews 11:1 ).
How much do individuals, churches, or schools allow,
and even encourage, questions and doubts? Unless
they protect this value, they actually may cause others
to lose the values they wanted them to maintain.
Summary and Conclusion
Why can't a man be more like a women (or vice
versa)? The obvious reason is that men simply aren't
women, although the two genders probably are more
alike than they are different. Why can't children be
more like their parents (teachers, pastors, etc.)? The
answer is the same. If we hold to the belief that human
beings have the power to think and to do, the ability to
choose and to act, then we simply cannot make other
people think and act in a prescribed manner. We can
influence them, but we can't make them, as long as
they retain their power to think and to act.
If our goal is religious maturity, behavioral unifor-
mity would be viewed as an immature step rather than
an ideal accomplishment. Instead of demanding dem-
onstrations of perfection, those who care for youth
need to be devoted to a long-term process of value
development.
4
2 They will work with the reciprocal
relationships of values influencing attitudes which
73
If we hold to the
belief that human
beings have the
power to think
and to do, the
ability to choose
and to act, then
we simply cannot
make other
people think and
act in a pre-
scribed manner.
A church's ability
to move people
from stage 2 to
stage 4 without
their spending a
lifetime in stage 3
can be measured
by its ability to
accept questions
and doubts.
DEVELOPING SPIRITUAL VALUES
school, or any combination of these-fails to allow the
adolescent a moratorium to test these values, the
institution could become the primary cause for driving
away the adolescent.41
A church's ability to move people from stage 2 to
stage 4 without their spending a lifetime in stage 3 can
be measured by its ability to accept questions and
doubts. A church needs people in each of the stages.
Those best able to relate to and inspire, shall we say
"model," are those just one stage above an individual.
If a church has only stage 2 and stage 4 people, those
who are moving out of stage 2 won't be able to
understand stage 4 people, nor will they want to hold
to stage 2 spirituality. Their natural development leads
them to think that the church is no longer relevant
because stage 2 people seem immature, and they don't
yet comprehend the mind-set of stage 4 people. Those
already in stage 3 are the ones who can appeal to the
questioning, individualistic mind of a budding stage 3
person. If a church can retain its stage 3 "skeptics,"
those maturing out of stage 2 will feel like they have
a place to go without leaving the church.
At the same time, stage 4 members can model and
draw stage 3 people towards the next stage of natural
development, provided stage 2 defenders allow this
period of ambiguity. The conversion from stage 3 to
stage 4 tends to be gradual. Stage 4 converts are
excellent candidates to entice stage 3 people to con-
72
PERSPECTIVES ON VALUES
tinue to mature in their spiritual development. They
can discover that faith is the substance of things hoped
for, the evidence of things not seen (Hebrews 11:1 ).
How much do individuals, churches, or schools allow,
and even encourage, questions and doubts? Unless
they protect this value, they actually may cause others
to lose the values they wanted them to maintain.
Summary and Conclusion
Why can't a man be more like a women (or vice
versa)? The obvious reason is that men simply aren't
women, although the two genders probably are more
alike than they are different. Why can't children be
more like their parents (teachers, pastors, etc.)? The
answer is the same. If we hold to the belief that human
beings have the power to think and to do, the ability to
choose and to act, then we simply cannot make other
people think and act in a prescribed manner. We can
influence them, but we can't make them, as long as
they retain their power to think and to act.
If our goal is religious maturity, behavioral unifor-
mity would be viewed as an immature step rather than
an ideal accomplishment. Instead of demanding dem-
onstrations of perfection, those who care for youth
need to be devoted to a long-term process of value
development.
4
2 They will work with the reciprocal
relationships of values influencing attitudes which
73
If we hold to the
belief that human
beings have the
power to think
and to do, the
ability to choose
and to act, then
we simply cannot
make other
people think and
act in a pre-
scribed manner.
To create an
appropriate
learning environ-
ment with inten-
tional and realis-
tic goals, adult
effectiveness
would be
enhanced by
understanding
developmental
theory in contrast
to egocentric
adult
expectations.
DEVELOPING SPIRITUAL VALUES
prompt various behaviors.
To create an appropriate learning environment
with intentional and realistic goals, adult effectiveness
would be enhanced by understanding developmental
theory in contrast to egocentric adult expectations.43
Modeling makes an impact, in positive and negative
ways. Cognitive development enables individuals to
transcend the limitations and complexities of model-
ing alone. With the ability to reason comes an expand-
ing world of challenges. When this process begins
during the adolescent years, adults need to facilitate
value development through interaction and debriefing
rather than pontificating or being satisfied with "easy
answers."
Readiness for learning increases through the non-
neutral environments of life. We are drawn to people
who understand and accept us where we are in our
spiritual pilgrimage, including our values, while they
nudge us to deal with the realities and complexities
slightly beyond our current understanding. We look to
these people as models of appropriate values, atti-
tudes, and behaviors because they direct us to develop
positively from our own life experiences. And we
need to continue to develop, whatever our age, be-
cause in times of rapid change, learners become the
meek who inherit the earth while the learned find
themselves beautifully equipped to deal with a world
that no longer exists.44
74
PERSPECTIVES ON VALUES
Notes
1 Roger L. Dudley, Passing on the Torch: How to Convey Religious Values
to Young People (Hagerstown, MD: Review and Herald Publishing Association,
1986), 14. -
2
Louis E. Raths, Merrill Harmin, and Sidney B. Simon, Values and
(Columbus, OH: Charles E. Merril, 1966), 27-48.
Rollo May, Man'sSearchforHimself(NewYork: W. W.Norton,1953),
160.
4
Ibid., 168-69.
5
Ellen G. White, Education (Mountain View, CA: Pacific Press
Publishing Asociation, 1903), 17.
6
Dudley, 66.
7
May, 209.
:John W. Gardner, Self-renewal. (New York: Harper and Row, 1963), 126.
Gordon W. Allport, Persona/tty: A Psychological Interpretation (New
York: Henry Holt and Company, 1937), 213-31; The Individual and His
Religif; (New York: Macmillan, 1950), 53.
Ibid., 57.
11
Martin L. Hoffman, "Moral Development," in Carmichael's Manual of
Child Psychology, 3rd ed., edited by Paul H. Mussen (New York: John Wiley
and Sons, 1970), vol. 2, 261-62.
1
2 Hoffman, 262.
1
3 Lucie W. Barber, Teaching Christian Values (Birmingham: Religious
Education Press, 1984), 28.
14
Michael Schulman and Eva Mekler, Bringing Up a Moral Child
MA: Addison-Wesley, 1985), 8.
Raths, et al., 226.
1
6 See Albert Bandura, "Behavioral Modifications Through Modeling
Procedures," in L. Krasner and L. P. Ullmann (eds.), Research in Behavior
(New York: Holt, Rinehart & Winston, 1965), 310-40.
Lawrence 0. Richards, A Theology of Christian Education (Grand
Rapids: Zondervan, 1975), 84-85.
l8 Steve Case, Growing Kids: Making Your Youth Ministry Count (Berrien
Springs, MI: UTH MIN, 1989), 31.
19
Merton Strommen, Five Cries of Youth, rev. (San Francisco: Harper and
Row, 1988), 151-153.
Burns,.The Youth Builder (Eugene: Harvest House, 1988), 15.
Ernest M. L1gnon, ThePsychologyofChristianPersonality (Schenectady:
Character Research Press, 1975), 337.
2
2 Steve Case, The Empirical Development of a Curriculum to Train SDA
75
To create an
appropriate
learning environ-
ment with inten-
tional and realis-
tic goals, adult
effectiveness
would be
enhanced by
understanding
developmental
theory in contrast
to egocentric
adult
expectations.
DEVELOPING SPIRITUAL VALUES
prompt various behaviors.
To create an appropriate learning environment
with intentional and realistic goals, adult effectiveness
would be enhanced by understanding developmental
theory in contrast to egocentric adult expectations.43
Modeling makes an impact, in positive and negative
ways. Cognitive development enables individuals to
transcend the limitations and complexities of model-
ing alone. With the ability to reason comes an expand-
ing world of challenges. When this process begins
during the adolescent years, adults need to facilitate
value development through interaction and debriefing
rather than pontificating or being satisfied with "easy
answers."
Readiness for learning increases through the non-
neutral environments of life. We are drawn to people
who understand and accept us where we are in our
spiritual pilgrimage, including our values, while they
nudge us to deal with the realities and complexities
slightly beyond our current understanding. We look to
these people as models of appropriate values, atti-
tudes, and behaviors because they direct us to develop
positively from our own life experiences. And we
need to continue to develop, whatever our age, be-
cause in times of rapid change, learners become the
meek who inherit the earth while the learned find
themselves beautifully equipped to deal with a world
that no longer exists.44
74
PERSPECTIVES ON VALUES
Notes
1 Roger L. Dudley, Passing on the Torch: How to Convey Religious Values
to Young People (Hagerstown, MD: Review and Herald Publishing Association,
1986), 14. -
2
Louis E. Raths, Merrill Harmin, and Sidney B. Simon, Values and
(Columbus, OH: Charles E. Merril, 1966), 27-48.
Rollo May, Man'sSearchforHimself(NewYork: W. W.Norton,1953),
160.
4
Ibid., 168-69.
5
Ellen G. White, Education (Mountain View, CA: Pacific Press
Publishing Asociation, 1903), 17.
6
Dudley, 66.
7
May, 209.
:John W. Gardner, Self-renewal. (New York: Harper and Row, 1963), 126.
Gordon W. Allport, Persona/tty: A Psychological Interpretation (New
York: Henry Holt and Company, 1937), 213-31; The Individual and His
Religif; (New York: Macmillan, 1950), 53.
Ibid., 57.
11
Martin L. Hoffman, "Moral Development," in Carmichael's Manual of
Child Psychology, 3rd ed., edited by Paul H. Mussen (New York: John Wiley
and Sons, 1970), vol. 2, 261-62.
1
2 Hoffman, 262.
1
3 Lucie W. Barber, Teaching Christian Values (Birmingham: Religious
Education Press, 1984), 28.
14
Michael Schulman and Eva Mekler, Bringing Up a Moral Child
MA: Addison-Wesley, 1985), 8.
Raths, et al., 226.
1
6 See Albert Bandura, "Behavioral Modifications Through Modeling
Procedures," in L. Krasner and L. P. Ullmann (eds.), Research in Behavior
(New York: Holt, Rinehart & Winston, 1965), 310-40.
Lawrence 0. Richards, A Theology of Christian Education (Grand
Rapids: Zondervan, 1975), 84-85.
l8 Steve Case, Growing Kids: Making Your Youth Ministry Count (Berrien
Springs, MI: UTH MIN, 1989), 31.
19
Merton Strommen, Five Cries of Youth, rev. (San Francisco: Harper and
Row, 1988), 151-153.
Burns,.The Youth Builder (Eugene: Harvest House, 1988), 15.
Ernest M. L1gnon, ThePsychologyofChristianPersonality (Schenectady:
Character Research Press, 1975), 337.
2
2 Steve Case, The Empirical Development of a Curriculum to Train SDA
75
DEVELOPING SPIRITUAL VALUES
Professional Youth Leaders (Ph.D. dissertation, Andrews University, 1987), 26.
See also Roland and Doris Larson, Values and Faith (Minneapolis: Winston
Press, 1976), 4-5, and the revision of this book called, Teaching Values (River-
side, CA: La Sierra University Press, 1992), 10-15, and David Ng, Youth in the
Community of Disciples (Valley Forge: Judson Press, 1984), 24.
23 David Elkind, All Grown Up and No Place to Go (Reading, MA:
Addison-Wesley, 1984), 9.
24 For a more complete development of faith clarifiers and faith advocates,
see Stephen Jones, Faith Shaping (Valley Forge: Judson Press, 1984), 35-40.
25 Lawrence Kohlberg and Elsa Wasserman, "The Cognitive-Develop-
mental Approach and the Practicing Counselor," The Personnel and Guidance
Journal 58 (May, 1980): 560.
26 See Hoffman, 265-70.
27 Kohlberg and Wasserman, 561-67.
28 Peter Scarf, William McCoy, and Diane Ross, Growing Up Moral:
Dilemmas for the Intermediate Grades (Minneapolis: Winston Press, 1979), 31.
29 Ibid.
30 For examples of moral dilemmas and further instruction in how to use
them effectively, see Dudley, 137-45. For other cognitive strategies see Dudley,
146-75.
31 Case, Growing Kids, 45. See also Denny Rydberg, Building Community
in Youth Groups (Loveland: Group, 1985), 11, in which he defines nonneutral
learning as an active learning environment where everyone is forced to participate
and thereby forced to learn.
32 Em Griffin, TheM ind Changers (Wheaton: Tyndale House, 1976), 171-
76.
33 Jones, 20, 64, 67. See also Rydberg, 23; Case, Empirical Curriculum, 54.
34 V. Bailey Gillespie, The Experience of Faith (Birmingham: Religious
Education Press, 1988), 189.
35 H. Stephen Glenn and Jane Nelson, Raising Self-Reliant Children in a
Self-Indulgent World (Rocklin, CA: Prima Publishing and Communications,
1988), 55-56.
36 Tim Hansel, Eating Problems for Breakfast (Dallas: Word, 1988), 17-
18.
37 Jim Schoel, Dick Prouty, and Paul Radcliffe,lslandsofHealing (Hamilton,
MA: Project Adventure, 1988), 157. For a parenting perspective, see Jordan and
Margaret Paul, If You Really Loved Me (Minneapolis: CompCare Publishers,
1987), 15-21.
38 For a complete manual of creating and utilizing nonneutral environ-
ments, see Case, Growing Kids.
39 We are indebted toM. Scott Peck, The Different Drum (New York:
Simon and Schuster, 1987), for this model and its description. For his perspective
76
PERSPECTIVES ON VALUES
see the chapter "Patterns of Transformation," 186-08.
40 Ellen White, Education (Mountain View: Pacific Press, 1903), 287.
41 Donald E. Sloat, The Dangers of Growing Up in a Christian Home
(Nashville: Thomas Nelson, 1986), 155-56.
4
2 White, 107.
43 Barber, -93.
44 Eric Hoffer, quoted in Glenn and Nelson, dedication page.
For Further Reading
Barber, Lucie W., Teaching Christian Values(Birmingham,
AL: Religous Education Press, 1984).
Dudley, Roger L., Passing on the Torch: How to Convey
Religious Values to Young People (Hagerstown, MD: Review
and Herald Publishing Association, 1986).
Gillespie, V. Bailey, The Experience of Faith (Religious
Education Press, 1989).
Gillespie, V. Bailey, The Dynamics of Change (Religious
Education Press, 1990).
Larson, Roland and Doris, Project Affirmation: Teaching
Values (Riverside, CA: La Sierra University Press, 1992).
Lewis,Paui,40WaystoTeachYourChildValues(Wheaton,
IL: Tyndale House Publishers, 1985).
77
DEVELOPING SPIRITUAL VALUES
Professional Youth Leaders (Ph.D. dissertation, Andrews University, 1987), 26.
See also Roland and Doris Larson, Values and Faith (Minneapolis: Winston
Press, 1976), 4-5, and the revision of this book called, Teaching Values (River-
side, CA: La Sierra University Press, 1992), 10-15, and David Ng, Youth in the
Community of Disciples (Valley Forge: Judson Press, 1984), 24.
23 David Elkind, All Grown Up and No Place to Go (Reading, MA:
Addison-Wesley, 1984), 9.
24 For a more complete development of faith clarifiers and faith advocates,
see Stephen Jones, Faith Shaping (Valley Forge: Judson Press, 1984), 35-40.
25 Lawrence Kohlberg and Elsa Wasserman, "The Cognitive-Develop-
mental Approach and the Practicing Counselor," The Personnel and Guidance
Journal 58 (May, 1980): 560.
26 See Hoffman, 265-70.
27 Kohlberg and Wasserman, 561-67.
28 Peter Scarf, William McCoy, and Diane Ross, Growing Up Moral:
Dilemmas for the Intermediate Grades (Minneapolis: Winston Press, 1979), 31.
29 Ibid.
30 For examples of moral dilemmas and further instruction in how to use
them effectively, see Dudley, 137-45. For other cognitive strategies see Dudley,
146-75.
31 Case, Growing Kids, 45. See also Denny Rydberg, Building Community
in Youth Groups (Loveland: Group, 1985), 11, in which he defines nonneutral
learning as an active learning environment where everyone is forced to participate
and thereby forced to learn.
32 Em Griffin, TheM ind Changers (Wheaton: Tyndale House, 1976), 171-
76.
33 Jones, 20, 64, 67. See also Rydberg, 23; Case, Empirical Curriculum, 54.
34 V. Bailey Gillespie, The Experience of Faith (Birmingham: Religious
Education Press, 1988), 189.
35 H. Stephen Glenn and Jane Nelson, Raising Self-Reliant Children in a
Self-Indulgent World (Rocklin, CA: Prima Publishing and Communications,
1988), 55-56.
36 Tim Hansel, Eating Problems for Breakfast (Dallas: Word, 1988), 17-
18.
37 Jim Schoel, Dick Prouty, and Paul Radcliffe,lslandsofHealing (Hamilton,
MA: Project Adventure, 1988), 157. For a parenting perspective, see Jordan and
Margaret Paul, If You Really Loved Me (Minneapolis: CompCare Publishers,
1987), 15-21.
38 For a complete manual of creating and utilizing nonneutral environ-
ments, see Case, Growing Kids.
39 We are indebted toM. Scott Peck, The Different Drum (New York:
Simon and Schuster, 1987), for this model and its description. For his perspective
76
PERSPECTIVES ON VALUES
see the chapter "Patterns of Transformation," 186-08.
40 Ellen White, Education (Mountain View: Pacific Press, 1903), 287.
41 Donald E. Sloat, The Dangers of Growing Up in a Christian Home
(Nashville: Thomas Nelson, 1986), 155-56.
4
2 White, 107.
43 Barber, -93.
44 Eric Hoffer, quoted in Glenn and Nelson, dedication page.
For Further Reading
Barber, Lucie W., Teaching Christian Values(Birmingham,
AL: Religous Education Press, 1984).
Dudley, Roger L., Passing on the Torch: How to Convey
Religious Values to Young People (Hagerstown, MD: Review
and Herald Publishing Association, 1986).
Gillespie, V. Bailey, The Experience of Faith (Religious
Education Press, 1989).
Gillespie, V. Bailey, The Dynamics of Change (Religious
Education Press, 1990).
Larson, Roland and Doris, Project Affirmation: Teaching
Values (Riverside, CA: La Sierra University Press, 1992).
Lewis,Paui,40WaystoTeachYourChildValues(Wheaton,
IL: Tyndale House Publishers, 1985).
77
RichardT. Rice is
Professor of Theol-
ogy at La Sierra
University in River-
side, California.
SALVATION AND STANDARDS
RichardT. Rice is Professor of Theology at La Sierra
University, where he has taught religion and philosophy
since 1974. He has advanced degrees from the Seventh-day
Adventist Theological Seminary and the University of
Chicago Divinity School. His published works include four
books, God's Foreknowledge and Man's Free Will; When
Bad Things Happen to God's People, The Reign of God, a
college textbook on Christian doctrines; and Reason and
the Contours of Faith, an examination of the complex
relationship between faith and reason. His central interests
involve the nature of religious belief and the interaction
between Christian faith and human cultures, both past and
present. He pursues his interest in the relation of early
Christianity to the classical world in company with
V. Bailey Gillespie, his colleague at La Sierra University.
The two of them direct annual study tours to the Middle
East and Southern Europe
Why do people have to behave in a proper way when
salvation depends on God's grace and not our works? And
if this is the case, why not just be concerned about your
relationship with God? Is not this the truly important
thing?
The Apostle Paul and the Disciple James both have a
unique perspective on faith and works in the life of the
Christian. One cannot ignore either, nor can one empha-
size only one without understanding the other.
PERSPECTIVES ON VALUES
Chapter 4
Salvation and Standards
by Richard T. Rice
In an issue oftheAdventistReview, it was reported
that there seemed to be a growing use of drugs and
alcoholic beverages among Seventh-day Adventists-
news many church members will receive with alarm
and dismay. After all, early Adventists were strong
supporters of the temperance movement, and total
abstinence from alcohol and tobacco has always been
a qualification for church membership.!
This startling departure from a well-established
practice is part of what appears to be a wide-spread
reconsideration of traditional standards currently un-
der way among Seventh-day Adventists. To mention
two less dramatic examples, more Adventists are
79
More SDA youth have
experimented with
drinking beer or liquor
than report regular use
according to the Yal-
uegenesis research
project.
14% report experimental use.
9% report regular use.
RichardT. Rice is
Professor of Theol-
ogy at La Sierra
University in River-
side, California.
SALVATION AND STANDARDS
RichardT. Rice is Professor of Theology at La Sierra
University, where he has taught religion and philosophy
since 1974. He has advanced degrees from the Seventh-day
Adventist Theological Seminary and the University of
Chicago Divinity School. His published works include four
books, God's Foreknowledge and Man's Free Will; When
Bad Things Happen to God's People, The Reign of God, a
college textbook on Christian doctrines; and Reason and
the Contours of Faith, an examination of the complex
relationship between faith and reason. His central interests
involve the nature of religious belief and the interaction
between Christian faith and human cultures, both past and
present. He pursues his interest in the relation of early
Christianity to the classical world in company with
V. Bailey Gillespie, his colleague at La Sierra University.
The two of them direct annual study tours to the Middle
East and Southern Europe
Why do people have to behave in a proper way when
salvation depends on God's grace and not our works? And
if this is the case, why not just be concerned about your
relationship with God? Is not this the truly important
thing?
The Apostle Paul and the Disciple James both have a
unique perspective on faith and works in the life of the
Christian. One cannot ignore either, nor can one empha-
size only one without understanding the other.
PERSPECTIVES ON VALUES
Chapter 4
Salvation and Standards
by Richard T. Rice
In an issue oftheAdventistReview, it was reported
that there seemed to be a growing use of drugs and
alcoholic beverages among Seventh-day Adventists-
news many church members will receive with alarm
and dismay. After all, early Adventists were strong
supporters of the temperance movement, and total
abstinence from alcohol and tobacco has always been
a qualification for church membership.!
This startling departure from a well-established
practice is part of what appears to be a wide-spread
reconsideration of traditional standards currently un-
der way among Seventh-day Adventists. To mention
two less dramatic examples, more Adventists are
79
More SDA youth have
experimented with
drinking beer or liquor
than report regular use
according to the Yal-
uegenesis research
project.
14% report experimental use.
9% report regular use.
Adventist youth re-
port the following:
5% experiment with to-
bacco
6% use tobacco regularly
o 16% experiment with
wearing jewelry
36% wear jewlery regu-
larly
64% watch movies in
movie theaters
SALVATION AND STANDARDS
wearingj ewelry than before, particularly young people,
and thanks to video recorders and theaters in shopping
malls, more Adventists are watching motion pictures
than in the past.
We could cite other evidence, but there has clearly
been a considerable change in attitude toward reli-
gious standards and values among Adventists in re-
cent years. In many aspects of personal behavior,
contemporary Adventists have moved a long way
from their predecessors. Is this cause for alarm? Is it
something we should welcome? Or is it an inevitable
part of historical development?
To figure out where to go from here, we need to
rethink the issue of standards from beginning to end.
The various chapters in this book address a wide range
of questions relating to Adventist values and stan-
dards. Our task in this chapter is to examine the
theological basis for these things. Why does the church
set up standards in the first place? What does personal
behavior have to do with religion? These are the sorts
of questions that concern us here.
Doctrines and Standards
As a matter of simple observation, standards of
behavior play an important role in all religions. Reli-
gious doctrines obviously involve beliefs, but t h e ~
involve actions as well. In his careful study of reh-
80
r
!
I
i
PERSPECTIVES ON VALUES
gious doctrines, William A. Christian asserts that
every religious community holds doctrines of three
different types. Besides doctrines which propose be-
liefs, there are doctrines which propose courses of
action, and still others which propose va1uations.2
And doctrines of the second and third types, Christian
argues, are just as essential to religion as the first.
Doctrines which deal with practice, we might add,
are often the most visible doctrines of all. When
people within a religious community describe them-
selves, they may focus on the beliefs they hold, or on
relationships with other members. In contrast, people
outside a religious group are more like! y to identify the
community with the practices of its members. Jehovah's
Witnesses, for example, are widely known for their
refusal to accept blood transfusions. This is only one
of their teachings, and hardly the most important one,
but it is certainly the most conspicuous. The relative
visibility of practical doctrines often leads church
members to evaluate one another in light of the actions
they prescribe. An Adventist I know is convinced that
church members who practice vegetarianism and at-
tend prayer meeting regularly are stronger spiritually
than those who don't.
The Seventh-day Adventist Church has high ex-
pectations of its members in such areas as diet, dress
and entertainment. Adventists also take stewardship
seriously. They are known for faithful tithing. And
81
Every religious
community holds
doctrines of three
different types.
Besides doctrines
which propose
beliefs. there are
doctrines which
propose courses
of action. and
still others
which propose
valuations
Adventist youth re-
port the following:
5% experiment with to-
bacco
6% use tobacco regularly
o 16% experiment with
wearing jewelry
36% wear jewlery regu-
larly
64% watch movies in
movie theaters
SALVATION AND STANDARDS
wearingj ewelry than before, particularly young people,
and thanks to video recorders and theaters in shopping
malls, more Adventists are watching motion pictures
than in the past.
We could cite other evidence, but there has clearly
been a considerable change in attitude toward reli-
gious standards and values among Adventists in re-
cent years. In many aspects of personal behavior,
contemporary Adventists have moved a long way
from their predecessors. Is this cause for alarm? Is it
something we should welcome? Or is it an inevitable
part of historical development?
To figure out where to go from here, we need to
rethink the issue of standards from beginning to end.
The various chapters in this book address a wide range
of questions relating to Adventist values and stan-
dards. Our task in this chapter is to examine the
theological basis for these things. Why does the church
set up standards in the first place? What does personal
behavior have to do with religion? These are the sorts
of questions that concern us here.
Doctrines and Standards
As a matter of simple observation, standards of
behavior play an important role in all religions. Reli-
gious doctrines obviously involve beliefs, but t h e ~
involve actions as well. In his careful study of reh-
80
r
!
I
i
PERSPECTIVES ON VALUES
gious doctrines, William A. Christian asserts that
every religious community holds doctrines of three
different types. Besides doctrines which propose be-
liefs, there are doctrines which propose courses of
action, and still others which propose va1uations.2
And doctrines of the second and third types, Christian
argues, are just as essential to religion as the first.
Doctrines which deal with practice, we might add,
are often the most visible doctrines of all. When
people within a religious community describe them-
selves, they may focus on the beliefs they hold, or on
relationships with other members. In contrast, people
outside a religious group are more like! y to identify the
community with the practices of its members. Jehovah's
Witnesses, for example, are widely known for their
refusal to accept blood transfusions. This is only one
of their teachings, and hardly the most important one,
but it is certainly the most conspicuous. The relative
visibility of practical doctrines often leads church
members to evaluate one another in light of the actions
they prescribe. An Adventist I know is convinced that
church members who practice vegetarianism and at-
tend prayer meeting regularly are stronger spiritually
than those who don't.
The Seventh-day Adventist Church has high ex-
pectations of its members in such areas as diet, dress
and entertainment. Adventists also take stewardship
seriously. They are known for faithful tithing. And
81
Every religious
community holds
doctrines of three
different types.
Besides doctrines
which propose
beliefs. there are
doctrines which
propose courses
of action. and
still others
which propose
valuations
SALVATION AND STANDARDS
they have a strong ethic of Christian service. Adventist
schools and hospitals virtually circle the globe, and
Adventist relief and welfare agencies are active in
thousands of communities in the United States and in
many third-world countries. These practical concerns
rest on important theological convictions. In the fol-
lowing discussion, we will identify the basic idea
behind such practices, examine its biblical bases, and
explore some of its consequence.
A Holistic View of Human Nature
From the standpoint of religious practice, the most
important theme in Seventh-day Adventist thought is
the integrity, or wholeness, of human life. A familiar
aspect of Adventist theology is its understanding of
death. Technically speaking, Adventists are
"conditionalists" because we believe in conditional,
When God created human
beings. He intended for them
to live forever, but unending
life was dependent, or
"conditional," on
continued obedience.
(See Genesis 2:17 .)
as opposed to natural, immor-
tality. When God created hu-
man beings, He intended for
them to live forever, but unend-
ing life was dependent, or "con-
ditional," on continued obedi-
ence. (SeeGenesis2:17.) When
Adam and Eve disobeyed God's
command and ate from the for-
bidden tree, they became sub-
82
PERSPECTIVES ON VALUES
ject to death, and all their descendents with them. (See
Romans 5:12.) Adventists believe that death is the
antithesis of life. It involves the cessation of physical
and mental experience. Consequently, human beings
are unconscious in death. They are unaware of any-
thing until the final resurrection (John 5 :28-29).
This view sharply conflicts with the "dualism"
accepted by most Christians. According to dualism, a
human being represents a union of two completely
different things-a body and a soul. The body is
physical and mortal; the soul, immaterial and immor-
tal. So, although death brings an end to physical
existence, the existence of the soul never stops.3
These conflicting views of death reflect contrast-
ing views of human life. According to dualism, a
human being is the temporary connection of a soul and
a body. Because they come from opposing realms of
existence, the relation between the two is really acci-
dental.
4
From the biblical perspective, however, the
different aspects of our existence are intimately re-
lated. Without physical life, there is no mental life.
Conscious awareness, as well as all the "higher facul-
ties" like imagination, thought, and reasoning, depend
on our bodily existence. This is why all mental expe-
rience ceases when physical life comes to an end.
83
According to
dualism, a human
being represents
a union of two
completely differ-
ent things-a
body and a soul.
The body is physi-
cal and mortal;
the soul, immate-
rial and immortal.
SALVATION AND STANDARDS
they have a strong ethic of Christian service. Adventist
schools and hospitals virtually circle the globe, and
Adventist relief and welfare agencies are active in
thousands of communities in the United States and in
many third-world countries. These practical concerns
rest on important theological convictions. In the fol-
lowing discussion, we will identify the basic idea
behind such practices, examine its biblical bases, and
explore some of its consequence.
A Holistic View of Human Nature
From the standpoint of religious practice, the most
important theme in Seventh-day Adventist thought is
the integrity, or wholeness, of human life. A familiar
aspect of Adventist theology is its understanding of
death. Technically speaking, Adventists are
"conditionalists" because we believe in conditional,
When God created human
beings. He intended for them
to live forever, but unending
life was dependent, or
"conditional," on
continued obedience.
(See Genesis 2:17 .)
as opposed to natural, immor-
tality. When God created hu-
man beings, He intended for
them to live forever, but unend-
ing life was dependent, or "con-
ditional," on continued obedi-
ence. (SeeGenesis2:17.) When
Adam and Eve disobeyed God's
command and ate from the for-
bidden tree, they became sub-
82
PERSPECTIVES ON VALUES
ject to death, and all their descendents with them. (See
Romans 5:12.) Adventists believe that death is the
antithesis of life. It involves the cessation of physical
and mental experience. Consequently, human beings
are unconscious in death. They are unaware of any-
thing until the final resurrection (John 5 :28-29).
This view sharply conflicts with the "dualism"
accepted by most Christians. According to dualism, a
human being represents a union of two completely
different things-a body and a soul. The body is
physical and mortal; the soul, immaterial and immor-
tal. So, although death brings an end to physical
existence, the existence of the soul never stops.3
These conflicting views of death reflect contrast-
ing views of human life. According to dualism, a
human being is the temporary connection of a soul and
a body. Because they come from opposing realms of
existence, the relation between the two is really acci-
dental.
4
From the biblical perspective, however, the
different aspects of our existence are intimately re-
lated. Without physical life, there is no mental life.
Conscious awareness, as well as all the "higher facul-
ties" like imagination, thought, and reasoning, depend
on our bodily existence. This is why all mental expe-
rience ceases when physical life comes to an end.
83
According to
dualism, a human
being represents
a union of two
completely differ-
ent things-a
body and a soul.
The body is physi-
cal and mortal;
the soul, immate-
rial and immortal.
According to the
Bible. God cre-
ated human be-
ings in His own
image and gave
them dominion
over everything
He made
(Genesis 1 :26-27).
SALVATION AND STANDARDS
The Physical and the Spiritual
The Bible describes human beings as complex yet
unified forms of life. Our capabilities and experiences
vary widely, but all the aspects of our existence are
interrelated. So even though we can distinguish physi-
cal, mental, and spiritual aspects of humanity, we
cannot separate them.5 The belief that the physical
and spiritual sides of life are tightly bound together
lies behind a number of important Adventist stan-
dards. Let us take a closer look at it.
The Bible clearly indicates that physical existence
is basic to human life. According to Genesis 2:7, "God
formed man of dust from the ground, and breathed into
his nostrils the breath of life; and man became a living
being." So, human beings are essentially "corporeal."
We do not have bodies; more accurately, we are
bodies.
While human life is essentially physical, it is never
merely physical. There is something more to human
existence. According to the Bible, God created human
beings in His own image and gave them dominion
over everything He made (Genesis 1:26-27). Exactly
what the image of God means is something scholars
have never agreed on. But several things seem clear.
First, this mysterious "more" is just as important to
human beings as physical bodies. Second, the image
of God separates human beings from all other forms of
84
PERSPECTIVES ON VALUES
life. Third, and most important for our discussion here,
the image of God does more than add something to the
physical characteristics of human life, it transforms
them. Through the image of God, all the physical
features of our existence acquire a more-than-physical
significance.
We might say that the physical aspects of human
life are rich with symbolic potential. They can serve as
vehicles for religious truth. They have the capacity to
point beyond themselves to spiritual dimensions of
meaning and significance.
Consider a common activity like eating. Like all
organisms, from amoebae to orangutans, humans must
eat in order to live. It is an essential physical function.
But eating is almost always more than that too. A meal
is ordinarily a social occasion, something we share
with family or friends. Dining can be a refined cultural
expression, where the appearance and flavor of the
food, along with the surroundings in which it is con-
sumed, receive as much attention as its nutritional
qualities. Eating is often a form of celebration. We
typically mark important occasions, such as mar-
riages, by providing a feast for guests to enjoy. Jesus'
followers use a simple meal of bread and wine to
perpetuate the memory of His sacrifice and appreciate
its significance more fully.
Our attitudes toward food suggest a basic principle
that lies behind many Adventist standards ofbehavior.
85
The physical
aspects of human
life are rich with
symbolic
potential. They
can serve as
vehicles for
religious truth.
According to the
Bible. God cre-
ated human be-
ings in His own
image and gave
them dominion
over everything
He made
(Genesis 1 :26-27).
SALVATION AND STANDARDS
The Physical and the Spiritual
The Bible describes human beings as complex yet
unified forms of life. Our capabilities and experiences
vary widely, but all the aspects of our existence are
interrelated. So even though we can distinguish physi-
cal, mental, and spiritual aspects of humanity, we
cannot separate them.5 The belief that the physical
and spiritual sides of life are tightly bound together
lies behind a number of important Adventist stan-
dards. Let us take a closer look at it.
The Bible clearly indicates that physical existence
is basic to human life. According to Genesis 2:7, "God
formed man of dust from the ground, and breathed into
his nostrils the breath of life; and man became a living
being." So, human beings are essentially "corporeal."
We do not have bodies; more accurately, we are
bodies.
While human life is essentially physical, it is never
merely physical. There is something more to human
existence. According to the Bible, God created human
beings in His own image and gave them dominion
over everything He made (Genesis 1:26-27). Exactly
what the image of God means is something scholars
have never agreed on. But several things seem clear.
First, this mysterious "more" is just as important to
human beings as physical bodies. Second, the image
of God separates human beings from all other forms of
84
PERSPECTIVES ON VALUES
life. Third, and most important for our discussion here,
the image of God does more than add something to the
physical characteristics of human life, it transforms
them. Through the image of God, all the physical
features of our existence acquire a more-than-physical
significance.
We might say that the physical aspects of human
life are rich with symbolic potential. They can serve as
vehicles for religious truth. They have the capacity to
point beyond themselves to spiritual dimensions of
meaning and significance.
Consider a common activity like eating. Like all
organisms, from amoebae to orangutans, humans must
eat in order to live. It is an essential physical function.
But eating is almost always more than that too. A meal
is ordinarily a social occasion, something we share
with family or friends. Dining can be a refined cultural
expression, where the appearance and flavor of the
food, along with the surroundings in which it is con-
sumed, receive as much attention as its nutritional
qualities. Eating is often a form of celebration. We
typically mark important occasions, such as mar-
riages, by providing a feast for guests to enjoy. Jesus'
followers use a simple meal of bread and wine to
perpetuate the memory of His sacrifice and appreciate
its significance more fully.
Our attitudes toward food suggest a basic principle
that lies behind many Adventist standards ofbehavior.
85
The physical
aspects of human
life are rich with
symbolic
potential. They
can serve as
vehicles for
religious truth.
If the physical
points to the
spiritual, we could
say, the body is
the symbol of the
person. Our
appearance is
important be-
cause it reveals
the kind of person
we are. It mani-
fests the values
and commitments
that constitute our
character.
SALVATION AND STANDARDS
Because the two are intimately connected, the physi-
cal dimensions of life point to the spiritual. In fact, the
physical dimensions of life are important because they
point to the spiritual. Let's explore the application of
this principle to the question of personal appearance,
to standards of dress and adornment. If the physical
points to the spiritual, we could say the body is the
symbol of the person. Our appearance is important
because it reveals the kind of person we are. It mani-
fests the values and commitments that constitute our
character.
This principle that the body is the symbol of the
person both supports and qualifies the significance of
physical appearance. On the one hand, appearance is
important because it expresses an individual's personal-
ity. Our bodies provide the means by which we present
ourselves to the world. The way we look and act
communicates our basic identity to other people. It
tells them what we stand for. On the other hand,
physical appearance is not all-important. Character
and personality are much more significant than the
means of their expression. We see this in the familiar
New Testament statement urging us to pay more
attention to the inward adorning of a meek and gentle
spirit than the outward adorning of gold and silver
ornaments (1 Peter 3:3-4).
The close relation we have mentioned between the
different dimensions of human life also means that
86
PERSPECTIVES ON VALUES
each aspect of our existence has an effect on the others.
It is well known that our physical condition affects our
mental outlook. It is hard to be cheerful, for
when you are in pain. People who are seriously ill are
often unable to think clearly. It is also well known that
our emotions and attitudes have an effect on our
physical condition. A number of illnesses are stress-
related. Chronic worriers are susceptible to maladies
may pass contented people by, and many in-
dividuals have found that an optimistic outlook can
improve their physical condition.
To summarize, the biblical account of creation
supports a holistic view of humanity, and this holistic
view of human nature prevents us from separating our
religious beliefs from our per-
It is important for Christians to
pay careful attention to all the
aspects of physical life, from their
appearance to the state of their
health.
sonal actions. The physical and
more-than-physical aspects of
our complex existence are
close I y interwoven. Since we
are creatures who think and feel
and who also behave, our deep-
est convictions will always find
expression in our behavior and
conversely, our behavior will' reinforce or alter our
convictions. It is therefore important for Christians to
pay careful attention to all the aspects of physical life
from their appearance to the state of their health. '
87
If the physical
points to the
spiritual, we could
say, the body is
the symbol of the
person. Our
appearance is
important be-
cause it reveals
the kind of person
we are. It mani-
fests the values
and commitments
that constitute our
character.
SALVATION AND STANDARDS
Because the two are intimately connected, the physi-
cal dimensions of life point to the spiritual. In fact, the
physical dimensions of life are important because they
point to the spiritual. Let's explore the application of
this principle to the question of personal appearance,
to standards of dress and adornment. If the physical
points to the spiritual, we could say the body is the
symbol of the person. Our appearance is important
because it reveals the kind of person we are. It mani-
fests the values and commitments that constitute our
character.
This principle that the body is the symbol of the
person both supports and qualifies the significance of
physical appearance. On the one hand, appearance is
important because it expresses an individual's personal-
ity. Our bodies provide the means by which we present
ourselves to the world. The way we look and act
communicates our basic identity to other people. It
tells them what we stand for. On the other hand,
physical appearance is not all-important. Character
and personality are much more significant than the
means of their expression. We see this in the familiar
New Testament statement urging us to pay more
attention to the inward adorning of a meek and gentle
spirit than the outward adorning of gold and silver
ornaments (1 Peter 3:3-4).
The close relation we have mentioned between the
different dimensions of human life also means that
86
PERSPECTIVES ON VALUES
each aspect of our existence has an effect on the others.
It is well known that our physical condition affects our
mental outlook. It is hard to be cheerful, for
when you are in pain. People who are seriously ill are
often unable to think clearly. It is also well known that
our emotions and attitudes have an effect on our
physical condition. A number of illnesses are stress-
related. Chronic worriers are susceptible to maladies
may pass contented people by, and many in-
dividuals have found that an optimistic outlook can
improve their physical condition.
To summarize, the biblical account of creation
supports a holistic view of humanity, and this holistic
view of human nature prevents us from separating our
religious beliefs from our per-
It is important for Christians to
pay careful attention to all the
aspects of physical life, from their
appearance to the state of their
health.
sonal actions. The physical and
more-than-physical aspects of
our complex existence are
close I y interwoven. Since we
are creatures who think and feel
and who also behave, our deep-
est convictions will always find
expression in our behavior and
conversely, our behavior will' reinforce or alter our
convictions. It is therefore important for Christians to
pay careful attention to all the aspects of physical life
from their appearance to the state of their health. '
87
We stand before
God justified.
exonerated of all
the charges that
our sins bring
against us
(Romans 8:33).
Christ's saving
work also incor-
porates us within
the family of God.
It confers on us all
the rights and
privileges of
natural-born
children.
SALVATION AND STANDARDS
Salvation and Human Holism
The doctrine of salvation is another important
theme that supports an emphasis on Christian practice
as well as belief. As Seventh-day Adventists under-
stand it, salvation is comprehensive in nature. The
scope of salvation coincides with the scope of cre-
ation. Accordingly, salvation involves the restoration
of every aspect of human existence-spiritual, social,
mental, physical and ultimately, even environmental.
The sacrifice of Christ makes available to us a new
relationship with God. We stand before God justified,
exonerated of all the charges that our sins bring against
us (Romans 8:33). Christ's saving work also incorpo-
rates us within the family of God. It confers on us all
the rights and privileges of natural-born children.
Consequently, we are heirs of God and fellow heirs of
Christ (Romans 8:16-17). Christ's work also intro-
duces a transforming power into human experience
(John 3:5; 2 Corinthians 5:17). Life in the Spirit is
radically different from life in the flesh-the natural
sphere of human striving and accomplishment (Ro-
mans 8:5-9). It proceeds from completely different
principles (Galatians 5:16-23).
The Spirit also creates the church, a community
whose members exhibit a level of mutual trust and
concern that we find in no other human society (1 John
4:7-12). And in the life to come, the earth itself will be
88
r PERSPECTIVES ON VALUES
restored to its primeval splendor (Revelation 21:1; 2
Peter 3:13). As the New Testament makes clear, the
comprehensive nature of salvation has important im-
plications for personal behavior and lifestyle as well as
for everything else about us. Christian experience
involves behavior as well as beliefs.
The Social Quality of Human Existence
Yet another doctrinal theme that has particular
importance for Christian behavior is the social or
interpersonal nature of our existence. From the very
beginning, from the time God created us male and
female, human life has always been life together; it has
always involved community. We owe our physical
origin to the union of two individuals and our contin-
ued survival-physical and psychological-to the
families and communities in which we were raised.
Human community plays an important role
throughout biblical history. God always worked
through a group of people in order to accomplish his
purposes in the world. The Old Testament records
God's special relationship with the people of Israel-
from the call of Abraham through the deliverance
from Egypt, the gift of the land of Canaan, the estab-
lishment of the monarchy and its subsequent division,
to the Babylonian exile and the eventual reconstruc-
tion of Jerusalem.
89
Salvation is
God's business,
but Christian
experience
involves
behavior as
well as beliefs.
We stand before
God justified.
exonerated of all
the charges that
our sins bring
against us
(Romans 8:33).
Christ's saving
work also incor-
porates us within
the family of God.
It confers on us all
the rights and
privileges of
natural-born
children.
SALVATION AND STANDARDS
Salvation and Human Holism
The doctrine of salvation is another important
theme that supports an emphasis on Christian practice
as well as belief. As Seventh-day Adventists under-
stand it, salvation is comprehensive in nature. The
scope of salvation coincides with the scope of cre-
ation. Accordingly, salvation involves the restoration
of every aspect of human existence-spiritual, social,
mental, physical and ultimately, even environmental.
The sacrifice of Christ makes available to us a new
relationship with God. We stand before God justified,
exonerated of all the charges that our sins bring against
us (Romans 8:33). Christ's saving work also incorpo-
rates us within the family of God. It confers on us all
the rights and privileges of natural-born children.
Consequently, we are heirs of God and fellow heirs of
Christ (Romans 8:16-17). Christ's work also intro-
duces a transforming power into human experience
(John 3:5; 2 Corinthians 5:17). Life in the Spirit is
radically different from life in the flesh-the natural
sphere of human striving and accomplishment (Ro-
mans 8:5-9). It proceeds from completely different
principles (Galatians 5:16-23).
The Spirit also creates the church, a community
whose members exhibit a level of mutual trust and
concern that we find in no other human society (1 John
4:7-12). And in the life to come, the earth itself will be
88
r PERSPECTIVES ON VALUES
restored to its primeval splendor (Revelation 21:1; 2
Peter 3:13). As the New Testament makes clear, the
comprehensive nature of salvation has important im-
plications for personal behavior and lifestyle as well as
for everything else about us. Christian experience
involves behavior as well as beliefs.
The Social Quality of Human Existence
Yet another doctrinal theme that has particular
importance for Christian behavior is the social or
interpersonal nature of our existence. From the very
beginning, from the time God created us male and
female, human life has always been life together; it has
always involved community. We owe our physical
origin to the union of two individuals and our contin-
ued survival-physical and psychological-to the
families and communities in which we were raised.
Human community plays an important role
throughout biblical history. God always worked
through a group of people in order to accomplish his
purposes in the world. The Old Testament records
God's special relationship with the people of Israel-
from the call of Abraham through the deliverance
from Egypt, the gift of the land of Canaan, the estab-
lishment of the monarchy and its subsequent division,
to the Babylonian exile and the eventual reconstruc-
tion of Jerusalem.
89
Salvation is
God's business,
but Christian
experience
involves
behavior as
well as beliefs.
Service to others
should be the
central concern of
the Christian life.
and that an ethic
of service is there-
fore superior
to an ethic of
self-improvement.
SALVATION AND STANDARDS
The New Testament, too, bears eloquent testi-
mony to the importance of community. Every book
presupposes the existence of the early Christian church.
Most of them are addressed to various Christian con-
gregations. And many passages deal directly with
certain aspects of church life. In a well-known discus-
sion of Christian unity, Paul compares the church of
Christ to a human organism. As he describes them,
both consist of parts that are highly differentiated and
in each case the whole is greater than its parts. What
the members are together is more important than their
separate identities. "Now you are the body of Christ,"
he asserts, "and individually members of it" (1 Corin-
thians 12:28).
The biblical affirmations of community, both as a
fundamental feature of human existence and as an
essential aspect of salvation, indicate that the most
important Christian values are social rather than indi-
vidual. This means that service to others should be the
central concern of the Christian life, and that an ethic
of service is therefore superior to an ethic of self-
improvement. It is true that the Bible encourages
character development. Many passages exhort readers
to continued personal progress. Peter, for example,
urges his readers to add various qualities to their faith
(2 Peter 1 :5-7).
At the same time, the most important effect of
salvation in a person's life is not moral improvement,
90
r
I
PERSPECTIVES ON VALUES
but the a spirit of love and care for other people. In
1 Corinthians, Paul interrupts an extended discussion
of spiritual gifts to describe love as "the best way of
all"-as far more important than any gift or quality
that brings us personal distinction. In a similar way
John identifies mutual love among members of the
church as the most outstanding consequence of God's
saving power (1 John 4:7-12).
Community and Christian Standards
The importance of community helps to explain
why the church has standards in the first place. The
church is a spiritual commu-
nity whose members are united
by their mutual experience of
the salvation God makes avail-
able in Jesus Christ through the
power of the Holy Spirit in
their lives. The church is also a
means by which God mani-
fests Himself in the world and
the instrument through which
The church is a spiritual com-
munity whose members are
united by their mutual experi-
ence of the salvation God
makes available in Jesus
Christ through the power of the
Holy Spirit in their lives.
He works to make salvation available to human be-
ings. Because the church is a social institution as well
as a spiritual reality, it bears an outward witness to the
world. By its standards the church expresses itself to
society, and publicly identifies its values and commit-
91
Service to others
should be the
central concern of
the Christian life.
and that an ethic
of service is there-
fore superior
to an ethic of
self-improvement.
SALVATION AND STANDARDS
The New Testament, too, bears eloquent testi-
mony to the importance of community. Every book
presupposes the existence of the early Christian church.
Most of them are addressed to various Christian con-
gregations. And many passages deal directly with
certain aspects of church life. In a well-known discus-
sion of Christian unity, Paul compares the church of
Christ to a human organism. As he describes them,
both consist of parts that are highly differentiated and
in each case the whole is greater than its parts. What
the members are together is more important than their
separate identities. "Now you are the body of Christ,"
he asserts, "and individually members of it" (1 Corin-
thians 12:28).
The biblical affirmations of community, both as a
fundamental feature of human existence and as an
essential aspect of salvation, indicate that the most
important Christian values are social rather than indi-
vidual. This means that service to others should be the
central concern of the Christian life, and that an ethic
of service is therefore superior to an ethic of self-
improvement. It is true that the Bible encourages
character development. Many passages exhort readers
to continued personal progress. Peter, for example,
urges his readers to add various qualities to their faith
(2 Peter 1 :5-7).
At the same time, the most important effect of
salvation in a person's life is not moral improvement,
90
r
I
PERSPECTIVES ON VALUES
but the a spirit of love and care for other people. In
1 Corinthians, Paul interrupts an extended discussion
of spiritual gifts to describe love as "the best way of
all"-as far more important than any gift or quality
that brings us personal distinction. In a similar way
John identifies mutual love among members of the
church as the most outstanding consequence of God's
saving power (1 John 4:7-12).
Community and Christian Standards
The importance of community helps to explain
why the church has standards in the first place. The
church is a spiritual commu-
nity whose members are united
by their mutual experience of
the salvation God makes avail-
able in Jesus Christ through the
power of the Holy Spirit in
their lives. The church is also a
means by which God mani-
fests Himself in the world and
the instrument through which
The church is a spiritual com-
munity whose members are
united by their mutual experi-
ence of the salvation God
makes available in Jesus
Christ through the power of the
Holy Spirit in their lives.
He works to make salvation available to human be-
ings. Because the church is a social institution as well
as a spiritual reality, it bears an outward witness to the
world. By its standards the church expresses itself to
society, and publicly identifies its values and commit-
91
Another reason
for the church
to formulate
standards of
behavior is the
conviction that
the Christian life
is the richest.
fullest. most
satisfying life
available-in
every way.
SALVATION AND STANDARDS
ments. Standards are one of the concrete forms which
belief takes in the world.
Another reason for the church to formulate stan-
dards of behavior is the conviction that the Christian
life is the richest, fullest, most satisfying life avail-
able-in every way. Old and New Testaments alike
support the notion that the good life is the godly life,
a life lived in harmony with God's design. The book of
Psalms opens with the pronouncement of a blessing on
the man who avoids wicked ways and delights in the
law of the Lord. "In all that he does," it promises, "he
prospers" (Psalm 1:2-3). In a similar vein, Jesus de-
scribed the essential purpose of His ministry in these
words: "I came that they might have life, and have it
abundantly" (John 10:10).
By the way, this emphasis on the abundant life
suggests that Christians should frame their inquiries
concerning personal behavior in positive rather than
negative ways. The basic question is not, What is
wrong with certain activities? or What can we do
without violating God's commandments? The pri-
mary question should always be, How can we become
everything we are capable of? How can we reach the
full potential of our existence? What activities will
lead to uplifting and beneficial results?
To summarize, there are solid theological reasons
for the church to have standards of behavior. Accord-
ing to the Bible's holistic view of human nature, the
92
PERSPECTIVES ON VALUES
physical, external side of human life is intimately
connected to the more-than-physical aspects. And, as
we just saw, Christianity is social as well as individual,
and public as well as private. It is a social institution as
well as a spiritual community, so it bears a witness to
the world at large.
The Source of Christian Standards
While it is clear that the church needs to have
standards of behavior, it is not so clear that it needs
precisely the ones it has. How does the church develop
its standards? What accounts for the distinctive stan-
dards held by Seventh-day Adventists?
As a matter of principle, the Bible is the central
authority for Christian practice, just as it is for belief,
so our standards of behavior should be based on the
inspired Word of God. With minds blighted by sin,
human beings do not possess a natural knowledge of
how to live. They need the commands and precepts of
the Bible in order to identify the actions that will lead
to human fulfillment. The importance of revelation to
an abundant life is a familiar biblical theme. In the
book of Psalms, the law of God is a frequent subject for
rejoicing and gratitude. "The law of the Lord is per-
fect, reviving the soul" exclaims the most famous
passage on the topic(Psalm 19:7-10). "The precepts of
the Lord are right, rejoicing the heart." "More to be
93
How does the
church develop
its standards?
What accounts
for the
distinctive
standards
held by
Seventh-day
Adventists?
Another reason
for the church
to formulate
standards of
behavior is the
conviction that
the Christian life
is the richest.
fullest. most
satisfying life
available-in
every way.
SALVATION AND STANDARDS
ments. Standards are one of the concrete forms which
belief takes in the world.
Another reason for the church to formulate stan-
dards of behavior is the conviction that the Christian
life is the richest, fullest, most satisfying life avail-
able-in every way. Old and New Testaments alike
support the notion that the good life is the godly life,
a life lived in harmony with God's design. The book of
Psalms opens with the pronouncement of a blessing on
the man who avoids wicked ways and delights in the
law of the Lord. "In all that he does," it promises, "he
prospers" (Psalm 1:2-3). In a similar vein, Jesus de-
scribed the essential purpose of His ministry in these
words: "I came that they might have life, and have it
abundantly" (John 10:10).
By the way, this emphasis on the abundant life
suggests that Christians should frame their inquiries
concerning personal behavior in positive rather than
negative ways. The basic question is not, What is
wrong with certain activities? or What can we do
without violating God's commandments? The pri-
mary question should always be, How can we become
everything we are capable of? How can we reach the
full potential of our existence? What activities will
lead to uplifting and beneficial results?
To summarize, there are solid theological reasons
for the church to have standards of behavior. Accord-
ing to the Bible's holistic view of human nature, the
92
PERSPECTIVES ON VALUES
physical, external side of human life is intimately
connected to the more-than-physical aspects. And, as
we just saw, Christianity is social as well as individual,
and public as well as private. It is a social institution as
well as a spiritual community, so it bears a witness to
the world at large.
The Source of Christian Standards
While it is clear that the church needs to have
standards of behavior, it is not so clear that it needs
precisely the ones it has. How does the church develop
its standards? What accounts for the distinctive stan-
dards held by Seventh-day Adventists?
As a matter of principle, the Bible is the central
authority for Christian practice, just as it is for belief,
so our standards of behavior should be based on the
inspired Word of God. With minds blighted by sin,
human beings do not possess a natural knowledge of
how to live. They need the commands and precepts of
the Bible in order to identify the actions that will lead
to human fulfillment. The importance of revelation to
an abundant life is a familiar biblical theme. In the
book of Psalms, the law of God is a frequent subject for
rejoicing and gratitude. "The law of the Lord is per-
fect, reviving the soul" exclaims the most famous
passage on the topic(Psalm 19:7-10). "The precepts of
the Lord are right, rejoicing the heart." "More to be
93
How does the
church develop
its standards?
What accounts
for the
distinctive
standards
held by
Seventh-day
Adventists?
Consequently,
we need to
keep the
situation of the
author and the
original
audience in
mind when we
look for the
Bible's
message
for us.
SALVATION AND STANDARDS
desired are they than gold, even much fine gold;
sweeter also than honey and drippings of the honey-
comb." .
Jesus referred to His teachings in similar ways.
"The words that I have spoken to you," He told His
disciples, "are spirit and life" (John, 6:63) .. And the
Bible's longest collection of Jesus. th.e
Sermon on the Mount, concludes with this
son: "Every one then who hears these words
and does them will be like a wise man who built his
house upon the rock" (Matthew 7 :25).
The fact that the Bible contains what we need
the abundant life, however, does not mean
information is easily discernible. The various biblical
documents arose within cultures that were
different from our own. Their writers spoke from
own perspective and addressed matters of specific
concern to people of their day. Consequently,
to keep the situation of the author and
audience in mind when we look for the Bible s mes-
sage for us. . .
Gerhard Hasel, an influential Adventist
puts the point this way: "The need
rests in the fact that the Bible was wntten In a different
culture, separated from our time by the
many ages, and that it arose under c.ertain specific
situations."6 It is a mistake, then, to think that we can
open the Bible just anywhere and read as if the words
94
PERSPECTIVES ON VALUES
were addressed to people living two thousand years
later. Each biblical passage needs to be interpreted
within its historical context.
Consequently, as we search the Bible for guide-
lines to help us live godly lives, we need to keep two
important distinctions in mind. There are differences
both in the type of standards advocated in the Bible
and in the kind of support the Bible gives them. Some
of the standards we find in the Bible have permanent
validity for God's people, while others are temporary.
They apply to a particular time and place. Again, the
church today derives some of its standards directly
from the Bible. The Bible supports them in so many
words. In contrast, other church standards only have
indirect biblical support. We might say that the bibli-
cal evidence for them is implicit rather than explicit.
To cite some examples, the Bible clearly con-
demns murder, theft and adultery, and because such
actions are clearly incompatible with Christian values,
they have permanent significance for the Christian
community. On the other hand, the law of Moses also
requires specific practices like circumcision. But the
Christian church decided early on that Gentile believ-
ers did not have to observe it. So here is a biblical
precept which Christians do not observe.
The critical questions, of course, are how Chris-
tians today can determine which biblical standards are
permanent and which were only temporary, and which
95
The church today
derives some of its
standards directly
from the Bible.
The Bible supports
them in so many
words. In con-
trast, other church
standards only
have indirect
biblical support.
We might say that
the biblical evi-
dence for them is
implicit rather
than explicit.
Consequently,
we need to
keep the
situation of the
author and the
original
audience in
mind when we
look for the
Bible's
message
for us.
SALVATION AND STANDARDS
desired are they than gold, even much fine gold;
sweeter also than honey and drippings of the honey-
comb." .
Jesus referred to His teachings in similar ways.
"The words that I have spoken to you," He told His
disciples, "are spirit and life" (John, 6:63) .. And the
Bible's longest collection of Jesus. th.e
Sermon on the Mount, concludes with this
son: "Every one then who hears these words
and does them will be like a wise man who built his
house upon the rock" (Matthew 7 :25).
The fact that the Bible contains what we need
the abundant life, however, does not mean
information is easily discernible. The various biblical
documents arose within cultures that were
different from our own. Their writers spoke from
own perspective and addressed matters of specific
concern to people of their day. Consequently,
to keep the situation of the author and
audience in mind when we look for the Bible s mes-
sage for us. . .
Gerhard Hasel, an influential Adventist
puts the point this way: "The need
rests in the fact that the Bible was wntten In a different
culture, separated from our time by the
many ages, and that it arose under c.ertain specific
situations."6 It is a mistake, then, to think that we can
open the Bible just anywhere and read as if the words
94
PERSPECTIVES ON VALUES
were addressed to people living two thousand years
later. Each biblical passage needs to be interpreted
within its historical context.
Consequently, as we search the Bible for guide-
lines to help us live godly lives, we need to keep two
important distinctions in mind. There are differences
both in the type of standards advocated in the Bible
and in the kind of support the Bible gives them. Some
of the standards we find in the Bible have permanent
validity for God's people, while others are temporary.
They apply to a particular time and place. Again, the
church today derives some of its standards directly
from the Bible. The Bible supports them in so many
words. In contrast, other church standards only have
indirect biblical support. We might say that the bibli-
cal evidence for them is implicit rather than explicit.
To cite some examples, the Bible clearly con-
demns murder, theft and adultery, and because such
actions are clearly incompatible with Christian values,
they have permanent significance for the Christian
community. On the other hand, the law of Moses also
requires specific practices like circumcision. But the
Christian church decided early on that Gentile believ-
ers did not have to observe it. So here is a biblical
precept which Christians do not observe.
The critical questions, of course, are how Chris-
tians today can determine which biblical standards are
permanent and which were only temporary, and which
95
The church today
derives some of its
standards directly
from the Bible.
The Bible supports
them in so many
words. In con-
trast, other church
standards only
have indirect
biblical support.
We might say that
the biblical evi-
dence for them is
implicit rather
than explicit.
It is also important
to distinguish
between stan-
dards which are
essential to the
church's identity
and should there-
fore be perma-
',nent and stan-
dards which are
capable of revi-
sion as circum-
stances change.
SALVATION AND STANDARDS
practices have biblical support, even though the Bible
does not explicitly state them. The church cannot
tolerate the violation of specific biblical directives on
the part of its members without seriously compromis-
ing its witness in the world and weakening the inner
fabric of its spiritual life.
Seventh-day Adventists condemn adultery, theft
and murder, in harmony with the Ten Command-
ments. But the church today also holds standards
which are less obviously supported by the Bible. For
example, church members are required to abstain
entirely from the use of alcohol and tobacco. We
support these standards by appealing to biblical pas-
sages which encourage healthful living, along w i ~ h
texts which urge moderation in the use of alcohol. It IS
also noteworthy that early Adventists formulated these
standards during a time when the temperance move-
ment was a dynamic force in American life, and this no
doubt played a role in their development.
It is also important to distinguish between stan-
dards which are essential to the church's identity and
should therefore be permanent and standards which
are capable of revision as circumstances change. For
Adventists, seventh-day Sabbath observance is per-
manent! y binding, because this standard could not be
revised without altering the church's identity. In con-
trast, Adventists in North America were discouraged
from wearing wedding bands for many years, but the
96
[
I
PERSPECTIVES ON VALUES
practice is now widely accepted. In the judgment of
the church, then, whether or not a member wears a
wedding ring is a matter of individual preference. It is
not critical to his or her identity as an Adventist.
Another important distinction involves forms of
behavior which the church requires ofits members and
forms of behavior which are only recommended. In
harmony with the church's commitment to healthful
living, Adventists are required to abstain from the use
of alcohol and tobacco and from eating unclean foods.
In contrast, Adventists have traditionally been encour-
aged to follow a vegetarian diet, but doing so is a
matter of individual preference, not a "test of fellow-
ship."
Just how can we determine which standards are
permanent and which can be revised, or which should
be required of members and which should be left to
personal preference? There is no simple answer to this
question, and there will always be some disagreement
as to which categories certain standards belong to.
Nevertheless, we can say a few things about the
process of making decisions in this area.
Basically, Adventist standards represent the
church's application of the teachings of the Bible to
the concrete situations Christians face in the world. In
formulating standards of behavior, therefore, Chris-
tians must accept the authority of the Bible and study
the contents of divine revelation carefully. They must
97
Basically,
Adventist stan-
dards represent
the church's
application of the
teachings of the
Bible to the
concrete situa-
tions Christians
face in the world.
It is also important
to distinguish
between stan-
dards which are
essential to the
church's identity
and should there-
fore be perma-
',nent and stan-
dards which are
capable of revi-
sion as circum-
stances change.
SALVATION AND STANDARDS
practices have biblical support, even though the Bible
does not explicitly state them. The church cannot
tolerate the violation of specific biblical directives on
the part of its members without seriously compromis-
ing its witness in the world and weakening the inner
fabric of its spiritual life.
Seventh-day Adventists condemn adultery, theft
and murder, in harmony with the Ten Command-
ments. But the church today also holds standards
which are less obviously supported by the Bible. For
example, church members are required to abstain
entirely from the use of alcohol and tobacco. We
support these standards by appealing to biblical pas-
sages which encourage healthful living, along w i ~ h
texts which urge moderation in the use of alcohol. It IS
also noteworthy that early Adventists formulated these
standards during a time when the temperance move-
ment was a dynamic force in American life, and this no
doubt played a role in their development.
It is also important to distinguish between stan-
dards which are essential to the church's identity and
should therefore be permanent and standards which
are capable of revision as circumstances change. For
Adventists, seventh-day Sabbath observance is per-
manent! y binding, because this standard could not be
revised without altering the church's identity. In con-
trast, Adventists in North America were discouraged
from wearing wedding bands for many years, but the
96
[
I
PERSPECTIVES ON VALUES
practice is now widely accepted. In the judgment of
the church, then, whether or not a member wears a
wedding ring is a matter of individual preference. It is
not critical to his or her identity as an Adventist.
Another important distinction involves forms of
behavior which the church requires ofits members and
forms of behavior which are only recommended. In
harmony with the church's commitment to healthful
living, Adventists are required to abstain from the use
of alcohol and tobacco and from eating unclean foods.
In contrast, Adventists have traditionally been encour-
aged to follow a vegetarian diet, but doing so is a
matter of individual preference, not a "test of fellow-
ship."
Just how can we determine which standards are
permanent and which can be revised, or which should
be required of members and which should be left to
personal preference? There is no simple answer to this
question, and there will always be some disagreement
as to which categories certain standards belong to.
Nevertheless, we can say a few things about the
process of making decisions in this area.
Basically, Adventist standards represent the
church's application of the teachings of the Bible to
the concrete situations Christians face in the world. In
formulating standards of behavior, therefore, Chris-
tians must accept the authority of the Bible and study
the contents of divine revelation carefully. They must
97
Basically,
Adventist stan-
dards represent
the church's
application of the
teachings of the
Bible to the
concrete situa-
tions Christians
face in the world.
Some things to con-
sider when thinking
about standards:
1. Application of Bibli-
cal revelation to concrete
situations in the world.
2. We accept the author-
ity of the Bible and study
thecontentsofdivinerev-
elation carefully.
3. We are sensitive to the
practical circumstances
Christians find them-
selves in today.
4. Standards express a
consensus of the commu-
nity.
5. Standards must be
clear and at the same time
flexible.
SALVATION AND STANDARDS
also be sensitive to the particular circumstances Chris-
tians find themselves in today, both as individuals and
as members of a spiritual community. Standards do
not express an individual judgment, but the consensus
of the community as to how the Gospel applies to
various aspects of life in the world. Ideally, a church's
standards will be clear and flexible--clear enough to
give the church a focused witness to the world and
flexible enough to allow for variations where circum-
stances require them.
Whether or not a specific guideline represents
something that cannot change without threatening the
identity of the church and weakening its witness or
something that can and should be modified as changes
occur in both church and society is something that
cannot be stated categorically. It can only be deter-
mined on a case-by-case basis as Christians respond to
the leading of the Spirit under the authority of the
Word of God.
Behavior and the Basis of Salvation
So far, we have tried to explain why the church
needs standards, what these standards represent and
how they are developed. There is another question that
requires our attention as well. In order to put the
question of standards in proper perspective, we need
to analyze carefully the role of behavior within the
98
PERSPECTIVES ON VALUES
experience of salvation.
Seventh-day Adventists face a unique challenge in
attempting to communicate their religious heritage to
their young people. As we noticed earlier, it is easy to
define a religious community primarily with reference
to the do's and don'ts its members follow, especially
if they place a high priority on behavior, as Adventists.
And this is true of the way many Seventh-day Adven-
tist young people view the church.
I usually begin a course I teach on Adventist
doctrines by asking the students to complete the fol-
lowing sentences:
(1) A religious person is someone who ...
(2) A Christian is someone who ...
(3) A Seventh-day Adventist is someone who ...
Although I have never analyzed the data formally,
the responses seem to indicate that behavior ranks
very high as a mark of religious identity, particularly
in relation to the Adventist Church. Many college
students perceive Seventh-day Adventists primarily
as a group of people who adhere to certain standards
of behavior.
As a result of this perception, Adventist young
people often come to feel that their behavior, their
success in meeting certain requirements, is the most
important thing about them as far as the church is
concerned, and also as far as God is concerned. This
impression is reinforced by the experiences of many
99
Try your hand at
completing the
following sentences.
1. A religious person is
someone who ...
2. A Christian is someone
who ...
3. A Seventh-day Adven-
tist is someone who ...
Some things to con-
sider when thinking
about standards:
1. Application of Bibli-
cal revelation to concrete
situations in the world.
2. We accept the author-
ity of the Bible and study
thecontentsofdivinerev-
elation carefully.
3. We are sensitive to the
practical circumstances
Christians find them-
selves in today.
4. Standards express a
consensus of the commu-
nity.
5. Standards must be
clear and at the same time
flexible.
SALVATION AND STANDARDS
also be sensitive to the particular circumstances Chris-
tians find themselves in today, both as individuals and
as members of a spiritual community. Standards do
not express an individual judgment, but the consensus
of the community as to how the Gospel applies to
various aspects of life in the world. Ideally, a church's
standards will be clear and flexible--clear enough to
give the church a focused witness to the world and
flexible enough to allow for variations where circum-
stances require them.
Whether or not a specific guideline represents
something that cannot change without threatening the
identity of the church and weakening its witness or
something that can and should be modified as changes
occur in both church and society is something that
cannot be stated categorically. It can only be deter-
mined on a case-by-case basis as Christians respond to
the leading of the Spirit under the authority of the
Word of God.
Behavior and the Basis of Salvation
So far, we have tried to explain why the church
needs standards, what these standards represent and
how they are developed. There is another question that
requires our attention as well. In order to put the
question of standards in proper perspective, we need
to analyze carefully the role of behavior within the
98
PERSPECTIVES ON VALUES
experience of salvation.
Seventh-day Adventists face a unique challenge in
attempting to communicate their religious heritage to
their young people. As we noticed earlier, it is easy to
define a religious community primarily with reference
to the do's and don'ts its members follow, especially
if they place a high priority on behavior, as Adventists.
And this is true of the way many Seventh-day Adven-
tist young people view the church.
I usually begin a course I teach on Adventist
doctrines by asking the students to complete the fol-
lowing sentences:
(1) A religious person is someone who ...
(2) A Christian is someone who ...
(3) A Seventh-day Adventist is someone who ...
Although I have never analyzed the data formally,
the responses seem to indicate that behavior ranks
very high as a mark of religious identity, particularly
in relation to the Adventist Church. Many college
students perceive Seventh-day Adventists primarily
as a group of people who adhere to certain standards
of behavior.
As a result of this perception, Adventist young
people often come to feel that their behavior, their
success in meeting certain requirements, is the most
important thing about them as far as the church is
concerned, and also as far as God is concerned. This
impression is reinforced by the experiences of many
99
Try your hand at
completing the
following sentences.
1. A religious person is
someone who ...
2. A Christian is someone
who ...
3. A Seventh-day Adven-
tist is someone who ...
Although behav-
ioral standards are
Important to Chris-
tian faith and to
Adventism in
particular, a ten-
dency to identify
the essence of
Adventism with
behavioral norms
produces a dis-
torte.d view of the
church, and if can
lead to disastrous
personal conse-
quences.
SALVATION AND STANDARDS
Adventist youth in church-operated schools, where
standards of conduct are often viewed as religious
requirements. Whether or not teachers and adminis-
trators deliberately promote school rules under the
aegis of religious authority, Adventist students fre-
quently look at these rules as divine commands. And
they come to feel that any violation of these rules
constitutes a breach of religious as well as social or
academic responsibility.
Although behavioral standards are important to
Christian faith and to Adventism in particular, a ten-
dency to identify the essence of Adventism with
behavioral norms produces a distorted view of the
church, and it can lead to disastrous personal conse-
quences. To keep standards in proper perspective, we
need to define their role in the Christian life with
considerable care.
One of the most important elements in Christian
thought is the doctrine of salvation by faith. This
doctrine received its classic expression in the major
writings of the apostle Paul. As Paul describes it,
human salvation is through and through a gift from
God to human beings. Motivated solely by His grace,
God offers His Son, Jesus Christ, as the means of
human salvation. Consequently, human beings re-
ceive salvation by accepting God's gift in faith. Faith
does not represent something we offer to God as a
contribution to our salvation, or as our qualification to
100
PERSPECTIVES ON VALUES
be saved. Faith itself has no saving power; it is merely
the acceptance of God's great gift.
Paul's concept of salvation as entire I y a divine gift
contains an emphatic denial that human endeavor
contributes anything at all to the experience, and he
repeatedly denounces any reliance on works. Saying
Yes to God's gift therefore means saying No to all
human achievement. We find this important conjunc-
tion of Yes and No in a number of Paul's familiar
statements: "For we hold that a man is justified by faith
apart from works of law" (Romans 3:28); "we have
believed in Christ Jesus, in order to be justified by faith
in Christ, and not by works of the law, because by
works of the law shall no one be justified" (Galatians
2:16); "for if justification were through the law, then
Christ died to no purpose" (Galatians 2:20); "For by
grace you have been saved
through faith; and this is not
your own doing, it is the gift of
God-not because of works,
lest any man should boast"
(Ephesians 2:8-9). For Paul,
then, we either accept salvation
as a gift, or we lose it entirely.
Relying on our own efforts nul-
Saying Yes to God's gift there-
fore means saying No to all
human achievement. We find
this important conjunction of
Yes and No in a number of
Paul's familiar statements.
lifies what God has done for us. We are lost if we do
it.
Paul's doctrine of salvation by faith is strong
medicine and Christians have never found it easy to
101
Although behav-
ioral standards are
Important to Chris-
tian faith and to
Adventism in
particular, a ten-
dency to identify
the essence of
Adventism with
behavioral norms
produces a dis-
torte.d view of the
church, and if can
lead to disastrous
personal conse-
quences.
SALVATION AND STANDARDS
Adventist youth in church-operated schools, where
standards of conduct are often viewed as religious
requirements. Whether or not teachers and adminis-
trators deliberately promote school rules under the
aegis of religious authority, Adventist students fre-
quently look at these rules as divine commands. And
they come to feel that any violation of these rules
constitutes a breach of religious as well as social or
academic responsibility.
Although behavioral standards are important to
Christian faith and to Adventism in particular, a ten-
dency to identify the essence of Adventism with
behavioral norms produces a distorted view of the
church, and it can lead to disastrous personal conse-
quences. To keep standards in proper perspective, we
need to define their role in the Christian life with
considerable care.
One of the most important elements in Christian
thought is the doctrine of salvation by faith. This
doctrine received its classic expression in the major
writings of the apostle Paul. As Paul describes it,
human salvation is through and through a gift from
God to human beings. Motivated solely by His grace,
God offers His Son, Jesus Christ, as the means of
human salvation. Consequently, human beings re-
ceive salvation by accepting God's gift in faith. Faith
does not represent something we offer to God as a
contribution to our salvation, or as our qualification to
100
PERSPECTIVES ON VALUES
be saved. Faith itself has no saving power; it is merely
the acceptance of God's great gift.
Paul's concept of salvation as entire I y a divine gift
contains an emphatic denial that human endeavor
contributes anything at all to the experience, and he
repeatedly denounces any reliance on works. Saying
Yes to God's gift therefore means saying No to all
human achievement. We find this important conjunc-
tion of Yes and No in a number of Paul's familiar
statements: "For we hold that a man is justified by faith
apart from works of law" (Romans 3:28); "we have
believed in Christ Jesus, in order to be justified by faith
in Christ, and not by works of the law, because by
works of the law shall no one be justified" (Galatians
2:16); "for if justification were through the law, then
Christ died to no purpose" (Galatians 2:20); "For by
grace you have been saved
through faith; and this is not
your own doing, it is the gift of
God-not because of works,
lest any man should boast"
(Ephesians 2:8-9). For Paul,
then, we either accept salvation
as a gift, or we lose it entirely.
Relying on our own efforts nul-
Saying Yes to God's gift there-
fore means saying No to all
human achievement. We find
this important conjunction of
Yes and No in a number of
Paul's familiar statements.
lifies what God has done for us. We are lost if we do
it.
Paul's doctrine of salvation by faith is strong
medicine and Christians have never found it easy to
101
The doctrine of
salvation by faith
gives perspective
on the impor-
tance of Christian
standards, for it
means that be-
havior never
occupies the
center of Christian
experience. The
epicenter of
Christian life is
faith-the grateful,
trusting ac-
ceptance of
God's great gift of
salvation in Jesus.
SALVATION AND STANDARDS
take. After all, it is an affront to human pride. It leaves
us empty-handed and naked before God, abjectly
dependent on His mercy.? Since we are naturally
uncomfortable in this position, there has always been
a tendency among Christians to insinuate good works
somehow into the process of salvation. And the most
notable crisis in the history of the church, the Refor-
mation of the sixteenth century, resulted from the
vigorous reaffirmation of salvation by faith in reaction
to centuries of accumulated legalistic thought and
practices.
The doctrine of salvation by faith gives perspec-
tive to the importance of Christian standards, for it
means that behavior never occupies the center of
Christian experience. The epicenter of Christian life is
faith-the grateful, trusting acceptance of God's great
gift of salvation in Jesus. And this element must never
give way to a concern with personal performance.
Whenever that happens, as Paul observed, it nullifies
the saving power of the Gospel. Consequently, no
matter how important standards of behavior are for
Christians-and we argued above that they are impor-
tant-they must never be all-important. They must
never become the greatest concern or the driving force
of a mature Christian's life. Their importance must
never obscure that of faith-concrete personal trust in
God.
102
PERSPECTIVES ON VALUES
Behavior and the Results of Salvation
An influential religion scholar once remarked,
"The hardest thing in theology is to separate faith from
works. The second hardest thing is to put them back
together again." We just distinguished standards of
behavior from the basic experience of salvation. Now
we need to show how closely connected they are.
The fact that standards ofbehavior have secondary
importance in a Christian's life does not mean that
they are unrelated to what is central. In fact, the
opposite is the case. Standards are important because
salvation has important consequences on the level of
concrete human life. The Letter of James contains the
classic discussion of this point. A famous passage
condemns religious people who fail to do what they
could to meet the needs of others. A profession of
godliness, James insists, unaccompanied by a willing-
ness to show compassion, is worthless. "So faith by
itself, if it has no works, is dead" (James 1:17).
James's well-known statement, "a man is justified
by works and not by faith alone" (1 :24), appears to
contradict Paul's assertion that "a man is justified by
faith apart from works of law" (Romans 3:28). But the
apostles are not in conflict; they merely have different
emphases. Paul's basic concern is the basis of our
relationship with God; James is preoccupied with the
concrete effects of salvation in a person's life. When
103
We just
distinguished
standards of
behavior from
the basic
experience of
salvation.
Now
we need to show
how closely
connected
they are.
The doctrine of
salvation by faith
gives perspective
on the impor-
tance of Christian
standards, for it
means that be-
havior never
occupies the
center of Christian
experience. The
epicenter of
Christian life is
faith-the grateful,
trusting ac-
ceptance of
God's great gift of
salvation in Jesus.
SALVATION AND STANDARDS
take. After all, it is an affront to human pride. It leaves
us empty-handed and naked before God, abjectly
dependent on His mercy.? Since we are naturally
uncomfortable in this position, there has always been
a tendency among Christians to insinuate good works
somehow into the process of salvation. And the most
notable crisis in the history of the church, the Refor-
mation of the sixteenth century, resulted from the
vigorous reaffirmation of salvation by faith in reaction
to centuries of accumulated legalistic thought and
practices.
The doctrine of salvation by faith gives perspec-
tive to the importance of Christian standards, for it
means that behavior never occupies the center of
Christian experience. The epicenter of Christian life is
faith-the grateful, trusting acceptance of God's great
gift of salvation in Jesus. And this element must never
give way to a concern with personal performance.
Whenever that happens, as Paul observed, it nullifies
the saving power of the Gospel. Consequently, no
matter how important standards of behavior are for
Christians-and we argued above that they are impor-
tant-they must never be all-important. They must
never become the greatest concern or the driving force
of a mature Christian's life. Their importance must
never obscure that of faith-concrete personal trust in
God.
102
PERSPECTIVES ON VALUES
Behavior and the Results of Salvation
An influential religion scholar once remarked,
"The hardest thing in theology is to separate faith from
works. The second hardest thing is to put them back
together again." We just distinguished standards of
behavior from the basic experience of salvation. Now
we need to show how closely connected they are.
The fact that standards ofbehavior have secondary
importance in a Christian's life does not mean that
they are unrelated to what is central. In fact, the
opposite is the case. Standards are important because
salvation has important consequences on the level of
concrete human life. The Letter of James contains the
classic discussion of this point. A famous passage
condemns religious people who fail to do what they
could to meet the needs of others. A profession of
godliness, James insists, unaccompanied by a willing-
ness to show compassion, is worthless. "So faith by
itself, if it has no works, is dead" (James 1:17).
James's well-known statement, "a man is justified
by works and not by faith alone" (1 :24), appears to
contradict Paul's assertion that "a man is justified by
faith apart from works of law" (Romans 3:28). But the
apostles are not in conflict; they merely have different
emphases. Paul's basic concern is the basis of our
relationship with God; James is preoccupied with the
concrete effects of salvation in a person's life. When
103
We just
distinguished
standards of
behavior from
the basic
experience of
salvation.
Now
we need to show
how closely
connected
they are.
According to
the New Testa-
ment, then,
good works
have an impor-
tant place in
the Christian
life. They are
not the basis of
salvation. as
Paul vigorously
argued. Neither
are they irrel-
evant to salva-
tion, as James
sought to show.
SALVATION AND STANDARDS
Paul speaks directly to the issue that interests James,
he makes essentially the same point: a Christian's life
gives abundant evidence of his relationship to God.
Life in the Spirit is filled with good fruit (see Galatians
5:22-23).
According to theN ew Testament, then, good works
have an important place in the Christian life. They are
not the basis of salvation, as the Apostle Paul vig-
orously argued. Neither are they irrelevant to salva-
tion, as James sought to show. Instead, good works
represent the fruit of faith, the outward expression of
true religious commitment.
This understanding of faith and works reverses the
conventional notion that human effort is the basis of
salvation. We see this reversal in the way Paul uses
indicative and imperative modes of speech in his
letters.8 In the overall structure of Paul's letters, in-
dicative language typically precedes imperative lan-
guage. He opens his letters by recounting all the
benefits enjoyed by those who accept God's gracious
offer of salvation. Among other things, he frequently
describes them as "saints." Later on in the letter he
discusses the practical consequences of his readers'
new identity in the concrete way they live. He urges
them to live holy lives, not out of a desire to become
God's children, but out of the grateful realization that
they already are God's children.
This statement from Ephesians is typical: "I there-
104
PERSPECTIVES ON VALUES
fore beg you to lead a life worthy of the calling to
which you have been called" (Ephesians 4:1). Com-
pare this statement from Colossians: "As therefore
you received Christ Jesus the Lord, so live in him,
rooted and built up in him and established in the faith"
(Colossians 2:6; compare Galatians 5:13-14; Coloss-
ians 3:1-16). In a nutshell, his counsel to Christians
comes down to this: "Become what you are." "Now
that you are God's children, live like it."
Conclusion: Communicating
Standards Effectively
Let us summarize our brief theology of church
standards and suggest some ways of presenting the
subject to young people.
1. Standards and beliefs are closely related. Both
are part of the total Christian experience. What we
believe affects the way we live, and our behavior also
affects our beliefs.
2. Standards have a theological basis in the doc-
trines of creation and salvation. They arise from
convictions Christians have the nature of human exist-
ence.
3. Standards often reflect a holistic theology. Sev-
enth-day Adventists have a holistic concept of human
nature, and this leads to an interest in every aspect of
human life-physical, mental, and spiritual.
105
"Now that you
are God's chil-
dren. live like
it."
According to
the New Testa-
ment, then,
good works
have an impor-
tant place in
the Christian
life. They are
not the basis of
salvation. as
Paul vigorously
argued. Neither
are they irrel-
evant to salva-
tion, as James
sought to show.
SALVATION AND STANDARDS
Paul speaks directly to the issue that interests James,
he makes essentially the same point: a Christian's life
gives abundant evidence of his relationship to God.
Life in the Spirit is filled with good fruit (see Galatians
5:22-23).
According to theN ew Testament, then, good works
have an important place in the Christian life. They are
not the basis of salvation, as the Apostle Paul vig-
orously argued. Neither are they irrelevant to salva-
tion, as James sought to show. Instead, good works
represent the fruit of faith, the outward expression of
true religious commitment.
This understanding of faith and works reverses the
conventional notion that human effort is the basis of
salvation. We see this reversal in the way Paul uses
indicative and imperative modes of speech in his
letters.8 In the overall structure of Paul's letters, in-
dicative language typically precedes imperative lan-
guage. He opens his letters by recounting all the
benefits enjoyed by those who accept God's gracious
offer of salvation. Among other things, he frequently
describes them as "saints." Later on in the letter he
discusses the practical consequences of his readers'
new identity in the concrete way they live. He urges
them to live holy lives, not out of a desire to become
God's children, but out of the grateful realization that
they already are God's children.
This statement from Ephesians is typical: "I there-
104
PERSPECTIVES ON VALUES
fore beg you to lead a life worthy of the calling to
which you have been called" (Ephesians 4:1). Com-
pare this statement from Colossians: "As therefore
you received Christ Jesus the Lord, so live in him,
rooted and built up in him and established in the faith"
(Colossians 2:6; compare Galatians 5:13-14; Coloss-
ians 3:1-16). In a nutshell, his counsel to Christians
comes down to this: "Become what you are." "Now
that you are God's children, live like it."
Conclusion: Communicating
Standards Effectively
Let us summarize our brief theology of church
standards and suggest some ways of presenting the
subject to young people.
1. Standards and beliefs are closely related. Both
are part of the total Christian experience. What we
believe affects the way we live, and our behavior also
affects our beliefs.
2. Standards have a theological basis in the doc-
trines of creation and salvation. They arise from
convictions Christians have the nature of human exist-
ence.
3. Standards often reflect a holistic theology. Sev-
enth-day Adventists have a holistic concept of human
nature, and this leads to an interest in every aspect of
human life-physical, mental, and spiritual.
105
"Now that you
are God's chil-
dren. live like
it."
REMEMBER
Avoid listing Do's and
Don'ts.
Call attention to the
reasons why the church
needs standards of
behavior.
SALVATION AND STANDARDS
4. Standards arise from the church's attempt to
apply the teachings of the Bible to concrete human life
in the world they live in. Consequently, the task of
formulating standards is a progressive one.
5. Because we are saved by grace through faith,
not through our own efforts, behavior should never be
the central concern in a Christian's life. But because
salvation involves every aspect of our lives, it has an
effect on the way we live.
These points suggest several things for us to keep
in mind when we discuss the subject of standards with
young people today.
1. Avoid listing Do's and Don'ts. This is the
poorest possible approach to the topic of standards. It
suggests that living the Christian life is largely a
matter of keeping certain rules. It also prompts ques-
tions that begin with the words, "What's wrong with
. . . ?" and often leads to useless haggling over
imperceptible distinctions. Christianity offers young
people the most rewarding life imaginable, not a list of
behavioral requirements. Standards have positive
value. Their purpose is to help us achieve life at its
best, not to keep us from enjoying ourselves.
2. Call attention to the reasons why the church
needs standards of behavior. Remember that stan-
dards are related to the larger concerns of Christian
faith. They express the beliefs and values of the
Christian community.
3. Show how specific standards are connected to
106
PERSPECTIVES ON VALUES
particular beliefs. The church's standards are closely
related to its theology. Adventists believe that human
life bears the image of God and unifies spiritual and
physical dimensions. So our physical and spiritual
condition are related. Anything that diminishes the
quality of human life is unworthy of us-whether
food, drink, or entertainment.
4. Acknowledge the fact that there are historical
as well as theological reasons for the particular stan-
dards Seventh-day Adventists hold. So it is always
appropriate to examine church standards carefully,
and it is appropriate to change them when circum-
stances indicate. At the same time, deciding to change
a church standard is something Christians should do
together. Many aspects of Christian living are matters
of personal judgment, but others require the attention
of the church as a whole. And in selecting any course
of action, Christians, acting either individually or as a
group, will be sensitive to the values and perceptions
of other church members.
5. Stress the fact that behavior is only part of
Christian experience, and not the most important part.
God's love for us is not based on our success in
meeting certain requirements. In fact, God is inter-
ested in our behavior only because He takes an interest
in everything about us and wants only the best for us.
107
REMEMBER
Show how specific
standards are connected
to particular beliefs.
Acknowledge the fact
that there are historical
as well as theological
reasons for the particular
standards Seventh-day
Adventists hold.
Stress the fact that
behavior is only part of
Christian experience,
and not the most impor-
tant part. God's love for
us is not based on our
success in meeting
certain requirements.
REMEMBER
Avoid listing Do's and
Don'ts.
Call attention to the
reasons why the church
needs standards of
behavior.
SALVATION AND STANDARDS
4. Standards arise from the church's attempt to
apply the teachings of the Bible to concrete human life
in the world they live in. Consequently, the task of
formulating standards is a progressive one.
5. Because we are saved by grace through faith,
not through our own efforts, behavior should never be
the central concern in a Christian's life. But because
salvation involves every aspect of our lives, it has an
effect on the way we live.
These points suggest several things for us to keep
in mind when we discuss the subject of standards with
young people today.
1. Avoid listing Do's and Don'ts. This is the
poorest possible approach to the topic of standards. It
suggests that living the Christian life is largely a
matter of keeping certain rules. It also prompts ques-
tions that begin with the words, "What's wrong with
. . . ?" and often leads to useless haggling over
imperceptible distinctions. Christianity offers young
people the most rewarding life imaginable, not a list of
behavioral requirements. Standards have positive
value. Their purpose is to help us achieve life at its
best, not to keep us from enjoying ourselves.
2. Call attention to the reasons why the church
needs standards of behavior. Remember that stan-
dards are related to the larger concerns of Christian
faith. They express the beliefs and values of the
Christian community.
3. Show how specific standards are connected to
106
PERSPECTIVES ON VALUES
particular beliefs. The church's standards are closely
related to its theology. Adventists believe that human
life bears the image of God and unifies spiritual and
physical dimensions. So our physical and spiritual
condition are related. Anything that diminishes the
quality of human life is unworthy of us-whether
food, drink, or entertainment.
4. Acknowledge the fact that there are historical
as well as theological reasons for the particular stan-
dards Seventh-day Adventists hold. So it is always
appropriate to examine church standards carefully,
and it is appropriate to change them when circum-
stances indicate. At the same time, deciding to change
a church standard is something Christians should do
together. Many aspects of Christian living are matters
of personal judgment, but others require the attention
of the church as a whole. And in selecting any course
of action, Christians, acting either individually or as a
group, will be sensitive to the values and perceptions
of other church members.
5. Stress the fact that behavior is only part of
Christian experience, and not the most important part.
God's love for us is not based on our success in
meeting certain requirements. In fact, God is inter-
ested in our behavior only because He takes an interest
in everything about us and wants only the best for us.
107
REMEMBER
Show how specific
standards are connected
to particular beliefs.
Acknowledge the fact
that there are historical
as well as theological
reasons for the particular
standards Seventh-day
Adventists hold.
Stress the fact that
behavior is only part of
Christian experience,
and not the most impor-
tant part. God's love for
us is not based on our
success in meeting
certain requirements.
SALVATION AND STANDARDS
Notes
1 The latest edition of the church's Statement of Fundamen-
tal Beliefs, for example, clearly forbids the use of tobacco and
alcohol. Fundamental Belief number 22 contains this statement:
"Since alcoholic beverages, tobacco, and the irresponsible use of
drugs and narcotics are harmful to our bodies, we are to abstain
from them .... "
2 William A. Christian, Sr., Doctrines of Religious Commu-
nities: A Philosophical Study (New Haven: Yale University
Press, 1987), 5.
3
Recalling the words of the tempter in Eden, "Y e shall not
surely die," Ellen G. White describes the notion of natural
immortality as the "first great deception" to which human beings
succumbed and the source of a host of other misconceptions. The
idea that the wicked suffer the unspeakable torments of hell
forever, the contrasting idea that everyone will eventually be
saved (universalism), and the idea that the living can communi-
cate with the dead (spiritualism) all derive from this same
fundamental error.
4
This understanding of the relation between soul and body
has led people to different conclusions about the way human
beings should live. If the soul is essentially independent of the
body, some have concluded, then it doesn't matter what the body
does; physical activity has no spiritual significance. Thinking
along this line, some dualists have encouraged people to give free
rein to their physical desires and indulge the flesh to the fullest.
Christian dualists typically take another tack. Instead of giving
license to the flesh, they call for the mortification of the flesh. The
body is a drag on the soul; its needs and desires interfere with
spiritual development, so we ought to suppress them.
5 Certain theologians refer to the human person as a "multi-
dimensional unity." This is an important concept in Paul Tillich' s
108
PERSPECTIVES ON VALUES
thought (Systematic Theology [3 vols.; Chicago: University of
Chicago Press, 1951-63], 3:15).
6
Gerhard F. Hasel, "Principles of Biblical Interpretation," in
A Symposium on Biblical Hermeneutics, ed. Gordon M. Hyde
(Washington, D.C.: Review and Herald Publishing Association
1974), 163. '
7
As Paul clearly saw, however, that is precisely our situa-
tion .. The effects of sin are so extensive that there is absolutely
nothmg we can do to make ourselves worthy of divine favor.
I?deed, so pitiful is our condition that the very intention to gain
nghteousness by our own effort is a manifestation of sin-for
Paul, in fact, the supreme manifestation of sin. From the apostle's
perspective, nothing in all the world is more pathetic than a
legalist who thinks he is successful. Confident that his efforts are
gaining him salvation, he goes blissfully on his way, unaware that
the path he follows will lead him straight to hell (see Romans
7:13-20).
8
Indicative sentences make statements. Imperative sen-
tences give commands.
109
SALVATION AND STANDARDS
Notes
1 The latest edition of the church's Statement of Fundamen-
tal Beliefs, for example, clearly forbids the use of tobacco and
alcohol. Fundamental Belief number 22 contains this statement:
"Since alcoholic beverages, tobacco, and the irresponsible use of
drugs and narcotics are harmful to our bodies, we are to abstain
from them .... "
2 William A. Christian, Sr., Doctrines of Religious Commu-
nities: A Philosophical Study (New Haven: Yale University
Press, 1987), 5.
3
Recalling the words of the tempter in Eden, "Y e shall not
surely die," Ellen G. White describes the notion of natural
immortality as the "first great deception" to which human beings
succumbed and the source of a host of other misconceptions. The
idea that the wicked suffer the unspeakable torments of hell
forever, the contrasting idea that everyone will eventually be
saved (universalism), and the idea that the living can communi-
cate with the dead (spiritualism) all derive from this same
fundamental error.
4
This understanding of the relation between soul and body
has led people to different conclusions about the way human
beings should live. If the soul is essentially independent of the
body, some have concluded, then it doesn't matter what the body
does; physical activity has no spiritual significance. Thinking
along this line, some dualists have encouraged people to give free
rein to their physical desires and indulge the flesh to the fullest.
Christian dualists typically take another tack. Instead of giving
license to the flesh, they call for the mortification of the flesh. The
body is a drag on the soul; its needs and desires interfere with
spiritual development, so we ought to suppress them.
5 Certain theologians refer to the human person as a "multi-
dimensional unity." This is an important concept in Paul Tillich' s
108
PERSPECTIVES ON VALUES
thought (Systematic Theology [3 vols.; Chicago: University of
Chicago Press, 1951-63], 3:15).
6
Gerhard F. Hasel, "Principles of Biblical Interpretation," in
A Symposium on Biblical Hermeneutics, ed. Gordon M. Hyde
(Washington, D.C.: Review and Herald Publishing Association
1974), 163. '
7
As Paul clearly saw, however, that is precisely our situa-
tion .. The effects of sin are so extensive that there is absolutely
nothmg we can do to make ourselves worthy of divine favor.
I?deed, so pitiful is our condition that the very intention to gain
nghteousness by our own effort is a manifestation of sin-for
Paul, in fact, the supreme manifestation of sin. From the apostle's
perspective, nothing in all the world is more pathetic than a
legalist who thinks he is successful. Confident that his efforts are
gaining him salvation, he goes blissfully on his way, unaware that
the path he follows will lead him straight to hell (see Romans
7:13-20).
8
Indicative sentences make statements. Imperative sen-
tences give commands.
109
Niels- Erik Andreasen
is President of Walla
Walla College In
Washington State.
THE OLD TESTAMENT
Niels-Erik Andreasen is President of Walla Walla
College in Washington State. He taught Bible at Pacific
Union College, Avondale College in Australia and Lorna
Linda University where he also served as Dean of the
School of Religion before entering college administration.
His goal in the classroom has been to explain the Old
Testament in such a way that students will find the Scrip-
tures attractive to read and of practical value for their life
and faith. He has written three books, The Old Testament
Sabbath, Rest and Redemption, and The Christian Use of
Time, along with articles, essays, and reviews on religious
and Biblical subjects.
The Old Testament makes a good starting point from which
to examine Christian value formation and spiritual devel-
opment, because here we read about the very first people of
faith. And what is more, their story is so personal and
practical, so honest and direct. Clearly it is a story about
real people, about their struggle to grow in faith, and about
the values they formulated in conversation with their God.
It is important to distinguish between standards which are
essential to the church's identity and should therefore be
permanent and standards which are capable of revision as
circumstances change.
r
PERSPECTIVES ON VALUES
Chapter 6
The Old Testament and
Spiritual Formation
by Niels-Erik Andreasen
More than any other way, Christians in our time
approach religion through personal experience. This
is especially true about young Christians. For many of
them, getting involved, making decisions, establish-
ing relationships, sharing, feeling good about oneself,
being together, growing, understanding, and plan-
ning, describe easy approaches to religion. Whereas
accepting the truth, learning doctrines, studying, keep-
ing the rules, attending church (the more cognitive
111
The goals of this chap-
ter include:
Understanding the Old
Testament basis for reli-
gious values;
Noting why biblical
valuesimpactone'sspiri-
tuallife;
Showing the role of reli
gious values in personal
religious experience.
Niels- Erik Andreasen
is President of Walla
Walla College In
Washington State.
THE OLD TESTAMENT
Niels-Erik Andreasen is President of Walla Walla
College in Washington State. He taught Bible at Pacific
Union College, Avondale College in Australia and Lorna
Linda University where he also served as Dean of the
School of Religion before entering college administration.
His goal in the classroom has been to explain the Old
Testament in such a way that students will find the Scrip-
tures attractive to read and of practical value for their life
and faith. He has written three books, The Old Testament
Sabbath, Rest and Redemption, and The Christian Use of
Time, along with articles, essays, and reviews on religious
and Biblical subjects.
The Old Testament makes a good starting point from which
to examine Christian value formation and spiritual devel-
opment, because here we read about the very first people of
faith. And what is more, their story is so personal and
practical, so honest and direct. Clearly it is a story about
real people, about their struggle to grow in faith, and about
the values they formulated in conversation with their God.
It is important to distinguish between standards which are
essential to the church's identity and should therefore be
permanent and standards which are capable of revision as
circumstances change.
r
PERSPECTIVES ON VALUES
Chapter 6
The Old Testament and
Spiritual Formation
by Niels-Erik Andreasen
More than any other way, Christians in our time
approach religion through personal experience. This
is especially true about young Christians. For many of
them, getting involved, making decisions, establish-
ing relationships, sharing, feeling good about oneself,
being together, growing, understanding, and plan-
ning, describe easy approaches to religion. Whereas
accepting the truth, learning doctrines, studying, keep-
ing the rules, attending church (the more cognitive
111
The goals of this chap-
ter include:
Understanding the Old
Testament basis for reli-
gious values;
Noting why biblical
valuesimpactone'sspiri-
tuallife;
Showing the role of reli
gious values in personal
religious experience.
How did the
people of the Old
Testament come
to believe?
Who provided
them with
their religious
experience?
THE OLD TESTAMENT
avenues) while not rejected, nevertheless represent
difficult approaches to religion in the eyes of many
young Christians. In the past other avenues to religion
were crucial to Christians. For example the study of
Scripture, contemplation, piety, theological scholar-
ship, pure doctrine, church activity, reform, revival,
and social action were very important to earlier gen-
erations of religious seekers. But in our time, these
approaches are no longer considered adequate, espe-
cially by young people, unless they are accompanied
by personal experience.
However, this insistence upon personal experi-
ence in the development of religious values and in
spiritual formation is not as recent as it seems. We find
it prominently displayed in the Bible, not least in the
Old Testament which was written before western
philosophical thought invaded the eastern Mediterra-
nean world and subsequently spread throughout the
entire western church making religion "cognitive."
Here in the Old Testament-stories, laws, prayers,
psalms, proverbs, and prophecies-we discover the
roots of Biblical religion, a religion which was formed
when Divine revelation came in direct contact with
human experience. And this is where we will begin our
exploration of the development of religious values and
spiritual formation by asking: How did the people of
the Old Testament come to believe? Who provided
them with their religious experience? How did they
112
PERSPECTIVES ON VALUES
acquire their value system? What was the nature of
their spirituality? And where were they headed in
their pilgrimage of faith?
Discovering Our Identity
Who am I? Many young persons growing up in
houses and apartments, mostly empty, except for
television, music and other things, want to know. But
things do not give meaning to life, only people do,
especially people who care, such as parents, family,
friends, grandparents, teachers, neighbors. Moreover,
personal experiences with caring people give us our
identity and tell us who we really are: a daughter, a son,
a brother a sister, a parent, a spouse, a friend. Simi-
larly, a personal experience with God gives us our
identity as Christians, telling us who we are; and that
explains why Old Testament religion always begins
with a personal experience that establishes the
believer's identity, thereby making each one special.
The Bible calls this experience "election."
Consider the story of the tower of Babel (Gen 11 ).
Here all the people of the world were engaged in a
single task, to build a city and a tower and to become
famous. The city of Babel with its tower pretending to
reach for heaven was like some of our cities-full of
ordinary, impersonal people, all doing the same ig-
noble things, no one with vision, no one with a higher
113
Things do not give
meaning to life,
only people do,
especially people
who care, such as
parents, family,
friends, grandpar-
ents, teachers,
neighbors. More-
over, personal
experiences with
caring people give
us our identity and
tell us who we
really are: a
daughter, a son, a
brother a sister, a
parent, a spouse, a
friend. Similarly, a
personal experi-
ence with God
gives us our identity
as Christians, telling
us who we are.
How did the
people of the Old
Testament come
to believe?
Who provided
them with
their religious
experience?
THE OLD TESTAMENT
avenues) while not rejected, nevertheless represent
difficult approaches to religion in the eyes of many
young Christians. In the past other avenues to religion
were crucial to Christians. For example the study of
Scripture, contemplation, piety, theological scholar-
ship, pure doctrine, church activity, reform, revival,
and social action were very important to earlier gen-
erations of religious seekers. But in our time, these
approaches are no longer considered adequate, espe-
cially by young people, unless they are accompanied
by personal experience.
However, this insistence upon personal experi-
ence in the development of religious values and in
spiritual formation is not as recent as it seems. We find
it prominently displayed in the Bible, not least in the
Old Testament which was written before western
philosophical thought invaded the eastern Mediterra-
nean world and subsequently spread throughout the
entire western church making religion "cognitive."
Here in the Old Testament-stories, laws, prayers,
psalms, proverbs, and prophecies-we discover the
roots of Biblical religion, a religion which was formed
when Divine revelation came in direct contact with
human experience. And this is where we will begin our
exploration of the development of religious values and
spiritual formation by asking: How did the people of
the Old Testament come to believe? Who provided
them with their religious experience? How did they
112
PERSPECTIVES ON VALUES
acquire their value system? What was the nature of
their spirituality? And where were they headed in
their pilgrimage of faith?
Discovering Our Identity
Who am I? Many young persons growing up in
houses and apartments, mostly empty, except for
television, music and other things, want to know. But
things do not give meaning to life, only people do,
especially people who care, such as parents, family,
friends, grandparents, teachers, neighbors. Moreover,
personal experiences with caring people give us our
identity and tell us who we really are: a daughter, a son,
a brother a sister, a parent, a spouse, a friend. Simi-
larly, a personal experience with God gives us our
identity as Christians, telling us who we are; and that
explains why Old Testament religion always begins
with a personal experience that establishes the
believer's identity, thereby making each one special.
The Bible calls this experience "election."
Consider the story of the tower of Babel (Gen 11 ).
Here all the people of the world were engaged in a
single task, to build a city and a tower and to become
famous. The city of Babel with its tower pretending to
reach for heaven was like some of our cities-full of
ordinary, impersonal people, all doing the same ig-
noble things, no one with vision, no one with a higher
113
Things do not give
meaning to life,
only people do,
especially people
who care, such as
parents, family,
friends, grandpar-
ents, teachers,
neighbors. More-
over, personal
experiences with
caring people give
us our identity and
tell us who we
really are: a
daughter, a son, a
brother a sister, a
parent, a spouse, a
friend. Similarly, a
personal experi-
ence with God
gives us our identity
as Christians, telling
us who we are.
When we feel re-
jected, alone, and
unable to accom-
plish anything, we
are just like the
Children of Israel in
the Old Testament.
What they needed
was to be chosen
by God. We need
that same kind of
understanding of
God's presence.
THE OLD TESTAMENT
calling, no one unique, until all of life disintegrated
into misunderstanding, waste and the abandonment of
the entire project. The emerging nations, now with
different speech and different interests, proceeded to
scatter from the presence of God, each pursuing its
own interest somewhere in the world. How could God
ever communicate his grace and love to such a world
of dispised and lost people whose goals in life were
both wrong and wrongheaded? The answer is "elec-
tion." God called a people of his own, gave them
identity and made them special. "Abraham," God
called, "leave home and family, go to a new land, and
begin a new people, a people with prospects, a people
with vision, a people laden with blessings for the
benefit of others" (Gen 12: 1-3). This is election.
Consider the Hebrew slaves in Egypt (Exod 1-12).
Once they had been a favoured few, seventy members
of a family who had settled in Goshen to weather a
famine, but now they had joined the slave cast of
millions, making bricks for their king. They worked
extra hard to keep up production even without straw.
Deprived of holidays, festive times for worship, and
personal freedom, their children's lives became en-
dangered, and the adults lost their tempers under the
taskmasters' whips. As in our ghettos so in theirs, life
became hard and cheap without hope for any better-
ment. How could God restore the dignity of such a
people? The answer is "election." God visited the
114
T
PERSPECTIVES ON VALUES
people, offered them a way out, and made them
special. Without changing their circumstances much
or their commitment in any way, God simply
redefined these people into a "kingdom of priests and
a holy nation" (Ex 19: 6). Election provides the be-
liever with a new identity.
Not only nations, but also individuals became
special in Old Testament times. Consider Esther and
Jeremiah. One, an orphan in the city of Susa, Persia,
(Ester 2:5-11), and the other, a young priest from
Anathoth near Jerusalem (Jer 1:1-12), two young
very separate from each other, both unique,
different from the rest, and idealistic. They could
easily have merged with the crowd and disappeared
from view. But Esther refused to remain just a pretty
thing, chasing instead to enter the court, to confront
the king, to change the political circumstances in the
city, to save her people in the land. Similarly
:er:miah cou.ld easily have joined the majority of
Indifferent pnests and citizens in Jerusalem preserv-
ing the impossible status quo: an empty life in the
shadow of God's temple forever. But he refused, and
risking the friendship and support of his family in
Anathoth (J er 11:21 ), he spoke against temple, priests,
prophets, and kings (Jer 7, 23) to save God's people
from oblivion in the face of inevitable national disas-
ter. What made the difference in the experience of
these two (and many other individuals)? The answer is
115
Election
provides the
believer with a
new identity.
When we feel re-
jected, alone, and
unable to accom-
plish anything, we
are just like the
Children of Israel in
the Old Testament.
What they needed
was to be chosen
by God. We need
that same kind of
understanding of
God's presence.
THE OLD TESTAMENT
calling, no one unique, until all of life disintegrated
into misunderstanding, waste and the abandonment of
the entire project. The emerging nations, now with
different speech and different interests, proceeded to
scatter from the presence of God, each pursuing its
own interest somewhere in the world. How could God
ever communicate his grace and love to such a world
of dispised and lost people whose goals in life were
both wrong and wrongheaded? The answer is "elec-
tion." God called a people of his own, gave them
identity and made them special. "Abraham," God
called, "leave home and family, go to a new land, and
begin a new people, a people with prospects, a people
with vision, a people laden with blessings for the
benefit of others" (Gen 12: 1-3). This is election.
Consider the Hebrew slaves in Egypt (Exod 1-12).
Once they had been a favoured few, seventy members
of a family who had settled in Goshen to weather a
famine, but now they had joined the slave cast of
millions, making bricks for their king. They worked
extra hard to keep up production even without straw.
Deprived of holidays, festive times for worship, and
personal freedom, their children's lives became en-
dangered, and the adults lost their tempers under the
taskmasters' whips. As in our ghettos so in theirs, life
became hard and cheap without hope for any better-
ment. How could God restore the dignity of such a
people? The answer is "election." God visited the
114
T
PERSPECTIVES ON VALUES
people, offered them a way out, and made them
special. Without changing their circumstances much
or their commitment in any way, God simply
redefined these people into a "kingdom of priests and
a holy nation" (Ex 19: 6). Election provides the be-
liever with a new identity.
Not only nations, but also individuals became
special in Old Testament times. Consider Esther and
Jeremiah. One, an orphan in the city of Susa, Persia,
(Ester 2:5-11), and the other, a young priest from
Anathoth near Jerusalem (Jer 1:1-12), two young
very separate from each other, both unique,
different from the rest, and idealistic. They could
easily have merged with the crowd and disappeared
from view. But Esther refused to remain just a pretty
thing, chasing instead to enter the court, to confront
the king, to change the political circumstances in the
city, to save her people in the land. Similarly
:er:miah cou.ld easily have joined the majority of
Indifferent pnests and citizens in Jerusalem preserv-
ing the impossible status quo: an empty life in the
shadow of God's temple forever. But he refused, and
risking the friendship and support of his family in
Anathoth (J er 11:21 ), he spoke against temple, priests,
prophets, and kings (Jer 7, 23) to save God's people
from oblivion in the face of inevitable national disas-
ter. What made the difference in the experience of
these two (and many other individuals)? The answer is
115
Election
provides the
believer with a
new identity.
Today young Chris-
tians ask, am
I?" It is a fundamen-
tal question, and we
can no longer satisfy
the young with a
traditional theological
answer, such as you
are a Christian. a
Protestant, a Sev-
enth-day Adventist, or
even a member of
the remnant church.
Because such an-
swers must be placed
in the context of a

the experience of
faith. Within that
context, the answer to
the question, ''Who
am I?" emerges with
greater clarity,
namely that we are
also special to God,
His child, absolutely
unique, chosen,
accepted, belonging.
THE OLD TESTAMENT
"election." God selected them from the mass of indif-
ferent meaninglessness and made them special. "Be-
fore I formed you in the womb I knew you, and before
you were born I consecrated you" (Jer 1:5). "And who
knows whether you have not come to the kingdom for
such a time as this? (Est 4:14).
The ancient Greek philosopher counseled: "Know
thyself." Today young Christians ask, "Who am I?" It
is a fundamental question, and we can no longer
satisfy the young merely with a traditional theological
answer, such as you are a Christian, a Protestant, a
Seventh-day Adventist, or even a member of the
remnant church. Because all such answers must be
placed in the context of a personal experience, the
experience of faith. Within that context, the answer to
the question, "Who am I?" emerges with greater
clarity, namely, that each one of us is also special to
God, His child, absolutely unique, chosen, accepted,
belonging. We discover our real identity. In God's
eyes we stand like Adam or Eve, new and shiny
creatures, right out of God's workshop. There is no
one like God's elect in the whole world, with special
gifts, special opportunities, special relationships, spe-
cial goals, and, of course, special responsibilities.
When we begin to sense our true identity-relatedness
with God-we begin to understand both ourselves and
our place in history. When we understand that, we
have taken the first step of faith. We have begun to
believe.
116
PERSPECTIVES ON VALUES
Becoming A ware Of God
Preachers sometimes tell the story about the little
girl hard at work with pencil and paper drawing a
picture. "What is it going to be," mother asked. "I am
drawing a picture of God," replied the child. "You
cannot do that," objected mother, "for no one knows
what God looks like." "But they will when I get
through, won't they," insisted the girl. On the face of
it, children seem to have a more ready faith and direct
access to God than adults. However, I believe the story
is quite misleading, and that mother was right, after all,
in this case. Faith may come easily to children, and a
sense of trusting relationship may be natural to the
very young, but a full awareness of God generally
emerges only as we mature. It expands with thought,
perception, and insight into the reality of life. That
child's faith may be perfect in a biblical sense because ,
it is as complete as possible for her age, but she must
still grow and mature. Maturity is the adult goal in faith
development. So our question is, How does a more
mature awareness of God emerge?
This mature aspect of religious experience and
value formation is expressed most forcefully in the
Old Testament prophets, especially as it is seen in the
prophetic call. We will consider the example of Isaiah
which is so familiar to Bible readers (Isa 6).
Isaiah, as far as we can tell, was a young man,
possibly in his teens, when he encountered God. Since
117
Faith may come
easily to children,
and a sense of
trusting relation-
ship may be
natural to the very
young, but a fuff
awareness of God
generally
emerges only as
we mature. It
expands with
thought, percep-
tion, and insight
into the reality of
life.
Today young Chris-
tians ask, am
I?" It is a fundamen-
tal question, and we
can no longer satisfy
the young with a
traditional theological
answer, such as you
are a Christian. a
Protestant, a Sev-
enth-day Adventist, or
even a member of
the remnant church.
Because such an-
swers must be placed
in the context of a

the experience of
faith. Within that
context, the answer to
the question, ''Who
am I?" emerges with
greater clarity,
namely that we are
also special to God,
His child, absolutely
unique, chosen,
accepted, belonging.
THE OLD TESTAMENT
"election." God selected them from the mass of indif-
ferent meaninglessness and made them special. "Be-
fore I formed you in the womb I knew you, and before
you were born I consecrated you" (Jer 1:5). "And who
knows whether you have not come to the kingdom for
such a time as this? (Est 4:14).
The ancient Greek philosopher counseled: "Know
thyself." Today young Christians ask, "Who am I?" It
is a fundamental question, and we can no longer
satisfy the young merely with a traditional theological
answer, such as you are a Christian, a Protestant, a
Seventh-day Adventist, or even a member of the
remnant church. Because all such answers must be
placed in the context of a personal experience, the
experience of faith. Within that context, the answer to
the question, "Who am I?" emerges with greater
clarity, namely, that each one of us is also special to
God, His child, absolutely unique, chosen, accepted,
belonging. We discover our real identity. In God's
eyes we stand like Adam or Eve, new and shiny
creatures, right out of God's workshop. There is no
one like God's elect in the whole world, with special
gifts, special opportunities, special relationships, spe-
cial goals, and, of course, special responsibilities.
When we begin to sense our true identity-relatedness
with God-we begin to understand both ourselves and
our place in history. When we understand that, we
have taken the first step of faith. We have begun to
believe.
116
PERSPECTIVES ON VALUES
Becoming A ware Of God
Preachers sometimes tell the story about the little
girl hard at work with pencil and paper drawing a
picture. "What is it going to be," mother asked. "I am
drawing a picture of God," replied the child. "You
cannot do that," objected mother, "for no one knows
what God looks like." "But they will when I get
through, won't they," insisted the girl. On the face of
it, children seem to have a more ready faith and direct
access to God than adults. However, I believe the story
is quite misleading, and that mother was right, after all,
in this case. Faith may come easily to children, and a
sense of trusting relationship may be natural to the
very young, but a full awareness of God generally
emerges only as we mature. It expands with thought,
perception, and insight into the reality of life. That
child's faith may be perfect in a biblical sense because ,
it is as complete as possible for her age, but she must
still grow and mature. Maturity is the adult goal in faith
development. So our question is, How does a more
mature awareness of God emerge?
This mature aspect of religious experience and
value formation is expressed most forcefully in the
Old Testament prophets, especially as it is seen in the
prophetic call. We will consider the example of Isaiah
which is so familiar to Bible readers (Isa 6).
Isaiah, as far as we can tell, was a young man,
possibly in his teens, when he encountered God. Since
117
Faith may come
easily to children,
and a sense of
trusting relation-
ship may be
natural to the very
young, but a fuff
awareness of God
generally
emerges only as
we mature. It
expands with
thought, percep-
tion, and insight
into the reality of
life.
Some examples of
people who recog-
nized their call and
identified with God.
Isaiah
Joshua
Moses
Hulda
THE OLD TESTAMENT
it happened in the temple, it is possible that he was a
priest, serving his turn as leader of worship there. At
any rate he would have known much about God, both
as an Israelite and especially as a priest, for that
position would give him a sense early on of identity
with God's people.
Notice Isaiah's words: "In the year King Uzziah
died, I saw the LORD" (Isa 6:1). Uzziah had been a
successful king who presided over a prosperous coun-
try, but dark clouds were gathering on the horizon to
the east, namely the threatening military power of
Assyria with expansionist intentions. Responsible citi-
zens in Jerusalem would be concerned about the
king's death at such a time, and Isaiah noted this event
as the day of his own call to the prophetic ministry.
Naturally, Isaiah had likely known about God and
about his own identity ever since birth. His name,
"Isaiah" means Yehowah Saves. Every time he heard
this name he was reminded about God and about his
own identity as an Israelite. We can only imagine how
these concepts were reinforced whenever he entered
the temple to perform his priestly functions, receiving
the sacrificial animals from sinners who felt that
somehow the smell of an atoning sacrifice eased their
aches and pains. We can only imagine what Isaiah
thought when he moved from altar to washbasin after
each sacrifice, directly in front of the entrance to the
temple with its heavy doors and curtains. Was God
118
PERSPECTIVES ON VALVES
really in there? Was God really in charge of the
country in this year of the king's death? These were
pressing questions in Isaiah's personal search for a
mature faith experience.
Then the vision came. It happened in an instant.
No one else noticed, but Isaiah momentarily lost
contact with his surroundings, the washbasin, the fires
on the altar, the smell of burning sacrifices, the singing
choirs-all dropped beneath him. Then the temple
doors were opened, someone pulled the heavy curtain
aside and Isaiah saw the Lord, the king of Israel,
surrounded by Seraphim, smoke, and glory. What is
more, the Seraphim were not golden Cherubs but
living beings, moving their wings and singing praises
to God, and they transported Isaiah not merely into the
most holy place but into heaven itself. Then Isaiah
knew that the King lived, even in the year king Uzziah
died.
What does this vision tell us about the emerging
awareness of God in our religious experience? No
immature experience of God's nearness nor an emo-
tional high is expressed here. It was however, a spiri-
tual turning point for this young priest.
Isaiah responded in a most unusual way, "Woe is
me, he exclaimed, "for I am undone, for I am a man of
sinful lips and I live among a sinful people, and I have
seen the Lord of Host" (Isa 6:5). Why did he react that
way? Was the sight of God simply too overwhelming
119
What does this
vision tell us about
the awareness of
God in religious
experience? No
immature experi-
ence of God's
nearness nor an
emotional high
expressed here It
was, however, a
spiritual turning
point for this
young priest.
Some examples of
people who recog-
nized their call and
identified with God.
Isaiah
Joshua
Moses
Hulda
THE OLD TESTAMENT
it happened in the temple, it is possible that he was a
priest, serving his turn as leader of worship there. At
any rate he would have known much about God, both
as an Israelite and especially as a priest, for that
position would give him a sense early on of identity
with God's people.
Notice Isaiah's words: "In the year King Uzziah
died, I saw the LORD" (Isa 6:1). Uzziah had been a
successful king who presided over a prosperous coun-
try, but dark clouds were gathering on the horizon to
the east, namely the threatening military power of
Assyria with expansionist intentions. Responsible citi-
zens in Jerusalem would be concerned about the
king's death at such a time, and Isaiah noted this event
as the day of his own call to the prophetic ministry.
Naturally, Isaiah had likely known about God and
about his own identity ever since birth. His name,
"Isaiah" means Yehowah Saves. Every time he heard
this name he was reminded about God and about his
own identity as an Israelite. We can only imagine how
these concepts were reinforced whenever he entered
the temple to perform his priestly functions, receiving
the sacrificial animals from sinners who felt that
somehow the smell of an atoning sacrifice eased their
aches and pains. We can only imagine what Isaiah
thought when he moved from altar to washbasin after
each sacrifice, directly in front of the entrance to the
temple with its heavy doors and curtains. Was God
118
PERSPECTIVES ON VALVES
really in there? Was God really in charge of the
country in this year of the king's death? These were
pressing questions in Isaiah's personal search for a
mature faith experience.
Then the vision came. It happened in an instant.
No one else noticed, but Isaiah momentarily lost
contact with his surroundings, the washbasin, the fires
on the altar, the smell of burning sacrifices, the singing
choirs-all dropped beneath him. Then the temple
doors were opened, someone pulled the heavy curtain
aside and Isaiah saw the Lord, the king of Israel,
surrounded by Seraphim, smoke, and glory. What is
more, the Seraphim were not golden Cherubs but
living beings, moving their wings and singing praises
to God, and they transported Isaiah not merely into the
most holy place but into heaven itself. Then Isaiah
knew that the King lived, even in the year king Uzziah
died.
What does this vision tell us about the emerging
awareness of God in our religious experience? No
immature experience of God's nearness nor an emo-
tional high is expressed here. It was however, a spiri-
tual turning point for this young priest.
Isaiah responded in a most unusual way, "Woe is
me, he exclaimed, "for I am undone, for I am a man of
sinful lips and I live among a sinful people, and I have
seen the Lord of Host" (Isa 6:5). Why did he react that
way? Was the sight of God simply too overwhelming
119
What does this
vision tell us about
the awareness of
God in religious
experience? No
immature experi-
ence of God's
nearness nor an
emotional high
expressed here It
was, however, a
spiritual turning
point for this
young priest.
Religious experience
is expressed in two
forms for many:
1. The sense of sinful-
ness and the conse-
quences which result
from that awareness,
and the sense of hope-
lessness when no
solution is in sight after
repeated attempts to
solve the problem.
2. The experience of
Godls overwhelming
power, grace, and
forgiveness.
THE OLD TESTAMENT
and frightened him for the moment? After all, no one
can see God and live--except in vision.
In fact, Isaiah's experience was based neither on
simplistic emotion nor on fear; rather, it represented a
well-reasoned conclusion regarding God and the real-
ity of life for him and for his community of believers.
Two things immediate! y stand out in his mind. First,
the full realization of his own and his community's
sinfulness, despite their sacrifices and temple ser-
vices. Second the enormous holiness, power, grace,
and presence of God right nearby, indeed in the midst
of the community. The two seemed so incompatible as
to render him helpless at first.
Many believers have experienced one or the other
half of this experience, but in a complete awareness of
God's presence, both halves impress themselves upon
us with equal force. On the one hand, the sense of
sinfulness may overwhelm us after a particularly bad
mistake, whose consequences seem to follow us like a
mad dog. Or we may experience hopelessness when
no solution is in sight after repeated attempts to solve
a problem. What a failure I am, we say, and feel
despondent, ready to give up. On the other hand, the
sense of God's overwhelming power, grace, and for-
giveness makes our heads spin. It brings such joy,
unmitigated delight in life, as to make us feel invin-
cible and ready to take on the world to make it a better
place. To become aware of God in this double way
120
PERSPECTIVES ON VALUES
brings us face-to-face with the full meaning of salva-
tion. That is what happened to Isaiah, and it led to his
response of "send me" when God called, "Who shall
we send, who will go for us?" (Isa 6:6). He knew then
that he was called. Therefore, when we know what
sinners we are and realize how gracious God is, when
we can face up to both with trust in God, confidence in
ourselves, and a sense of mission, we have experi-
enced salvation. Our faith has developed and mas-
tered, and we are ready to act and speak for God. We
are called.
Forming Relationship
"No man is an island,' wrote John Donne, and that
takes us to the next step in faith. Islands, small pieces
of earth entirely surrounded by water, easily become
isolated. Travellers can get to them only with some
difficulty. They are also protected from invasions by
hostile armies, and sometimes end up being quite
smug and self-sufficient without a care about what
happens across the sea. Are religious people special
people who have become aware of God, like islands
surrounded by the deep blue sea, protected from the
evil world beyond and basking in the sunlight of God's
goodness. Every page of the Bible denies it. For God's
special people are immediately thrown into the middle
of life, in relationship with others and with responsi-
121
He knew then that
he was called.
Therefore. when
we know what
sinners we are
and realize how
gracious God is,
when we can
face up to both
with trust in God.
confidence in
ourselves, and a
sense of mission,
we have experi-
enced salvation
Our faith has
developed, and
we are ready to
act and speak for
God.
Religious experience
is expressed in two
forms for many:
1. The sense of sinful-
ness and the conse-
quences which result
from that awareness,
and the sense of hope-
lessness when no
solution is in sight after
repeated attempts to
solve the problem.
2. The experience of
Godls overwhelming
power, grace, and
forgiveness.
THE OLD TESTAMENT
and frightened him for the moment? After all, no one
can see God and live--except in vision.
In fact, Isaiah's experience was based neither on
simplistic emotion nor on fear; rather, it represented a
well-reasoned conclusion regarding God and the real-
ity of life for him and for his community of believers.
Two things immediate! y stand out in his mind. First,
the full realization of his own and his community's
sinfulness, despite their sacrifices and temple ser-
vices. Second the enormous holiness, power, grace,
and presence of God right nearby, indeed in the midst
of the community. The two seemed so incompatible as
to render him helpless at first.
Many believers have experienced one or the other
half of this experience, but in a complete awareness of
God's presence, both halves impress themselves upon
us with equal force. On the one hand, the sense of
sinfulness may overwhelm us after a particularly bad
mistake, whose consequences seem to follow us like a
mad dog. Or we may experience hopelessness when
no solution is in sight after repeated attempts to solve
a problem. What a failure I am, we say, and feel
despondent, ready to give up. On the other hand, the
sense of God's overwhelming power, grace, and for-
giveness makes our heads spin. It brings such joy,
unmitigated delight in life, as to make us feel invin-
cible and ready to take on the world to make it a better
place. To become aware of God in this double way
120
PERSPECTIVES ON VALUES
brings us face-to-face with the full meaning of salva-
tion. That is what happened to Isaiah, and it led to his
response of "send me" when God called, "Who shall
we send, who will go for us?" (Isa 6:6). He knew then
that he was called. Therefore, when we know what
sinners we are and realize how gracious God is, when
we can face up to both with trust in God, confidence in
ourselves, and a sense of mission, we have experi-
enced salvation. Our faith has developed and mas-
tered, and we are ready to act and speak for God. We
are called.
Forming Relationship
"No man is an island,' wrote John Donne, and that
takes us to the next step in faith. Islands, small pieces
of earth entirely surrounded by water, easily become
isolated. Travellers can get to them only with some
difficulty. They are also protected from invasions by
hostile armies, and sometimes end up being quite
smug and self-sufficient without a care about what
happens across the sea. Are religious people special
people who have become aware of God, like islands
surrounded by the deep blue sea, protected from the
evil world beyond and basking in the sunlight of God's
goodness. Every page of the Bible denies it. For God's
special people are immediately thrown into the middle
of life, in relationship with others and with responsi-
121
He knew then that
he was called.
Therefore. when
we know what
sinners we are
and realize how
gracious God is,
when we can
face up to both
with trust in God.
confidence in
ourselves, and a
sense of mission,
we have experi-
enced salvation
Our faith has
developed, and
we are ready to
act and speak for
God.
Important things to
remember about a
"covenant relation-
ship" with God:
The covenant rela-
tionship is free.
The covenant rela-
tionship reaffirms
our new identity.
The covenant
brings with it a new
set of permanent re-
lationships.
The covenant
brings with it new
responsibilities.
THE OLD TESTAMENT
bility toward them. The Old Testament directs our
attention to that relationship and responsibility by
means of the covenant concept. What is a covenant?
The covenant is like the bonding that exists be-
tween people who care for each other, for example,
the bonding between mother and child, lovers, broth-
ers and sisters, friends, and especially the bonding
between God and his human children. The Bible calls
this bonding "covenant" and like bonding, it estab-
lishes both the relationships and responsibilities of
God's special people. What can we say of these
relationships and responsibilities?
First, the covenant relationship is free. No one is
ever pressured to enter it. Like love, friendship, and
loyalty, it cannot be commanded. This becomes evi-
dent in the greatest covenant invitation ever in Exodus
19:3-6. It has been called the covenant in nuce (the
covenant in a nutshell). And its key theme is that God
asks the people who have just been redeemed from
Egyptian slavery if they want to enter a special rela-
tionship with him and with each other. Notice the
chain of events: God did not promise to liberate his
people if they would only agree to keep his law, the
Ten Commandments, the way teachers promise their
students a good grade if they will only study hard. No,
having noticed the hardship of his people in Egypt,
God came down to visit them, helped them to get
ready, told them to meet him at midnight, bags packed
122
PERSPECTIVES ON VALUES
and staff in hand. And before they could ask any
questions, He was off with the words "see you at
Sinai." So to Sinai they went, the Hebrews, the mixed
multitude of hangers-on and everyone else who cared
to come. So also today, the covenant relationship is
like a love relationship: one falls into it; there can be
no pressure. It is like a partnership with God: offered
with no strings attached, but with innumerable oppor-
tunities in the future.
Second, the covenant relationship reaffirms our
new identity. This explains why Old Testament cov-
enant relationships so often include a new name.
Abram(exaltedfather)receivesthenewnameAbraham
(father of great nation) after the covenant (Gen 17:5).
Jacob (deceiver) is named Israel (one who fights with
God) after the covenant (Gen 32:28). Hosea's wife,
Gomer, had left her husband and become a slave
serving a strange master. The Bible calls him Baal
(Hos 2:16). But fortunately for poor Gomer, Hosea
wanted her back into the house to become his wife
again. And when that happened, she was no longer
called Baal (master), but Ish (husband). Isaiah 56
portrays God's people after a prolonged war of captiv-
ity and personal displacements. Israelites had married
foreigners, and many men had been made eunuchs.
Traditionally, foreigners and eunuchs could not be-
long to the covenant, according to Deuteronomy 23: 1-
6. But God will no longer have it so under the new
123
The covenant
relationship
reaffirms our
new identity.
Important things to
remember about a
"covenant relation-
ship" with God:
The covenant rela-
tionship is free.
The covenant rela-
tionship reaffirms
our new identity.
The covenant
brings with it a new
set of permanent re-
lationships.
The covenant
brings with it new
responsibilities.
THE OLD TESTAMENT
bility toward them. The Old Testament directs our
attention to that relationship and responsibility by
means of the covenant concept. What is a covenant?
The covenant is like the bonding that exists be-
tween people who care for each other, for example,
the bonding between mother and child, lovers, broth-
ers and sisters, friends, and especially the bonding
between God and his human children. The Bible calls
this bonding "covenant" and like bonding, it estab-
lishes both the relationships and responsibilities of
God's special people. What can we say of these
relationships and responsibilities?
First, the covenant relationship is free. No one is
ever pressured to enter it. Like love, friendship, and
loyalty, it cannot be commanded. This becomes evi-
dent in the greatest covenant invitation ever in Exodus
19:3-6. It has been called the covenant in nuce (the
covenant in a nutshell). And its key theme is that God
asks the people who have just been redeemed from
Egyptian slavery if they want to enter a special rela-
tionship with him and with each other. Notice the
chain of events: God did not promise to liberate his
people if they would only agree to keep his law, the
Ten Commandments, the way teachers promise their
students a good grade if they will only study hard. No,
having noticed the hardship of his people in Egypt,
God came down to visit them, helped them to get
ready, told them to meet him at midnight, bags packed
122
PERSPECTIVES ON VALUES
and staff in hand. And before they could ask any
questions, He was off with the words "see you at
Sinai." So to Sinai they went, the Hebrews, the mixed
multitude of hangers-on and everyone else who cared
to come. So also today, the covenant relationship is
like a love relationship: one falls into it; there can be
no pressure. It is like a partnership with God: offered
with no strings attached, but with innumerable oppor-
tunities in the future.
Second, the covenant relationship reaffirms our
new identity. This explains why Old Testament cov-
enant relationships so often include a new name.
Abram(exaltedfather)receivesthenewnameAbraham
(father of great nation) after the covenant (Gen 17:5).
Jacob (deceiver) is named Israel (one who fights with
God) after the covenant (Gen 32:28). Hosea's wife,
Gomer, had left her husband and become a slave
serving a strange master. The Bible calls him Baal
(Hos 2:16). But fortunately for poor Gomer, Hosea
wanted her back into the house to become his wife
again. And when that happened, she was no longer
called Baal (master), but Ish (husband). Isaiah 56
portrays God's people after a prolonged war of captiv-
ity and personal displacements. Israelites had married
foreigners, and many men had been made eunuchs.
Traditionally, foreigners and eunuchs could not be-
long to the covenant, according to Deuteronomy 23: 1-
6. But God will no longer have it so under the new
123
The covenant
relationship
reaffirms our
new identity.
The Old Testament
always expects
some real lasting
changes when we
enter the
covenant.
THE OLD TESTAMENT
covenant. The foreigners will become Israelites and
the Eunuchs who were deprived of parenthood will
have something better than children to secure their
place in the future (I sa 56:3-4), as soon as they entered
the covenant. The covenant affirms our new identity
by returning us to God's original intention with us.
Thus the thief will be honest, the liar truthful, the
failure a success, the frightened courageous. Entering
the covenant is like becoming once again a citizen of
another country, a member of a new family, a partner
in an important firm, a resident in the kingdom of God.
Third, the covenant brings with it a new set of
permanent relationships. It is like making new friends,
getting to know one's parents again, being married,
having children. That is why the Old Testament al-
ways expects some real lasting changes when we enter
the covenant. Abraham had to abandon his comfort-
able home and immigrate to the "wild west" (as the
land of Canaan was then), learn a new language and
settle among strangers (Gen 12:1-6). The Hebrew
slaves had to leave the good land of Goshen with
plenty of fish, leeks, and onion to eat, and enter the
blistering desert, with neither food nor water (Exod
14-17 ). King David had to set aside his favoured
project of building a temple for God (possibly making
his capital a religious center that would attract the
people's loyalty to his regime). But God told him
through Nathan to stop thinking about himself and his
124
PERSPECTIVES ON VALUES
capital and instead begin to think about the future and
eternity (2 Sam 7:1-17). The covenant changes our
environment. New friends, new jobs, new places, new
people, new relationships are all part of entering the
covenant, then and now, and that brings us to new
responsibilities.
Fourth, the covenant brings with it new responsi-
bilities. At first sight this may seem troubling to young
Christians who so often think of responsibilities as
religious obligations required for salvation. However,
the covenant responsibilities are not given in the Bible
as a way of salvation but as a way to structure our
community, and they are always presented to the
covenant people after they have experienced God's
redemption.
Consider the story of Moses and the Hebrews after
the liberation from Egyptian slavery. The covenant
obligations are found in the Ten Commandments
(Exod 20), but no commandment was given, not even
breathed, as a condition for the gift of freedom (Exod
3-4:17). Only after the people arrived at the sacred
mountain when they were entire! y free to return to
Egypt, to stay in the desert, or to move on to the
promised land, only then were the covenant responsi-
bilities spelled out. Only after the people were free-
free to chose, were they held responsible. God asked
them in effect, now that you are liberated, how are we
going to live together, and how will you live with each
125
The covenant
responsibilities are
not given in the
Bible as a way of
salvation but as a
way to structure
our community,
and they are
always presented
to the covenant
people after they
have experienced
Gods redemption.
The Old Testament
always expects
some real lasting
changes when we
enter the
covenant.
THE OLD TESTAMENT
covenant. The foreigners will become Israelites and
the Eunuchs who were deprived of parenthood will
have something better than children to secure their
place in the future (I sa 56:3-4), as soon as they entered
the covenant. The covenant affirms our new identity
by returning us to God's original intention with us.
Thus the thief will be honest, the liar truthful, the
failure a success, the frightened courageous. Entering
the covenant is like becoming once again a citizen of
another country, a member of a new family, a partner
in an important firm, a resident in the kingdom of God.
Third, the covenant brings with it a new set of
permanent relationships. It is like making new friends,
getting to know one's parents again, being married,
having children. That is why the Old Testament al-
ways expects some real lasting changes when we enter
the covenant. Abraham had to abandon his comfort-
able home and immigrate to the "wild west" (as the
land of Canaan was then), learn a new language and
settle among strangers (Gen 12:1-6). The Hebrew
slaves had to leave the good land of Goshen with
plenty of fish, leeks, and onion to eat, and enter the
blistering desert, with neither food nor water (Exod
14-17 ). King David had to set aside his favoured
project of building a temple for God (possibly making
his capital a religious center that would attract the
people's loyalty to his regime). But God told him
through Nathan to stop thinking about himself and his
124
PERSPECTIVES ON VALUES
capital and instead begin to think about the future and
eternity (2 Sam 7:1-17). The covenant changes our
environment. New friends, new jobs, new places, new
people, new relationships are all part of entering the
covenant, then and now, and that brings us to new
responsibilities.
Fourth, the covenant brings with it new responsi-
bilities. At first sight this may seem troubling to young
Christians who so often think of responsibilities as
religious obligations required for salvation. However,
the covenant responsibilities are not given in the Bible
as a way of salvation but as a way to structure our
community, and they are always presented to the
covenant people after they have experienced God's
redemption.
Consider the story of Moses and the Hebrews after
the liberation from Egyptian slavery. The covenant
obligations are found in the Ten Commandments
(Exod 20), but no commandment was given, not even
breathed, as a condition for the gift of freedom (Exod
3-4:17). Only after the people arrived at the sacred
mountain when they were entire! y free to return to
Egypt, to stay in the desert, or to move on to the
promised land, only then were the covenant responsi-
bilities spelled out. Only after the people were free-
free to chose, were they held responsible. God asked
them in effect, now that you are liberated, how are we
going to live together, and how will you live with each
125
The covenant
responsibilities are
not given in the
Bible as a way of
salvation but as a
way to structure
our community,
and they are
always presented
to the covenant
people after they
have experienced
Gods redemption.
The Ten
Commandments
contain the
principles of
life for God's
covenant
people,
guaranteeing
their continuing
freedom and
security as
individuals and
as a society.
THE OLD TESTAMENT
other? Can you kill, steal, lie, or even be jealous? Not
for long, if you want to remain free. Hence the Ten
Commandments contain the principles of life for God's
covenant people, guaranteeing their continuing free-
dom and security as individuals and as a society. Thus,
when we have entered the covenant community, our
values are taking concrete form and our faith is devel-
oping in strength.
Response
Many of our churches are graying, their members
getting older. That suggests not only an aging mem-
bership but also the fact that many young Christians no
longer feel the need of corporate worship. Knowing
who they are, growing in faith, and preserving moral
standards in their life are important to them. But
corporate worship is receiving decreasing attention by
many. It has to do with the way we view church. For
example, do we think of it as a traditional, well-
organized institution like a reasonably well-run cor-
poration? Or do we think of it as a community of
believers who share their personal experiences of
faith? Only the latter perception encourages corporate
worship in the mind of many young people.
According to the Old Testament, a growing reli-
gious experience must come to expression in worship.
It maybe largely private and take the form of piety and
126
PERSPECTIVES ON VALUES
devotion, but it will also become public in the form of
communal response to God, even as emerging faith
experiences move from individual identity to commu-
nity responsibility. But first, what is worship?
Worship is an expression of thought and emotion
in response to the awareness of God in the life of
individuals or groups, and the book of Psalms contains
a kaleidoscope of worship experiences. What are
some of these, and how do they contribute to the
formation of our values and our spiritual growth?
First, worship must be completely honest. Make-
belief may have its place in play or to cheer us up in
bleak moments, but it has no place in worship. Indeed
it is detrimental to real worship experience. Jeremiah
condemned worshippers who pretended to honor God's
temple, but actually made it into a den of robbers
where they could hide from the real facts of their life
(Jer 7:11). Any such formalism in worship that pre-
tends to be what it is not becomes destructive. Accord-
ing to Amos, it may be worse than no worship at all, for
it satisfies our hunger for spiritual celebration with
empty calories (Am 4:4-5; 5:21-24). Totally honest
worship, on the other hand, can bring its own sur-
prises. It may show impatience with God for not doing
anything. "Rouse thyself! Why are you sleeping, 0
Lord" (Ps 44:23). Uncontrollable anger and deep
frustration come to expression in the thought that the
children of Israel's enemies will be crushed (Ps 137 :9).
127
Totally honest
worship can
bring its own
surprises.
The Ten
Commandments
contain the
principles of
life for God's
covenant
people,
guaranteeing
their continuing
freedom and
security as
individuals and
as a society.
THE OLD TESTAMENT
other? Can you kill, steal, lie, or even be jealous? Not
for long, if you want to remain free. Hence the Ten
Commandments contain the principles of life for God's
covenant people, guaranteeing their continuing free-
dom and security as individuals and as a society. Thus,
when we have entered the covenant community, our
values are taking concrete form and our faith is devel-
oping in strength.
Response
Many of our churches are graying, their members
getting older. That suggests not only an aging mem-
bership but also the fact that many young Christians no
longer feel the need of corporate worship. Knowing
who they are, growing in faith, and preserving moral
standards in their life are important to them. But
corporate worship is receiving decreasing attention by
many. It has to do with the way we view church. For
example, do we think of it as a traditional, well-
organized institution like a reasonably well-run cor-
poration? Or do we think of it as a community of
believers who share their personal experiences of
faith? Only the latter perception encourages corporate
worship in the mind of many young people.
According to the Old Testament, a growing reli-
gious experience must come to expression in worship.
It maybe largely private and take the form of piety and
126
PERSPECTIVES ON VALUES
devotion, but it will also become public in the form of
communal response to God, even as emerging faith
experiences move from individual identity to commu-
nity responsibility. But first, what is worship?
Worship is an expression of thought and emotion
in response to the awareness of God in the life of
individuals or groups, and the book of Psalms contains
a kaleidoscope of worship experiences. What are
some of these, and how do they contribute to the
formation of our values and our spiritual growth?
First, worship must be completely honest. Make-
belief may have its place in play or to cheer us up in
bleak moments, but it has no place in worship. Indeed
it is detrimental to real worship experience. Jeremiah
condemned worshippers who pretended to honor God's
temple, but actually made it into a den of robbers
where they could hide from the real facts of their life
(Jer 7:11). Any such formalism in worship that pre-
tends to be what it is not becomes destructive. Accord-
ing to Amos, it may be worse than no worship at all, for
it satisfies our hunger for spiritual celebration with
empty calories (Am 4:4-5; 5:21-24). Totally honest
worship, on the other hand, can bring its own sur-
prises. It may show impatience with God for not doing
anything. "Rouse thyself! Why are you sleeping, 0
Lord" (Ps 44:23). Uncontrollable anger and deep
frustration come to expression in the thought that the
children of Israel's enemies will be crushed (Ps 137 :9).
127
Totally honest
worship can
bring its own
surprises.
Biblical
worship,
therefore, is
not based on
our feelings
toward God,
but upon our
experiences
with God.
THE OLD TESTAMENT
Doubt nearly overtook faith in the pious person who
thought that God cared better for wicked people (Ps
73). Complete honesty in worship does not apply only
to the negative, of course, though that is easiest to
overlook. Also vibrant praise, earnest thanksgiving,
and exuberant joy play their part, sometimes accom-
panied with uninhibited shouting, dancing, and musi-
cal sound (Ps 148-150).
Second, worship must be ordered. This does not
imply that worship must follow a rigid liturgical plan,
but that it must be ordered according to the personal
experiences of the worshippers. It begins with the past,
by recalling all the things God has done for us, for our
parents and grandparents, for other members of the
church of God, and for our older brothers and sisters in
the faith, all the way back to Abraham and Sarah.
Notice how many psalms include a historical review
of Israel's past experiences with God (Ps 74, 78, 95,
105, 107, 114 ). Biblical worship, therefore, is not
based on our feelings toward God, but upon our
experiences with God. Old Testament worship expe-
riences, though they could be quite spontaneous (Exod
15), generally were scheduled at certain specific times,
such as the Sabbath, the passover, the day of atone-
ment (see Exod 23:14-17) because these times com-
memorated specific events in Israel's past experiences
with God, such as creation of the world, liberation
from slavery, the covenant, and the divine protection
128
PERSPECTIVES ON VALUES
during the desert wanderings. The pattern continues
into the New Testament, of course. Thus Biblical
worship is ordered because it places us in the middle
of time, today. Behind us lie a long string of experi-
ences with God, and before us, stretched out, lies
hope, beginning with next day's plans and reaching all
the way into eternity.
Third, the genuine worshipper is spiritual and
pious, but not sanctimonious. Again the psalms point
out the difference between these two attitudes, by
insisting that religious pretense has no place in our
worship experiences. For example, Psalms 50 and 51
draw a sharp contrast between the sanctimonious
people who pretend to have great religiosity as mea-
sured by the magnitude of their sacrifices which they
present to their God as though he needed them (Ps
50:7-13), and genuinely spiritual people who offer a
sacrifice of thanksgiving, knowing full well that all
they possess are gifts from God (Ps 50:14-15). The
latter attitude leads to true piety, an unpretentious,
lighthearted joy in the presence of God, which may not
even appear too religious, but it is always deeply
concerned with freedom from guilt and inner content-
ment. Psalm 51, the Prayer of David, after he had been
with Bathsheba, illustrates such piety. Genuine wor-
ship also comes to clear expression in Psalm 84 and
reminds us that biblical piety is not austere, let alone
monastic, but comes with a smile on its lips. "How
129
Biblical worship is
ordered because
it places us in the
middle of time,
today. Behind us
lie a long string of
experiences with
God, and before
us, stretched out,
lies hope, begin-
ning with next
day's plans and
reaching all the
way into eternity.
Biblical
worship,
therefore, is
not based on
our feelings
toward God,
but upon our
experiences
with God.
THE OLD TESTAMENT
Doubt nearly overtook faith in the pious person who
thought that God cared better for wicked people (Ps
73). Complete honesty in worship does not apply only
to the negative, of course, though that is easiest to
overlook. Also vibrant praise, earnest thanksgiving,
and exuberant joy play their part, sometimes accom-
panied with uninhibited shouting, dancing, and musi-
cal sound (Ps 148-150).
Second, worship must be ordered. This does not
imply that worship must follow a rigid liturgical plan,
but that it must be ordered according to the personal
experiences of the worshippers. It begins with the past,
by recalling all the things God has done for us, for our
parents and grandparents, for other members of the
church of God, and for our older brothers and sisters in
the faith, all the way back to Abraham and Sarah.
Notice how many psalms include a historical review
of Israel's past experiences with God (Ps 74, 78, 95,
105, 107, 114 ). Biblical worship, therefore, is not
based on our feelings toward God, but upon our
experiences with God. Old Testament worship expe-
riences, though they could be quite spontaneous (Exod
15), generally were scheduled at certain specific times,
such as the Sabbath, the passover, the day of atone-
ment (see Exod 23:14-17) because these times com-
memorated specific events in Israel's past experiences
with God, such as creation of the world, liberation
from slavery, the covenant, and the divine protection
128
PERSPECTIVES ON VALUES
during the desert wanderings. The pattern continues
into the New Testament, of course. Thus Biblical
worship is ordered because it places us in the middle
of time, today. Behind us lie a long string of experi-
ences with God, and before us, stretched out, lies
hope, beginning with next day's plans and reaching all
the way into eternity.
Third, the genuine worshipper is spiritual and
pious, but not sanctimonious. Again the psalms point
out the difference between these two attitudes, by
insisting that religious pretense has no place in our
worship experiences. For example, Psalms 50 and 51
draw a sharp contrast between the sanctimonious
people who pretend to have great religiosity as mea-
sured by the magnitude of their sacrifices which they
present to their God as though he needed them (Ps
50:7-13), and genuinely spiritual people who offer a
sacrifice of thanksgiving, knowing full well that all
they possess are gifts from God (Ps 50:14-15). The
latter attitude leads to true piety, an unpretentious,
lighthearted joy in the presence of God, which may not
even appear too religious, but it is always deeply
concerned with freedom from guilt and inner content-
ment. Psalm 51, the Prayer of David, after he had been
with Bathsheba, illustrates such piety. Genuine wor-
ship also comes to clear expression in Psalm 84 and
reminds us that biblical piety is not austere, let alone
monastic, but comes with a smile on its lips. "How
129
Biblical worship is
ordered because
it places us in the
middle of time,
today. Behind us
lie a long string of
experiences with
God, and before
us, stretched out,
lies hope, begin-
ning with next
day's plans and
reaching all the
way into eternity.
These two con-
cepts. right rela-
tionships and
practical Chris-
tianity. belong
centrally to
the worship
experience.
THE OLD TESTAMENT
lovely is they dwelling place, 0 Lord of hosts! ... Even
the sparrow finds a home and the swallow a nest for
herself, where she may lay her young, at thy altars, 0
Lord of hosts, my king and my God" (Ps84:1,3). Deep
spiritual longing and the pleasant amusement one gets
from watching young nestlings being fed right under
the nose, as it were, of the serious priests fit together
in biblical piety. Worship experiences include per-
sonal, spiritual experiences with a smile on their lips.
Fourth, Biblical worship must continually respond
to the ethical demand of the covenant relationship.
This aspect of Biblical worship is most difficult for
contemporary believers to grasp fully, for we are
accustomed to the formula: "Come in to worship, go
out to serve," which tend to separate between worship
and responsibility. The prophet Amos is particularly
critical of such a distinction, holding that worship
without ethical consciousness is offensive to God and
entirely unacceptable, even if the worship practices
otherwise conform to accepted norms (Am 4:4-5;
5:21-24. cf. Isa 1:10-15). There must be righteousness
and justice in worship. The former term (sedeqah)
refers to right relationships between family members,
citizens, segments of the community, and so on. It is
like the atmosphere believers breathe. Justice (mispat),
on the other hand, is practical-like a religion in
overalls. These two concepts, right relationships and
practical Christianity, belong centrally to the worship
130
PERSPECTIVES ON VALUES
experience. The first Christians were reminded that
all, rich and poor, gentile and Jews must worship
together (Acts 4:32-37; 10:1-41; 11;15:1-35) but al-
ready in did Testament times this equality in relation-
ships and sense of ethical responsibility toward others
were expressed in sabbath worship, during which all
people, including servants and strangers were free of
work and able to serve God on an equal basis (Exod
20:8-11; 23:12; 34:21).
So worship contributes to our faith by developing
it in several directions. Genuine worship makes our
faith brutally honest, without pretence, it put order
into our religious experiences by recalling the "old
paths" that our forebears walked, it returns spiritual-
ity and piety to our religious experiences in place of
both emotionalism and rationalism that dominated it
before and it makes our faith ethically responsible and
sensitizes it to the needs of others. In short, worship
mobilizes our faith and sends it out into action.
Into Action
Ethics and Wisdom are two little-understood Old
Testament terms, but they have much to do with the
experience of faith and the formation of values. What
is Old Testament ethics? Certainly not a theory of
right conduct or principles of morality or simply the
most good for the greatest number of people. No, Old
131
Worship
mobilizes our faith
and sends it out
into action.
These two con-
cepts. right rela-
tionships and
practical Chris-
tianity. belong
centrally to
the worship
experience.
THE OLD TESTAMENT
lovely is they dwelling place, 0 Lord of hosts! ... Even
the sparrow finds a home and the swallow a nest for
herself, where she may lay her young, at thy altars, 0
Lord of hosts, my king and my God" (Ps84:1,3). Deep
spiritual longing and the pleasant amusement one gets
from watching young nestlings being fed right under
the nose, as it were, of the serious priests fit together
in biblical piety. Worship experiences include per-
sonal, spiritual experiences with a smile on their lips.
Fourth, Biblical worship must continually respond
to the ethical demand of the covenant relationship.
This aspect of Biblical worship is most difficult for
contemporary believers to grasp fully, for we are
accustomed to the formula: "Come in to worship, go
out to serve," which tend to separate between worship
and responsibility. The prophet Amos is particularly
critical of such a distinction, holding that worship
without ethical consciousness is offensive to God and
entirely unacceptable, even if the worship practices
otherwise conform to accepted norms (Am 4:4-5;
5:21-24. cf. Isa 1:10-15). There must be righteousness
and justice in worship. The former term (sedeqah)
refers to right relationships between family members,
citizens, segments of the community, and so on. It is
like the atmosphere believers breathe. Justice (mispat),
on the other hand, is practical-like a religion in
overalls. These two concepts, right relationships and
practical Christianity, belong centrally to the worship
130
PERSPECTIVES ON VALUES
experience. The first Christians were reminded that
all, rich and poor, gentile and Jews must worship
together (Acts 4:32-37; 10:1-41; 11;15:1-35) but al-
ready in did Testament times this equality in relation-
ships and sense of ethical responsibility toward others
were expressed in sabbath worship, during which all
people, including servants and strangers were free of
work and able to serve God on an equal basis (Exod
20:8-11; 23:12; 34:21).
So worship contributes to our faith by developing
it in several directions. Genuine worship makes our
faith brutally honest, without pretence, it put order
into our religious experiences by recalling the "old
paths" that our forebears walked, it returns spiritual-
ity and piety to our religious experiences in place of
both emotionalism and rationalism that dominated it
before and it makes our faith ethically responsible and
sensitizes it to the needs of others. In short, worship
mobilizes our faith and sends it out into action.
Into Action
Ethics and Wisdom are two little-understood Old
Testament terms, but they have much to do with the
experience of faith and the formation of values. What
is Old Testament ethics? Certainly not a theory of
right conduct or principles of morality or simply the
most good for the greatest number of people. No, Old
131
Worship
mobilizes our faith
and sends it out
into action.
The Old Testament
summarizes God's
requirements
under two head-
ings: wisdom and
law.
THE OLD TESTAMENT
Testament ethics is never abstract or theoretical but
practical, deeply personal, and belongs to the experi-
ence of faith; and it consists of those things which God
requires of us. But what does God require of us?
The Old Testament summarizes God's require-
ments under two headings: wisdom and law. Wisdom
must not be confused with cleverness and intellectual
learning, for its meaning is much broader and includes
skills, practical knowledge, insight, forethought, all
the abilities that make life secure and successful. As
for importance, the Bible considers it next to faith in
God (Prov 1:7; 9:10).
The books of Proverbs, Job, and Ecclesiastes are
full of wisdom. Sometimes it tells us how carefully
and intricately the world is made by the creator (Job
38, Proverbs 8:22-31). But for the most part, wisdom
gives advice, practical suggestions enabling us to fit
into the system of God's world so as to be successful.
Thus it offers suggestions about hard work (Prov 6:6-
11), sexual morality (Prov 6:27-35), critical thought
(Prov 14: 15); honesty (Prov 19:1 ), moderation (Prov
23:1-8), and much more. Finally we are reminded that
wisdom has its limits. These can be difficult to dis-
cover (Job 28:20-22), and still more difficult to under-
stand (Eccl1:13-18). Thus, even the wise person must
remain humble before God (Job 26:14) and remember
that He is the creator (Eccl12:1).
There is good reason to believe that such practical
132
PERSPECTIVES ON VALUES
wisdom, with its limitations, was taught to young
Israelites by their parents (Prov 1 :8) and perhaps by
professional teachers in court or in the towns and
villages of-Israel (2 Sam 14;2; 20:16). The purpose of
this instruction was to help the young be informed
about the world and to form values useful for a
successful life. In this regard wisdom is closely related
to law.
The Old Testament word for law is torah and that
is related in meaning to the word for teaching and
instruction. But here lies a caution waiting for us. So
often we assume that the duty of a religious person is
to teach the law or to be instructed in the law, in short
to learn the do's and don'ts, as though knowing the law
had merit on its own. In fact the law is a means to an
end, namely, that it instructs us in value formation and
in religious development. How does the law instruct
us?
Consider the figure on page135. All religious
persons begin their Christian life, ethical decision
making, and moral values with love, namely, the love
of God, that gives us identity and calls us into the
covenant community (I). However, this love must
always be directed. Left to themselves, our actions and
values, even actions and values inspired by love, could
move us in strange and dangerous directions. For
example, it is good to love our neighbor but wrong to
love our neighbor's wife or husband-a fact experi-
133
The law is a means
to an end,
namely. that it
instructs us in
value formation
and in religious
development.
The Old Testament
summarizes God's
requirements
under two head-
ings: wisdom and
law.
THE OLD TESTAMENT
Testament ethics is never abstract or theoretical but
practical, deeply personal, and belongs to the experi-
ence of faith; and it consists of those things which God
requires of us. But what does God require of us?
The Old Testament summarizes God's require-
ments under two headings: wisdom and law. Wisdom
must not be confused with cleverness and intellectual
learning, for its meaning is much broader and includes
skills, practical knowledge, insight, forethought, all
the abilities that make life secure and successful. As
for importance, the Bible considers it next to faith in
God (Prov 1:7; 9:10).
The books of Proverbs, Job, and Ecclesiastes are
full of wisdom. Sometimes it tells us how carefully
and intricately the world is made by the creator (Job
38, Proverbs 8:22-31). But for the most part, wisdom
gives advice, practical suggestions enabling us to fit
into the system of God's world so as to be successful.
Thus it offers suggestions about hard work (Prov 6:6-
11), sexual morality (Prov 6:27-35), critical thought
(Prov 14: 15); honesty (Prov 19:1 ), moderation (Prov
23:1-8), and much more. Finally we are reminded that
wisdom has its limits. These can be difficult to dis-
cover (Job 28:20-22), and still more difficult to under-
stand (Eccl1:13-18). Thus, even the wise person must
remain humble before God (Job 26:14) and remember
that He is the creator (Eccl12:1).
There is good reason to believe that such practical
132
PERSPECTIVES ON VALUES
wisdom, with its limitations, was taught to young
Israelites by their parents (Prov 1 :8) and perhaps by
professional teachers in court or in the towns and
villages of-Israel (2 Sam 14;2; 20:16). The purpose of
this instruction was to help the young be informed
about the world and to form values useful for a
successful life. In this regard wisdom is closely related
to law.
The Old Testament word for law is torah and that
is related in meaning to the word for teaching and
instruction. But here lies a caution waiting for us. So
often we assume that the duty of a religious person is
to teach the law or to be instructed in the law, in short
to learn the do's and don'ts, as though knowing the law
had merit on its own. In fact the law is a means to an
end, namely, that it instructs us in value formation and
in religious development. How does the law instruct
us?
Consider the figure on page135. All religious
persons begin their Christian life, ethical decision
making, and moral values with love, namely, the love
of God, that gives us identity and calls us into the
covenant community (I). However, this love must
always be directed. Left to themselves, our actions and
values, even actions and values inspired by love, could
move us in strange and dangerous directions. For
example, it is good to love our neighbor but wrong to
love our neighbor's wife or husband-a fact experi-
133
The law is a means
to an end,
namely. that it
instructs us in
value formation
and in religious
development.
THE OLD TESTAMENT
rienced by the young pastor who got involved head
over heels with a lovely young parishioner during
counseling sessions, only to realize that her husband
also was a member of his church. Thus, even love must
be instructed, or it will destroy us. The basic instruc-
tion that guides love into action are the Ten Com-
mandments or principles (II). They are eternal prin-
ciples, a sort of constitution for religious value forma-
tion.
However, principles do not apply to anything by
themselves. Our actions must pass beyond principles
into application, and for that the Old Testament offers
a large number of laws or instructions dealing with
The basic instruction that
guides love into action are
the Ten Commandments or
principles. They are eternal
principles, a sort of constitu-
tion for religious value
formation.
religious matters (so-called cer-
emonial laws), criminal of-
fences, civic affairs, health con-
cerns, etc. Archaeologists have
found many parallels to these
laws among the peoples of the
ancient Near Eastern world,
most prominent among which
is the law code of King
Hammurabi ( ca 1700 b.c ). The
reason for the many parallels is that the applications
of the value principles are conditional upon time,
place and circumstances. That is stricti y necessary in
order for the applications to be practical. This also
implies that on the level of application changes occur
134
PERSPECTIVES ON VALUES
even as times change. Quoting an Old Testament law,
Jesus once said, "You have heard it said, 'You shall
not commit adultery.' Butlsaytoyou ... "(Matt5:27).
Did he change the instruction of the law? Yes, of
course he did, but not the principle. So we too must
constantly and carefully readjust the way we apply our
actions, motivated by love and directed by its prin-
ciples. All that happens on the level of application (III)
(I)
LOVE
(II)
10 COMMANDMENTS
(III)
RELIGIOUS CEREMONIAL
CRIMINAL CIVIC HEALTH
In this way wisdom and law assist and direct
religious values and spirituality to get into proper and
responsible action. They inform our values, direct
them and keep them spiritual. The prophet Micah
pointed that out when he asked about ethics and law:
what does God require? Three things, God replied
through his prophet (Micah 6:8): To be just, to be kind
and to remain humble. The first Qustice) means al-
ways to give everyone what he or she deserves, fairly
without favoritism. That is not always easy, but it can
135
What does God re-
quire?
Three things, God
replied through his
prophet (Micah 6:8).
To be just.
To be kind.
To remain humble.
THE OLD TESTAMENT
rienced by the young pastor who got involved head
over heels with a lovely young parishioner during
counseling sessions, only to realize that her husband
also was a member of his church. Thus, even love must
be instructed, or it will destroy us. The basic instruc-
tion that guides love into action are the Ten Com-
mandments or principles (II). They are eternal prin-
ciples, a sort of constitution for religious value forma-
tion.
However, principles do not apply to anything by
themselves. Our actions must pass beyond principles
into application, and for that the Old Testament offers
a large number of laws or instructions dealing with
The basic instruction that
guides love into action are
the Ten Commandments or
principles. They are eternal
principles, a sort of constitu-
tion for religious value
formation.
religious matters (so-called cer-
emonial laws), criminal of-
fences, civic affairs, health con-
cerns, etc. Archaeologists have
found many parallels to these
laws among the peoples of the
ancient Near Eastern world,
most prominent among which
is the law code of King
Hammurabi ( ca 1700 b.c ). The
reason for the many parallels is that the applications
of the value principles are conditional upon time,
place and circumstances. That is stricti y necessary in
order for the applications to be practical. This also
implies that on the level of application changes occur
134
PERSPECTIVES ON VALUES
even as times change. Quoting an Old Testament law,
Jesus once said, "You have heard it said, 'You shall
not commit adultery.' Butlsaytoyou ... "(Matt5:27).
Did he change the instruction of the law? Yes, of
course he did, but not the principle. So we too must
constantly and carefully readjust the way we apply our
actions, motivated by love and directed by its prin-
ciples. All that happens on the level of application (III)
(I)
LOVE
(II)
10 COMMANDMENTS
(III)
RELIGIOUS CEREMONIAL
CRIMINAL CIVIC HEALTH
In this way wisdom and law assist and direct
religious values and spirituality to get into proper and
responsible action. They inform our values, direct
them and keep them spiritual. The prophet Micah
pointed that out when he asked about ethics and law:
what does God require? Three things, God replied
through his prophet (Micah 6:8): To be just, to be kind
and to remain humble. The first Qustice) means al-
ways to give everyone what he or she deserves, fairly
without favoritism. That is not always easy, but it can
135
What does God re-
quire?
Three things, God
replied through his
prophet (Micah 6:8).
To be just.
To be kind.
To remain humble.
"The young people (in the
Valuegenesis research
project) were nearly
unanimous in affirming
the belief that God's love
is unconditional. They
believed that nothing they
could do would change
God's gracious intentions
toward them. But when it
comes to following
through to the logical
outcome of that belief-
that their salvation is
totally in God's hands-
most could not make the
steps."
Roger Dudley with V.
Bailey Gillespie, Value-
genesis: Faith in the
Balance (Riverside, CA:
La Sierra University,
1992), p. 100.
THE OLD TESTAMENT
be learned and is recognized in our community as an
accomplishment. The second (kindness) means to
bend over backward in favor of kindness and special
consideration whenever possible, even when it would
be enough for us to be merely fair. That is even more
difficult to carry out, because we could remain in the
right Gustice) while doing less than requested (kind-
ness), and it would satisfy most situations. Neverthe-
less, kindness can be practiced by mature believers
with well developed values, and such maturity is
highly admired by all as a real achievement. But then
God asks for one more thinG: namely, that we think
nothing of both our accomplishment and our achieve-
ment, that we consider both merely standard operat-
ing procedures, that we take no pride in our spiritual
maturity and value formation, and that we proceed
simply to walk humbly with God. At this point our
faith has reached full maturity but not yet completion!
We Have Only Just Begun
Old Testament religion is pulled toward the future
as though by a magnet. In that it differs from the
religion of many Christians who are more fascinated
with the past than with the future. In fact, young
believers often associate religion with reaction, Chris-
tianity with tradition, spirituality with older persons,
and religious values with another age. But Old Testa-
136
PERSPECTIVES ON VALUES
rageous, modern, and forward looking throughout.
The Bible is filled with evidences of that.
For example, the concept of the "way" is very
important in Old Testament religion. Its people are
always on the way, going somewhere. Abraham and
Sarah went to Canaan, Jacob returned to Egypt, the
Hebrews journeyed through the desert into the prom-
ised land. Even after they stopped migrating, Israelite
worshippers traveled up to Jerusalem several times
each year, singing all the way (Ps 120-134). After the
Babylonian captivity, some Israelites returned home
to form the Jewish community at home, while others
settled abroad permanently to form the Jewish com-
munity in the diaspora, but not before promising each
other, "next year in Jerusalem," a promise to make a
yearly pilgrimage home.
This concept of the "way" does not only refer to
physical travel, but also to spiritual pilgrimage. For
example, Abraham looked for blessings in a city
"whose builder and maker is God" (Heb 11:1 0). Moses
looked for God in the burning bush and on the sacred
mountain (Exod 3:2-6; 19). Joshua looked for rest
from the wilderness wanderings (Jos 22:4). And
Solomon looked for peace (I Kgs 4:24). Isaiah and
Micah looked for the Messiah (Isa 9, 11, Mica 5:2),
Ezekiel looked for the glory of God to return (Ezek
43:1-4). In short, Old Testament believers looked for
something in the future, but precisely what was it? A
137
Old Testament
people believed
they had a future.
Abraham looked for
blessings in a city
"whose builder and
maker is God" (Heb
11:10).
Moses looked for God
in the burning bush
and on the sacred
mountain (Exod 3:2-
6; 19).
Joshua looked for rest
from the wilderness
wanderings (Jos
22:4).
Solomon looked for
peace(l Kgs 4:24).
Isaiah and Micah
looked for the Mes-
siah (Isa 9, 11, Mica
5:2),
Ezekiel looked for the
glory of God to return
(Ezek 43:1-4).
"The young people (in the
Valuegenesis research
project) were nearly
unanimous in affirming
the belief that God's love
is unconditional. They
believed that nothing they
could do would change
God's gracious intentions
toward them. But when it
comes to following
through to the logical
outcome of that belief-
that their salvation is
totally in God's hands-
most could not make the
steps."
Roger Dudley with V.
Bailey Gillespie, Value-
genesis: Faith in the
Balance (Riverside, CA:
La Sierra University,
1992), p. 100.
THE OLD TESTAMENT
be learned and is recognized in our community as an
accomplishment. The second (kindness) means to
bend over backward in favor of kindness and special
consideration whenever possible, even when it would
be enough for us to be merely fair. That is even more
difficult to carry out, because we could remain in the
right Gustice) while doing less than requested (kind-
ness), and it would satisfy most situations. Neverthe-
less, kindness can be practiced by mature believers
with well developed values, and such maturity is
highly admired by all as a real achievement. But then
God asks for one more thinG: namely, that we think
nothing of both our accomplishment and our achieve-
ment, that we consider both merely standard operat-
ing procedures, that we take no pride in our spiritual
maturity and value formation, and that we proceed
simply to walk humbly with God. At this point our
faith has reached full maturity but not yet completion!
We Have Only Just Begun
Old Testament religion is pulled toward the future
as though by a magnet. In that it differs from the
religion of many Christians who are more fascinated
with the past than with the future. In fact, young
believers often associate religion with reaction, Chris-
tianity with tradition, spirituality with older persons,
and religious values with another age. But Old Testa-
136
PERSPECTIVES ON VALUES
rageous, modern, and forward looking throughout.
The Bible is filled with evidences of that.
For example, the concept of the "way" is very
important in Old Testament religion. Its people are
always on the way, going somewhere. Abraham and
Sarah went to Canaan, Jacob returned to Egypt, the
Hebrews journeyed through the desert into the prom-
ised land. Even after they stopped migrating, Israelite
worshippers traveled up to Jerusalem several times
each year, singing all the way (Ps 120-134). After the
Babylonian captivity, some Israelites returned home
to form the Jewish community at home, while others
settled abroad permanently to form the Jewish com-
munity in the diaspora, but not before promising each
other, "next year in Jerusalem," a promise to make a
yearly pilgrimage home.
This concept of the "way" does not only refer to
physical travel, but also to spiritual pilgrimage. For
example, Abraham looked for blessings in a city
"whose builder and maker is God" (Heb 11:1 0). Moses
looked for God in the burning bush and on the sacred
mountain (Exod 3:2-6; 19). Joshua looked for rest
from the wilderness wanderings (Jos 22:4). And
Solomon looked for peace (I Kgs 4:24). Isaiah and
Micah looked for the Messiah (Isa 9, 11, Mica 5:2),
Ezekiel looked for the glory of God to return (Ezek
43:1-4). In short, Old Testament believers looked for
something in the future, but precisely what was it? A
137
Old Testament
people believed
they had a future.
Abraham looked for
blessings in a city
"whose builder and
maker is God" (Heb
11:10).
Moses looked for God
in the burning bush
and on the sacred
mountain (Exod 3:2-
6; 19).
Joshua looked for rest
from the wilderness
wanderings (Jos
22:4).
Solomon looked for
peace(l Kgs 4:24).
Isaiah and Micah
looked for the Mes-
siah (Isa 9, 11, Mica
5:2),
Ezekiel looked for the
glory of God to return
(Ezek 43:1-4).
Our religious
experience is
filled with opti-
mism. because its
opportunities are
limitless. yet not
,without direction.
THE OLD TESTAMENT
something in the future, but precisely what was it? A
land, a city, a home, rest from warfare, peace and
security? Yes all these, but above all they looked for
God. Old Testament hope at the fundamental level is
hope in God, not hope that Israel somehow would
manage one day to come to God, but hope that in the
end God would come to Israel. All Old Testament
hope, therefore, is an advent hope, hope in the coming
of God to His People. What does such hope contribute
to value formation and spirituality in our religious
experience?
First, our value formation and spiritual develop-
ment are always incomplete and in process. We re-
main religious pilgrims, never satisfied with our cur-
rent values and never content with our present spiritu-
ality.
Second, we remain tolerant of the pilgrimage of
others, some of whom have not reached what appears
to be our level. However, in this we are not merely
tolerant of failures, but rather anxious for progress. As
we see how far we still have to travel in our spiritual
development and value formation, we become accept-
ing of others whose progress may still be slow.
Third, our religious experience is filled with opti-
mism, because its opportunities are limitless, yet not
without direction. For at the end of our pilgrimage
stands God calling us both forward and upward toward
clearer definition of our values and more brilliant
138
PERSPECTIVES ON VALUES
articulation of our spirituality. Hope, then, is the joy of
knowing that our religious life will never reach a
"saturation point" beyond which faith stops growing.
Values become frozen in tradition, and spirituality
stifles into external formality. To hope is to live in an
expanding universe of religious development whose
only limit is God.
It is unfortunate that many young Christians con-
sider the Bible, especially the Old Testament, a sym-
bol of inflexibility, authority, intransigence, regres-
sive religion, when in fact it represents a radical, new,
forward-looking religion. It constantly takes issues
with the status quo and distances itself from traditions.
For example, it offered a concept of creation by the
sheer force of Divine energy at a time when most
people believed that the world was made from the
corpse of dead gods. It advocated monotheism, belief
in one god, when most people accepted polytheism. It
advanced legal principles to protect everyone regard-
less of class or economic status long before the en-
lightenment. It promoted a system of social and ethical
principles that would care for the unfortunate mem-
bers in society worthy of consideration even in our
time. And this is just the beginning of what is in store
for the Bible reader. Other radical values and noble
ideals jump at us on every page: individualism,
universalism, world peace, restoration of the physical
world, healing, and the defeat of death. In the midst of
139
It is unfortunate
that many young
Christians consider
the Bible. espe-
cially the Old
Testament. a
symbol of inflex-
ibility. authority.
intransigence.
regressive religion,
when in fact it
represents a radi-
cal. new, forward-
looking religion. It
constantly takes
issues with the
status quo and
distances itself
from traditions.
Our religious
experience is
filled with opti-
mism. because its
opportunities are
limitless. yet not
,without direction.
THE OLD TESTAMENT
something in the future, but precisely what was it? A
land, a city, a home, rest from warfare, peace and
security? Yes all these, but above all they looked for
God. Old Testament hope at the fundamental level is
hope in God, not hope that Israel somehow would
manage one day to come to God, but hope that in the
end God would come to Israel. All Old Testament
hope, therefore, is an advent hope, hope in the coming
of God to His People. What does such hope contribute
to value formation and spirituality in our religious
experience?
First, our value formation and spiritual develop-
ment are always incomplete and in process. We re-
main religious pilgrims, never satisfied with our cur-
rent values and never content with our present spiritu-
ality.
Second, we remain tolerant of the pilgrimage of
others, some of whom have not reached what appears
to be our level. However, in this we are not merely
tolerant of failures, but rather anxious for progress. As
we see how far we still have to travel in our spiritual
development and value formation, we become accept-
ing of others whose progress may still be slow.
Third, our religious experience is filled with opti-
mism, because its opportunities are limitless, yet not
without direction. For at the end of our pilgrimage
stands God calling us both forward and upward toward
clearer definition of our values and more brilliant
138
PERSPECTIVES ON VALUES
articulation of our spirituality. Hope, then, is the joy of
knowing that our religious life will never reach a
"saturation point" beyond which faith stops growing.
Values become frozen in tradition, and spirituality
stifles into external formality. To hope is to live in an
expanding universe of religious development whose
only limit is God.
It is unfortunate that many young Christians con-
sider the Bible, especially the Old Testament, a sym-
bol of inflexibility, authority, intransigence, regres-
sive religion, when in fact it represents a radical, new,
forward-looking religion. It constantly takes issues
with the status quo and distances itself from traditions.
For example, it offered a concept of creation by the
sheer force of Divine energy at a time when most
people believed that the world was made from the
corpse of dead gods. It advocated monotheism, belief
in one god, when most people accepted polytheism. It
advanced legal principles to protect everyone regard-
less of class or economic status long before the en-
lightenment. It promoted a system of social and ethical
principles that would care for the unfortunate mem-
bers in society worthy of consideration even in our
time. And this is just the beginning of what is in store
for the Bible reader. Other radical values and noble
ideals jump at us on every page: individualism,
universalism, world peace, restoration of the physical
world, healing, and the defeat of death. In the midst of
139
It is unfortunate
that many young
Christians consider
the Bible. espe-
cially the Old
Testament. a
symbol of inflex-
ibility. authority.
intransigence.
regressive religion,
when in fact it
represents a radi-
cal. new, forward-
looking religion. It
constantly takes
issues with the
status quo and
distances itself
from traditions.
THE OLD TESTAMENT
reexamine and reaffirm our own values, and to renew
and revitalize our own spirituality by remaining ever
sensitive to our identity as God's children in the
making. Then our maturing faith is on the way toward
completion.
For Further Reading
Rowley, H. H., The Faith of Israel: Aspects of Old Testa-
ment Thought (Philadelphia: Westminster Press, 1957).
Lewis, C. S., Reflections on the Psalms (New York: Harcourt,
Brace, 1958).
Wolff, H. W.,AnthropologyoftheOldTestament(Philadel-
phia: Fortress Press, 1974).
Thompson, A., Who is Afraid of the Old Testament God?
(Grand Rapids, MI: Academic Books, 1988).
140
PERSPECTIVES ON VALUES
141
THE OLD TESTAMENT
reexamine and reaffirm our own values, and to renew
and revitalize our own spirituality by remaining ever
sensitive to our identity as God's children in the
making. Then our maturing faith is on the way toward
completion.
For Further Reading
Rowley, H. H., The Faith of Israel: Aspects of Old Testa-
ment Thought (Philadelphia: Westminster Press, 1957).
Lewis, C. S., Reflections on the Psalms (New York: Harcourt,
Brace, 1958).
Wolff, H. W.,AnthropologyoftheOldTestament(Philadel-
phia: Fortress Press, 1974).
Thompson, A., Who is Afraid of the Old Testament God?
(Grand Rapids, MI: Academic Books, 1988).
140
PERSPECTIVES ON VALUES
141
John C. Brunt is
Vice President for
Academic
Administration
and Professor of
Biblical Studies
at Walla Walla
College.
NEW TESTAMENT VALUES
John C. Brunt is Vice President for Academic Admin-
istration and Professor of Biblical Studies at Walla Walla
College, where he has served for twenty-two years. Before
teaching at Walla Walla, he was a pastor in Southeastern
California. He has written a number of books, including
Decisions,ADayforHealing, andNowandNotYet. Hehas
also contributed articles to a number of journals, including
Adventist Review, Andrews University Seminary Studies,
Journal of Biblical Literature, New Testament Studies,
Ministry, Signs of the Times, and Spectrum. His wife, lone,
is a certified nurse midwife who delivers babies at two
Walla Walla hospitals. They have two grown children.
Can a two-thousand-year-old collection of documents from
a very different world really speak of the complex arena of
behavioral issues we face today? . .. The task isn't easy, but
it also isn't impossible.
Values of unswerving commitment to God, sacrificial ser-
vice, generosity, inclusive acceptance, and community
fellowship don't always come out on top in competitive
American society .... However . .. they consistently come
out on top in the New Testament.
We have to recognize that many of the specific problems
New Testament writers address are quite different from the
values and behavioral issues we face today. How do we
make sense of this kind of problem?
P E R S P E C T IV E S 0 N VA L U E S
Chapter 7
Spiritual Values and the
New Testament
by John C. Brunt
Tackling the topic of values and behavior from a
New Testament perspective presents some interesting
problems. First, there is no term in the New Testament
that equals our term "values." We use the term to refer
to those elements we hold dear at the deepest level.
Values are what motivate us to action. Ogletree de-
scribes the function of values by saying:
Actions involve values. We adopt projects because of
the values we expect to promote or protect by means of
them. Values supply the essential content of our reasons for
committing ourselves to our chosen projects. They enable
us to justify our actions to ourselves and others. To decide
143
Values are
what motivate
us to action.
John C. Brunt is
Vice President for
Academic
Administration
and Professor of
Biblical Studies
at Walla Walla
College.
NEW TESTAMENT VALUES
John C. Brunt is Vice President for Academic Admin-
istration and Professor of Biblical Studies at Walla Walla
College, where he has served for twenty-two years. Before
teaching at Walla Walla, he was a pastor in Southeastern
California. He has written a number of books, including
Decisions,ADayforHealing, andNowandNotYet. Hehas
also contributed articles to a number of journals, including
Adventist Review, Andrews University Seminary Studies,
Journal of Biblical Literature, New Testament Studies,
Ministry, Signs of the Times, and Spectrum. His wife, lone,
is a certified nurse midwife who delivers babies at two
Walla Walla hospitals. They have two grown children.
Can a two-thousand-year-old collection of documents from
a very different world really speak of the complex arena of
behavioral issues we face today? . .. The task isn't easy, but
it also isn't impossible.
Values of unswerving commitment to God, sacrificial ser-
vice, generosity, inclusive acceptance, and community
fellowship don't always come out on top in competitive
American society .... However . .. they consistently come
out on top in the New Testament.
We have to recognize that many of the specific problems
New Testament writers address are quite different from the
values and behavioral issues we face today. How do we
make sense of this kind of problem?
P E R S P E C T IV E S 0 N VA L U E S
Chapter 7
Spiritual Values and the
New Testament
by John C. Brunt
Tackling the topic of values and behavior from a
New Testament perspective presents some interesting
problems. First, there is no term in the New Testament
that equals our term "values." We use the term to refer
to those elements we hold dear at the deepest level.
Values are what motivate us to action. Ogletree de-
scribes the function of values by saying:
Actions involve values. We adopt projects because of
the values we expect to promote or protect by means of
them. Values supply the essential content of our reasons for
committing ourselves to our chosen projects. They enable
us to justify our actions to ourselves and others. To decide
143
Values are
what motivate
us to action.
The New Testa-
ment proclaims
the good news of
salvation through
Christ and treats
specific. concrete
problems that
arose in the early
church. Anything
we say about a
New Testament
perspective on
values and spiri-
tual behavior must
be inferred from
this proclamation
and concrete
instruction.
NEW TESTAMENT VALUES
upon a course of action is, then, to decide upon the values to
be honored and served in a particular situation.!
The New Testament, however, never speaks of
"values" as such. In fact, it doesn't even address the
topic of spiritual behavior in any systematic way. We
can't look in some index or concordance and discover
the Biblical passage where this topic is methodically
treated. Rather the New Testament proclaims the good
news of salvation through Christ and treats specific,
concrete problems that arose in the early church.
Anything we say about a New Testament perspective
on values and spiritual behavior must be inferred from
this proclamation and concrete instruction.
But the problems go even further. The "New
Testament" is not one document but a collection of
various works by writers who were inspired by the
Holy Spirit. Each writer brings an individual perspec-
tive. In fact, different works by the same writer may
even present different perspectives as they address
separate problems among various congregations.
Therefore it is difficult to speak of a single "New
Testament perspective."
Finally, we have to recognize that many of the
specific problems New Testament writers address are
quite different from the values and behavioral issues
we face today. In American culture, at least, we are not
much concerned about food offered to idols, women
144
P E R S P E C T IV E S 0 N VA L U E S
covering their heads during worship services, or the
observance of fast days-all important issues in the
New Testament. On the other hand, the New Testa-
ment doesn't specifically address many of our prob-
lems such as abortion, the use of modern reproductive
technologies, or euthanasia.
Can a two-thousand-year-old collection of docu-
ments from a very different world really speak of the
complex arena of behavioral
issues we face today? Let's
begin by admitting that the task
isn't easy. But it also isn't im-
possible. It does require care-
ful analysis to try and deter-
mine what values motivated
the New Testament writers as
they spoke to the quite differ-
Can a two-thousand-year-old
collection of documents from a
very different world really
speak of the complex arena of
behavioral issues we face
today?
ent behavioral issues that characterized their day.
This chapter will try to tackle the task by examin-
ing several of the major New Testament writers so that
their individual, distinctive voices can be heard. Then
we will see that from these perspectives, even with
their peculiarities, some fairly clear patterns of values
emerge. We will also see that this pattern often cuts
across the grain of our culture. Values of unswerving
commitment to God, sacrificial service, generosity,
inclusive acceptance, and community fellowship don't
always come out on top in competitive American
145
The New Testa-
ment proclaims
the good news of
salvation through
Christ and treats
specific. concrete
problems that
arose in the early
church. Anything
we say about a
New Testament
perspective on
values and spiri-
tual behavior must
be inferred from
this proclamation
and concrete
instruction.
NEW TESTAMENT VALUES
upon a course of action is, then, to decide upon the values to
be honored and served in a particular situation.!
The New Testament, however, never speaks of
"values" as such. In fact, it doesn't even address the
topic of spiritual behavior in any systematic way. We
can't look in some index or concordance and discover
the Biblical passage where this topic is methodically
treated. Rather the New Testament proclaims the good
news of salvation through Christ and treats specific,
concrete problems that arose in the early church.
Anything we say about a New Testament perspective
on values and spiritual behavior must be inferred from
this proclamation and concrete instruction.
But the problems go even further. The "New
Testament" is not one document but a collection of
various works by writers who were inspired by the
Holy Spirit. Each writer brings an individual perspec-
tive. In fact, different works by the same writer may
even present different perspectives as they address
separate problems among various congregations.
Therefore it is difficult to speak of a single "New
Testament perspective."
Finally, we have to recognize that many of the
specific problems New Testament writers address are
quite different from the values and behavioral issues
we face today. In American culture, at least, we are not
much concerned about food offered to idols, women
144
P E R S P E C T IV E S 0 N VA L U E S
covering their heads during worship services, or the
observance of fast days-all important issues in the
New Testament. On the other hand, the New Testa-
ment doesn't specifically address many of our prob-
lems such as abortion, the use of modern reproductive
technologies, or euthanasia.
Can a two-thousand-year-old collection of docu-
ments from a very different world really speak of the
complex arena of behavioral
issues we face today? Let's
begin by admitting that the task
isn't easy. But it also isn't im-
possible. It does require care-
ful analysis to try and deter-
mine what values motivated
the New Testament writers as
they spoke to the quite differ-
Can a two-thousand-year-old
collection of documents from a
very different world really
speak of the complex arena of
behavioral issues we face
today?
ent behavioral issues that characterized their day.
This chapter will try to tackle the task by examin-
ing several of the major New Testament writers so that
their individual, distinctive voices can be heard. Then
we will see that from these perspectives, even with
their peculiarities, some fairly clear patterns of values
emerge. We will also see that this pattern often cuts
across the grain of our culture. Values of unswerving
commitment to God, sacrificial service, generosity,
inclusive acceptance, and community fellowship don't
always come out on top in competitive American
145
First let's try to
listen to the
various New
Testament per-
spectives. Then
we will be able
to compare its
values and
behavioral
advice with our
own society
and draw some
conclusions for
parents and
teachers.
NEW TESTAMENT VALVES
society. We will see, however, that they consistently
come out on top in the New Testament.
But this really gets us ahead of the story. First let's
try to listen to the various New T e s t a ~ e n t perspec-
tives. Then we will be able to compare 1ts values and
behavioral advice with our own society and draw
some conclusions for parents and teachers.
We begin with Paul, who was probably the earliest
writer included in the New Testament.
Paul's Perspective
Without doubt Paul is the New Testament writer
who confronts more specific behavioral questions
than any other, and therefore, his writings will get
more attention than others in God knew, as we must
this chapter. Paul meets these discover, that no char-
specific problems in his con- acter building or true
gregations with values that are values occur without
clearly rooted in his central freedom of choice.
concern-the Gospel of Jesus Unless we have the
Christ. possibility of choosing
Paul's most important wrong, we cannot have
theological term is "grace." He the capacity for choos-
believes that in the life, death ing right.
and resurrection of Jesus
Christ God has revealed and made effective an impar-
tial a;ceptance that embraces all human beings. In
146
P E R S P E C T IV E S 0 N VA L U E S
addition, Christ's death and resurrection assure God's
ultimate victory over sin and death, establish Jesus
Christ as Lord of all, and unite all people into a
common hond as God's children.
For Paul, there are values and behavioral guide-
lines implicit in this overwhelming good news. In
other words, the pronouncement (indicative mode) of
God's grace implies a command (imperative mode) as
well. But this imperative is by no means an appendage
added on to Paul's gospel. It is part and parcel of that
gospel. Allen Verhey is right when he says:
The indicative mood has an important priority and
finality in the proclamation of the gospel, but the imperative
is by no means merely an addendum to the indicative or even
exactly an inference drawn from the indicative. Participation
in Christ's cross and resurrection (the important priority of
the indicative) and anticipation of the new age of God's
unchallenged sovereignty (the important finality of the in-
dicative) are constituted here and now by obedience to
God's will (the imperative).2
What then are the values and behavioral implica-
tions that are part of Paul's gospel of God's grace?
First is an appropriate, obedient response to God. If
God is our Creator and Redeemer who has freely given
His own Son for us, it only follows that in gratitude we
should seek to please Him. Therefore, Paul calls us to
"faith," a term that means much more than mere belief,
but embraces a total commitment of trusting obedi-
147
Therefore Paul
calls us to "faith,"
a term that means
much more than
mere belief, but
embraces a total
commitment of
trusting
obedience.
First let's try to
listen to the
various New
Testament per-
spectives. Then
we will be able
to compare its
values and
behavioral
advice with our
own society
and draw some
conclusions for
parents and
teachers.
NEW TESTAMENT VALVES
society. We will see, however, that they consistently
come out on top in the New Testament.
But this really gets us ahead of the story. First let's
try to listen to the various New T e s t a ~ e n t perspec-
tives. Then we will be able to compare 1ts values and
behavioral advice with our own society and draw
some conclusions for parents and teachers.
We begin with Paul, who was probably the earliest
writer included in the New Testament.
Paul's Perspective
Without doubt Paul is the New Testament writer
who confronts more specific behavioral questions
than any other, and therefore, his writings will get
more attention than others in God knew, as we must
this chapter. Paul meets these discover, that no char-
specific problems in his con- acter building or true
gregations with values that are values occur without
clearly rooted in his central freedom of choice.
concern-the Gospel of Jesus Unless we have the
Christ. possibility of choosing
Paul's most important wrong, we cannot have
theological term is "grace." He the capacity for choos-
believes that in the life, death ing right.
and resurrection of Jesus
Christ God has revealed and made effective an impar-
tial a;ceptance that embraces all human beings. In
146
P E R S P E C T IV E S 0 N VA L U E S
addition, Christ's death and resurrection assure God's
ultimate victory over sin and death, establish Jesus
Christ as Lord of all, and unite all people into a
common hond as God's children.
For Paul, there are values and behavioral guide-
lines implicit in this overwhelming good news. In
other words, the pronouncement (indicative mode) of
God's grace implies a command (imperative mode) as
well. But this imperative is by no means an appendage
added on to Paul's gospel. It is part and parcel of that
gospel. Allen Verhey is right when he says:
The indicative mood has an important priority and
finality in the proclamation of the gospel, but the imperative
is by no means merely an addendum to the indicative or even
exactly an inference drawn from the indicative. Participation
in Christ's cross and resurrection (the important priority of
the indicative) and anticipation of the new age of God's
unchallenged sovereignty (the important finality of the in-
dicative) are constituted here and now by obedience to
God's will (the imperative).2
What then are the values and behavioral implica-
tions that are part of Paul's gospel of God's grace?
First is an appropriate, obedient response to God. If
God is our Creator and Redeemer who has freely given
His own Son for us, it only follows that in gratitude we
should seek to please Him. Therefore, Paul calls us to
"faith," a term that means much more than mere belief,
but embraces a total commitment of trusting obedi-
147
Therefore Paul
calls us to "faith,"
a term that means
much more than
mere belief, but
embraces a total
commitment of
trusting
obedience.
Paul's first
concern is that
believers who
hear the gospel
of grace re-
spond appro-
priately
to God.
NEW TESTAMENT VALUES
ence. On several occasions Paul calls this living a life
that is worthy of God or the gospel. Notice the follow-
ing texts:3
I urge you to live a life worthy of the calling you have
received (Eph. 4:1).
Whatever happens, conduct yourselves in a manner
worthy of the gospel of Christ (Phil. 1:27).
And we pray this in order that you may live a life worthy
of the Lord and may please him in every way (Col. 1:10).
God deals with his own children, encouraging, comfort-
ing and urging you to live lives worthy of God, who calls
you into his kingdom and glory (I Thes. 2:11-12).
Paul's first concern is that believers who hear the
gospel of grace respond appropriate! y to God. The
above passages show that this response includes the
kind of life that is lived. This relational response to
God becomes a major value that motivates action.
Another basic value implicit in the gospel is the
impartial acceptance of all human beings as God's
children, valuable to Him and therefore to us as well.
Notice how upset Paul becomes with Peter and
Barnabas when they fail to recognize the value of each
person by refusing to eat with Gentiles. In fact, Paul
says they are not acting in line with the truth of the
gospel. This clear I y shows that valuing all people and
acting according! y is part of the gospel.
When Peter came to Antioch, I opposed him to his face,
because he was in the wrong. Before certain men came from
148
PERSPECTIVES ON VALUES
J a ~ e s , he used to eat with the Gentiles. But when they
arrived, he began to draw back and separate himself from the
Gentiles because he was afraid of those who belonged to the
circumcision group. The other Jews joined him in his hypoc-
risy, so that by their hypocrisy even Barnabas was led astray.
When I saw that they were not acting in line with the
truth of the gospel, I said to Peter in front of them all, "You
are a Jew, yet you live like a Gentile and not like a Jew. How
is it, then, that you force Gentiles to follow Jewish customs?
(Gal. 2:11-14.)
What follows is an important discussion of righ-
teousness by faith, which we often think of as a purely
theological doctrine about how a person is saved. But
the bottom line of this discussion about righteousness
by faith is Paul's great affirmation of the equality of all
in Christ: "There is neither Jew nor Greek, slave nor
free, male nor female, for you are all one in Christ
Jesus" (Gal. 3:28). The good news that we are all
accepted by God's grace puts us all in the same boat
and motivates us to value and love every human being
as a child of God. It is this love that fulfills God's will
as the following passage shows:
Let no debt remain outstanding, except the continuing
debt to love one another, for he who loves his fellow man has
fulfilled the law. The commandments "Do not commit
adultery," "Do not murder," "Do not steal," "Do not covet,"
and whatever other commandment there rna y be, are summed
up in this one rule: "Love your neighbor as yourself' (Rom.
13:8-9).
149
The good news
that we are all
accepted by
God's grace
puts us all in the
same boat and
motivates us to
value and love
every human
being as a child
of God. It is this
love that fulfills
God's will.
Paul's first
concern is that
believers who
hear the gospel
of grace re-
spond appro-
priately
to God.
NEW TESTAMENT VALUES
ence. On several occasions Paul calls this living a life
that is worthy of God or the gospel. Notice the follow-
ing texts:3
I urge you to live a life worthy of the calling you have
received (Eph. 4:1).
Whatever happens, conduct yourselves in a manner
worthy of the gospel of Christ (Phil. 1:27).
And we pray this in order that you may live a life worthy
of the Lord and may please him in every way (Col. 1:10).
God deals with his own children, encouraging, comfort-
ing and urging you to live lives worthy of God, who calls
you into his kingdom and glory (I Thes. 2:11-12).
Paul's first concern is that believers who hear the
gospel of grace respond appropriate! y to God. The
above passages show that this response includes the
kind of life that is lived. This relational response to
God becomes a major value that motivates action.
Another basic value implicit in the gospel is the
impartial acceptance of all human beings as God's
children, valuable to Him and therefore to us as well.
Notice how upset Paul becomes with Peter and
Barnabas when they fail to recognize the value of each
person by refusing to eat with Gentiles. In fact, Paul
says they are not acting in line with the truth of the
gospel. This clear I y shows that valuing all people and
acting according! y is part of the gospel.
When Peter came to Antioch, I opposed him to his face,
because he was in the wrong. Before certain men came from
148
PERSPECTIVES ON VALUES
J a ~ e s , he used to eat with the Gentiles. But when they
arrived, he began to draw back and separate himself from the
Gentiles because he was afraid of those who belonged to the
circumcision group. The other Jews joined him in his hypoc-
risy, so that by their hypocrisy even Barnabas was led astray.
When I saw that they were not acting in line with the
truth of the gospel, I said to Peter in front of them all, "You
are a Jew, yet you live like a Gentile and not like a Jew. How
is it, then, that you force Gentiles to follow Jewish customs?
(Gal. 2:11-14.)
What follows is an important discussion of righ-
teousness by faith, which we often think of as a purely
theological doctrine about how a person is saved. But
the bottom line of this discussion about righteousness
by faith is Paul's great affirmation of the equality of all
in Christ: "There is neither Jew nor Greek, slave nor
free, male nor female, for you are all one in Christ
Jesus" (Gal. 3:28). The good news that we are all
accepted by God's grace puts us all in the same boat
and motivates us to value and love every human being
as a child of God. It is this love that fulfills God's will
as the following passage shows:
Let no debt remain outstanding, except the continuing
debt to love one another, for he who loves his fellow man has
fulfilled the law. The commandments "Do not commit
adultery," "Do not murder," "Do not steal," "Do not covet,"
and whatever other commandment there rna y be, are summed
up in this one rule: "Love your neighbor as yourself' (Rom.
13:8-9).
149
The good news
that we are all
accepted by
God's grace
puts us all in the
same boat and
motivates us to
value and love
every human
being as a child
of God. It is this
love that fulfills
God's will.
Another important
value implicit in
the gospel is
freedom.
0 Freedom from
works of law (the
need for achievement
in order to earn God's
favor).
[J Freedom from the
bondage of sin (which
for Paul is a force or
power that enslaves).
0 Freedom from
death through the new
hope that Christ
supplies.
NEW TESTAMENT VALUES
Another important value implicit in the gospel is
freedom. This freedom is a freedom from works of law
(the need for achievement in order to earn God's
favor), freedom from the bondage of sin (which for
Paul is a force or power that enslaves), and freedom
from death through the new hope that Christ supplies.
It is never license for irresponsibility but is the free-
dom to love and live for others (Gal. 5:13).
This freedom does mean, however, that Paul is not
concerned to see all Christians acting in the very same
way. Passages such as I Cor. 8:1-11:1 and Romans
14:1-15:13, where Paul addresses specific questions
about food offered to idols, vegetarianism, and fast
days, demonstrate this. Paul seems quite willing to
allow Christians to act differently in such matters,
depending on their backgrounds and convictions. He
only asks that they not judge, condemn, or scorn each
other. He wants their love to be so strong that they can
maintain unity even when their specific practice dif-
fers. He goes so far as to suggest that the same action
may be right for one and wrong for another depending
on their motivation and on the results of the action. But
when their "right" actions actually threaten to hurt
another, then love must motivate their actions and
make them so "free" that they are willing to give up
even their legitimate actions for the sake of the other
person. In this regard Leander Keck has understood
Paul correctly when he says: "[N]ot until one is free
150
PERSPECTIVES ON VALUES
also to forgo the exercise of one's freedom for the sake
of a fellow Christian is one really free."4
Another central value for Paul is the community of
believers. He never sees Christian faith as a private
matter between the believer and God. To accept Christ
and be "in" Him is to be part of His body on earth.
Passages like Rom. 12 and I Cor. 12 show how
important the body is for him. The metaphor "build
up" is especially important when Paul addresses spe-
cific problems in the Corinthian church. This "build-
ing up" is always building up the community of
believers and strengthening the ties between them. All
Christian action is to serve the value of building up the
church.
Thus far, we have seen four basic values that grow
out of Paul's gospel and are integral to it. Because of
God's free gift of salvation, Christians value a life
worthy of God's grace that in thanksgiving pleases
Him, love for each of God's children, freedom, and the
unity of believers in the body of Christ.
These values obviously have implications for spe-
cific behaviors. The actions of the Christian must be
consistent with these values. Perhaps we can under-
stand the shape of the life lived according to these
values when we look at Paul's concrete instruction
regarding behavior that falls short of God's ideal.
Paul reveals several kinds of actions that miss the
mark and are not worthy of the gospel. First is any
151
Another central
value for Paul is
the community
of believers.
He never sees
Christian faith
as a private
matter be-
tween the
believer and
God.
Another important
value implicit in
the gospel is
freedom.
0 Freedom from
works of law (the
need for achievement
in order to earn God's
favor).
[J Freedom from the
bondage of sin (which
for Paul is a force or
power that enslaves).
0 Freedom from
death through the new
hope that Christ
supplies.
NEW TESTAMENT VALUES
Another important value implicit in the gospel is
freedom. This freedom is a freedom from works of law
(the need for achievement in order to earn God's
favor), freedom from the bondage of sin (which for
Paul is a force or power that enslaves), and freedom
from death through the new hope that Christ supplies.
It is never license for irresponsibility but is the free-
dom to love and live for others (Gal. 5:13).
This freedom does mean, however, that Paul is not
concerned to see all Christians acting in the very same
way. Passages such as I Cor. 8:1-11:1 and Romans
14:1-15:13, where Paul addresses specific questions
about food offered to idols, vegetarianism, and fast
days, demonstrate this. Paul seems quite willing to
allow Christians to act differently in such matters,
depending on their backgrounds and convictions. He
only asks that they not judge, condemn, or scorn each
other. He wants their love to be so strong that they can
maintain unity even when their specific practice dif-
fers. He goes so far as to suggest that the same action
may be right for one and wrong for another depending
on their motivation and on the results of the action. But
when their "right" actions actually threaten to hurt
another, then love must motivate their actions and
make them so "free" that they are willing to give up
even their legitimate actions for the sake of the other
person. In this regard Leander Keck has understood
Paul correctly when he says: "[N]ot until one is free
150
PERSPECTIVES ON VALUES
also to forgo the exercise of one's freedom for the sake
of a fellow Christian is one really free."4
Another central value for Paul is the community of
believers. He never sees Christian faith as a private
matter between the believer and God. To accept Christ
and be "in" Him is to be part of His body on earth.
Passages like Rom. 12 and I Cor. 12 show how
important the body is for him. The metaphor "build
up" is especially important when Paul addresses spe-
cific problems in the Corinthian church. This "build-
ing up" is always building up the community of
believers and strengthening the ties between them. All
Christian action is to serve the value of building up the
church.
Thus far, we have seen four basic values that grow
out of Paul's gospel and are integral to it. Because of
God's free gift of salvation, Christians value a life
worthy of God's grace that in thanksgiving pleases
Him, love for each of God's children, freedom, and the
unity of believers in the body of Christ.
These values obviously have implications for spe-
cific behaviors. The actions of the Christian must be
consistent with these values. Perhaps we can under-
stand the shape of the life lived according to these
values when we look at Paul's concrete instruction
regarding behavior that falls short of God's ideal.
Paul reveals several kinds of actions that miss the
mark and are not worthy of the gospel. First is any
151
Another central
value for Paul is
the community
of believers.
He never sees
Christian faith
as a private
matter be-
tween the
believer and
God.
Paul also believes
that one may miss
the mark through
the violation of
basic moral prin-
ciples revealed
in the law.
NEW TESTAMENT VALUES
action inconsistent with God's impartial grace such as
prejudice or exclusiveness. This has already become
evident from Gal. 2.
If such a high demand for the moral life seems
overwhelming, Paul is perhaps even more demanding
in Romans 14:23 when he argues that any act which
does not spring from the motive of faith is sin. Even
acts that might be right in and of themselves may be
wrong if they spring from the wrong motives. This
includes any violation of one's convictions, even if
those convictions are misguided.
Paul also believes that one may miss the mark
through the violation of basic moral principles re-
vealed in the law. Even though Paul allows differing
behavior in some areas, there are others, such as sexual
morality, where he tolerates no variation. Here we see
a continuing positive function for law in Paul's moral
thinking.
In this regard, it is popular to suggest that Paul's
ethical thinking is directly opposed to law. For in-
stance, Ogletree says, "Paul's basic message is that
faith displaces law .... The law has no more signifi-
cance for those who live by faith in Jesus Christ."5 But
Keck is correct when he says: "Paul ... never indicts
the content of the law but rather insists that it is holy,
just, and good (Rom. 7). What was right in the law of
Moses cannot be contrary to what life in Christ should
produce."
152
P E R S P E C T IV E S 0 N VA L U E S
One may also miss the mark by any action that
brings harm to another human being. No matter how
"right" an act may be, or how free one may be to
perform it, it is a sin against Christ to hurt any person
for whom Christ died (I Cor. 8:11-12). In other words,
it is not only the motive of the action that is important,
but the consequences as well. The Christian must not
only have the right overall orientation and character,
but must also weigh the significance of actions in any
given cultural context to see how they will affect other
people.
Finally, for Paul any action is wrong that fails to
build up the community of believers. (See I Cor. 8 for
example.)
All of this means that there is a certain relativity in
Paul'sviewofChristian behavior. He does not present
an absolute standard of right and wrong for every
situation. Yet there are also limits to this relativity, as
is most clearly seen when Paul presents his missionary
strategy in I Corinthians 9:19-23. He says:
Though I am free and belong to no man, I make myself
a slave to everyone, to win as many as possible. To the Jews
I became like a Jew, to win the Jews. To those under the law
I became like one under the law (though I myself am not
under the law), so as to win those under the law. To those not
having the law I became like one not having the law (though
I am not free from God's law but am under Christ's law), so
as to win those not having the law. To the weak I became
153
For Paul any ac-
tion is wrong that
fails to build up
the community
of believers.
Paul also believes
that one may miss
the mark through
the violation of
basic moral prin-
ciples revealed
in the law.
NEW TESTAMENT VALUES
action inconsistent with God's impartial grace such as
prejudice or exclusiveness. This has already become
evident from Gal. 2.
If such a high demand for the moral life seems
overwhelming, Paul is perhaps even more demanding
in Romans 14:23 when he argues that any act which
does not spring from the motive of faith is sin. Even
acts that might be right in and of themselves may be
wrong if they spring from the wrong motives. This
includes any violation of one's convictions, even if
those convictions are misguided.
Paul also believes that one may miss the mark
through the violation of basic moral principles re-
vealed in the law. Even though Paul allows differing
behavior in some areas, there are others, such as sexual
morality, where he tolerates no variation. Here we see
a continuing positive function for law in Paul's moral
thinking.
In this regard, it is popular to suggest that Paul's
ethical thinking is directly opposed to law. For in-
stance, Ogletree says, "Paul's basic message is that
faith displaces law .... The law has no more signifi-
cance for those who live by faith in Jesus Christ."5 But
Keck is correct when he says: "Paul ... never indicts
the content of the law but rather insists that it is holy,
just, and good (Rom. 7). What was right in the law of
Moses cannot be contrary to what life in Christ should
produce."
152
P E R S P E C T IV E S 0 N VA L U E S
One may also miss the mark by any action that
brings harm to another human being. No matter how
"right" an act may be, or how free one may be to
perform it, it is a sin against Christ to hurt any person
for whom Christ died (I Cor. 8:11-12). In other words,
it is not only the motive of the action that is important,
but the consequences as well. The Christian must not
only have the right overall orientation and character,
but must also weigh the significance of actions in any
given cultural context to see how they will affect other
people.
Finally, for Paul any action is wrong that fails to
build up the community of believers. (See I Cor. 8 for
example.)
All of this means that there is a certain relativity in
Paul'sviewofChristian behavior. He does not present
an absolute standard of right and wrong for every
situation. Yet there are also limits to this relativity, as
is most clearly seen when Paul presents his missionary
strategy in I Corinthians 9:19-23. He says:
Though I am free and belong to no man, I make myself
a slave to everyone, to win as many as possible. To the Jews
I became like a Jew, to win the Jews. To those under the law
I became like one under the law (though I myself am not
under the law), so as to win those under the law. To those not
having the law I became like one not having the law (though
I am not free from God's law but am under Christ's law), so
as to win those not having the law. To the weak I became
153
For Paul any ac-
tion is wrong that
fails to build up
the community
of believers.
Paul's actions
are motivated
by the gospel.
What he does
he does
for the sake
of the gospel.
NEW TESTAMENT VALUES
weak to win the weak. I have become all things to all men
so by all possible means I might save some. I do all this
for the sake of the gospel that I may share in its blessings.
6
Paul's actions are motivated by the gospel. What
he does he does for the sake of the gospel. This leads
to different actions in different situations. But there
are limits. What he says in the parentheses is particu-
larly instructive here. Though his m_ay vary,
it will not go beyond the limits of obhgation Imposed
by his commitment to Christ's will. we have
above some actions could never be In harmony With
Chris;'s will. Not everything is relative. But within
those limits there is both freedom and responsibility
that leads to varying actions in varying situations.
All of this shows that the question of values and
spiritual behavior is much more complex than merely
following certain rules, even if such rules can be
gleaned from Scripture. Rather Paul points to the
shape of the life that is a worthy response to God's
grace. . .
Such a life will live up to the bas1c moral guide-
lines revealed in the law, will show a love for others
that puts the interests of others on a par with ( even
ahead of) one's own, will allow freedom w1th?ut
letting diversity in nonimportant areas destroy
and will always seek to build up the community of
believers.
154
P E R S P E C T IV E S 0 N VA L U E S
The Perspective of the
Synoptic Gospels
The very heading of this section is an oversimpli-
fication, for there are significant differences in per-
spective among the three synoptics Matthew, Mark
and Luke. (They are called the "synoptic" gospels
because they present the story of Jesus from the same
point of view, with similar outline and content.) Yet
within the scope of this chapter we will focus on the
basic consistency they display in presenting Jesus as
the One who brings the kingdom of God.
In Jesus' day there were various expectations
about the future. Some believed that a Messiah would
come and deliver Palestine from Roman rule. Others
expected two Messiahs, one
kingly and one priestly, while
some had no expectation of a
Messiah at all. Some believed
that God would bring deliver-
ance through a catastrophic end
of this age, while others saw
God working within this
world's history through human
armies. But Jesus broke with
all these expectations by pro-
claiming that in his life and
ministry the kingdom was al-
155
There are significant differ-
ences in perspective
among the three synoptics
Matthew, Mark and Luke.
(They are called the "syn-
optic" gospels because
they present the story of
Jesus from the same point
of view, with similar outline
and content.)
Paul's actions
are motivated
by the gospel.
What he does
he does
for the sake
of the gospel.
NEW TESTAMENT VALUES
weak to win the weak. I have become all things to all men
so by all possible means I might save some. I do all this
for the sake of the gospel that I may share in its blessings.
6
Paul's actions are motivated by the gospel. What
he does he does for the sake of the gospel. This leads
to different actions in different situations. But there
are limits. What he says in the parentheses is particu-
larly instructive here. Though his m_ay vary,
it will not go beyond the limits of obhgation Imposed
by his commitment to Christ's will. we have
above some actions could never be In harmony With
Chris;'s will. Not everything is relative. But within
those limits there is both freedom and responsibility
that leads to varying actions in varying situations.
All of this shows that the question of values and
spiritual behavior is much more complex than merely
following certain rules, even if such rules can be
gleaned from Scripture. Rather Paul points to the
shape of the life that is a worthy response to God's
grace. . .
Such a life will live up to the bas1c moral guide-
lines revealed in the law, will show a love for others
that puts the interests of others on a par with ( even
ahead of) one's own, will allow freedom w1th?ut
letting diversity in nonimportant areas destroy
and will always seek to build up the community of
believers.
154
P E R S P E C T IV E S 0 N VA L U E S
The Perspective of the
Synoptic Gospels
The very heading of this section is an oversimpli-
fication, for there are significant differences in per-
spective among the three synoptics Matthew, Mark
and Luke. (They are called the "synoptic" gospels
because they present the story of Jesus from the same
point of view, with similar outline and content.) Yet
within the scope of this chapter we will focus on the
basic consistency they display in presenting Jesus as
the One who brings the kingdom of God.
In Jesus' day there were various expectations
about the future. Some believed that a Messiah would
come and deliver Palestine from Roman rule. Others
expected two Messiahs, one
kingly and one priestly, while
some had no expectation of a
Messiah at all. Some believed
that God would bring deliver-
ance through a catastrophic end
of this age, while others saw
God working within this
world's history through human
armies. But Jesus broke with
all these expectations by pro-
claiming that in his life and
ministry the kingdom was al-
155
There are significant differ-
ences in perspective
among the three synoptics
Matthew, Mark and Luke.
(They are called the "syn-
optic" gospels because
they present the story of
Jesus from the same point
of view, with similar outline
and content.)
For Jesus and the
authors of the
synoptic gospels,
all values grow
from the kingdom
of God, for it is the
one true item of
value in the world.
It is worth every-
thing.
NEW TESTAMENT VALUES
ready present. Jesus can say in Matthew 12:28, "But if
I drive out demons by the Spirit of God, then the
kingdom of God has come upon you."
Jesus also, however, points to the kingdom as
future. In fact, in Matthew 13 and Mark 4, he tells
several parables which show that the kingdom begins
small now, depending on human response, but God
will act to bring a full manifestation of the kingdom in
the future. (See the parables of the sower, tares, and
mustard seed, for example.)
What then is this kingdom? It is God's reign or
rule. It comes not from human effort but by God's
grace. Individuals now can be part of it by submitting
to God's rule in their lives. It is also the wave of the
future, for God will fill the whole universe with His
kingdom in the future.
For Jesus and the authors of the synoptic gospels,
all values grow from the kingdom of God, for it is the
one true item of value in the world. It is worth every-
thing, as Jesus shows in the following parables:
The kingdom of heaven is like treasure hidden in a field.
When a man found it, he hid it again, and then in his joy went
and sold all he had and bought that field.
Again, the kingdom of heaven is like a merchant look-
ing for fine pearls. When he found one of great value, he went
away and sold everything he had and bought it (Matthew
13:44-46).
All other values shrink in the presence of the
156
PERSPECTIVES ON VALUES
kingdom. Putting oneself in harmony with God's rule
or government, as revealed by Jesus, is the most
important thing a person can do. Everything else must
be subservient to that basic commitment.
This commitment to God's kingdom has definite
behavioral implications. It is a commitment to an
alternative government where God rather than hu-
mans sets the shape of life. John R. W. Stott is right in
calling it a "counterculture." It turns the values of this
world upside down. In the synoptics we find several
major themes that reveal the shape of this kingdom.
First, allegiance to God's kingdom means dis-
cipleship, which is following Jesus in self-sacrificial
service to fellow humans. For example, three times in
the center of Mark, in chapters 8, 9 and 10, we see
Jesus predict his own death. Following each of these
predictions Jesus goes on to show that his disciples
will follow in the same kind of sacrificial service. In
chapter 8 he says:
If anyone would come after me, he must deny himself
and take up His cross and follow me. For whoever loses his
life for me and for the gospel will save it" (Mark 8:34-35).
In chapter 9 he says:
If anyone wants to be first, he must be the very last, and
the servant of all (Mark 9:35).
You know that those who are regarded as rulers of the
157
First, allegiance to
God's kingdom
means disciple-
ship, which is
following Jesus in
self-sacrificial
service to fellow
humans.
For Jesus and the
authors of the
synoptic gospels,
all values grow
from the kingdom
of God, for it is the
one true item of
value in the world.
It is worth every-
thing.
NEW TESTAMENT VALUES
ready present. Jesus can say in Matthew 12:28, "But if
I drive out demons by the Spirit of God, then the
kingdom of God has come upon you."
Jesus also, however, points to the kingdom as
future. In fact, in Matthew 13 and Mark 4, he tells
several parables which show that the kingdom begins
small now, depending on human response, but God
will act to bring a full manifestation of the kingdom in
the future. (See the parables of the sower, tares, and
mustard seed, for example.)
What then is this kingdom? It is God's reign or
rule. It comes not from human effort but by God's
grace. Individuals now can be part of it by submitting
to God's rule in their lives. It is also the wave of the
future, for God will fill the whole universe with His
kingdom in the future.
For Jesus and the authors of the synoptic gospels,
all values grow from the kingdom of God, for it is the
one true item of value in the world. It is worth every-
thing, as Jesus shows in the following parables:
The kingdom of heaven is like treasure hidden in a field.
When a man found it, he hid it again, and then in his joy went
and sold all he had and bought that field.
Again, the kingdom of heaven is like a merchant look-
ing for fine pearls. When he found one of great value, he went
away and sold everything he had and bought it (Matthew
13:44-46).
All other values shrink in the presence of the
156
PERSPECTIVES ON VALUES
kingdom. Putting oneself in harmony with God's rule
or government, as revealed by Jesus, is the most
important thing a person can do. Everything else must
be subservient to that basic commitment.
This commitment to God's kingdom has definite
behavioral implications. It is a commitment to an
alternative government where God rather than hu-
mans sets the shape of life. John R. W. Stott is right in
calling it a "counterculture." It turns the values of this
world upside down. In the synoptics we find several
major themes that reveal the shape of this kingdom.
First, allegiance to God's kingdom means dis-
cipleship, which is following Jesus in self-sacrificial
service to fellow humans. For example, three times in
the center of Mark, in chapters 8, 9 and 10, we see
Jesus predict his own death. Following each of these
predictions Jesus goes on to show that his disciples
will follow in the same kind of sacrificial service. In
chapter 8 he says:
If anyone would come after me, he must deny himself
and take up His cross and follow me. For whoever loses his
life for me and for the gospel will save it" (Mark 8:34-35).
In chapter 9 he says:
If anyone wants to be first, he must be the very last, and
the servant of all (Mark 9:35).
You know that those who are regarded as rulers of the
157
First, allegiance to
God's kingdom
means disciple-
ship, which is
following Jesus in
self-sacrificial
service to fellow
humans.
Allegiance to the
kingdom means a
countercultural
response to
wealth and
possessions.
Allegiance to the
kingdom means
love for all human
beings.
NEW TESTAMENT VALUES
Gentiles lord it over them, and their high officials exercise
authority over them. Not so with you. Instead, whoever
wants to become great among you must be your servant, and
whoever wants to be first must be slave of all. For even the
Son of Man did not come to be served, but to serve, and to
give his life as a ransom for many (Mark 10:43-45).
Members of God's government or kingdom re-
nounce their own claims to importance, authority, and
status, and give themselves in service as Jesus did.
Second, allegiance to the kingdom means love for
all human beings, including one's enemies and those
who are usually considered outcasts. Jesus empha-
sizes this behavioral response to the kingdom in both
word and deed. He teaches his followers to love their
enemies and put aside all attempts at revenge, even
against the hated Roman oppressors (Matthew 2:15-
17). Through these words and actions Jesus shows that
God's kingdom is a regime that values and respects
every human being.
This is why the members of God's kingdom reject
force and violence, even to the point of turning the
other cheek and going the second mile (Matthew 5:39-
41). Their respect for every human being keeps them
from causing injury. But beyond that, it motivates
them to work positively for others, feeding the hungry,
clothing the naked, caring for the sick and prisoners
(Matthew 25 :31-46).
Third, allegiance to the kingdom means a counter-
158
P E R S P E C T IV E S 0 N VA L U E S
cultural response to wealth and possessions. Instead
of finding security in possessions and bank accounts
members of the kingdom find security in trusting God
and are free to use their possessions in the service and
care for others we have already mentioned. Thus Jesus
instructs His followers not to be anxious about life but
to lay up their treasures in heaven (Matthew 6:25-34;
Luke 12:22-34). Luke especially shows the dangers of
amassing wealth while neglecting the needs of others
(Luke 16:19-31).
Finally, members of the kingdom respond holisti-
cally to God, not with mere outward conformity to
certain rules. One of Jesus' primary teachings is that
external conformity is not sufficient. He tells His
disciples that their righteousness must exceed that of
the scribes and Pharisees (Matthew 5:17 -20) and makes
it clear that external purity is insufficient (Matthew 15;
Mark 7). He purposely breaks the rules that prohibit
healingonSabbath(Mark3:1-6; Luke 13:10-17; 14:1-
6). He teaches that one can break commandments
against murder and adultery by thoughts as well as
deeds (Matthew 5:21-30).
Whereas earthly kingdoms can only judge and
control external behavior, God's kingdom is a matter
of the heart and hand-total response to God. Bill
Johnsson sums this up well when he comments on the
"better" righteousness Jesus demands:
159
Members of the
kingdom respond
holistically to
God, not with
mere outward
conformity to
certain rules.
Allegiance to the
kingdom means a
countercultural
response to
wealth and
possessions.
Allegiance to the
kingdom means
love for all human
beings.
NEW TESTAMENT VALUES
Gentiles lord it over them, and their high officials exercise
authority over them. Not so with you. Instead, whoever
wants to become great among you must be your servant, and
whoever wants to be first must be slave of all. For even the
Son of Man did not come to be served, but to serve, and to
give his life as a ransom for many (Mark 10:43-45).
Members of God's government or kingdom re-
nounce their own claims to importance, authority, and
status, and give themselves in service as Jesus did.
Second, allegiance to the kingdom means love for
all human beings, including one's enemies and those
who are usually considered outcasts. Jesus empha-
sizes this behavioral response to the kingdom in both
word and deed. He teaches his followers to love their
enemies and put aside all attempts at revenge, even
against the hated Roman oppressors (Matthew 2:15-
17). Through these words and actions Jesus shows that
God's kingdom is a regime that values and respects
every human being.
This is why the members of God's kingdom reject
force and violence, even to the point of turning the
other cheek and going the second mile (Matthew 5:39-
41). Their respect for every human being keeps them
from causing injury. But beyond that, it motivates
them to work positively for others, feeding the hungry,
clothing the naked, caring for the sick and prisoners
(Matthew 25 :31-46).
Third, allegiance to the kingdom means a counter-
158
P E R S P E C T IV E S 0 N VA L U E S
cultural response to wealth and possessions. Instead
of finding security in possessions and bank accounts
members of the kingdom find security in trusting God
and are free to use their possessions in the service and
care for others we have already mentioned. Thus Jesus
instructs His followers not to be anxious about life but
to lay up their treasures in heaven (Matthew 6:25-34;
Luke 12:22-34). Luke especially shows the dangers of
amassing wealth while neglecting the needs of others
(Luke 16:19-31).
Finally, members of the kingdom respond holisti-
cally to God, not with mere outward conformity to
certain rules. One of Jesus' primary teachings is that
external conformity is not sufficient. He tells His
disciples that their righteousness must exceed that of
the scribes and Pharisees (Matthew 5:17 -20) and makes
it clear that external purity is insufficient (Matthew 15;
Mark 7). He purposely breaks the rules that prohibit
healingonSabbath(Mark3:1-6; Luke 13:10-17; 14:1-
6). He teaches that one can break commandments
against murder and adultery by thoughts as well as
deeds (Matthew 5:21-30).
Whereas earthly kingdoms can only judge and
control external behavior, God's kingdom is a matter
of the heart and hand-total response to God. Bill
Johnsson sums this up well when he comments on the
"better" righteousness Jesus demands:
159
Members of the
kingdom respond
holistically to
God, not with
mere outward
conformity to
certain rules.
A life of
allegiance to
God's kingdom
has a definite
shape that in
many ways is
upside down.
NEW TESTAMENT VALUES
Thus the better righteousness of the Sermon on the
Mount is not better than the old because it is of "the heart"
instead of "the hand." Nor is it better because it is practiced
instead of being merely proclaimed. No-it is better because
it is a righteousness that is utterly unlike any kingdom made
or dreamed of before or since, so the lives of its citizens are
to be a demonstration of righteousness such as Judaism and
the world have never witnessed. In a word, that righteous-
ness is to mirror the righteousness of God Himself.
Therefore a life of allegiance to God's kingdom
has a definite shape that in many ways is upside down
when compared with usual values and behaviors of
society. Instead of valuing status, authority, power
and wealth, God's kingdom values service, sacrifice,
love, and generosity. And these values have obvious
behavioral implications that make the Christian life
different.
John's Perspective-
Gospel and Epistle
Unlike the synoptics, emphasis in the Gospel of
John is not on the kingdom. In John, Jesus uses the
term only in conversation with Nicodemus (John 3:3-
5) and Pilate (John 18:36). John focuses rather on
several "signs" which Jesus does, each of which points
beyond itself to show who Jesus is and significance of
His life for us. For example, Jesus feeds the multitude
to show that He is the Bread of Life (John 6) and opens
160
PERSPECTIVES ON VALUES
the eyes of a blind man to show that He is the Light of
the World (John 9). But the most important revelation
of Jesus comes when He is "lifted up," which refers
both to His crucifixion and simultaneous exaltation
(John 12:32-36). John then emphasizes that one finds
true life, both now and for eternity, by believing on
Jesus. The purpose of the book is summarized at the
end of chapter 20: "Jesus did many other miraculous
signs in the presence of his disciples, which are not
r e c o r d e ~ in this book. But these are written that you
may believe that Jesus is the Christ, the Son of God,
and that by believing you may have life in his name"
(John 20:30-31).
Even though the language is different, however,
John too believes that a commitment to Jesus makes a
difference in lifestyle. John emphasizes this by con-
trasting Jesus' disciples with the "world."
For John the "world" is the whole realm of human
life that has not believed on Jesus. This includes not
just the people but also the values that they hold. This
"world" stands in opposition to God because it is ruled
by the prince of this world, i.e .. the devil (John 12:31;
14:30; 16:11). Therefore the world hates Jesus (John
7:7; 15:18) and his followers (John 15:18; 17:14; I
John 3:12). Christians are thus not to love the world
but are to have different values:
Do not love the world or anything in the world. If
anyone loves the world, the love of the Father is not in him.
161
This world and its
values are a sink-
ing ship that is
going nowhere.
Those who wish
lasting life must
find it in Jesus.
A life of
allegiance to
God's kingdom
has a definite
shape that in
many ways is
upside down.
NEW TESTAMENT VALUES
Thus the better righteousness of the Sermon on the
Mount is not better than the old because it is of "the heart"
instead of "the hand." Nor is it better because it is practiced
instead of being merely proclaimed. No-it is better because
it is a righteousness that is utterly unlike any kingdom made
or dreamed of before or since, so the lives of its citizens are
to be a demonstration of righteousness such as Judaism and
the world have never witnessed. In a word, that righteous-
ness is to mirror the righteousness of God Himself.
Therefore a life of allegiance to God's kingdom
has a definite shape that in many ways is upside down
when compared with usual values and behaviors of
society. Instead of valuing status, authority, power
and wealth, God's kingdom values service, sacrifice,
love, and generosity. And these values have obvious
behavioral implications that make the Christian life
different.
John's Perspective-
Gospel and Epistle
Unlike the synoptics, emphasis in the Gospel of
John is not on the kingdom. In John, Jesus uses the
term only in conversation with Nicodemus (John 3:3-
5) and Pilate (John 18:36). John focuses rather on
several "signs" which Jesus does, each of which points
beyond itself to show who Jesus is and significance of
His life for us. For example, Jesus feeds the multitude
to show that He is the Bread of Life (John 6) and opens
160
PERSPECTIVES ON VALUES
the eyes of a blind man to show that He is the Light of
the World (John 9). But the most important revelation
of Jesus comes when He is "lifted up," which refers
both to His crucifixion and simultaneous exaltation
(John 12:32-36). John then emphasizes that one finds
true life, both now and for eternity, by believing on
Jesus. The purpose of the book is summarized at the
end of chapter 20: "Jesus did many other miraculous
signs in the presence of his disciples, which are not
r e c o r d e ~ in this book. But these are written that you
may believe that Jesus is the Christ, the Son of God,
and that by believing you may have life in his name"
(John 20:30-31).
Even though the language is different, however,
John too believes that a commitment to Jesus makes a
difference in lifestyle. John emphasizes this by con-
trasting Jesus' disciples with the "world."
For John the "world" is the whole realm of human
life that has not believed on Jesus. This includes not
just the people but also the values that they hold. This
"world" stands in opposition to God because it is ruled
by the prince of this world, i.e .. the devil (John 12:31;
14:30; 16:11). Therefore the world hates Jesus (John
7:7; 15:18) and his followers (John 15:18; 17:14; I
John 3:12). Christians are thus not to love the world
but are to have different values:
Do not love the world or anything in the world. If
anyone loves the world, the love of the Father is not in him.
161
This world and its
values are a sink-
ing ship that is
going nowhere.
Those who wish
lasting life must
find it in Jesus.
It is onty as a
branch (the
Christian) re-
mains in the
vine (Christ)
that he or she
can love.
NEW TESTAMENT VALVES
For everything in the world-the cravings of sinful man, the
lust of his eyes and the boasting of what he has and does-
comes not from the Father but from the world. The world and
its desires pass away, but the man who does the will of God
lives forever (I John 2:15-17).
In other words, this world and its values are a
sinking ship that is going nowhere. Those who wish
lasting life must find it in Jesus.
The basic feature of the different life that Chris-
tians will live is love (John 13:34-35; 15:12-17; I John
3:1-4:21). Yet as many have noticed, the love com-
mand in John differs from its counterpart in the
synoptics. Love in John seems to focus on love within
the community of believers. Brothers and sisters are to
love each other. Some have even felt that this is a
purposeful delimiting of the love command that be-
comes exclusive and ethically inferior to the Jesus
portrayed in the synoptics.7 But it is not true that John
cares only about the believer and simply gives up on
the world. He makes it clear that God loves the world
and sends Christ to save it (John 3:16-19). In fact, it is
John's hope that love within the community will be
noticed beyond the community and will draw those in
the world toJesus(John 13:35). ThusevenifJohndoes
focus on love among Christians, that very love is to
influence the world.
This love is only possible, according to John,
through constant union with Christ. It is only as a
162
PERSPECTIVES ON VALUES
branch (the Christian) remains in the vine (Christ) that
he or she can love (John 15:1-17).
The Pers-pective of Revelation
When we think of Revelation, we usually think not
of values and behavior but of historical and prophetic
events. Yet there is a close connection between visions
and values. Revelation does much more than cata-
logue future events. It spoke powerfully to early
Christians suffering from persecution at the hands of
Rome. At the very beginning a blessing is pronounced
on those who "keep" what is written in this book
(Revelation 1:3). This implies that there is a message
here which is to be obeyed, not merely understood or
deciphered.
What John does is intersperse scenes of destruc-
tion and persecution, evil and plagues, with visions of
victory and triumph around God's throne. In these
visions of victory, God's faithful followers are in-
cluded with angelic hosts singing praise to God and
Christ. These visions allow Christians to anticipate the
destiny God has in store for them in such a way that the
visions shape their values now. The visions show them
that even if faithfulness to Christ brings trouble, per-
secution, and death, it is worth it, for the slain lamb has
gained the victory and the future is secure.
It may appear now that the kingdoms of the world
163
If may appear
now that the
kingdoms of the
world have all
the pomp and
power, but the
true reality of the
universe is only
visible when the
veil is lifted and
we see into
heaven to catch
a glimpse of the
only One who is
truly worthy of our
allegiance.
It is onty as a
branch (the
Christian) re-
mains in the
vine (Christ)
that he or she
can love.
NEW TESTAMENT VALVES
For everything in the world-the cravings of sinful man, the
lust of his eyes and the boasting of what he has and does-
comes not from the Father but from the world. The world and
its desires pass away, but the man who does the will of God
lives forever (I John 2:15-17).
In other words, this world and its values are a
sinking ship that is going nowhere. Those who wish
lasting life must find it in Jesus.
The basic feature of the different life that Chris-
tians will live is love (John 13:34-35; 15:12-17; I John
3:1-4:21). Yet as many have noticed, the love com-
mand in John differs from its counterpart in the
synoptics. Love in John seems to focus on love within
the community of believers. Brothers and sisters are to
love each other. Some have even felt that this is a
purposeful delimiting of the love command that be-
comes exclusive and ethically inferior to the Jesus
portrayed in the synoptics.7 But it is not true that John
cares only about the believer and simply gives up on
the world. He makes it clear that God loves the world
and sends Christ to save it (John 3:16-19). In fact, it is
John's hope that love within the community will be
noticed beyond the community and will draw those in
the world toJesus(John 13:35). ThusevenifJohndoes
focus on love among Christians, that very love is to
influence the world.
This love is only possible, according to John,
through constant union with Christ. It is only as a
162
PERSPECTIVES ON VALUES
branch (the Christian) remains in the vine (Christ) that
he or she can love (John 15:1-17).
The Pers-pective of Revelation
When we think of Revelation, we usually think not
of values and behavior but of historical and prophetic
events. Yet there is a close connection between visions
and values. Revelation does much more than cata-
logue future events. It spoke powerfully to early
Christians suffering from persecution at the hands of
Rome. At the very beginning a blessing is pronounced
on those who "keep" what is written in this book
(Revelation 1:3). This implies that there is a message
here which is to be obeyed, not merely understood or
deciphered.
What John does is intersperse scenes of destruc-
tion and persecution, evil and plagues, with visions of
victory and triumph around God's throne. In these
visions of victory, God's faithful followers are in-
cluded with angelic hosts singing praise to God and
Christ. These visions allow Christians to anticipate the
destiny God has in store for them in such a way that the
visions shape their values now. The visions show them
that even if faithfulness to Christ brings trouble, per-
secution, and death, it is worth it, for the slain lamb has
gained the victory and the future is secure.
It may appear now that the kingdoms of the world
163
If may appear
now that the
kingdoms of the
world have all
the pomp and
power, but the
true reality of the
universe is only
visible when the
veil is lifted and
we see into
heaven to catch
a glimpse of the
only One who is
truly worthy of our
allegiance.
In Revelation the
basic behavioral
response to this
good news is
faithfulness to
Christ and His
commandments.
NEW TESTAMENT VALUES
have all the pomp and power, but the true reality of the
universe is only visible when the veil is lifted and we
see into heaven to catch a glimpse of the only One who
is truly worthy of our allegiance. This basic message
is revealed particularly in the hymns of the book of
Revelation. In them God is shown to be just, faithful,
and ultimately victorious. In addition, these hymns tie
God's victory to the worship experience of the early
Christians in a way that makes their corporate worship
become an anticipation of that day of victory.
In Revelation the basic behavioral response to this
good news is faithfulness to Christ and His command-
ments. In such a situation of persecution, options are
limited. Yet there is great power in this faithfulness,
for when Christians are faithful to death, they demon-
strate that not even Satan's fiercest weapon could
shake them. In this they prove Christ's power and
victory: "They overcame him by the blood of the
Lamb and by the world of their testimony; they did not
love their lives so much as to shrink from death.
Therefore rejoice, you heavens and you who dwell in
them (Revelation 12: 11-12).
James Perspective
The final New Testament work we survey is that of
James. In chapter 2 he attacks attitudes of favoritism
and discrimination among Christians. He then goes on
164
PERSPECTIVES ON VALUES
to stress the importance of behavioral action for Chris-
tians, emphasizing that faith alone is inadequate. He
says:
What good is it, my brothers, if a man claims to have
faith but has no deeds? Can such faith save him? Suppose
a brother or sister is without clothes and daily food. If one
of you says to him, "Go, I wish you well; keep warm and well
but does nothing about his physical needs, what good
IS It? In the same way, faith by itself, if it is not accompanied
by action, is dead (James 2:14-17).
The contrast between this language and that found
in Paul is obvious and much debated. But although the
language and emphasis is different, there is an under-
lying them. James is emphasizing
that. actions, especially action for other people in need,
are Important for the Christian. As we saw in the first
section of this chapter, Paul believed that too but he
used different language to express '
it.
For Paul, faith is a total com-
mitment of obedience to God, the
only appropriate response to God's
grace. For James, on the other
hand, faith is mental assent to
Both Paul and James care
about appropriate action
as a response to God.
God's existence-something that
even the devils have (James 2:19). For James works
are actions that reveal one's commitment God
something already included in Paul's meaning of
165
In Revelation the
basic behavioral
response to this
good news is
faithfulness to
Christ and His
commandments.
NEW TESTAMENT VALUES
have all the pomp and power, but the true reality of the
universe is only visible when the veil is lifted and we
see into heaven to catch a glimpse of the only One who
is truly worthy of our allegiance. This basic message
is revealed particularly in the hymns of the book of
Revelation. In them God is shown to be just, faithful,
and ultimately victorious. In addition, these hymns tie
God's victory to the worship experience of the early
Christians in a way that makes their corporate worship
become an anticipation of that day of victory.
In Revelation the basic behavioral response to this
good news is faithfulness to Christ and His command-
ments. In such a situation of persecution, options are
limited. Yet there is great power in this faithfulness,
for when Christians are faithful to death, they demon-
strate that not even Satan's fiercest weapon could
shake them. In this they prove Christ's power and
victory: "They overcame him by the blood of the
Lamb and by the world of their testimony; they did not
love their lives so much as to shrink from death.
Therefore rejoice, you heavens and you who dwell in
them (Revelation 12: 11-12).
James Perspective
The final New Testament work we survey is that of
James. In chapter 2 he attacks attitudes of favoritism
and discrimination among Christians. He then goes on
164
PERSPECTIVES ON VALUES
to stress the importance of behavioral action for Chris-
tians, emphasizing that faith alone is inadequate. He
says:
What good is it, my brothers, if a man claims to have
faith but has no deeds? Can such faith save him? Suppose
a brother or sister is without clothes and daily food. If one
of you says to him, "Go, I wish you well; keep warm and well
but does nothing about his physical needs, what good
IS It? In the same way, faith by itself, if it is not accompanied
by action, is dead (James 2:14-17).
The contrast between this language and that found
in Paul is obvious and much debated. But although the
language and emphasis is different, there is an under-
lying them. James is emphasizing
that. actions, especially action for other people in need,
are Important for the Christian. As we saw in the first
section of this chapter, Paul believed that too but he
used different language to express '
it.
For Paul, faith is a total com-
mitment of obedience to God, the
only appropriate response to God's
grace. For James, on the other
hand, faith is mental assent to
Both Paul and James care
about appropriate action
as a response to God.
God's existence-something that
even the devils have (James 2:19). For James works
are actions that reveal one's commitment God
something already included in Paul's meaning of
165
It is God's action
in Christ and His
kingdom that
provide the basic
values that moti-
vate human
response.
NEW TESTAMENT VALUES
faith. For Paul the term "works" is often combined
with "of law" to refer to human efforts at self-justifi-
cation and pride (Galatians 2:15-16).
These differences of terminology, however, should
not cloud the fact that both Paul and James care about
appropriate action as a response to God. But certainly
in James we see a stronger focus on how that response
includes care for the social and physical needs of
others. In this regard it is important that we not ignore
his perspective but listen carefully when he says:
"Religion that God our Father accepts as pure and
faultless is this: to look after orphans and widows in
their distress and to keep oneself from being polluted
by the world" (James 1 :27).
Summary and Conclusion
Clearly the New Testament presents different per-
spectives and uses different language in addressing
the question of values and behavior. But there are
certain common denominators that emerge from this
material, and these in turn have quite specific implica-
tions for the way we approach the issue of values and
behavior in religious education today. Thus this final
section will summarize those consistent themes that
emerge from our overview of New Testament per-
spectives and will make suggestions concerning their
contemporary relevance for parents, teachers and
166
PERSPECTIVES ON VALUES
church leaders who wish to aid in the process of
promoting truly Christian values and behavior.
1. Throughout theN ew Testament both values and
behavior grow out of the gospel. It is God's action in
Christ and His kingdom that provide the basic values
that motivate human response. In fact, all proper
human behavior is response to God and His action.
This means that the central focus of all religious
education must be the good news of God's gracious
kingdom. If all behavior that is pleasing to God is
response to this good news, it will ultimately do no
good to change behavior apart from the gospel. (I say
ultimately because there are occasions when helping a
person through problems with certain destructive be-
haviors might be necessary before one can even hear
the gospel.) The first and foremost task of religious
education must be letting people hear and see the
gospel.
This hearing of the gospel should take many forms.
Children need to hear through the stories and teach-
ings of Scripture. They also need to see it lived in lives
of significant adults such as parents, teachers, and
church members. They also need to experience it in
praise and prayer through corporate worship. Most of
all, they need to have the gospel modeled for them as
they are themselves accepted and forgiven. Since the
goal is an appropriate response to the gospel, the
gospel must always take the central focus in every-
167
The appropriate
response is not
merely one of
outward confor-
mity to a set of
rules but is a total
response of com-
mitment to God's
values and will for
our lives.
It is God's action
in Christ and His
kingdom that
provide the basic
values that moti-
vate human
response.
NEW TESTAMENT VALUES
faith. For Paul the term "works" is often combined
with "of law" to refer to human efforts at self-justifi-
cation and pride (Galatians 2:15-16).
These differences of terminology, however, should
not cloud the fact that both Paul and James care about
appropriate action as a response to God. But certainly
in James we see a stronger focus on how that response
includes care for the social and physical needs of
others. In this regard it is important that we not ignore
his perspective but listen carefully when he says:
"Religion that God our Father accepts as pure and
faultless is this: to look after orphans and widows in
their distress and to keep oneself from being polluted
by the world" (James 1 :27).
Summary and Conclusion
Clearly the New Testament presents different per-
spectives and uses different language in addressing
the question of values and behavior. But there are
certain common denominators that emerge from this
material, and these in turn have quite specific implica-
tions for the way we approach the issue of values and
behavior in religious education today. Thus this final
section will summarize those consistent themes that
emerge from our overview of New Testament per-
spectives and will make suggestions concerning their
contemporary relevance for parents, teachers and
166
PERSPECTIVES ON VALUES
church leaders who wish to aid in the process of
promoting truly Christian values and behavior.
1. Throughout theN ew Testament both values and
behavior grow out of the gospel. It is God's action in
Christ and His kingdom that provide the basic values
that motivate human response. In fact, all proper
human behavior is response to God and His action.
This means that the central focus of all religious
education must be the good news of God's gracious
kingdom. If all behavior that is pleasing to God is
response to this good news, it will ultimately do no
good to change behavior apart from the gospel. (I say
ultimately because there are occasions when helping a
person through problems with certain destructive be-
haviors might be necessary before one can even hear
the gospel.) The first and foremost task of religious
education must be letting people hear and see the
gospel.
This hearing of the gospel should take many forms.
Children need to hear through the stories and teach-
ings of Scripture. They also need to see it lived in lives
of significant adults such as parents, teachers, and
church members. They also need to experience it in
praise and prayer through corporate worship. Most of
all, they need to have the gospel modeled for them as
they are themselves accepted and forgiven. Since the
goal is an appropriate response to the gospel, the
gospel must always take the central focus in every-
167
The appropriate
response is not
merely one of
outward confor-
mity to a set of
rules but is a total
response of com-
mitment to God's
values and will for
our lives.
It is also clear
throughout the
New Testament
that the appropri-
ate response is
not merely one of
outward confor-
mity to a set of
rules but is a total
response of com-
mitment to God's
values and will for
our lives.
NEW TESTAMENT VALUES
thing that we do.
2. It is also clear throughout the New Testament
that the appropriate response is not merely one of
outward conformity to a set of rules but is a total
response of commitment to God's values and will for
our lives. Because the focus of this response is faith-
fulness to God and love for His children, specific
behaviors will differ in different circumstances. Mo-
tivations and consequences as well as specific actions
must be considered.
This implies that our attempts to educate must go
beyond behavior to the basic values inherent in the
gospel. In other words, we must focus on teaching
children to think critically, analyze, synthesize, and
evaluate. If we only teach the next generation to
mimic our behavior, we may lead them astray, for
changing circumstances will probably demand some-
thing different from them. What we must teach is not
merely our values and behaviors. We must teach a
skill. This skill is the ability to translate gospel into
appropriate action for our own circumstances in order
to live a life worthy of the gospel. Telling people what
they can and cannot do will never accomplish this.
At the same time, however, the best way to help
one develop this skill is through case studies. Thus we
must be willing to share how we have gone about our
attempts to translate the gospel into life. We must also
lead students into the study of the Bible to see the many
168
PERSPECTIVES ON VALUES
case studies there where Biblical authors translate the
gospel into life. But we must recognize that even these
Biblical case studies cannot be the final arbiter of our
actions. (For example, Paul's attempts to address
practical issues can help us develop the skill of trans-
lating gospel into worthy response, even if we do not
c o ~ e to the same conclusions about women wearing
ve1ls or fathers betrothing their daughters that he
reached. Of course, Paul also made it clear that some
actions, such as idolatry and adultery, could never be
worthy of the gospel.)
These critical thinking skills are really the crux of
the matter. But we always teach these skills with some
risk. We can't teach children to be selectively critical
so that they analyze only the ideas of others and accept
our values uncritically.Norwould we want to. Only to
the extent that we educate them to think and act
independent! y can we ever hope that they will truly
come to internalize significant values and make them
their own.
3. Whether it is the "world" in John, the counter-
kingdom in the synoptics, the counter-empire in Rev-
elation, or Paul's warnings about putting off the old
way of life, the New Testament consistently shows
t ~ a t Christians are called to a set of values that often
differ from the prevailing conventions of society.
Of course, since God is the Creator of the world
and since He continues to work in that world, Chris-
169
Christians are
called to a set
of values that
often differ from
the prevailing
conventions of
society.
It is also clear
throughout the
New Testament
that the appropri-
ate response is
not merely one of
outward confor-
mity to a set of
rules but is a total
response of com-
mitment to God's
values and will for
our lives.
NEW TESTAMENT VALUES
thing that we do.
2. It is also clear throughout the New Testament
that the appropriate response is not merely one of
outward conformity to a set of rules but is a total
response of commitment to God's values and will for
our lives. Because the focus of this response is faith-
fulness to God and love for His children, specific
behaviors will differ in different circumstances. Mo-
tivations and consequences as well as specific actions
must be considered.
This implies that our attempts to educate must go
beyond behavior to the basic values inherent in the
gospel. In other words, we must focus on teaching
children to think critically, analyze, synthesize, and
evaluate. If we only teach the next generation to
mimic our behavior, we may lead them astray, for
changing circumstances will probably demand some-
thing different from them. What we must teach is not
merely our values and behaviors. We must teach a
skill. This skill is the ability to translate gospel into
appropriate action for our own circumstances in order
to live a life worthy of the gospel. Telling people what
they can and cannot do will never accomplish this.
At the same time, however, the best way to help
one develop this skill is through case studies. Thus we
must be willing to share how we have gone about our
attempts to translate the gospel into life. We must also
lead students into the study of the Bible to see the many
168
PERSPECTIVES ON VALUES
case studies there where Biblical authors translate the
gospel into life. But we must recognize that even these
Biblical case studies cannot be the final arbiter of our
actions. (For example, Paul's attempts to address
practical issues can help us develop the skill of trans-
lating gospel into worthy response, even if we do not
c o ~ e to the same conclusions about women wearing
ve1ls or fathers betrothing their daughters that he
reached. Of course, Paul also made it clear that some
actions, such as idolatry and adultery, could never be
worthy of the gospel.)
These critical thinking skills are really the crux of
the matter. But we always teach these skills with some
risk. We can't teach children to be selectively critical
so that they analyze only the ideas of others and accept
our values uncritically.Norwould we want to. Only to
the extent that we educate them to think and act
independent! y can we ever hope that they will truly
come to internalize significant values and make them
their own.
3. Whether it is the "world" in John, the counter-
kingdom in the synoptics, the counter-empire in Rev-
elation, or Paul's warnings about putting off the old
way of life, the New Testament consistently shows
t ~ a t Christians are called to a set of values that often
differ from the prevailing conventions of society.
Of course, since God is the Creator of the world
and since He continues to work in that world, Chris-
169
Christians are
called to a set
of values that
often differ from
the prevailing
conventions of
society.
Religious
education must
be faithful to its
Biblical founda-
tion by going to
Scripture and
discovering the
specific shape of
this worthy
response to
God's gracious
kingdom.
NEW TESTAMENT VALUES
tians are not alone in holding these values. Jesus
himself pointed out that there are times when others
may do a better job of following them than His
followers. Nevertheless, Christians cannot expect the
prevailing culture to value their concerns and lifestyle.
In fact, they can usually expect to be out of step with
the culture. Therefore they must keep their focus on
God and His kingdom as the source of their values.
Religious educators such as parents and teachers
should thus be willing to challenge those they teach to
be different. This difference, however, must be for a
purpose that grows out of the basic values of the
gospel, not for trivial reasons or just for the sake of
being different. It must be a difference that appreci-
ates the grace of God and responds in a total life of
sacrifice. Too often we have weakened this challenge
by being content if certain behavioral standards are
different rather than pointing to a total life of sacrifice
and service for the kingdom.
4. Religious education must be faithful to its
Biblical foundation by going to Scripture and discov-
ering the specific shape of this worthy response to
God's gracious kingdom. The New Testament does
show a consistent shape for this response, even if it
does not spell out every specific action. In fact, to spell
out all the specifics would violate the freedom and
responsibility that Paul shows is inherent in the gos-
pel. But that should not keep us from seeing the basic
170
PERSPECTIVES ON VALUES
shape of the Christian life, which is consistent through
the various New Testament perspectives.
We close by listing several of the particular con-
tours in this shape of the Christian life that are both
extremely prominent in the New Testament material
we have studied and at the same time are at odds with
broad segments of the prevailing culture in which we
live. Naturally this juxtaposition makes them espe-
cially important for us as parents, pastors, and teach-
ers.
A. Commitment. Our society often values tenta-
tiveness. We want to avoid dogmatism. But the king-
dom demands commitment. It is not a blind, dogmatic
commitment, because the very nature of the kingdom
is freedom. Using principles consistent with that free-
dom we must be willing to call for commitment.
B. Sacrificial service. In a culture where "me first"
is justified as healthy and necessary competition and
where status, authority, and power count for every-
thing, this contour in the shape of the Christian life will
certainly be hard for many to understand. But this is
the heart of discipleship. To communicate the value of
this crucial element in the Christian life, it will take
more than teaching; it will take example and hard
work in creating opportunities for service consistent
with the level of maturity.
C. Generosity. This too stands in sharp contrast
with the greed of the prevailing culture. But the New
171
Commitment
Sacrificial service
Generosity
Inclusive
acceptance
" Community
Religious
education must
be faithful to its
Biblical founda-
tion by going to
Scripture and
discovering the
specific shape of
this worthy
response to
God's gracious
kingdom.
NEW TESTAMENT VALUES
tians are not alone in holding these values. Jesus
himself pointed out that there are times when others
may do a better job of following them than His
followers. Nevertheless, Christians cannot expect the
prevailing culture to value their concerns and lifestyle.
In fact, they can usually expect to be out of step with
the culture. Therefore they must keep their focus on
God and His kingdom as the source of their values.
Religious educators such as parents and teachers
should thus be willing to challenge those they teach to
be different. This difference, however, must be for a
purpose that grows out of the basic values of the
gospel, not for trivial reasons or just for the sake of
being different. It must be a difference that appreci-
ates the grace of God and responds in a total life of
sacrifice. Too often we have weakened this challenge
by being content if certain behavioral standards are
different rather than pointing to a total life of sacrifice
and service for the kingdom.
4. Religious education must be faithful to its
Biblical foundation by going to Scripture and discov-
ering the specific shape of this worthy response to
God's gracious kingdom. The New Testament does
show a consistent shape for this response, even if it
does not spell out every specific action. In fact, to spell
out all the specifics would violate the freedom and
responsibility that Paul shows is inherent in the gos-
pel. But that should not keep us from seeing the basic
170
PERSPECTIVES ON VALUES
shape of the Christian life, which is consistent through
the various New Testament perspectives.
We close by listing several of the particular con-
tours in this shape of the Christian life that are both
extremely prominent in the New Testament material
we have studied and at the same time are at odds with
broad segments of the prevailing culture in which we
live. Naturally this juxtaposition makes them espe-
cially important for us as parents, pastors, and teach-
ers.
A. Commitment. Our society often values tenta-
tiveness. We want to avoid dogmatism. But the king-
dom demands commitment. It is not a blind, dogmatic
commitment, because the very nature of the kingdom
is freedom. Using principles consistent with that free-
dom we must be willing to call for commitment.
B. Sacrificial service. In a culture where "me first"
is justified as healthy and necessary competition and
where status, authority, and power count for every-
thing, this contour in the shape of the Christian life will
certainly be hard for many to understand. But this is
the heart of discipleship. To communicate the value of
this crucial element in the Christian life, it will take
more than teaching; it will take example and hard
work in creating opportunities for service consistent
with the level of maturity.
C. Generosity. This too stands in sharp contrast
with the greed of the prevailing culture. But the New
171
Commitment
Sacrificial service
Generosity
Inclusive
acceptance
" Community
Our actions are
only in keeping
with God's king-
dom if they build
up the body and
enhance the
fellowship of all
believers. We grow
in Christ as we
grow in fellowship
with His body.
NEW TESTAMENT VALUES
Testament is clear that the only appropriate response
to the gospel is one of generosity that trusts God
enough to give for the needs of others rather than
hoarding for one's own sense of security or amassing
wealth to impress others with one's status.
D. Inclusive acceptance. In this area our culture
affirms the value of acceptance and the evil of preju-
dice. At the same time, however, we still see all kinds
of evidences of prejudice and discrimination around
us. One of the sharpest contours in theN ew Testament
shape of the Christian life is the picture of a God who
shows no favoritism and of people who respond by
recognizing every person as one of His valued chil-
dren.
E. Community. Our age values individualism and
independence. We do it our way. But the consistent
witness of the New Testament is that we need the
nurture of a body of believers. Our actions are only
keeping with God's kingdom if they build up the body
and enhance the fellowship of all believers. We grow
in Christ as we grow in fellowship with His body.
This challenges religious educators to create op-
portunities and experiences that promote fellowship,
mutual dependence and concern for one another at a
level appropriate to maturity. By learning to rejoice
with those who are honored and weep with those who
mourn, we grow in the values of the kingdom.
When we have accomplished all these "musts"
172
PERSPECTIVES ON VALUES
and "shoulds," there are no guaranteed outcomes. On
the one hand, we are sinners who always accomplish
them imperfectly. On the other, we must recognize the
freedom that God has given to each individual. Thus
the time comes in the educational process when we
can only stand back and allow the same freedom God
has given us. But even if that freedom is misused, we
also continue to offer the same love and acceptance
that God pours out on us.
Notes
1
Thomas W. Ogletree, The Use of the Bible in Christian Ethics: A
Constructive Essay (Philadelphia: Fortress, 1983), 19.
2
Allen Verhey, The Great Reversal: EthicsandtheNewTestament (Grand
Rapids: Eerdrnans, 1984), 104-105.
3
All Scriptural quotations are taken from the New International Version
(New York International Bible Society, 1978).
4
Leander E. Keck, Paul and His Letters, "Proclamation Commentaries"
(Philadelphia: Fortress, 1979), 93.
5
Ogletree, The Usefo the Bible in Christian Ethics, 140.
6
Keck, Paul and His Letters, 90.
71 Corinthians 9:19-23.
8
John R. W. Stott, The Message of the Sermon on the Mount (Downer's
Grove, III.: Inter-Varsity Press, 1978).
9
William G.Johnsson,Religion in Overalls (Nashville: Southern Publish-
ing Association, 1977), 59.
10
See, for example, Jack T. Sanders, Ethics in the New Testament: Change
and Development (Philadelphia: Fortress Press, 1975), 91-99.
173
Our actions are
only in keeping
with God's king-
dom if they build
up the body and
enhance the
fellowship of all
believers. We grow
in Christ as we
grow in fellowship
with His body.
NEW TESTAMENT VALUES
Testament is clear that the only appropriate response
to the gospel is one of generosity that trusts God
enough to give for the needs of others rather than
hoarding for one's own sense of security or amassing
wealth to impress others with one's status.
D. Inclusive acceptance. In this area our culture
affirms the value of acceptance and the evil of preju-
dice. At the same time, however, we still see all kinds
of evidences of prejudice and discrimination around
us. One of the sharpest contours in theN ew Testament
shape of the Christian life is the picture of a God who
shows no favoritism and of people who respond by
recognizing every person as one of His valued chil-
dren.
E. Community. Our age values individualism and
independence. We do it our way. But the consistent
witness of the New Testament is that we need the
nurture of a body of believers. Our actions are only
keeping with God's kingdom if they build up the body
and enhance the fellowship of all believers. We grow
in Christ as we grow in fellowship with His body.
This challenges religious educators to create op-
portunities and experiences that promote fellowship,
mutual dependence and concern for one another at a
level appropriate to maturity. By learning to rejoice
with those who are honored and weep with those who
mourn, we grow in the values of the kingdom.
When we have accomplished all these "musts"
172
PERSPECTIVES ON VALUES
and "shoulds," there are no guaranteed outcomes. On
the one hand, we are sinners who always accomplish
them imperfectly. On the other, we must recognize the
freedom that God has given to each individual. Thus
the time comes in the educational process when we
can only stand back and allow the same freedom God
has given us. But even if that freedom is misused, we
also continue to offer the same love and acceptance
that God pours out on us.
Notes
1
Thomas W. Ogletree, The Use of the Bible in Christian Ethics: A
Constructive Essay (Philadelphia: Fortress, 1983), 19.
2
Allen Verhey, The Great Reversal: EthicsandtheNewTestament (Grand
Rapids: Eerdrnans, 1984), 104-105.
3
All Scriptural quotations are taken from the New International Version
(New York International Bible Society, 1978).
4
Leander E. Keck, Paul and His Letters, "Proclamation Commentaries"
(Philadelphia: Fortress, 1979), 93.
5
Ogletree, The Usefo the Bible in Christian Ethics, 140.
6
Keck, Paul and His Letters, 90.
71 Corinthians 9:19-23.
8
John R. W. Stott, The Message of the Sermon on the Mount (Downer's
Grove, III.: Inter-Varsity Press, 1978).
9
William G.Johnsson,Religion in Overalls (Nashville: Southern Publish-
ing Association, 1977), 59.
10
See, for example, Jack T. Sanders, Ethics in the New Testament: Change
and Development (Philadelphia: Fortress Press, 1975), 91-99.
173
NEW TESTAMENT VALUES
For Further Reading
Birch, Bruce C. and Rasmussen, Larry L., Bible and Ethics
in the Christian Life (Minneapolis: Augsburg, 1976).
Furnish, Victor P ., Theology and Ethics in Paul (Nashville,
TN: Abingdon, 1968).
Longenecker, Richard N., New Testament Social Ethics for
Today (Grand Rapids, Ml: Eerdmans, 1984).
Ogletree, Thomas W., The Use of the Bible in Christian
Ethics (Philadelphia, PA: Fortress, 1983).
Schrage, Wolfgang, The Ethics of the New Testament(Phila-
delphia, PA: Fortress, 1988).
Verhey, Allen, The Great Reversal: Ethics and the New
Testament (Grand Rapids, MI: Eerdmans, 1984).
174
PERSPECTIVES ON VA LUES
II
175
NEW TESTAMENT VALUES
For Further Reading
Birch, Bruce C. and Rasmussen, Larry L., Bible and Ethics
in the Christian Life (Minneapolis: Augsburg, 1976).
Furnish, Victor P ., Theology and Ethics in Paul (Nashville,
TN: Abingdon, 1968).
Longenecker, Richard N., New Testament Social Ethics for
Today (Grand Rapids, Ml: Eerdmans, 1984).
Ogletree, Thomas W., The Use of the Bible in Christian
Ethics (Philadelphia, PA: Fortress, 1983).
Schrage, Wolfgang, The Ethics of the New Testament(Phila-
delphia, PA: Fortress, 1988).
Verhey, Allen, The Great Reversal: Ethics and the New
Testament (Grand Rapids, MI: Eerdmans, 1984).
174
PERSPECTIVES ON VA LUES
II
175
George R. Knight is
Professor of Church
History at the
Seventh-day Ad-
ventist Theological
Seminary at
Andrews University
in Berrien Springs,
Michigan.
CHANGING STANDARDS
George R. Knight is Professor of Church History at the
Seventh-day Adventist Theological Seminary at Andrews
University in Berrien Springs, Michigan. He has authored
approximately 150 articles and reviews, and has written
and/or edited a dozen books, including such titles as Myths
in Adventism: An Interpretive Study of Ellen White, Educa-
tion, and Related Issues; The Pharisee's Guide to Perfect
Holiness: A Study of Sin and Salvation; and Anticipating
the Advent: A Brief History of Seventh-day Adventism. In
addition, he edited Andrews University Seminary Studies
for several years and is currently director of Andrews
University Press.
Adventism, like the ancient 1 ews and the Christians of the
early church and Reformation, has come full circle. From
a people fighting against the bonds of tradition, it has
become entangled in its own tradition, with no satisfactory
way to resolve many of the serious difficulties that face it.
A further point of concern is that the denomination has no
systematic means for either reviewing or developing stan-
dards that face the issues of modern culture. Our individual
and collective responses to issues of value and standards
are still ad hoc. Instead of consciously crafting a biblically
viable set of standards and values, Adventists and their
church generally merely react to current crises and prob-
lems that force a decision.
PERSPECTIVES ON VALUES
Chapter 7
Amish. Methodists. Adventists and
Changing Standards and Values:
A Historical Perspective
by George R. Knight
The Amish are a delightful people. They are a
people in desperate earnestness regarding the mainte-
nance of their forebears' church standards-so ear-
nest, in fact, that they are conspicuous for their suc-
cess. Living in southern Michigan, it is my privilege to
visit the Indiana Amish communities from time to
time. It is not difficult to be impressed by a people who
in all sincerity drive the horse-drawn vehicles and
wear the clothes of an age gone by. (On the other hand,
I always chuckle at their young ladies wearing jogging
shoes along with their traditional bonnets and ageless
dresses. One can only wonder at the odd combination.
177
One purpose of this
chapter is to focus on
the problems that
culture and tradition
bring to the clarifying
of principles, values,
and standards for
religious people.
George R. Knight is
Professor of Church
History at the
Seventh-day Ad-
ventist Theological
Seminary at
Andrews University
in Berrien Springs,
Michigan.
CHANGING STANDARDS
George R. Knight is Professor of Church History at the
Seventh-day Adventist Theological Seminary at Andrews
University in Berrien Springs, Michigan. He has authored
approximately 150 articles and reviews, and has written
and/or edited a dozen books, including such titles as Myths
in Adventism: An Interpretive Study of Ellen White, Educa-
tion, and Related Issues; The Pharisee's Guide to Perfect
Holiness: A Study of Sin and Salvation; and Anticipating
the Advent: A Brief History of Seventh-day Adventism. In
addition, he edited Andrews University Seminary Studies
for several years and is currently director of Andrews
University Press.
Adventism, like the ancient 1 ews and the Christians of the
early church and Reformation, has come full circle. From
a people fighting against the bonds of tradition, it has
become entangled in its own tradition, with no satisfactory
way to resolve many of the serious difficulties that face it.
A further point of concern is that the denomination has no
systematic means for either reviewing or developing stan-
dards that face the issues of modern culture. Our individual
and collective responses to issues of value and standards
are still ad hoc. Instead of consciously crafting a biblically
viable set of standards and values, Adventists and their
church generally merely react to current crises and prob-
lems that force a decision.
PERSPECTIVES ON VALUES
Chapter 7
Amish. Methodists. Adventists and
Changing Standards and Values:
A Historical Perspective
by George R. Knight
The Amish are a delightful people. They are a
people in desperate earnestness regarding the mainte-
nance of their forebears' church standards-so ear-
nest, in fact, that they are conspicuous for their suc-
cess. Living in southern Michigan, it is my privilege to
visit the Indiana Amish communities from time to
time. It is not difficult to be impressed by a people who
in all sincerity drive the horse-drawn vehicles and
wear the clothes of an age gone by. (On the other hand,
I always chuckle at their young ladies wearing jogging
shoes along with their traditional bonnets and ageless
dresses. One can only wonder at the odd combination.
177
One purpose of this
chapter is to focus on
the problems that
culture and tradition
bring to the clarifying
of principles, values,
and standards for
religious people.
The Amish may by
the best example
of a modern
American people
who have man-
aged to transfer
their church stan-
dards across time
with very little
change. Unfortu-
nately, however.
their success has
come at the price
of their mission to
the world.
CHANGING STANDARDS
Perhaps the reason is that they don't have a "quota-
tion" or proof text from their founders on that point.)
The Amish may by the best example of a modern
American people who have managed to transfer their
church standards across time with very little change.
Unfortunately, however, their success has come at the
price of their mission to the world. Their very success
has cut them off from effective witness. They are
viewed by most people as harmless relics; a subculture
separated from the world around them by their prac-
tice of majoring in the particulars of a previous time
and place.
At the other end of the transmission-of-church-
standards spectrum is the United Methodist Church.
The Methodists once held extremely high church
standards that were similar to those of Seventh-day
Adventists (a denomination that might be viewed as a
niece of the Methodist movement). During the last
half of the nineteenth century and the early part of the
twentieth, however, Methodism began to relax its
position on standards, and by the 1970s it had largely
blended into the American culture. One got the im-
pression that to be a Methodist was to be a mainline
American-people didn't even need to change their
lifestyle to join the church. The result, interesting! y
enough, was once again a loss of mission. Dean
Kelley, in Why Conservative Churches Are Growing,
points out that when Methodism's standards became
178
PERSPECTIVES ON VALUES
virtually indistinguishable from those of mainline
America, its membership began to rapidly decline.
Why? Because, claims Kelley (a prominent United
Methodist minister and a departmental director in the
National Council of Churches), people desire to be-
long to a church that stands for something, if they are
going to join one at al1.
1
Seventh-day Adventists can learn lessons from
both the Amish and the Methodists. They need to
remember, in contrast to the Methodist experience,
that church standards and distinctly Christian values
are important. But they also need to learn from the
Amish conundrum that standards do change with time
and place. The question, of course, is how can churches,
schools, parents, and young people come to grips with
change in their institutional and personal lives? How
does a group or an individual preserve the purpose of
the standard or value in the flux of cultural transition?
The present chapter will seek to provide a partial
answer to such queries by examining the historical
process by which Seventh-day Adventists have devel-
oped standards in the past and how they do so in the
present. That examination will by followed by a brief
discussion of the problems inherent in Adventism's
historical practice, and some possible correctives to a
process that is not always functional.
Adventism is at present in the midst of a critical
juncture in its development. The church has yet to face
179
Seventh-day
Adventists need
to remember. in
contrast to the
Methodist experi-
ence. that church
standards and
distinctly Christian
values are impor-
tant. But they also
need to learn
from the Amish
conundrum that
standards do
change with time
and place.
The Amish may by
the best example
of a modern
American people
who have man-
aged to transfer
their church stan-
dards across time
with very little
change. Unfortu-
nately, however.
their success has
come at the price
of their mission to
the world.
CHANGING STANDARDS
Perhaps the reason is that they don't have a "quota-
tion" or proof text from their founders on that point.)
The Amish may by the best example of a modern
American people who have managed to transfer their
church standards across time with very little change.
Unfortunately, however, their success has come at the
price of their mission to the world. Their very success
has cut them off from effective witness. They are
viewed by most people as harmless relics; a subculture
separated from the world around them by their prac-
tice of majoring in the particulars of a previous time
and place.
At the other end of the transmission-of-church-
standards spectrum is the United Methodist Church.
The Methodists once held extremely high church
standards that were similar to those of Seventh-day
Adventists (a denomination that might be viewed as a
niece of the Methodist movement). During the last
half of the nineteenth century and the early part of the
twentieth, however, Methodism began to relax its
position on standards, and by the 1970s it had largely
blended into the American culture. One got the im-
pression that to be a Methodist was to be a mainline
American-people didn't even need to change their
lifestyle to join the church. The result, interesting! y
enough, was once again a loss of mission. Dean
Kelley, in Why Conservative Churches Are Growing,
points out that when Methodism's standards became
178
PERSPECTIVES ON VALUES
virtually indistinguishable from those of mainline
America, its membership began to rapidly decline.
Why? Because, claims Kelley (a prominent United
Methodist minister and a departmental director in the
National Council of Churches), people desire to be-
long to a church that stands for something, if they are
going to join one at al1.
1
Seventh-day Adventists can learn lessons from
both the Amish and the Methodists. They need to
remember, in contrast to the Methodist experience,
that church standards and distinctly Christian values
are important. But they also need to learn from the
Amish conundrum that standards do change with time
and place. The question, of course, is how can churches,
schools, parents, and young people come to grips with
change in their institutional and personal lives? How
does a group or an individual preserve the purpose of
the standard or value in the flux of cultural transition?
The present chapter will seek to provide a partial
answer to such queries by examining the historical
process by which Seventh-day Adventists have devel-
oped standards in the past and how they do so in the
present. That examination will by followed by a brief
discussion of the problems inherent in Adventism's
historical practice, and some possible correctives to a
process that is not always functional.
Adventism is at present in the midst of a critical
juncture in its development. The church has yet to face
179
Seventh-day
Adventists need
to remember. in
contrast to the
Methodist experi-
ence. that church
standards and
distinctly Christian
values are impor-
tant. But they also
need to learn
from the Amish
conundrum that
standards do
change with time
and place.
This chapter hopes
to demonstrate
that Adventists
can learn not only
from the Amish
and Methodists.
but that they can
also learn from
their own history
as they seek to
face the future
both
responsibly and
"Christianity ...
CHANGING STANDARDS
successfully two facts: (1) modernity and (2) that
Adventism has acquired a century and a half of tradi-
tions that may or may not be helpful in preparing
people to live as Christians in the twenty-first century.
One party in Adventism would pull it toward the
Amish solution, while another group would allow the
church to drift toward the uncritical assimilation of
culture. The burden of this chapter is that the denomi-
nation face the challenges of modernity responsibly
from a Christian perspective. That will not happen by
accident. The present chapter hopes to demonstrate
that Adventists can learn not only from the Amish and
Methodists, but that they can also learn from their own
history as they seek to face the future both responsibly
and "Christianity."
Early Adventism and the
Formation of Standards
"I once," writes Trinity College's Douglas Frank,
"read about certain primitive tribespeople who, when
asked how they had come to live in their spot of earth,
informed the inquisitive anthropologist that their an-
cestors had descended from the heavens on a vine."
Frank admits that he grew up thinking something quite
similar about where evangelicals had come from.
They "were simply the current manifestation of the
first-century church, and modified very slightly, after
180
PERSPECTIVES ON VALUES
a long period of Roman darkness, by the Protestant
Reformation. "2
Frank's confession is quite helpful, because it
reflects the approach of many Seventh-day Adventists
to standards, values, and church history. It is therefore
of the utmost importance at the outset to plainly state
that the concerns of mid-nineteenth-century Advent-
ism were those of its culture. Likewise, its solutions
were generally the solutions of other conservative
American evangelical groups of the time. All were
facing the same situation; all were using the Bible to
find answers, and it is not especially surprising that
they often arrived at similar conclusions regarding
values and standards. As a result, one can learn a great
deal about Adventism by studying such groups as the
Methodists, Baptists, and (later in the century) the
Nazarenes. Their interests were generally those of the
early Adventist leaders. All were concerned with
issues rooted in a nineteenth-century American cul-
ture that was in the process of secularizing. Many of
the issues and questions they faced did not present
themselves to Paul in the first century or to Luther in
the sixteenth. Other issues had been rather constant
across the Christian era.
Thus, a first conclusion to note is that early Adven-
tists were children of their time.3 As children of their
time, they lived in a cultural milieu in which such
standards as strict Sabbath observance (the Sunday-
181
Early
Adventists were
children of
their time.
This chapter hopes
to demonstrate
that Adventists
can learn not only
from the Amish
and Methodists.
but that they can
also learn from
their own history
as they seek to
face the future
both
responsibly and
"Christianity ...
CHANGING STANDARDS
successfully two facts: (1) modernity and (2) that
Adventism has acquired a century and a half of tradi-
tions that may or may not be helpful in preparing
people to live as Christians in the twenty-first century.
One party in Adventism would pull it toward the
Amish solution, while another group would allow the
church to drift toward the uncritical assimilation of
culture. The burden of this chapter is that the denomi-
nation face the challenges of modernity responsibly
from a Christian perspective. That will not happen by
accident. The present chapter hopes to demonstrate
that Adventists can learn not only from the Amish and
Methodists, but that they can also learn from their own
history as they seek to face the future both responsibly
and "Christianity."
Early Adventism and the
Formation of Standards
"I once," writes Trinity College's Douglas Frank,
"read about certain primitive tribespeople who, when
asked how they had come to live in their spot of earth,
informed the inquisitive anthropologist that their an-
cestors had descended from the heavens on a vine."
Frank admits that he grew up thinking something quite
similar about where evangelicals had come from.
They "were simply the current manifestation of the
first-century church, and modified very slightly, after
180
PERSPECTIVES ON VALUES
a long period of Roman darkness, by the Protestant
Reformation. "2
Frank's confession is quite helpful, because it
reflects the approach of many Seventh-day Adventists
to standards, values, and church history. It is therefore
of the utmost importance at the outset to plainly state
that the concerns of mid-nineteenth-century Advent-
ism were those of its culture. Likewise, its solutions
were generally the solutions of other conservative
American evangelical groups of the time. All were
facing the same situation; all were using the Bible to
find answers, and it is not especially surprising that
they often arrived at similar conclusions regarding
values and standards. As a result, one can learn a great
deal about Adventism by studying such groups as the
Methodists, Baptists, and (later in the century) the
Nazarenes. Their interests were generally those of the
early Adventist leaders. All were concerned with
issues rooted in a nineteenth-century American cul-
ture that was in the process of secularizing. Many of
the issues and questions they faced did not present
themselves to Paul in the first century or to Luther in
the sixteenth. Other issues had been rather constant
across the Christian era.
Thus, a first conclusion to note is that early Adven-
tists were children of their time.3 As children of their
time, they lived in a cultural milieu in which such
standards as strict Sabbath observance (the Sunday-
181
Early
Adventists were
children of
their time.
Our question is,
"How did
the early
Adventists go
about develop-
ing their
particular
approach to
forming
standards?"
CHANGING STANDARDS
Sabbath for most Americans),
4
avoidance of worldly
entertainment and cheap novels, abstinence from al-
coholic beverages, "Puritan" approaches to personal
adornment, and so on, were built into the very fabric
of conservative American evangelicalism. Most
churches had "rules" on such issues, and Adventism
was no exception. Our question is, "How did the early
Adventists go about developing their particular ap-
proach to forming standards?" The answer varies with
the issue.
The Case of Beards and Moustaches
One approach was to respond to a local crisis with
church legislation. Thus the Battle Creek Adventist
Church passed a series of resolutions on dress on April
30, 1866. The congregation felt constrained to express
its views on the subject because "of the present corrupt
and corrupting state of the world, and the shameful
extremes to which pride and fashion are leading their
votaries, and the danger of some among us, especially
the young, being contaminated by the influence and
example of the world around them." As a result, they
passed a series of resolutions which "are truly scrip-
tural ... and will commend themselves to the Christian
taste and judgment of our brethren and sisters every-
where."
Heading the resolutions was one stating that dress
182
PERSPECTIVES ON VALVES
should be "SCRUPULOUSLY PLAIN." Therefore,
"we regard plumes, feathers, flowers, and all superflu-
ous bonnet ornaments, as only the outward index of a
vain heart,-and as such are not to be tolerated in any of
our members." Also condemned as being antiscriptural
were "every species of gold, silver, pearl, rubber, and
hair [made from hair] jewelry." Beyond that, "a
profuseness of ribbons, cording, braid, embroidery,
buttons, & c., in dress trimming, are vanities con-
demned by the Bible." Fancy female hair styles, of
course, fell under the ban.
Surprisingly, however, male shaving habits also
were the target of this legislation. Some of the men
were trimming their beards by shaving part of their
face, while others were "coloring" their beards. In
those activities, claimed the resolution, "some of our
brethren display a species of vanity equally censurable
with that of certain of the sisters in dressing the hair."
In every case, they should "discard every style which
will betoken the air of the fop." The church had "no
objections to a growth of beard on all parts of the face,
as nature designed it," yet it was a great error if any
portion of the beard was removed. Such "brethren
greatly err from the sobriety of the Christian in don-
ning the moustache or goatee." Thus orthodox Ad-
ventist males were to be either cleanly shaven or full-
bearded; there was to be no fancy work on their faces
to encourage vanity. 5
183
In our past. the
orthodox Adven-
tist male was to
be either cleanly
shaven or
full-bearded;
there was to be no
fancy work on
their faces to
encourage vanity.
Our question is,
"How did
the early
Adventists go
about develop-
ing their
particular
approach to
forming
standards?"
CHANGING STANDARDS
Sabbath for most Americans),
4
avoidance of worldly
entertainment and cheap novels, abstinence from al-
coholic beverages, "Puritan" approaches to personal
adornment, and so on, were built into the very fabric
of conservative American evangelicalism. Most
churches had "rules" on such issues, and Adventism
was no exception. Our question is, "How did the early
Adventists go about developing their particular ap-
proach to forming standards?" The answer varies with
the issue.
The Case of Beards and Moustaches
One approach was to respond to a local crisis with
church legislation. Thus the Battle Creek Adventist
Church passed a series of resolutions on dress on April
30, 1866. The congregation felt constrained to express
its views on the subject because "of the present corrupt
and corrupting state of the world, and the shameful
extremes to which pride and fashion are leading their
votaries, and the danger of some among us, especially
the young, being contaminated by the influence and
example of the world around them." As a result, they
passed a series of resolutions which "are truly scrip-
tural ... and will commend themselves to the Christian
taste and judgment of our brethren and sisters every-
where."
Heading the resolutions was one stating that dress
182
PERSPECTIVES ON VALVES
should be "SCRUPULOUSLY PLAIN." Therefore,
"we regard plumes, feathers, flowers, and all superflu-
ous bonnet ornaments, as only the outward index of a
vain heart,-and as such are not to be tolerated in any of
our members." Also condemned as being antiscriptural
were "every species of gold, silver, pearl, rubber, and
hair [made from hair] jewelry." Beyond that, "a
profuseness of ribbons, cording, braid, embroidery,
buttons, & c., in dress trimming, are vanities con-
demned by the Bible." Fancy female hair styles, of
course, fell under the ban.
Surprisingly, however, male shaving habits also
were the target of this legislation. Some of the men
were trimming their beards by shaving part of their
face, while others were "coloring" their beards. In
those activities, claimed the resolution, "some of our
brethren display a species of vanity equally censurable
with that of certain of the sisters in dressing the hair."
In every case, they should "discard every style which
will betoken the air of the fop." The church had "no
objections to a growth of beard on all parts of the face,
as nature designed it," yet it was a great error if any
portion of the beard was removed. Such "brethren
greatly err from the sobriety of the Christian in don-
ning the moustache or goatee." Thus orthodox Ad-
ventist males were to be either cleanly shaven or full-
bearded; there was to be no fancy work on their faces
to encourage vanity. 5
183
In our past. the
orthodox Adven-
tist male was to
be either cleanly
shaven or
full-bearded;
there was to be no
fancy work on
their faces to
encourage vanity.
A second
approach to
the formation of
standards uti-
lized the pages
of the Review
and Herald for
hammering out
a consensus.
CHANGING STANDARDS
Such was the standard of the Battle Creek Church.
But what were good "Bible standards" for one congre-
gation might be helpful to the entire denominatio,n.
Thus on May 17, 1866, the General Conference in
session put its imprimatur on the Battle Creek resolu-
tions; thereby providing them with a kind of Adventist
ex cathedra authority. The session "unanimously
adopted" the resolutions.
6
The Case of Noncombatancy
A second approach to the formation of standards
utilized the pages of the Review and Herald for ham-
mering out a consensus. A helpful illustration of that
tactic is the case of the Adventist approach to the
bearing of arms in time of war. The American Civil
War (1861-1865) forced the developing denomina-
tion to adopt a position. The debate was initiated by
James White's controversial editorial "The Nation,"
published in August 1862. White felt compelled to
make a public statement, because some were ques-
tioning the loyalty of Adventists to the Union. He
provided evidence for their loyalty, but explained that
Adventists had not become active in the conflict
because "the fourth precept of the law says, 'Remem-
ber the Sabbath day to keep it holy;' the sixth says,
'Thou shalt not kill."' (It should be noted that at that
time noncombatant options did not exist, nor was the
184
PERSPECTIVES ON VALUES
compulsory draft in effect.) Thus the denomination's
position on the sacredness and perpetuity of the Ten
Commandments had kept its members out of military
activity, since its position on God's law was "not in
harmony with all the requirements of war." As a
result, Adventist young men could not conscientious! y
volunteer for service.
At that juncture, White set forth the controversial
argument that "in the case of drafting, the government
assumes the responsibility of the violation of the law
of God, and it would be madness to resist. He who
would resist until, in the administration of military
law, he was shot down, goes too far, we think, in taking
the responsibility of suicide." Urging church mem-
bers to render to Caesar his due, the denomination's
president suggested that "those who despise civil law,
should at once pack up and be off for some spot on
God's foot-stool where there is no civillaw."7
"The Nation" set off a barrage of correspondence
on the topic. Two weeks later, White reported that
some of the brethren had reacted "in rather a feverish
style." He added that if any of the Adventist draft
resisters chose "to have a clinch with Uncle Sam rather
than to obey," they could try it. James noted that he
had no burden to contend with them, "lest some of you
nonresistants get up a little war before you are called
upon to fight for your country." Then, significantly,
he added that "any well-written articles, calculated to
185
Urging church
members to ren-
der to Caesar his
due, the
denomination's
president sug-
gested that "those
who despise civil
law. should at
once pack up and
be off for some
spot on God's
foot-stool where
there is no civil
law."
A second
approach to
the formation of
standards uti-
lized the pages
of the Review
and Herald for
hammering out
a consensus.
CHANGING STANDARDS
Such was the standard of the Battle Creek Church.
But what were good "Bible standards" for one congre-
gation might be helpful to the entire denominatio,n.
Thus on May 17, 1866, the General Conference in
session put its imprimatur on the Battle Creek resolu-
tions; thereby providing them with a kind of Adventist
ex cathedra authority. The session "unanimously
adopted" the resolutions.
6
The Case of Noncombatancy
A second approach to the formation of standards
utilized the pages of the Review and Herald for ham-
mering out a consensus. A helpful illustration of that
tactic is the case of the Adventist approach to the
bearing of arms in time of war. The American Civil
War (1861-1865) forced the developing denomina-
tion to adopt a position. The debate was initiated by
James White's controversial editorial "The Nation,"
published in August 1862. White felt compelled to
make a public statement, because some were ques-
tioning the loyalty of Adventists to the Union. He
provided evidence for their loyalty, but explained that
Adventists had not become active in the conflict
because "the fourth precept of the law says, 'Remem-
ber the Sabbath day to keep it holy;' the sixth says,
'Thou shalt not kill."' (It should be noted that at that
time noncombatant options did not exist, nor was the
184
PERSPECTIVES ON VALUES
compulsory draft in effect.) Thus the denomination's
position on the sacredness and perpetuity of the Ten
Commandments had kept its members out of military
activity, since its position on God's law was "not in
harmony with all the requirements of war." As a
result, Adventist young men could not conscientious! y
volunteer for service.
At that juncture, White set forth the controversial
argument that "in the case of drafting, the government
assumes the responsibility of the violation of the law
of God, and it would be madness to resist. He who
would resist until, in the administration of military
law, he was shot down, goes too far, we think, in taking
the responsibility of suicide." Urging church mem-
bers to render to Caesar his due, the denomination's
president suggested that "those who despise civil law,
should at once pack up and be off for some spot on
God's foot-stool where there is no civillaw."7
"The Nation" set off a barrage of correspondence
on the topic. Two weeks later, White reported that
some of the brethren had reacted "in rather a feverish
style." He added that if any of the Adventist draft
resisters chose "to have a clinch with Uncle Sam rather
than to obey," they could try it. James noted that he
had no burden to contend with them, "lest some of you
nonresistants get up a little war before you are called
upon to fight for your country." Then, significantly,
he added that "any well-written articles, calculated to
185
Urging church
members to ren-
der to Caesar his
due, the
denomination's
president sug-
gested that "those
who despise civil
law. should at
once pack up and
be off for some
spot on God's
foot-stool where
there is no civil
law."
CHANGING STANDARDS
shed light upon our duty as a people in reference to the
present war, will receive prompt attention."8
That invitation brought forth a flood of articles on
the subject from every vantage point. The next four
months witnessed the debate publicly carried out
through the pages of the denomination's semiofficial
paper.
By the end of the war the United States had begun
to make provisions for noncombatant service for reli-
giously motivated conscientious objectors, and the
Seventh-day Adventist Church had come to some-
what of a consensus on accepting that option as the
best one in a less than ideal situation. The issue,
however, was far from settled. As a result, in the post-
war years, the General Conference assigned J. N.
Andrews the task of developing a comprehensive
position paper on the topic.
9
That job, apparently, was
never completed, and the denomination would con-
tinue to struggle with the issue in the twentieth cen-
tury. The important point to note at this juncture,
however, is that the denomination arrived at a sort of
unofficial consensus through the process of airing the
varied arguments on the topic through the pages of the
Review.
The Case of the Beginning of the Sabbath
A third approach to the formation of standards
utilized assigned position papers. That procedure was
186
T
I
PERSPECTIVES ON VALUES
used to settle such issues as financial stewardship and
the time to begin the Sabbath.10
Despite the fact that the New England Puritans
kept their Sabbath (Sunday strictly kept) from sunset
to sunset and the Seventh-Day Baptists (who intro-
duced the Adventists to the biblical Sabbath) did the
same; early Adventists kept their Sabbath from six
p.m. Friday until six p.m. Saturday. The leader in this
departure was the revered Joseph Bates, who had
introduced James and Ellen White to the seventh-day
Sabbath in 1846. Ex-ship-captain Bates came to this
conclusionasaresultofhisknowledgeoftheseamen's
computation of equatorial time.ll
Not all however, were
happy with Bates' conclusions
on the topic. James White
would later recall that some
had called the six o'clockposi-
tion into question as early as
1847, with "some maintaining
that the Sabbath commenced at
sun-rise [sic], while others
claimed Bible evidence in fa-
Despite the fact that the New England
Puritans kept their Sabbath (Sunday
strictly kept) from sunset to sunset and
the Seventh-Day Baptists (who intro-
duced the Adventists to the biblical
Sabbath) did the same; early Adventists
kept their Sabbath from six p.m. Friday
until six p.m. Saturday.
vor of sunset."
12
The unrest over the question led to an
airing of opinions in the Review, with progressively
more authors favoring the sunset position. Bates re-
plied in March 1851, adding fresh arguments for the
six o'clock time and seeking to demonstrate from
scripture that the Jewish "even" was six p.m.13
187
CHANGING STANDARDS
shed light upon our duty as a people in reference to the
present war, will receive prompt attention."8
That invitation brought forth a flood of articles on
the subject from every vantage point. The next four
months witnessed the debate publicly carried out
through the pages of the denomination's semiofficial
paper.
By the end of the war the United States had begun
to make provisions for noncombatant service for reli-
giously motivated conscientious objectors, and the
Seventh-day Adventist Church had come to some-
what of a consensus on accepting that option as the
best one in a less than ideal situation. The issue,
however, was far from settled. As a result, in the post-
war years, the General Conference assigned J. N.
Andrews the task of developing a comprehensive
position paper on the topic.
9
That job, apparently, was
never completed, and the denomination would con-
tinue to struggle with the issue in the twentieth cen-
tury. The important point to note at this juncture,
however, is that the denomination arrived at a sort of
unofficial consensus through the process of airing the
varied arguments on the topic through the pages of the
Review.
The Case of the Beginning of the Sabbath
A third approach to the formation of standards
utilized assigned position papers. That procedure was
186
T
I
PERSPECTIVES ON VALUES
used to settle such issues as financial stewardship and
the time to begin the Sabbath.10
Despite the fact that the New England Puritans
kept their Sabbath (Sunday strictly kept) from sunset
to sunset and the Seventh-Day Baptists (who intro-
duced the Adventists to the biblical Sabbath) did the
same; early Adventists kept their Sabbath from six
p.m. Friday until six p.m. Saturday. The leader in this
departure was the revered Joseph Bates, who had
introduced James and Ellen White to the seventh-day
Sabbath in 1846. Ex-ship-captain Bates came to this
conclusionasaresultofhisknowledgeoftheseamen's
computation of equatorial time.ll
Not all however, were
happy with Bates' conclusions
on the topic. James White
would later recall that some
had called the six o'clockposi-
tion into question as early as
1847, with "some maintaining
that the Sabbath commenced at
sun-rise [sic], while others
claimed Bible evidence in fa-
Despite the fact that the New England
Puritans kept their Sabbath (Sunday
strictly kept) from sunset to sunset and
the Seventh-Day Baptists (who intro-
duced the Adventists to the biblical
Sabbath) did the same; early Adventists
kept their Sabbath from six p.m. Friday
until six p.m. Saturday.
vor of sunset."
12
The unrest over the question led to an
airing of opinions in the Review, with progressively
more authors favoring the sunset position. Bates re-
plied in March 1851, adding fresh arguments for the
six o'clock time and seeking to demonstrate from
scripture that the Jewish "even" was six p.m.13
187
Andrews well-
documented
position paper
was published in
the Review of
December 4. 1855.
About that same
time it was read
before a general
meeting of
Sabbatarian Ad-
ventists at Battle
Creek. The read-
ing was followed
by a discussion.
All were con-
vinced on the
sunset time. White
claimed. except
Bates and a few
others.
CHANGING STANDARDS
Fearing division over the topic in the sparse ranks
of the Sabbatarian Adventists, White commissioned
J. N. Andrews to devote his time to a study of the topic
from the Bible. That study, claimed Andrews, was the
denomination's first thorough investigation. Although
he had previously held to the six o'clock time, An-
drews was soon convinced that "the unanimous testi-
mony of the Scriptures is ... that each day commences
with the setting of the sun."14
Andrews' well-documented position paper was
published in the Review of December 4, 1855. About
that same time, it was read before a general meeting of
Sabbatarian Adventists at Battle Creek. The reading
was followed by a discussion. All were convinced on
the sunset time, White claimed, except Bates and a
few others.l
5
At the close of the 1855 meeting that decided the
issue, a special season of prayer was held. In that
meeting, White recalled in 1868, "Mrs. W. had a
vision, one item of which was that [the] sunset time
was correct. This settled the matter with Bro. Bates
and others, and general harmony has since prevailed
among us upon this point."
That statement compelled James to ask why God
hadn't used the visions to put the Adventists straight
in the first place. His answer is insightful: "It does not
appear to be the desire of the Lord to teach his people
by the gifts of the Spirit on the Bible questions until his
188
PERSPECTIVES ON VALUES
servants have diligently searched his word .... Let the
gifts have their proper place in the church. God has
never set them in the very front and commanded us to
look to thein to lead us in the path of truth and the way
to Heaven. His word he has magnified. The Scriptures
of the Old and New Testaments are man's lamp to light
up his path to the kingdom. Follow that. But if you err
from Bible truth, and are in danger of being lost, it may
be that God will in the time of his choice correct you,
and bring you back to the Bible, and save you."16
Thus thoroughly researched position papers were
used at times to determine a standard. Such was the
case in the disagreement over the time to begin and end
the Sabbath. The same procedure would be followed
in the area of financial stewardship and other disputed
issues.
The Case of Healthful Living
A fourth approach to the formation of Adventist
standards was through the urging of Ellen White. That
approach would especially be evident in the realm of
responsibility for healthful living.
Mrs. White was certainly not the first health re-
former among the Sabbatarian Adventists. That role
was amply filled by Joseph Bates, who as an uncon-
verted sea captain had given up ardent spirits in the
1820s, when he realized that he looked forward to his
189
"It does not appear
to be the desire of
the Lord to teach his
people by the gifts
of the Spirit on the
Bible questions until
his servants have
diligently searched
his word ... . Let the
gifts have their
proper place in the
church. God has
never set them in
the very front and
commanded us to
look to them to lead
us in the path of
truth and the way to
Heaven. His word
he has magnified."
Andrews well-
documented
position paper
was published in
the Review of
December 4. 1855.
About that same
time it was read
before a general
meeting of
Sabbatarian Ad-
ventists at Battle
Creek. The read-
ing was followed
by a discussion.
All were con-
vinced on the
sunset time. White
claimed. except
Bates and a few
others.
CHANGING STANDARDS
Fearing division over the topic in the sparse ranks
of the Sabbatarian Adventists, White commissioned
J. N. Andrews to devote his time to a study of the topic
from the Bible. That study, claimed Andrews, was the
denomination's first thorough investigation. Although
he had previously held to the six o'clock time, An-
drews was soon convinced that "the unanimous testi-
mony of the Scriptures is ... that each day commences
with the setting of the sun."14
Andrews' well-documented position paper was
published in the Review of December 4, 1855. About
that same time, it was read before a general meeting of
Sabbatarian Adventists at Battle Creek. The reading
was followed by a discussion. All were convinced on
the sunset time, White claimed, except Bates and a
few others.l
5
At the close of the 1855 meeting that decided the
issue, a special season of prayer was held. In that
meeting, White recalled in 1868, "Mrs. W. had a
vision, one item of which was that [the] sunset time
was correct. This settled the matter with Bro. Bates
and others, and general harmony has since prevailed
among us upon this point."
That statement compelled James to ask why God
hadn't used the visions to put the Adventists straight
in the first place. His answer is insightful: "It does not
appear to be the desire of the Lord to teach his people
by the gifts of the Spirit on the Bible questions until his
188
PERSPECTIVES ON VALUES
servants have diligently searched his word .... Let the
gifts have their proper place in the church. God has
never set them in the very front and commanded us to
look to thein to lead us in the path of truth and the way
to Heaven. His word he has magnified. The Scriptures
of the Old and New Testaments are man's lamp to light
up his path to the kingdom. Follow that. But if you err
from Bible truth, and are in danger of being lost, it may
be that God will in the time of his choice correct you,
and bring you back to the Bible, and save you."16
Thus thoroughly researched position papers were
used at times to determine a standard. Such was the
case in the disagreement over the time to begin and end
the Sabbath. The same procedure would be followed
in the area of financial stewardship and other disputed
issues.
The Case of Healthful Living
A fourth approach to the formation of Adventist
standards was through the urging of Ellen White. That
approach would especially be evident in the realm of
responsibility for healthful living.
Mrs. White was certainly not the first health re-
former among the Sabbatarian Adventists. That role
was amply filled by Joseph Bates, who as an uncon-
verted sea captain had given up ardent spirits in the
1820s, when he realized that he looked forward to his
189
"It does not appear
to be the desire of
the Lord to teach his
people by the gifts
of the Spirit on the
Bible questions until
his servants have
diligently searched
his word ... . Let the
gifts have their
proper place in the
church. God has
never set them in
the very front and
commanded us to
look to them to lead
us in the path of
truth and the way to
Heaven. His word
he has magnified."
CHANGING STANDARDS
daily portion more than he did to his food. A year later
he gave up wine. Those abstinences were followed by
the forsaking of tobacco, tea, and coffee. By February
1843, in the midst of his Millerite experience, he
finally gave up flesh foods and richly seasoned dishes.17
Bates, although a strict health reformer himself,
did not regard health reform as a religious issue of
"present truth" to the Advent message. As a result, he
remained silent on the topic. According to James
White, when Bates was asked why he didn't partake of
certain foods, "his usual reply was, 'I have eaten my
share of them.' He did not mention his views of proper
diet in public at that time, not in private, unless
questioned on the subject."1
8
Bates' silence would
turn to open advocacy in the early 1860s.
The reason for Bates' shift was apparently Mrs.
White's vision of June 6, 1863. Before that date, she
had written on health from time to time, but it had not
been especially prominent in her writings. In fact, in
1858 she had rebuked S. N. Haskell for making absti-
nence form swine's flesh an issue. Two or three years
later, she encouraged a Sister Curtis to feel free in
using swine's flesh if her husband desired to eat it. In
an act of validation as to where they stood, James
penned a note on the back of the Curtis letter with these
sentiments: "That you may know how we stand on this
question, I would say that we have just put down a two
hundred pound porker."19
190
PERSPECTIVES ON VALUES
As the Whites saw it up through the early 1860s,
health reform was not present truth. Teaching it at that
stage could be divisive and schismatic. After all, they
were desperately seeking to hold a people together,
many of whom believed that the first step toward
organization was the first step toward becoming
Babylon. The battle for the organization of the Sev-
enth-day Adventist Church was fought between 1859
and 1863. In 1861 the first local conferences were
formed. The final victory came on May 21, 1863,
when the local conferences banded together in the
General Conference of Seventh-day Adventists.
With the organizational battle over, the emphasis
on "present truth" broadened two weeks later when
Mrs. White had her June 6 vision on health reform.
From her perspective, God was leading His people
into wholeness step by step. On that very day, she
penned a manuscript that indicates a major shift in her
thinking. "I saw," she penned, "that it was a sacred
duty to attend to our health, and arouse others to their
duty .... We have a duty to speak, to come out against
intemperance of every kind-intemperance in work-
ing, in eating, in drinking, in drugging-and then
point them to God's great medicine: water, pure soft
water, for diseases, for health, for cleanliness, for
luxury .... I saw that we should not be silent upon the
subject of health, but should wake up minds to the
subject."20
191
As the Whites saw
it up through the
early 1860s, health
reform was not
present truth.
Teaching it at that
stage could be
divisive and schis-
matic. After all,
they were desper-
ately seeking to
hold a people
together, many of
whom believed
that the first step
toward organiza-
tion was the first
step toward be-
coming Babylon.
CHANGING STANDARDS
daily portion more than he did to his food. A year later
he gave up wine. Those abstinences were followed by
the forsaking of tobacco, tea, and coffee. By February
1843, in the midst of his Millerite experience, he
finally gave up flesh foods and richly seasoned dishes.17
Bates, although a strict health reformer himself,
did not regard health reform as a religious issue of
"present truth" to the Advent message. As a result, he
remained silent on the topic. According to James
White, when Bates was asked why he didn't partake of
certain foods, "his usual reply was, 'I have eaten my
share of them.' He did not mention his views of proper
diet in public at that time, not in private, unless
questioned on the subject."1
8
Bates' silence would
turn to open advocacy in the early 1860s.
The reason for Bates' shift was apparently Mrs.
White's vision of June 6, 1863. Before that date, she
had written on health from time to time, but it had not
been especially prominent in her writings. In fact, in
1858 she had rebuked S. N. Haskell for making absti-
nence form swine's flesh an issue. Two or three years
later, she encouraged a Sister Curtis to feel free in
using swine's flesh if her husband desired to eat it. In
an act of validation as to where they stood, James
penned a note on the back of the Curtis letter with these
sentiments: "That you may know how we stand on this
question, I would say that we have just put down a two
hundred pound porker."19
190
PERSPECTIVES ON VALUES
As the Whites saw it up through the early 1860s,
health reform was not present truth. Teaching it at that
stage could be divisive and schismatic. After all, they
were desperately seeking to hold a people together,
many of whom believed that the first step toward
organization was the first step toward becoming
Babylon. The battle for the organization of the Sev-
enth-day Adventist Church was fought between 1859
and 1863. In 1861 the first local conferences were
formed. The final victory came on May 21, 1863,
when the local conferences banded together in the
General Conference of Seventh-day Adventists.
With the organizational battle over, the emphasis
on "present truth" broadened two weeks later when
Mrs. White had her June 6 vision on health reform.
From her perspective, God was leading His people
into wholeness step by step. On that very day, she
penned a manuscript that indicates a major shift in her
thinking. "I saw," she penned, "that it was a sacred
duty to attend to our health, and arouse others to their
duty .... We have a duty to speak, to come out against
intemperance of every kind-intemperance in work-
ing, in eating, in drinking, in drugging-and then
point them to God's great medicine: water, pure soft
water, for diseases, for health, for cleanliness, for
luxury .... I saw that we should not be silent upon the
subject of health, but should wake up minds to the
subject."20
191
As the Whites saw
it up through the
early 1860s, health
reform was not
present truth.
Teaching it at that
stage could be
divisive and schis-
matic. After all,
they were desper-
ately seeking to
hold a people
together, many of
whom believed
that the first step
toward organiza-
tion was the first
step toward be-
coming Babylon.
Through Ellen
Whites urging,
high standards in
healthful living
became an
integral aspect of
Seventh -day
Adventism.
CHANGING STANDARDS
Thus Ellen White, beginning in June 1863, began
to urge higher health standards on Adventists as a
matter of religious duty. By December 1865, she had
tied healthful living to the central concept of Adventist
self-understanding, when she claimed that "health
reform ... is a part of the third angel's message and is
just as clearly connected with it as are the arm and hand
to the human body." Health reform, she pointed out,
was one of God's agencies to prepare His people for
translation.21 Through her urging, high standards in
healthful living would become an integral aspect of
Seventh-day Adventism.
An Interlocking Mixture of Procedures
We have seen that four major avenues for the
formation of church standards in early Adventism
were church legislation, the use of the Review and
Herald to hammer out a consensus, the assignment of
biblically based position papers, and the urging of
Ellen White. Those methods were not mutually exclu-
sive, nor do they exhaust the field. A perusal of the
Review suggests that values and standards were "eased"
into Adventist lifestyle and tradition by editorials,
question-and-answer features, reports from the Battle
Creek "Bible Class" that examined thorny issues and
publicly reported its conclusions, the publication of
articles by Adventist authors and articles selected
192
PERSPECTIVES ON VA LUES
from other periodicals, and letters published from
"stray Adventists" who had a burden on this point or
that. Editorial control, in the form of selection of
materials, -undoubtedly did much to shape Adventist
thinking. It is hard to overestimate the power of the
Review as a shaper of Adventism in its early decades.
The believers of those times were few inn umber, were
not diverted by the mass media of later times, and
generally had no regular preacher. For those folks, the
church paper was a major cultural factor in shaping
their thoughts and practices.
Also of crucial importance to early Adventist
value formation were the articles and personal letters
(testimonies) of Ellen White. Her prolific pen over
time addressed nearly every contemporary issue re-
lated to standards and values on the Adventist horizon.
The eventual publication of her most important coun-
sel gave Adventists everywhere a ready resource that
they could consult in their day-to-day decision mak-
ing. Thus her influence in the formation of Adventist
values and lifestyle should not be underestimated.
That influence undoubted! y grew throughout the nine-
teenth century as the volume of her counsel multiplied
and as Adventists, both individually and collectively,
developed the habit of examining the "red books" in
their decision making.
193
Ellen White's influ-
ence in the forma-
tion of Adventist
values and
lifestyle should not
be underesti-
mated.
Through Ellen
Whites urging,
high standards in
healthful living
became an
integral aspect of
Seventh -day
Adventism.
CHANGING STANDARDS
Thus Ellen White, beginning in June 1863, began
to urge higher health standards on Adventists as a
matter of religious duty. By December 1865, she had
tied healthful living to the central concept of Adventist
self-understanding, when she claimed that "health
reform ... is a part of the third angel's message and is
just as clearly connected with it as are the arm and hand
to the human body." Health reform, she pointed out,
was one of God's agencies to prepare His people for
translation.21 Through her urging, high standards in
healthful living would become an integral aspect of
Seventh-day Adventism.
An Interlocking Mixture of Procedures
We have seen that four major avenues for the
formation of church standards in early Adventism
were church legislation, the use of the Review and
Herald to hammer out a consensus, the assignment of
biblically based position papers, and the urging of
Ellen White. Those methods were not mutually exclu-
sive, nor do they exhaust the field. A perusal of the
Review suggests that values and standards were "eased"
into Adventist lifestyle and tradition by editorials,
question-and-answer features, reports from the Battle
Creek "Bible Class" that examined thorny issues and
publicly reported its conclusions, the publication of
articles by Adventist authors and articles selected
192
PERSPECTIVES ON VA LUES
from other periodicals, and letters published from
"stray Adventists" who had a burden on this point or
that. Editorial control, in the form of selection of
materials, -undoubtedly did much to shape Adventist
thinking. It is hard to overestimate the power of the
Review as a shaper of Adventism in its early decades.
The believers of those times were few inn umber, were
not diverted by the mass media of later times, and
generally had no regular preacher. For those folks, the
church paper was a major cultural factor in shaping
their thoughts and practices.
Also of crucial importance to early Adventist
value formation were the articles and personal letters
(testimonies) of Ellen White. Her prolific pen over
time addressed nearly every contemporary issue re-
lated to standards and values on the Adventist horizon.
The eventual publication of her most important coun-
sel gave Adventists everywhere a ready resource that
they could consult in their day-to-day decision mak-
ing. Thus her influence in the formation of Adventist
values and lifestyle should not be underestimated.
That influence undoubted! y grew throughout the nine-
teenth century as the volume of her counsel multiplied
and as Adventists, both individually and collectively,
developed the habit of examining the "red books" in
their decision making.
193
Ellen White's influ-
ence in the forma-
tion of Adventist
values and
lifestyle should not
be underesti-
mated.
Seventh-day
Adventist interests
in the formation of
standards were
nearly always
related to practi-
cal, concrete, and
quite specific
problems in their
daily existence
CHANGING STANDARDS
An Evaluation of Early Adventism's
Approach to the Formation
of Values and Standards
There are several things that should be noted about
the way early Adventists developed values and stan-
dards. First, they were children of their time and place.
As a result, they started out as individuals and as a
religious group with a very large amount of "cultural
baggage" that they had imbibed from their milieu.
Their interchange with their culture was an ongoing
process. Therefore, we must never forget that their
answers to issues of value and standards were related
to questions of their time and place and may not
always be issues of proportionate importance for those
living in the late twentieth century. Thus, while some
of their decisions are of permanent value, others may
suffer from transitory utility. Some, undoubtedly, are
only of value to those who have a historical curiosity
(e.g., the ruling on shaving).
Second, Seventh-day Adventist interests in the
formation of standards were nearly always related to
practical, concrete, and quite specific problems in
their daily existence. That is even true of Ellen White's
counsels. She wrote her testimonies to meet specific
crises; to address concrete issues that were immedi-
ate! y perplexing to her readers.
Third, Adventists had no systematic procedure for
194
PERSPECTIVES ON VALUES
the formation of standards. Their approach to doctri-
nal formation and dissemination prior to and during
the Sabbath Conferences of 1848-1850 appears to
have been much more systematic than the ad hoc
procedures they used to meet issues in lifestyle and
standards. Their approach to value formation was
even more unconscious.
Fourth, the repeated similarity of their ad hoc
answers to meet specific situations gradually grew
into a system of Adventist cultural tradition. While
Adventists have soundly condemned other churches
for relying on their traditions as religious authority,
they have yet to come to grips with the reality of the
powerful dynamics of 150 years of tradition in their
own midst. Denominational traditions take on a life of
their own. They may or may not be healthy, biblical,
or helpful, but they must all periodically be evaluated
rigorously and honestly in the light of scripture. That
truth was central to Jesus' teachings, and it is espe-
cially illustrated in the Sermon on the Mount.
Modern Adventism and the
Formation of Standards
Having examined nineteenth-century Adventism's
approach to the formation of standards, we now turn to
present realities. The most obvious reality is that
Seventh-day Adventists in the closing years of the
195
Through repeated
similarity of ad
hoc answers to
meet specific
situations, a
system of
Adventist cultural
tradition began.
Seventh-day
Adventist interests
in the formation of
standards were
nearly always
related to practi-
cal, concrete, and
quite specific
problems in their
daily existence
CHANGING STANDARDS
An Evaluation of Early Adventism's
Approach to the Formation
of Values and Standards
There are several things that should be noted about
the way early Adventists developed values and stan-
dards. First, they were children of their time and place.
As a result, they started out as individuals and as a
religious group with a very large amount of "cultural
baggage" that they had imbibed from their milieu.
Their interchange with their culture was an ongoing
process. Therefore, we must never forget that their
answers to issues of value and standards were related
to questions of their time and place and may not
always be issues of proportionate importance for those
living in the late twentieth century. Thus, while some
of their decisions are of permanent value, others may
suffer from transitory utility. Some, undoubtedly, are
only of value to those who have a historical curiosity
(e.g., the ruling on shaving).
Second, Seventh-day Adventist interests in the
formation of standards were nearly always related to
practical, concrete, and quite specific problems in
their daily existence. That is even true of Ellen White's
counsels. She wrote her testimonies to meet specific
crises; to address concrete issues that were immedi-
ate! y perplexing to her readers.
Third, Adventists had no systematic procedure for
194
PERSPECTIVES ON VALUES
the formation of standards. Their approach to doctri-
nal formation and dissemination prior to and during
the Sabbath Conferences of 1848-1850 appears to
have been much more systematic than the ad hoc
procedures they used to meet issues in lifestyle and
standards. Their approach to value formation was
even more unconscious.
Fourth, the repeated similarity of their ad hoc
answers to meet specific situations gradually grew
into a system of Adventist cultural tradition. While
Adventists have soundly condemned other churches
for relying on their traditions as religious authority,
they have yet to come to grips with the reality of the
powerful dynamics of 150 years of tradition in their
own midst. Denominational traditions take on a life of
their own. They may or may not be healthy, biblical,
or helpful, but they must all periodically be evaluated
rigorously and honestly in the light of scripture. That
truth was central to Jesus' teachings, and it is espe-
cially illustrated in the Sermon on the Mount.
Modern Adventism and the
Formation of Standards
Having examined nineteenth-century Adventism's
approach to the formation of standards, we now turn to
present realities. The most obvious reality is that
Seventh-day Adventists in the closing years of the
195
Through repeated
similarity of ad
hoc answers to
meet specific
situations, a
system of
Adventist cultural
tradition began.
Many people,
unfortunately.
equate changing
the tradition with
destroying the
faith of the good
old days.
CHANGING STANDARDS
twentieth century have not moved beyond the ad hoc
procedures of their forebears in the area of the forma-
tion of standards. On the other hand, the nineteenth-
century methods are probably less effective today than
they were a century ago, because the field of accept-
able solutions to any given problem has been progres-
sively narrowed by the growing bulk of Adventist
tradition. Many people, unfortunately, equate chang-
ing the tradition with destroying the faith of the good
old days.
In spite of the difficulties, present-day Adventists
are still involved in the formation of values and stan-
dards. We will briefly examine some of the methods
used in that endeavor.
Grab a Quote
The most popular way to argue for (or against) any
standard in Adventism is undoubted! y the amassing of
Ellen White quotations on the topic. While that proce-
dure is often helpful, it should be done with some
wisdom if it is to result in valid conclusions.
Some Adventist quotation grabbers end up with
some interesting results that leave much to be desired
in terms of Christian principles. Let me illustrate. I
once knew a physician (a head elder) who "incessantly
ranted" about people being admitted into church mem-
bership while wearing a gold wedding band. Yet that
196
PERSPECTIVES ON VALUES
same gentleman, with a clear conscience, drove a
gold-colored Cadillac. His mentality isn't too hard to
unpack. The plain fact is that he had a quotation from
Ellen White on gold wedding bands, but had undoubt-
edly searched her writings in vain for any condemna-
tion of gold Cadillacs. The conclusion was obvious:
God forbade the wearing of gold bands but did not
frown on the possession of gold Cadillacs.
this juncture I am not arguing as to whether gold
bands (or Cadillacs) are good or bad. My
Interest IS one of relative values, since two Ellen White
arguments against wedding bands were based on their
cost and irresponsible accommodation to culture.22
An uninitiated observer, (i.e., non-Adventist) might
conclude that our physician friend had come peril-
ously close to having swallowed the camel after hav-
ing carefully strained out the gnat. On the other hand,
those of us on the inside know that he was well within
the bounds of time-honored Adventist tradition and
fully in harmony with the traditionally accepted stan-
dards of Adventist mentality.
.Since the useandmisuseofEllen White'swritings
typically stands at the center of Adventist approaches
to the formation of standards, an improved under-
of how to correct! y use and interpret her
wnhngs (and those of the Bible) is crucial to a healthier
approach. We will briefly return to that topic in our
final conclusions.
197
Since the use and
misuse of Ellen
White's writings
typically stands at
the center of
Adventist ap-
proaches to the
formation of
standards, an
improved under-
standing of how to
correctly use and
interpret her writ-
ings (and those of
the Bible) is cru-
cial to a healthier
approach.
Many people,
unfortunately.
equate changing
the tradition with
destroying the
faith of the good
old days.
CHANGING STANDARDS
twentieth century have not moved beyond the ad hoc
procedures of their forebears in the area of the forma-
tion of standards. On the other hand, the nineteenth-
century methods are probably less effective today than
they were a century ago, because the field of accept-
able solutions to any given problem has been progres-
sively narrowed by the growing bulk of Adventist
tradition. Many people, unfortunately, equate chang-
ing the tradition with destroying the faith of the good
old days.
In spite of the difficulties, present-day Adventists
are still involved in the formation of values and stan-
dards. We will briefly examine some of the methods
used in that endeavor.
Grab a Quote
The most popular way to argue for (or against) any
standard in Adventism is undoubted! y the amassing of
Ellen White quotations on the topic. While that proce-
dure is often helpful, it should be done with some
wisdom if it is to result in valid conclusions.
Some Adventist quotation grabbers end up with
some interesting results that leave much to be desired
in terms of Christian principles. Let me illustrate. I
once knew a physician (a head elder) who "incessantly
ranted" about people being admitted into church mem-
bership while wearing a gold wedding band. Yet that
196
PERSPECTIVES ON VALUES
same gentleman, with a clear conscience, drove a
gold-colored Cadillac. His mentality isn't too hard to
unpack. The plain fact is that he had a quotation from
Ellen White on gold wedding bands, but had undoubt-
edly searched her writings in vain for any condemna-
tion of gold Cadillacs. The conclusion was obvious:
God forbade the wearing of gold bands but did not
frown on the possession of gold Cadillacs.
this juncture I am not arguing as to whether gold
bands (or Cadillacs) are good or bad. My
Interest IS one of relative values, since two Ellen White
arguments against wedding bands were based on their
cost and irresponsible accommodation to culture.22
An uninitiated observer, (i.e., non-Adventist) might
conclude that our physician friend had come peril-
ously close to having swallowed the camel after hav-
ing carefully strained out the gnat. On the other hand,
those of us on the inside know that he was well within
the bounds of time-honored Adventist tradition and
fully in harmony with the traditionally accepted stan-
dards of Adventist mentality.
.Since the useandmisuseofEllen White'swritings
typically stands at the center of Adventist approaches
to the formation of standards, an improved under-
of how to correct! y use and interpret her
wnhngs (and those of the Bible) is crucial to a healthier
approach. We will briefly return to that topic in our
final conclusions.
197
Since the use and
misuse of Ellen
White's writings
typically stands at
the center of
Adventist ap-
proaches to the
formation of
standards, an
improved under-
standing of how to
correctly use and
interpret her writ-
ings (and those of
the Bible) is cru-
cial to a healthier
approach.
We have the
security of be-
longing to a
church with a
high set of stan-
dards and values
that are generally
quite beneficial.
Ideally. new stan-
dards are added
in such a way as
to harmonize with
existing Adventist
tradition.
CHANGING STANDARDS
Tradition
A second contemporary force in the realm of
Adventist formation and maintenance of standards is
tradition. Like other methods, tradition has both posi-
tive and negative aspects. On the positive side, tradi-
tion means continuity with the past. In other words, we
don't have to reinvent a set of Adventist standards
every morning-we have the security of belonging to
a church with a high set of standards and values that are
generally quite beneficial. Ideally, new standards are
added in such a way as to harmonize with existing
Adventist tradition.
Unfortunately, the very presence of a body of
tradition can lead to some interesting practices that are
frightfully like some of the Pharisaic dilemmas of old.
The ancient Pharisees, for example, ruled that it was
unlawful to carry a handkerchief on the Sabbath day
because it was work. Of course, if the same item was
pinned onto one's garment, it was permissible to carry
it, since the handkerchief had technically become a
part of the garment and no Pharisees were arguing that
the wearing of clothes on Sabbath was work. In a
similar vein, they had a prohibition against carrying a
rock above a certain size on the Sabbath. But on the
other hand, it was lawful to carry a child who happened
to be carrying the rock, since carrying the child was an
act of mercy.
198
PERSPECTIVES ON VALUES
To outside observers it may appear that Adventists
have backed themselves into a similar corner as the
Pharisees on the "rock" issue. After all, it is a hallowed
Adventist tradition that it is lawful to carry a "rock"
pinned to one's garment, but some sort of sin if the
same "rock" is on a string around a person's neck. Of
course, in Adventist casuistry it is lawful to wear the
aforementioned "rock" suspended from the neck if,
and only if, it has a practical use and is no longer a mere
ornament. Thus if a clock is implanted in the "rock,"
it is technically transformed into a marginally useful
watch and the problem is solved.
Or what about those "health reformers" who
wouldn't eat a piece of meat for any reason but
couldn't jog around the block if their lives depended
on it? Or how are we to handle the widespread confu-
sion that has become established in Adventism be-
tween a healthful diet that ideally aims at getting back
to natural foods and the massive Adventist support of
food processes that develop meat substitutes that iso-
late protein and utilize high levels of salt to improve
the taste? It seems that many have confused meat
substitutes with vegetarianism and vegetarianism with
health reform. The inventor of the so-called health
foods claimed that he rarely ate them. "I live upon
bread, potatoes, and fruits," J. H. Kellogg told a
questioner. "I don't eat health foods." He saw them as
a bridge from a meat to a vegetarian diet. "If you can't
199
The inventor of the
so-called health
foods claimed
that he rarely ate
them. "I five upon
bread. potatoes.
and fruits." J. H.
Kellogg told a
questioner . .,1
dont eat health
foods ... He saw
them as a bridge
from a meat to a
vegetarian diet.
We have the
security of be-
longing to a
church with a
high set of stan-
dards and values
that are generally
quite beneficial.
Ideally. new stan-
dards are added
in such a way as
to harmonize with
existing Adventist
tradition.
CHANGING STANDARDS
Tradition
A second contemporary force in the realm of
Adventist formation and maintenance of standards is
tradition. Like other methods, tradition has both posi-
tive and negative aspects. On the positive side, tradi-
tion means continuity with the past. In other words, we
don't have to reinvent a set of Adventist standards
every morning-we have the security of belonging to
a church with a high set of standards and values that are
generally quite beneficial. Ideally, new standards are
added in such a way as to harmonize with existing
Adventist tradition.
Unfortunately, the very presence of a body of
tradition can lead to some interesting practices that are
frightfully like some of the Pharisaic dilemmas of old.
The ancient Pharisees, for example, ruled that it was
unlawful to carry a handkerchief on the Sabbath day
because it was work. Of course, if the same item was
pinned onto one's garment, it was permissible to carry
it, since the handkerchief had technically become a
part of the garment and no Pharisees were arguing that
the wearing of clothes on Sabbath was work. In a
similar vein, they had a prohibition against carrying a
rock above a certain size on the Sabbath. But on the
other hand, it was lawful to carry a child who happened
to be carrying the rock, since carrying the child was an
act of mercy.
198
PERSPECTIVES ON VALUES
To outside observers it may appear that Adventists
have backed themselves into a similar corner as the
Pharisees on the "rock" issue. After all, it is a hallowed
Adventist tradition that it is lawful to carry a "rock"
pinned to one's garment, but some sort of sin if the
same "rock" is on a string around a person's neck. Of
course, in Adventist casuistry it is lawful to wear the
aforementioned "rock" suspended from the neck if,
and only if, it has a practical use and is no longer a mere
ornament. Thus if a clock is implanted in the "rock,"
it is technically transformed into a marginally useful
watch and the problem is solved.
Or what about those "health reformers" who
wouldn't eat a piece of meat for any reason but
couldn't jog around the block if their lives depended
on it? Or how are we to handle the widespread confu-
sion that has become established in Adventism be-
tween a healthful diet that ideally aims at getting back
to natural foods and the massive Adventist support of
food processes that develop meat substitutes that iso-
late protein and utilize high levels of salt to improve
the taste? It seems that many have confused meat
substitutes with vegetarianism and vegetarianism with
health reform. The inventor of the so-called health
foods claimed that he rarely ate them. "I live upon
bread, potatoes, and fruits," J. H. Kellogg told a
questioner. "I don't eat health foods." He saw them as
a bridge from a meat to a vegetarian diet. "If you can't
199
The inventor of the
so-called health
foods claimed
that he rarely ate
them. "I five upon
bread. potatoes.
and fruits." J. H.
Kellogg told a
questioner . .,1
dont eat health
foods ... He saw
them as a bridge
from a meat to a
vegetarian diet.
CHANGING STANDARDS
carry out the health reform without a food factory the
thing is moonshine." Kellogg had avoided the general
Adventist confusion between ends and means in diet. 23
While tradition is useful as a stabilizing force,
mindless tradition is counterproductive. Meaningful
tradition must be consciously related to Christian
purpose.
Ad Hoc Legislation
A third contemporary approach to the formation of
standards is ad hoc decision making both by individu-
als and local church bodies. These decisions are often
These decisions are often
closely related to healthy
and unhealthy understand-
ings of Ellen White and
Adventist tradition. Thus the
validity of ad hoc decisions
is tied to issues related to
those sources of authority.
closely related to healthy and
unhealthy understandings of
Ellen White and Adventist tra-
dition. Thus the validity of ad
hoc decisions is tied to issues
related to those sources of au-
thority.
All too often, however, the
offuand decisions of individu-
als and boards under pressure
lead to strange rulings that are
difficult for both young people and adults to under-
stand. I remember my first day as a mid-year appointee
to the principalship of a metropolitan junior academy.
200
PERSPECTIVES ON VALUES
It was during the era of the miniskirt, and one of my
first callers was an irate mother who hoped that the
school would now have some strict standards. It soon
came out that her fifteen-year-old daughter wore her
skirts too short. The mother expected me to do some-
thing about it. Her suggestion was that the school
should have a rule that skirts should be no shorter than
two inches above the knee. In my mind, as she talked,
I envisioned myself running around with my ruler
grabbing young ladies by their knees.
Then, as I listened to this mother expound upon a
rule that had been legislated in several academies, my
mind drifted onto the outworking of the suggestion.
After all, two inches above the knee was mighty long
for a girl who stood at 5 feet 11 inches. On the other
hand, it would be halfway to the waist for a chubby
ninth-grader in my school who was 4 feet 9 inches. If
she happened to bend over in such an outfit, nothing
would be left to the imagination. During the next
week, I called my teachers together. We rejected the
suggested rule and adopted a set of principles based on
neatness, cleanliness, and modesty-being quite ex-
plicit that what was modest for one person might be
quite immodest for another. There would be no rule
'
but every student would be held responsible for meet-
ing the standards reflected in the principles. In this
case, we opted against hasty legislation.
On another occasion, I served as the vice-chair-
201
How would you
develop rules for your
family based on the
following values?
Modesty
Cleanliness
Godlikeness
Honesty
Integrity
CHANGING STANDARDS
carry out the health reform without a food factory the
thing is moonshine." Kellogg had avoided the general
Adventist confusion between ends and means in diet. 23
While tradition is useful as a stabilizing force,
mindless tradition is counterproductive. Meaningful
tradition must be consciously related to Christian
purpose.
Ad Hoc Legislation
A third contemporary approach to the formation of
standards is ad hoc decision making both by individu-
als and local church bodies. These decisions are often
These decisions are often
closely related to healthy
and unhealthy understand-
ings of Ellen White and
Adventist tradition. Thus the
validity of ad hoc decisions
is tied to issues related to
those sources of authority.
closely related to healthy and
unhealthy understandings of
Ellen White and Adventist tra-
dition. Thus the validity of ad
hoc decisions is tied to issues
related to those sources of au-
thority.
All too often, however, the
offuand decisions of individu-
als and boards under pressure
lead to strange rulings that are
difficult for both young people and adults to under-
stand. I remember my first day as a mid-year appointee
to the principalship of a metropolitan junior academy.
200
PERSPECTIVES ON VALUES
It was during the era of the miniskirt, and one of my
first callers was an irate mother who hoped that the
school would now have some strict standards. It soon
came out that her fifteen-year-old daughter wore her
skirts too short. The mother expected me to do some-
thing about it. Her suggestion was that the school
should have a rule that skirts should be no shorter than
two inches above the knee. In my mind, as she talked,
I envisioned myself running around with my ruler
grabbing young ladies by their knees.
Then, as I listened to this mother expound upon a
rule that had been legislated in several academies, my
mind drifted onto the outworking of the suggestion.
After all, two inches above the knee was mighty long
for a girl who stood at 5 feet 11 inches. On the other
hand, it would be halfway to the waist for a chubby
ninth-grader in my school who was 4 feet 9 inches. If
she happened to bend over in such an outfit, nothing
would be left to the imagination. During the next
week, I called my teachers together. We rejected the
suggested rule and adopted a set of principles based on
neatness, cleanliness, and modesty-being quite ex-
plicit that what was modest for one person might be
quite immodest for another. There would be no rule
'
but every student would be held responsible for meet-
ing the standards reflected in the principles. In this
case, we opted against hasty legislation.
On another occasion, I served as the vice-chair-
201
How would you
develop rules for your
family based on the
following values?
Modesty
Cleanliness
Godlikeness
Honesty
Integrity
CHANGING STANDARDS
man of a school board that had legislated the quite
common rule against the wearing of blue and black
jeans. Since there were some hard feelings and serious
questions over the regulation, I began to ask the board
whether the wrongness was in the color or in the
material. After all, the students could wear any other
color of jeans. Likewise, they could wear black or blue
pants made out of any other material. Perhaps, I
surmised, there was some kind of metaphysical "sin-
fulness" in the combining of blue or black with a
specific type of material (i.e., jean denim). In the end,
Both church bodies and individu-
als need to carefully consider all
such legislation in the light of the
goals of Christian education. Are
we seeking to create pathways or
roadblocks to the kingdom
through our ad hoc legislation?
the board decided to nullify the rule.
That, it seems to me, was the wise
move. Since we had some truly im-
portant standards to enforce and
should not be wasting our time and
credibility on rules that didn't make
much difference to the quality of stu-
dent life and development. Too many
schools seem to legislate "standards"
whose only purpose appears to be to test the tolerance
and patience of fairly intelligent young people. There
are plenty of meaningful issues without creating such
artificial tests of obedience. Both church bodies and
individuals need to carefully consider all such legisla-
tion in the light of the goals of Christian education. Are
we seeking to create pathways or roadblocks to the
kingdom through our ad hoc legislation?24
202
PERSPECTIVES ON VALUES
Public Exposure of an Issue
At the denominational level, the church's major
publications still provide an important avenue for
shaping the development of standards and values.
James White used this avenue in the early days of the
church and it finds significant use today.
I think of it in the framework of the process of
capturing an enemy island in World War II. First, the
battleships and airplanes would blast and bomb the
island day and night for a week or two. Then came the
frontal assault by troops in landing crafts.
An Adventist parallel took place in the late 1960s
when there was a felt need on the part of some
institutions and General Conference departments to
modify the denomination's position on accepting gov-
ernment aid. The siege guns of such journals as the
Review and Ministry opened up on the topic from all
viewpoints, as the Adventist public became aware of
the fact that there were several perspectives. Thus
minds were prepared for a possible shift in policy.
Then came the frontal assault at the Annual Council in
Mexico City in 1972. That meeting resulted in a new
set of denominational standards on the issue.25
That procedure is a periodic experience in Advent-
ism. One of the most recent topics to receive such
exposure has been women's ordination.
203
At the denomina-
tional level, the
church's major
publications still
provide an impor-
tant avenue for
shaping the de-
velopment of
standards and
values.
CHANGING STANDARDS
man of a school board that had legislated the quite
common rule against the wearing of blue and black
jeans. Since there were some hard feelings and serious
questions over the regulation, I began to ask the board
whether the wrongness was in the color or in the
material. After all, the students could wear any other
color of jeans. Likewise, they could wear black or blue
pants made out of any other material. Perhaps, I
surmised, there was some kind of metaphysical "sin-
fulness" in the combining of blue or black with a
specific type of material (i.e., jean denim). In the end,
Both church bodies and individu-
als need to carefully consider all
such legislation in the light of the
goals of Christian education. Are
we seeking to create pathways or
roadblocks to the kingdom
through our ad hoc legislation?
the board decided to nullify the rule.
That, it seems to me, was the wise
move. Since we had some truly im-
portant standards to enforce and
should not be wasting our time and
credibility on rules that didn't make
much difference to the quality of stu-
dent life and development. Too many
schools seem to legislate "standards"
whose only purpose appears to be to test the tolerance
and patience of fairly intelligent young people. There
are plenty of meaningful issues without creating such
artificial tests of obedience. Both church bodies and
individuals need to carefully consider all such legisla-
tion in the light of the goals of Christian education. Are
we seeking to create pathways or roadblocks to the
kingdom through our ad hoc legislation?24
202
PERSPECTIVES ON VALUES
Public Exposure of an Issue
At the denominational level, the church's major
publications still provide an important avenue for
shaping the development of standards and values.
James White used this avenue in the early days of the
church and it finds significant use today.
I think of it in the framework of the process of
capturing an enemy island in World War II. First, the
battleships and airplanes would blast and bomb the
island day and night for a week or two. Then came the
frontal assault by troops in landing crafts.
An Adventist parallel took place in the late 1960s
when there was a felt need on the part of some
institutions and General Conference departments to
modify the denomination's position on accepting gov-
ernment aid. The siege guns of such journals as the
Review and Ministry opened up on the topic from all
viewpoints, as the Adventist public became aware of
the fact that there were several perspectives. Thus
minds were prepared for a possible shift in policy.
Then came the frontal assault at the Annual Council in
Mexico City in 1972. That meeting resulted in a new
set of denominational standards on the issue.25
That procedure is a periodic experience in Advent-
ism. One of the most recent topics to receive such
exposure has been women's ordination.
203
At the denomina-
tional level, the
church's major
publications still
provide an impor-
tant avenue for
shaping the de-
velopment of
standards and
values.
Study commis-
sions, position
papers, and
documentary
source collections
from the General
Conference Ar-
chives and the
White Estate gen-
erally undergird
the recommen-
dations presented
to an official
conclave.
CHANGING STANDARDS
Legislation at the
General Conference Level
Close! y related to the public airing of views through
the Adventist media is action by the General Confer-
ence at its quinquennial sessions and annual councils.
General Conference legislation in relation to stan-
dards, of course, is much less off-the-cuff than local
decisions. Study commissions, position papers, and
documentary source collections from the General
Conference Archives and the White Estate generally
undergird the recommendations presented to an offi-
cial conclave. Such systematic procedures have re-
cently been utilized in such areas as Sabbath obser-
vance and the use of the tithe.
26
Summary and Evaluation of
Present Approaches to the
Formation of Standards
We have seen that present-day Adventists ap-
proach value and standard formation largely through
the writings of Ellen white, tradition, local rule-mak-
ing legislation, discussion in church periodicals, and
General Conference legislation. These methods, it
should be noted, offer no advance over the procedures
of the Adventist pioneers. And, in many ways, a lack
of progress in procedures may actually mean a sub-
204
PERSPECTIVES ON VALUES
stantial regression in creative ability, since, as we
noted earlier, the freedom to navigate among the
available options has been hampered by a significant
body of "unquestionable" tradition that may or may
not be valid from the perspective of biblical Christian-
ity.
A further point of concern is that the denomination
has no systematic means for either reviewing or devel-
oping standards that face the issues of modern culture.
Our individual and collective responses to issues of
value and standards are still ad hoc. Instead of con-
sciously crafting a biblically viable set of standards
and values, Adventists and their church generally
merely react to current crises and problems that force
a decision. That, of course, was also the pattern of the
denomination in its early years.
One result is that the denomination too often is
fighting a rearguard action against the erosion of its
standards. Many Adventists are still seeking to con-
vince young people that they should not attend movies
because they will meet the wrong kind of people there.
Meanwhile, the church and its members stand almost
speechless before the VCR and television. We have
taught abstinence rather than responsibility in many
areas, and now both members and leaders seem to be
paralyzed by indecision on issues for which they lack
an authoritative quotation, proof text, or traditional
denominational stand.
205
A further point of
concern is that the
denomination has
no systematic
means for either
reviewing or de-
veloping stan-
dards that face
the issues of mod-
ern culture. Our
individual and
collective re-
sponses to issues
of value and
standards are still
ad hoc. Instead of
consciously craft-
ing a biblically
viable set of stan-
dards and values,
Adventists and
their church gen-
erally merely
react to current
crises and prob-
lems that force a
decision.
Study commis-
sions, position
papers, and
documentary
source collections
from the General
Conference Ar-
chives and the
White Estate gen-
erally undergird
the recommen-
dations presented
to an official
conclave.
CHANGING STANDARDS
Legislation at the
General Conference Level
Close! y related to the public airing of views through
the Adventist media is action by the General Confer-
ence at its quinquennial sessions and annual councils.
General Conference legislation in relation to stan-
dards, of course, is much less off-the-cuff than local
decisions. Study commissions, position papers, and
documentary source collections from the General
Conference Archives and the White Estate generally
undergird the recommendations presented to an offi-
cial conclave. Such systematic procedures have re-
cently been utilized in such areas as Sabbath obser-
vance and the use of the tithe.
26
Summary and Evaluation of
Present Approaches to the
Formation of Standards
We have seen that present-day Adventists ap-
proach value and standard formation largely through
the writings of Ellen white, tradition, local rule-mak-
ing legislation, discussion in church periodicals, and
General Conference legislation. These methods, it
should be noted, offer no advance over the procedures
of the Adventist pioneers. And, in many ways, a lack
of progress in procedures may actually mean a sub-
204
PERSPECTIVES ON VALUES
stantial regression in creative ability, since, as we
noted earlier, the freedom to navigate among the
available options has been hampered by a significant
body of "unquestionable" tradition that may or may
not be valid from the perspective of biblical Christian-
ity.
A further point of concern is that the denomination
has no systematic means for either reviewing or devel-
oping standards that face the issues of modern culture.
Our individual and collective responses to issues of
value and standards are still ad hoc. Instead of con-
sciously crafting a biblically viable set of standards
and values, Adventists and their church generally
merely react to current crises and problems that force
a decision. That, of course, was also the pattern of the
denomination in its early years.
One result is that the denomination too often is
fighting a rearguard action against the erosion of its
standards. Many Adventists are still seeking to con-
vince young people that they should not attend movies
because they will meet the wrong kind of people there.
Meanwhile, the church and its members stand almost
speechless before the VCR and television. We have
taught abstinence rather than responsibility in many
areas, and now both members and leaders seem to be
paralyzed by indecision on issues for which they lack
an authoritative quotation, proof text, or traditional
denominational stand.
205
A further point of
concern is that the
denomination has
no systematic
means for either
reviewing or de-
veloping stan-
dards that face
the issues of mod-
ern culture. Our
individual and
collective re-
sponses to issues
of value and
standards are still
ad hoc. Instead of
consciously craft-
ing a biblically
viable set of stan-
dards and values,
Adventists and
their church gen-
erally merely
react to current
crises and prob-
lems that force a
decision.
Many drift out of the
church, and a large
portion of those
who remain do so
for cultural, rather
than religious,
reasons. They are
confused by a
system that has
failed adequately
to distinguish be-
tween basic Chris-
tian doctrines and
boundary-marker
lifestyle standards,
by schools and
churches that
seemingly have
equated going to a
movie with reject-
ing Jesus, and by
traditions that have
drawn strange lines
for some standards
that fail to make
sense to them.
CHANGING STANDARDS
Now such a predicament may be "tolerable" to
those of us adults who have dedicated our lives to
Adventist Christianity, but it is leaving increasingly
larger numbers of Adventist young people cold. An
observer gets the impression that more and more of
them are taking Adventism and its lifestyle less seri-
ously than previous generations. Many drift out of the
church, and a large portion of those who remain do so
for cultural, rather than religious, reasons. They are
confused by a system that has failed adequately to
distinguish between basic Christian doctrines and
boundary-marker lifestyle standards, by schools and
churches that seemingly have equated going to a
movie with rejecting Jesus, and by traditions that have
drawn strange lines for some standards that fail to
make sense to them.
In the Spring of 1988, I presented some of these
issues to a group of conservative church administra-
tors. I thought I might be putting my job on the line by
even raising the problem. To the contrary (and to my
relief), I found them very responsive.
They knew the problems as well as I did, but they
raised their own challenge to me. They knew what was
happening to their young people and that the problems
will have to be faced more responsibly in the future if
we are to retain the brightest Adventist youth. But,
they claimed, if we seek to make biblical sense out of
the old lines, approaches, and standards, it would
206
1
PERSPECTIVES ON VALUES
upset those older folks who still identify Christianity
and Adventism with the exact positions they were
taught in their own youth. To complicate things, the
older members are current tithe payers, while most of
the young are not yet major contributors. How, they
inferred, can we afford to think responsibly in such an
atmosphere? That is the real question. Of course, for
the future of the church, the alternate question is just
as crucial: How can we afford not to think responsi-
bly?
Thus Adventism, like the ancient Jews and the
Christians of the early church and Reformation, has
come full circle. From a people fighting against the
bonds of tradition, it has become entangled in its own
tradition, with no satisfactory way to resolve many of
the serious difficulties that face it.
Conclusions
Jiirgen Moltmann penned in The Crucified God
that "for Christian faith to bring about its own decay by
withdrawal into the ghetto without self-criticism, is a
parallel to its decay through uncritical assimilation."27
I am still concerned with the Amish. Through their
inability to distinguish between universal Christian
principles and the particulars of time and place, they
have sought to transfer the world of the sixteenth
century into the twentieth. The result has been
207
Adventism, like
the ancient Jews
and the Christians
of the early
church and Refor-
mation, has come
full circle. From a
people fighting
against the bonds
of tradition, it has
become en-
tangled in its own
tradition, with no
satisfactory way
to resolve many
of the serious
difficulties that
face it.
Many drift out of the
church, and a large
portion of those
who remain do so
for cultural, rather
than religious,
reasons. They are
confused by a
system that has
failed adequately
to distinguish be-
tween basic Chris-
tian doctrines and
boundary-marker
lifestyle standards,
by schools and
churches that
seemingly have
equated going to a
movie with reject-
ing Jesus, and by
traditions that have
drawn strange lines
for some standards
that fail to make
sense to them.
CHANGING STANDARDS
Now such a predicament may be "tolerable" to
those of us adults who have dedicated our lives to
Adventist Christianity, but it is leaving increasingly
larger numbers of Adventist young people cold. An
observer gets the impression that more and more of
them are taking Adventism and its lifestyle less seri-
ously than previous generations. Many drift out of the
church, and a large portion of those who remain do so
for cultural, rather than religious, reasons. They are
confused by a system that has failed adequately to
distinguish between basic Christian doctrines and
boundary-marker lifestyle standards, by schools and
churches that seemingly have equated going to a
movie with rejecting Jesus, and by traditions that have
drawn strange lines for some standards that fail to
make sense to them.
In the Spring of 1988, I presented some of these
issues to a group of conservative church administra-
tors. I thought I might be putting my job on the line by
even raising the problem. To the contrary (and to my
relief), I found them very responsive.
They knew the problems as well as I did, but they
raised their own challenge to me. They knew what was
happening to their young people and that the problems
will have to be faced more responsibly in the future if
we are to retain the brightest Adventist youth. But,
they claimed, if we seek to make biblical sense out of
the old lines, approaches, and standards, it would
206
1
PERSPECTIVES ON VALUES
upset those older folks who still identify Christianity
and Adventism with the exact positions they were
taught in their own youth. To complicate things, the
older members are current tithe payers, while most of
the young are not yet major contributors. How, they
inferred, can we afford to think responsibly in such an
atmosphere? That is the real question. Of course, for
the future of the church, the alternate question is just
as crucial: How can we afford not to think responsi-
bly?
Thus Adventism, like the ancient Jews and the
Christians of the early church and Reformation, has
come full circle. From a people fighting against the
bonds of tradition, it has become entangled in its own
tradition, with no satisfactory way to resolve many of
the serious difficulties that face it.
Conclusions
Jiirgen Moltmann penned in The Crucified God
that "for Christian faith to bring about its own decay by
withdrawal into the ghetto without self-criticism, is a
parallel to its decay through uncritical assimilation."27
I am still concerned with the Amish. Through their
inability to distinguish between universal Christian
principles and the particulars of time and place, they
have sought to transfer the world of the sixteenth
century into the twentieth. The result has been
207
Adventism, like
the ancient Jews
and the Christians
of the early
church and Refor-
mation, has come
full circle. From a
people fighting
against the bonds
of tradition, it has
become en-
tangled in its own
tradition, with no
satisfactory way
to resolve many
of the serious
difficulties that
face it.
I am still con-
cerned with Ad-
ventism, because
it faces both
temptations:
"Ghettoization" on
the one hand and
"uncritical
assimilation" on
the other.
CHANGING STANDARDS
"ghettoization" and a "decay" of mission. Surely they
have been successful, but surely they have failed.
I am still concerned with the mainline Methodists.
Through their failure to distinguish between universal
Christian principles and the particulars of time and
place, they have seemingly "cast out the baby with the
bath water." They have taken, in Moltmann's words,
the route of "uncritical assimilation." As a result, they
have lost their identity as standing for something
distinctively Christian and apart from culture. That
identity crisis has resulted in "decay" in their mission.
Surely they have succeeded, but surely they have
failed.
I am still concerned with Adventism, because it
faces both temptations: "Ghettoization" on the one
hand and "uncritical assimilation" on the other. One
sector of the church would pull it one direction, and
another wing would pull it the other.
The great temptation for Adventism will be to shut
its eyes and hope the problems will go away. But such
a course is suicidal. In the long run, ignoring the
problems and challenges will lead to an ignoring of
the standards themselves. The church (and its mem-
bers) must face the problems seriously and strenu-
ously if it expects the coming generations to take its
time-honored standards seriously. We cannot have
one without the other.
Perhaps one of the greatest needs of individual
208
PERSPECTIVES ON VALUES
Adventists in this process is to develop the ability to
read the Bible and Ellen White's writings more re-
sponsibly. Quotation collecting is not enough if we are
to make sense out of our standards. People need to
learn to read with understanding; an understanding
that takes literary and historical contexts into account;
an understanding that is able to distinguish between
universal principles and the particulars of time and
place; an understanding that can apply those universal
principles in the 1990s.28
One of the most important priorities of corporate
Adventism today may be the development of mecha-
nisms to deal with its crisis in values and standards.
Such mechanisms should have at least two compo-
nents: (1) a process for systematic review and (2) an
ongoing process for consistent value and standard
formation.
The call is not for fewer standards, but for higher
standards-standards that make sense out of both gold
wedding bands and gold Cadillacs; standards that
preserve the best of the old, while utilizing the most
helpful of the new. Jesus provided a model for the
revitalization of standards in the Sermon on the Mount.
Beyond the biblical base, one criterion for every
standard and value is its effectiveness in enabling
people to internalize Christian principles and the lov-
ing character of Christ. Standards and values are not
ends in themselves, but means to an end. Every stan-
209
This chapter sug-
gests an important
priority of corpo-
rate Adventism
today; the devel-
opment of
mechanisms to
deal with its crisis
in values and
standards. Such
mechanisms
should have at
least two compo-
nents:
(1) a process for sys-
tematic review, and
(2) an ongoing process
for consistent value and
standard formation.
I am still con-
cerned with Ad-
ventism, because
it faces both
temptations:
"Ghettoization" on
the one hand and
"uncritical
assimilation" on
the other.
CHANGING STANDARDS
"ghettoization" and a "decay" of mission. Surely they
have been successful, but surely they have failed.
I am still concerned with the mainline Methodists.
Through their failure to distinguish between universal
Christian principles and the particulars of time and
place, they have seemingly "cast out the baby with the
bath water." They have taken, in Moltmann's words,
the route of "uncritical assimilation." As a result, they
have lost their identity as standing for something
distinctively Christian and apart from culture. That
identity crisis has resulted in "decay" in their mission.
Surely they have succeeded, but surely they have
failed.
I am still concerned with Adventism, because it
faces both temptations: "Ghettoization" on the one
hand and "uncritical assimilation" on the other. One
sector of the church would pull it one direction, and
another wing would pull it the other.
The great temptation for Adventism will be to shut
its eyes and hope the problems will go away. But such
a course is suicidal. In the long run, ignoring the
problems and challenges will lead to an ignoring of
the standards themselves. The church (and its mem-
bers) must face the problems seriously and strenu-
ously if it expects the coming generations to take its
time-honored standards seriously. We cannot have
one without the other.
Perhaps one of the greatest needs of individual
208
PERSPECTIVES ON VALUES
Adventists in this process is to develop the ability to
read the Bible and Ellen White's writings more re-
sponsibly. Quotation collecting is not enough if we are
to make sense out of our standards. People need to
learn to read with understanding; an understanding
that takes literary and historical contexts into account;
an understanding that is able to distinguish between
universal principles and the particulars of time and
place; an understanding that can apply those universal
principles in the 1990s.28
One of the most important priorities of corporate
Adventism today may be the development of mecha-
nisms to deal with its crisis in values and standards.
Such mechanisms should have at least two compo-
nents: (1) a process for systematic review and (2) an
ongoing process for consistent value and standard
formation.
The call is not for fewer standards, but for higher
standards-standards that make sense out of both gold
wedding bands and gold Cadillacs; standards that
preserve the best of the old, while utilizing the most
helpful of the new. Jesus provided a model for the
revitalization of standards in the Sermon on the Mount.
Beyond the biblical base, one criterion for every
standard and value is its effectiveness in enabling
people to internalize Christian principles and the lov-
ing character of Christ. Standards and values are not
ends in themselves, but means to an end. Every stan-
209
This chapter sug-
gests an important
priority of corpo-
rate Adventism
today; the devel-
opment of
mechanisms to
deal with its crisis
in values and
standards. Such
mechanisms
should have at
least two compo-
nents:
(1) a process for sys-
tematic review, and
(2) an ongoing process
for consistent value and
standard formation.
Another basic
factor to consider
in value and stan-
dard formation is
the mission
of the church.
The successful
accomplishment
of Adventisms
mission is directly
related to a
healthy approach
to standards and
values.
CHANGING STANDARDS
dard and value must be evaluated in the light of the
Cross, rather than in the light of Adventist tradition.
Such a procedure, it should be noted, will not lead to
identity with the surrounding culture, but to a "radical
discontinuity" from a culture that is viewed, from the
perspective of the cross, as both fallen and in need of
redemption. 29
Another basic factor to consider in value and
standard formation is the mission of the church. The
successful accomplishment of Adventism's mission
is directly related to a healthy approach to standards
and values. People everywhere are hungry for mean-
ing. They are looking for a way of life that makes sense
in a world that too often does not. One function of the
church is consciously to develop a world view and a
way of life that offers a distinctively Christian alterna-
tive to the values, standards, and lifestyles that inun-
date individuals in their daily existence. Such stan-
dards, if they are to forward the mission of the church,
must be built upon biblical principles. After all, the
church is not to reflect culture, but to help people live
as Christians within culture. On the other hand, and at
the same time, the church must relate its standards and
values to the cultural context in which it finds itself
(rather than to some other context) if it is to provide a
"meaningful" alternative in its mission to the world.
A major challenge for Adventism in the last de-
cade of the twentieth century is to navigate safely
210
PERSPECTIVES ON VA LUES
between the perils of "ghettoization" and "uncritical
assimilation"; between the pitfalls that have so deeply
affected the mission of the Amish and the United
Methodists. One of the great lessons of history is that
such a course will not be navigated by accident.
NOTES
1 Dean M. Kelley, Why Conservative Churches Are Growing: A Study in
Sociology of Religion (New York: Harper & Row, 1972), passim.
2 Douglas Frank, Less Than Conquerors: How Evangelicals Entered the
Twentieth Century (Grand Rapids, MI: William B. Eerdmans Publishing Co.,
1986), vii.
3 For helpful contextual studies on the world of early Adventism, see
Ronald G. Walters,AmericanReformers: 1815-1860(NewYork:Hilland Wang,
1978); Gary Land, ed., The World of Ellen G. White (Washington, DC: Review
and Herald Publishing Assn., 1987); James C. Whorton, Crusaders for Fitness:
The History of American Health Reformers (Princeton, NJ: Princeton University
Press, 1982; George R. Knight, "Oberlin College and Adventist Educational
Reforms," Adventist Heritage 8 (Spring 1983): 3-9.
4 See Winton U. Solberg, Redeem the Time: The Puritan Sabbath in Early
America (Cambridge, MA: Harvard University Press, 1977), for the background
and mental attitude of Americans toward Sabbathkeeping. For a nineteenth-
century treatment, see Wilbur F. Crafts, The Sabbath for Man (New York; Funk
& Wafnalls, 1885).
"Resolutions on Dress," Review and Herald, May 8, 1866, 180.
6 John Byington and Uriah Smith, "Fourth Annual Session of General
Conference," Review and Herald, May 22, 1866, 196.
7 James White, "The Nation," Review and Herald, August 12, 1862,84. Cf.
Ellen G. White, Testimonies for the Church, 9 vols. (Mountain View, CA: Pacific
Press Publishing Assn., 1948), 1: 356.
8 James White, "The Nation," Review and Herald, August 26, 1862, 100.
9 J. N. Andrews to George I. Butler, Nov. 24, 1868.
10 Helpful historical treatments of these topics are found in Carl Coffman,
"The Practice of Beginning the Sabbath in America," Andrews University
211
Another basic
factor to consider
in value and stan-
dard formation is
the mission
of the church.
The successful
accomplishment
of Adventisms
mission is directly
related to a
healthy approach
to standards and
values.
CHANGING STANDARDS
dard and value must be evaluated in the light of the
Cross, rather than in the light of Adventist tradition.
Such a procedure, it should be noted, will not lead to
identity with the surrounding culture, but to a "radical
discontinuity" from a culture that is viewed, from the
perspective of the cross, as both fallen and in need of
redemption. 29
Another basic factor to consider in value and
standard formation is the mission of the church. The
successful accomplishment of Adventism's mission
is directly related to a healthy approach to standards
and values. People everywhere are hungry for mean-
ing. They are looking for a way of life that makes sense
in a world that too often does not. One function of the
church is consciously to develop a world view and a
way of life that offers a distinctively Christian alterna-
tive to the values, standards, and lifestyles that inun-
date individuals in their daily existence. Such stan-
dards, if they are to forward the mission of the church,
must be built upon biblical principles. After all, the
church is not to reflect culture, but to help people live
as Christians within culture. On the other hand, and at
the same time, the church must relate its standards and
values to the cultural context in which it finds itself
(rather than to some other context) if it is to provide a
"meaningful" alternative in its mission to the world.
A major challenge for Adventism in the last de-
cade of the twentieth century is to navigate safely
210
PERSPECTIVES ON VA LUES
between the perils of "ghettoization" and "uncritical
assimilation"; between the pitfalls that have so deeply
affected the mission of the Amish and the United
Methodists. One of the great lessons of history is that
such a course will not be navigated by accident.
NOTES
1 Dean M. Kelley, Why Conservative Churches Are Growing: A Study in
Sociology of Religion (New York: Harper & Row, 1972), passim.
2 Douglas Frank, Less Than Conquerors: How Evangelicals Entered the
Twentieth Century (Grand Rapids, MI: William B. Eerdmans Publishing Co.,
1986), vii.
3 For helpful contextual studies on the world of early Adventism, see
Ronald G. Walters,AmericanReformers: 1815-1860(NewYork:Hilland Wang,
1978); Gary Land, ed., The World of Ellen G. White (Washington, DC: Review
and Herald Publishing Assn., 1987); James C. Whorton, Crusaders for Fitness:
The History of American Health Reformers (Princeton, NJ: Princeton University
Press, 1982; George R. Knight, "Oberlin College and Adventist Educational
Reforms," Adventist Heritage 8 (Spring 1983): 3-9.
4 See Winton U. Solberg, Redeem the Time: The Puritan Sabbath in Early
America (Cambridge, MA: Harvard University Press, 1977), for the background
and mental attitude of Americans toward Sabbathkeeping. For a nineteenth-
century treatment, see Wilbur F. Crafts, The Sabbath for Man (New York; Funk
& Wafnalls, 1885).
"Resolutions on Dress," Review and Herald, May 8, 1866, 180.
6 John Byington and Uriah Smith, "Fourth Annual Session of General
Conference," Review and Herald, May 22, 1866, 196.
7 James White, "The Nation," Review and Herald, August 12, 1862,84. Cf.
Ellen G. White, Testimonies for the Church, 9 vols. (Mountain View, CA: Pacific
Press Publishing Assn., 1948), 1: 356.
8 James White, "The Nation," Review and Herald, August 26, 1862, 100.
9 J. N. Andrews to George I. Butler, Nov. 24, 1868.
10 Helpful historical treatments of these topics are found in Carl Coffman,
"The Practice of Beginning the Sabbath in America," Andrews University
211
CHANGING STANDARDS
SeminaryStudies3(January 1965):9-17; Brian E. Strayer, "AdventistTithepaying:
The Untold Story," Spectrum 17 (October 1986): 39-52.
11 Joseph Bates, The Seventh Day Sabbath: A Perpetual Sign (n.p.:
published by the author, 1846), 32.
12 James White, "Time to Commence the Sabbath," Review and Herald,
Feb. 25, 1868:168.
13 Joseph Bates, "Time of the Holy Sabbath," Review and Herald," April
21, 1851:71-72.
14 James White, "Time to Commence the Sabbath," Review and Herald,
Dec. 4, 1855, p. 78; J. N. Andrews, "Time for Commencing the Sabbath," Review
and Herald, Dec. 4, 1855:76-78.
15 James White, "Time to Commence the Sabbath," Review and Herald,
Feb. 25, 1868:168.
16 Ibid.
17 Joseph Bates, The Autobiography of Elder Joseph Bates (Battle Creek,
MI: Steam Press of the Seventh-day Adventist Publishing Assn., 1868), passim;
Dores Eugene Robinson, The Story of Our Health Message (Nashville, TN:
Southern Publishing Assn., 1955), 50-59.
18 E. G. White and James White, Christian Temperance and Bible Hygiene
(Battle Creek, MI: Good Health Pub. Co., 1890), 252.
19 E. G. White, Testimonies for the Church, 1: 206-7; J. N. Loughborough,
"Shetches of the Past-No. 110," Pacific Union Recorder (January 26, 1911 ), p.
1; H. E. Carver, Mrs. E. G. White's Claims to Divine Inspiration Examined
(Marion, lA: Advent and Sabbath Advocate Press, 1877), 19-20; Staff of the
Ellen G. WhiteEstate,ACritiqueoftheBook:ProphetessofHealth(Washingtom,
DC: The Ellen G. White Estate, 1976), 45.
20 Ellen G. White, MS. 1, 1863.
21 E. G. White, Testimonies for the Church, 1: 486.
22 Ellen G. White, Testimonies to Ministers and Gospel Workers (Moun-
tain View, CA: Pacific Press Publishing Assn., 1923), 180-81.
23 "Interview at Dr. J. H. Kellogg's Home, October 7, 1907, between Geo.
W. Amadon, Eld. A. C. Bourdeau, and Dr. J. H. Kellogg," 64.
24 See George R. Knight, Myths in Adventism: An Interpretive Study of
Ellen White, Education, and Related Issues (Washington, DC: Review and
Herald Publishing Assn., 1985), 201-4 for a discussion of effective rules as they
relate to principles.
25 Eric Syme,A History ofSDA Church-State Relations in the United States
(Mountain View, CA: Pacific Press Publishing Assn., 1973), 141-43; "Recom-
mendations of General Interest from the Autum Council1972-Part 3," Review
and Herald, Dec. 14, 1972:26-27.
26 "Report of the Ad Hoc Committee on Sabbath Observance," in 1984
Annual Council of the General Conference Committee: Genera/Actions, 44-56;
212
1
PERSPECTIVES ON VALUES
"Use of Tithe-Guidelines," and "Administration of Tithe Funds-Position
Statement," in 1985 Annual Council of the General Conference Committee:
General Actions, 52-54, 79-80.
27 Jiirgen Moltmann, The Cruci[ted God: The Cross of Christ as the
Foundation and Criticism of Christian Theology (New York: Harper & Row,
1974), 21. -
28 See my Myths in Adventism, 17-25, for a preliminary treatment of the
methodology suggested here. I have treated the problem of quotation collecting
in From 1888 to Apostasy: The Case of A.T. Jones (Washington, DC: Review and
Herald Publishing Assn., 1987), 230-39.
29 George R. Knight, Philosophy and Education: An Introduction in
Christian Perspective, 2nd ed. (Berrien Springs, MI: Andrews University Press,
1989), 169-70.
213
CHANGING STANDARDS
SeminaryStudies3(January 1965):9-17; Brian E. Strayer, "AdventistTithepaying:
The Untold Story," Spectrum 17 (October 1986): 39-52.
11 Joseph Bates, The Seventh Day Sabbath: A Perpetual Sign (n.p.:
published by the author, 1846), 32.
12 James White, "Time to Commence the Sabbath," Review and Herald,
Feb. 25, 1868:168.
13 Joseph Bates, "Time of the Holy Sabbath," Review and Herald," April
21, 1851:71-72.
14 James White, "Time to Commence the Sabbath," Review and Herald,
Dec. 4, 1855, p. 78; J. N. Andrews, "Time for Commencing the Sabbath," Review
and Herald, Dec. 4, 1855:76-78.
15 James White, "Time to Commence the Sabbath," Review and Herald,
Feb. 25, 1868:168.
16 Ibid.
17 Joseph Bates, The Autobiography of Elder Joseph Bates (Battle Creek,
MI: Steam Press of the Seventh-day Adventist Publishing Assn., 1868), passim;
Dores Eugene Robinson, The Story of Our Health Message (Nashville, TN:
Southern Publishing Assn., 1955), 50-59.
18 E. G. White and James White, Christian Temperance and Bible Hygiene
(Battle Creek, MI: Good Health Pub. Co., 1890), 252.
19 E. G. White, Testimonies for the Church, 1: 206-7; J. N. Loughborough,
"Shetches of the Past-No. 110," Pacific Union Recorder (January 26, 1911 ), p.
1; H. E. Carver, Mrs. E. G. White's Claims to Divine Inspiration Examined
(Marion, lA: Advent and Sabbath Advocate Press, 1877), 19-20; Staff of the
Ellen G. WhiteEstate,ACritiqueoftheBook:ProphetessofHealth(Washingtom,
DC: The Ellen G. White Estate, 1976), 45.
20 Ellen G. White, MS. 1, 1863.
21 E. G. White, Testimonies for the Church, 1: 486.
22 Ellen G. White, Testimonies to Ministers and Gospel Workers (Moun-
tain View, CA: Pacific Press Publishing Assn., 1923), 180-81.
23 "Interview at Dr. J. H. Kellogg's Home, October 7, 1907, between Geo.
W. Amadon, Eld. A. C. Bourdeau, and Dr. J. H. Kellogg," 64.
24 See George R. Knight, Myths in Adventism: An Interpretive Study of
Ellen White, Education, and Related Issues (Washington, DC: Review and
Herald Publishing Assn., 1985), 201-4 for a discussion of effective rules as they
relate to principles.
25 Eric Syme,A History ofSDA Church-State Relations in the United States
(Mountain View, CA: Pacific Press Publishing Assn., 1973), 141-43; "Recom-
mendations of General Interest from the Autum Council1972-Part 3," Review
and Herald, Dec. 14, 1972:26-27.
26 "Report of the Ad Hoc Committee on Sabbath Observance," in 1984
Annual Council of the General Conference Committee: Genera/Actions, 44-56;
212
1
PERSPECTIVES ON VALUES
"Use of Tithe-Guidelines," and "Administration of Tithe Funds-Position
Statement," in 1985 Annual Council of the General Conference Committee:
General Actions, 52-54, 79-80.
27 Jiirgen Moltmann, The Cruci[ted God: The Cross of Christ as the
Foundation and Criticism of Christian Theology (New York: Harper & Row,
1974), 21. -
28 See my Myths in Adventism, 17-25, for a preliminary treatment of the
methodology suggested here. I have treated the problem of quotation collecting
in From 1888 to Apostasy: The Case of A.T. Jones (Washington, DC: Review and
Herald Publishing Assn., 1987), 230-39.
29 George R. Knight, Philosophy and Education: An Introduction in
Christian Perspective, 2nd ed. (Berrien Springs, MI: Andrews University Press,
1989), 169-70.
213
Lyell Heise is the
senior pastor of the La
Sierra University
Church in the South-
eastern California
Conference of Sev-
enth-day Adventists.
APPLYING VALUES
Lyell Heise is the pastor of a large university church in
Southern California. La Sierra University has been guided
by Pastor Heise for a number of years. His expertise is in
communicating the Gospel in a practical and relevant way.
His contributions include direction of the international
worship festival, and his facility for mentoring worship is
both respected and well-known. Pastor Heise bas contrib-
uted to a number of publications throughout his teaching
and pastoring career. He has been a regular contributor to
church publication. His most recent contribution is his
chapter on "worship" in the fourth volume of the Project
Affirmation series of books published by the North Ameri-
can Division and the Hancock Center for Youth Ministry in
the School of Religion of La Sierra University. His chapter
in this book explores how values and standards are applied.
For Christians, having a strong conscience is uppermost.
Too often, however, we find ourselves still too young to
understand this concept. Pastor Heise's understanding of
Romans 12 through 14 helps us along the way to under-
standing.
There is a sense in which values and standards must be
understood in their context. Are there not unusual circum-
stances where Biblical counsel seems to change? What is
a Christian to do in a changing world?
So there they were. The old fashioned "fuddy-duddys, "and
the liberal "enlightened ones. " What was the poor pastor
to do? I searched the Bible, the ministers' manual, the
church manual, and any other types of revelation around.
I found nothing.
PERSPECTIVES ON VALUES
Chapter 8
Applying Values
by Lyell Heise
The Bible is full of expectations. When we read
biblical narratives, one is quick to discover one sig-
nificant fact. While it is easy to simply read biblical
passages, it is often most difficult to apply them to
human lives. Most difficult are those that offer spe-
cific counsel, those that impact what we do directly.
The Bible is full of specific suggestions for our
life. Youth, in their struggle to grow in grace, often
find biblical statements too hard, too general, or too
specific. Romans 12 through 14 provide help in our
quest to understand how to apply values and standards
and instruction on just how they are internalized by
growing young Christians.
215
It is easy to simply
read Biblical
passages; it is
often most difficult
to apply them to
our lives.
Lyell Heise is the
senior pastor of the La
Sierra University
Church in the South-
eastern California
Conference of Sev-
enth-day Adventists.
APPLYING VALUES
Lyell Heise is the pastor of a large university church in
Southern California. La Sierra University has been guided
by Pastor Heise for a number of years. His expertise is in
communicating the Gospel in a practical and relevant way.
His contributions include direction of the international
worship festival, and his facility for mentoring worship is
both respected and well-known. Pastor Heise bas contrib-
uted to a number of publications throughout his teaching
and pastoring career. He has been a regular contributor to
church publication. His most recent contribution is his
chapter on "worship" in the fourth volume of the Project
Affirmation series of books published by the North Ameri-
can Division and the Hancock Center for Youth Ministry in
the School of Religion of La Sierra University. His chapter
in this book explores how values and standards are applied.
For Christians, having a strong conscience is uppermost.
Too often, however, we find ourselves still too young to
understand this concept. Pastor Heise's understanding of
Romans 12 through 14 helps us along the way to under-
standing.
There is a sense in which values and standards must be
understood in their context. Are there not unusual circum-
stances where Biblical counsel seems to change? What is
a Christian to do in a changing world?
So there they were. The old fashioned "fuddy-duddys, "and
the liberal "enlightened ones. " What was the poor pastor
to do? I searched the Bible, the ministers' manual, the
church manual, and any other types of revelation around.
I found nothing.
PERSPECTIVES ON VALUES
Chapter 8
Applying Values
by Lyell Heise
The Bible is full of expectations. When we read
biblical narratives, one is quick to discover one sig-
nificant fact. While it is easy to simply read biblical
passages, it is often most difficult to apply them to
human lives. Most difficult are those that offer spe-
cific counsel, those that impact what we do directly.
The Bible is full of specific suggestions for our
life. Youth, in their struggle to grow in grace, often
find biblical statements too hard, too general, or too
specific. Romans 12 through 14 provide help in our
quest to understand how to apply values and standards
and instruction on just how they are internalized by
growing young Christians.
215
It is easy to simply
read Biblical
passages; it is
often most difficult
to apply them to
our lives.
Even though
human beings are
universally flawed
(the Bible uses
other words too-
fallen, sinful)-
whoever they are,
wherever they
come from, the
grace of God is
greater than their
fallenness-
greater than all
their sin.
APPLYING VALUES
The Advice of Romans
The advice given in Romans is fairly easy to
understand, and yet often difficult to apply.
Romans is a marvellous, revolutionary letter. It
has been responsible for some massive shifts in soci-
ety, in culture, and in faith over the last two thousand
years. It is a letter full of the good news of the gospel.
And the good news, in a nutshell, is this. Even though
human beings are universally flawed (the Bible uses
other words too-fallen, sinful)-whoever they are,
wherever they come from, the grace of God is greater
than their fallenness-greater than all their sin. Sal-
vation is a present gift. It is extended to all who are
confronted with what Jesus has done for them. It is
received by faith.
The last several chapters of Romans speak about
our response to God, once we have accepted His gift.
Here are two extremely important things to remember
that provide the basis for building and then applying
biblical values:
1. We should never confuse the gift with our
response to it. Especially important, we should never
get the response ahead of the gift. Never suggest that
if we behave well enough and appear well before God
and those around us, that perhaps God will be im-
pressed and then offer us the gift of salvation as though
it was some sort of an exam in which we pass because
216
P E R S P E C T IV E S 0 N VA L U E S
we have earned it. This concept is just what the Gospel
was intended to destroy. We are not in God's debt
because of anything we have done. Can you imagine
standing on the Sea of Glass when Jesus comes and
claiming salvation on the basis of what Jesus did on the
cross plus what we have done for God! The concept of
grace plus nothing is clear in the Bible.
2. Similarly, we should never separate the gift and
our response to it. How tragic to
fall into the trap of saying that
people who have the gift should
never even think about a response.
We would be spared a lot of
argument and dissension in the
Christian church if we rem em-
be red this-if we allowed it to be
burned into our thinking.
Paul in Romans 12 begins
Paul begins teaching Christians
how to respond to the gift of God's
love and salvation in Chapter 12 of
his letter. Here we discover that
love is the first and foremost re-
sponse from Christians.
teaching Christians how to respond to the gift of God's
love and salvation. In it we discover that love is the
first and foremost response from Christians when they
understand that gift of grace-love to our brothers and
sisters, and then love in a broader sense as a citizen of
our country.
Paul understood human nature very well. He
sensed that an important question would arise the
moment he started speaking about a response of love.
You can almost see him sharpening his pen and
217
Even though
human beings are
universally flawed
(the Bible uses
other words too-
fallen, sinful)-
whoever they are,
wherever they
come from, the
grace of God is
greater than their
fallenness-
greater than all
their sin.
APPLYING VALUES
The Advice of Romans
The advice given in Romans is fairly easy to
understand, and yet often difficult to apply.
Romans is a marvellous, revolutionary letter. It
has been responsible for some massive shifts in soci-
ety, in culture, and in faith over the last two thousand
years. It is a letter full of the good news of the gospel.
And the good news, in a nutshell, is this. Even though
human beings are universally flawed (the Bible uses
other words too-fallen, sinful)-whoever they are,
wherever they come from, the grace of God is greater
than their fallenness-greater than all their sin. Sal-
vation is a present gift. It is extended to all who are
confronted with what Jesus has done for them. It is
received by faith.
The last several chapters of Romans speak about
our response to God, once we have accepted His gift.
Here are two extremely important things to remember
that provide the basis for building and then applying
biblical values:
1. We should never confuse the gift with our
response to it. Especially important, we should never
get the response ahead of the gift. Never suggest that
if we behave well enough and appear well before God
and those around us, that perhaps God will be im-
pressed and then offer us the gift of salvation as though
it was some sort of an exam in which we pass because
216
P E R S P E C T IV E S 0 N VA L U E S
we have earned it. This concept is just what the Gospel
was intended to destroy. We are not in God's debt
because of anything we have done. Can you imagine
standing on the Sea of Glass when Jesus comes and
claiming salvation on the basis of what Jesus did on the
cross plus what we have done for God! The concept of
grace plus nothing is clear in the Bible.
2. Similarly, we should never separate the gift and
our response to it. How tragic to
fall into the trap of saying that
people who have the gift should
never even think about a response.
We would be spared a lot of
argument and dissension in the
Christian church if we rem em-
be red this-if we allowed it to be
burned into our thinking.
Paul in Romans 12 begins
Paul begins teaching Christians
how to respond to the gift of God's
love and salvation in Chapter 12 of
his letter. Here we discover that
love is the first and foremost re-
sponse from Christians.
teaching Christians how to respond to the gift of God's
love and salvation. In it we discover that love is the
first and foremost response from Christians when they
understand that gift of grace-love to our brothers and
sisters, and then love in a broader sense as a citizen of
our country.
Paul understood human nature very well. He
sensed that an important question would arise the
moment he started speaking about a response of love.
You can almost see him sharpening his pen and
217
Chapter 14 must
be coupled with
Chapter 12 of the
Book of Romans if
we are to under-
stand how to
apply standards
and values in the
light of grace.
APPLYING VALUES
preparing for the all important question that would
result in this kind of radical grace.
Some of the questions would be these: (1) What
about the times when Christian people differ in their
thinking about what a response of love really should
be? (2) They have a different opinion about what is the
right thing to do in a situation. Is there some way for
them to agree? (3) Is there some way for them to live
together happily? ( 4) Is there some way for love to
flourish?
Paul certain! y thinks there is, and Chapter 14 is his
response to the question. Chapter 14 is the chapter that
we usually forget. But this chapter must be coupled
with Chapter 12 if we are to understand how to apply
standards and values in light of grace.
Accept him whose faith is weak, without passing judg-
menton disputable matters. One man's faith allows him to
eat everything, but another man, whose faith is weak, eats
only vegetables. The man who eats everything must not
look down on him who does not, and the man who does not
eat everything must not condemn the man who does, for God
has accepted him. Who are you to judge someone else's
servant? To his own master he stands or falls. And he will
stand, for the Lord is able to make him stand.
One man considers one day more sacred than another;
another man considers every day alike. Each one should be
fully convinced in his own mind. He who regards one day
as special, does so to the Lord. He who eats meat, eats to the
Lord, for he gives thanks to God; and he who abstains, does
so to the Lord and gives thanks to God. For none of us lives
218
PERSPECTIVES ON VALUES
to himself alone and none of us dies to himself alone. If we
live, we live to the Lord; and if we die, we die to the Lord.
So whether we live or die, we belong to the Lord (Rom. 14:1-
8).
For a group of Sabbath-keeping vegetarians this is
a rather nerve-wracking chapter. Where do we start,
in our attempt to understand and explain it?
The Context is Crucial
First of all let's ask-What was happening in the
congregation of the church in Rome? Rome was a
classic case of what happens in many church groups.
You had your conservative people, sometimes cruelly
called old-fashioned or even worse names. And on the
other hand, you had progressives, or as they would
describe themselves, the "enlightened ones." Of course,
some others might call them liberals, "the way-out
ones." To Adventists, these terms are almost comical.
One can hardly be an Adventist and not be on the
conservative side of the argument. As someone has
said, being an Adventist means being conservative!
The differences of opinion were occurring over
contentious issues in the church of Rome. Because
Christianity was a new religion, based on Judaism
with many traditions, there was plenty of opportunity
for conflict. Paul uses two rather simple words to
describe the two sides. He uses the terms "strong" and
"weak."
219
Because Chris-
tianity was a new
religion. based on
Judaism with
many traditions,
there was plenty
of opportunity for
conflict. Paul uses
two rather simple
words to describe
the two sides. He
uses the terms
"strong .. and
"weak ...
Chapter 14 must
be coupled with
Chapter 12 of the
Book of Romans if
we are to under-
stand how to
apply standards
and values in the
light of grace.
APPLYING VALUES
preparing for the all important question that would
result in this kind of radical grace.
Some of the questions would be these: (1) What
about the times when Christian people differ in their
thinking about what a response of love really should
be? (2) They have a different opinion about what is the
right thing to do in a situation. Is there some way for
them to agree? (3) Is there some way for them to live
together happily? ( 4) Is there some way for love to
flourish?
Paul certain! y thinks there is, and Chapter 14 is his
response to the question. Chapter 14 is the chapter that
we usually forget. But this chapter must be coupled
with Chapter 12 if we are to understand how to apply
standards and values in light of grace.
Accept him whose faith is weak, without passing judg-
menton disputable matters. One man's faith allows him to
eat everything, but another man, whose faith is weak, eats
only vegetables. The man who eats everything must not
look down on him who does not, and the man who does not
eat everything must not condemn the man who does, for God
has accepted him. Who are you to judge someone else's
servant? To his own master he stands or falls. And he will
stand, for the Lord is able to make him stand.
One man considers one day more sacred than another;
another man considers every day alike. Each one should be
fully convinced in his own mind. He who regards one day
as special, does so to the Lord. He who eats meat, eats to the
Lord, for he gives thanks to God; and he who abstains, does
so to the Lord and gives thanks to God. For none of us lives
218
PERSPECTIVES ON VALUES
to himself alone and none of us dies to himself alone. If we
live, we live to the Lord; and if we die, we die to the Lord.
So whether we live or die, we belong to the Lord (Rom. 14:1-
8).
For a group of Sabbath-keeping vegetarians this is
a rather nerve-wracking chapter. Where do we start,
in our attempt to understand and explain it?
The Context is Crucial
First of all let's ask-What was happening in the
congregation of the church in Rome? Rome was a
classic case of what happens in many church groups.
You had your conservative people, sometimes cruelly
called old-fashioned or even worse names. And on the
other hand, you had progressives, or as they would
describe themselves, the "enlightened ones." Of course,
some others might call them liberals, "the way-out
ones." To Adventists, these terms are almost comical.
One can hardly be an Adventist and not be on the
conservative side of the argument. As someone has
said, being an Adventist means being conservative!
The differences of opinion were occurring over
contentious issues in the church of Rome. Because
Christianity was a new religion, based on Judaism
with many traditions, there was plenty of opportunity
for conflict. Paul uses two rather simple words to
describe the two sides. He uses the terms "strong" and
"weak."
219
Because Chris-
tianity was a new
religion. based on
Judaism with
many traditions,
there was plenty
of opportunity for
conflict. Paul uses
two rather simple
words to describe
the two sides. He
uses the terms
"strong .. and
"weak ...
Paul's first
concern is that
believers who
hear the gospel
of grace respond
appropriately
to God.
APPLYING VALUES
Now in the case of the people in Rome, one issue
was whether or not a person should eat meat. Notice,
it wasn't an argument about whether or not it was a
healthy thing to eat meat. No, it was a heated discus-
sion about whether it was a question of a religious rule.
And Paul puts his finger on the real problem.
The problem was this spectacle of the so-called
strong Christian smiling with pity on the poor so-
called weak Christian so bound up by rules and regu-
lations. And the spectacle of the weak Christian frown-
ing with condemnation and judgment on such loose-
living colleagues who had no concern for what was
right and proper.
Do you recognize the picture? Can you reconstruct
any modern scenarios which might look amazingly
similar to the troubles of the congregation in Rome?
In Rome there were several different reasons for
the trouble. Christians in Rome came from vastly
different backgrounds. Some had been Jews, some
pagans, some believers in the myriad mystery reli-
gions.
Some pagans had been strict vegetarians, and they
wanted to stay that way. The Jews, as you know, were
not. In some cases there was trouble over the kind of
meat eaten. Jews were horrified to see how careless
the Gentile Christians were about how the animals
were killed and the meat prepared. Orthodox Jews, to
this very day, have very special ways of doing that.
220
1
PERSPECTIVES ON VALUES
There was another sticky question. Should Chris-
tians buy and serve or eat meat that had come from the
pagan temples where the animals had been sacrificed
to idols. It was very good meat--only the best animals
were sacrificed. But still, some Christians, particu-
larly those who had just converted from worshipping
at the pagan temples, were horrified. They had not
long ago eaten that meat as an act of worship to the
temple god. Others who had never worshipped those
idols and didn't believe in them one bit, never had a
moment's indigestion and bought the food and en-
joyed it down to the last morsel.
As if this was not a big enough problem, there was
another one associated with it. This was the problem
of what days were important. The Jews had a big
collection of important days quite apart from the
regular Sabbath. The Gentiles turned Christian even
had some too. These were called special fast days on
which one should eat no food or perhaps eat only
certain kinds of foods. Add these two problems to-
gether and you had the ingredients of an enormous
problem in happy coexistence.
In the middle of all the arguments, Paul sees his
opportunity to make a very important point. Paul is not
saying that people in the Christian community should
abandon all their convictions-that Christianity can
accommodate any idea its followers wish on any issue
in life. But he wants believers to acknowledge that
221
Paul is not saying
that people in the
Christian commu-
nity should aban-
don all their con-
victions-that
Christianity can
accommodate
any idea its fol-
lowers wish on
any issue in life.
But he wants
believers to ac-
knowledge that
there are some
questions in life-
even some that
are very important
to individuals-
where the answers
are simply not
clear-cut.
Paul's first
concern is that
believers who
hear the gospel
of grace respond
appropriately
to God.
APPLYING VALUES
Now in the case of the people in Rome, one issue
was whether or not a person should eat meat. Notice,
it wasn't an argument about whether or not it was a
healthy thing to eat meat. No, it was a heated discus-
sion about whether it was a question of a religious rule.
And Paul puts his finger on the real problem.
The problem was this spectacle of the so-called
strong Christian smiling with pity on the poor so-
called weak Christian so bound up by rules and regu-
lations. And the spectacle of the weak Christian frown-
ing with condemnation and judgment on such loose-
living colleagues who had no concern for what was
right and proper.
Do you recognize the picture? Can you reconstruct
any modern scenarios which might look amazingly
similar to the troubles of the congregation in Rome?
In Rome there were several different reasons for
the trouble. Christians in Rome came from vastly
different backgrounds. Some had been Jews, some
pagans, some believers in the myriad mystery reli-
gions.
Some pagans had been strict vegetarians, and they
wanted to stay that way. The Jews, as you know, were
not. In some cases there was trouble over the kind of
meat eaten. Jews were horrified to see how careless
the Gentile Christians were about how the animals
were killed and the meat prepared. Orthodox Jews, to
this very day, have very special ways of doing that.
220
1
PERSPECTIVES ON VALUES
There was another sticky question. Should Chris-
tians buy and serve or eat meat that had come from the
pagan temples where the animals had been sacrificed
to idols. It was very good meat--only the best animals
were sacrificed. But still, some Christians, particu-
larly those who had just converted from worshipping
at the pagan temples, were horrified. They had not
long ago eaten that meat as an act of worship to the
temple god. Others who had never worshipped those
idols and didn't believe in them one bit, never had a
moment's indigestion and bought the food and en-
joyed it down to the last morsel.
As if this was not a big enough problem, there was
another one associated with it. This was the problem
of what days were important. The Jews had a big
collection of important days quite apart from the
regular Sabbath. The Gentiles turned Christian even
had some too. These were called special fast days on
which one should eat no food or perhaps eat only
certain kinds of foods. Add these two problems to-
gether and you had the ingredients of an enormous
problem in happy coexistence.
In the middle of all the arguments, Paul sees his
opportunity to make a very important point. Paul is not
saying that people in the Christian community should
abandon all their convictions-that Christianity can
accommodate any idea its followers wish on any issue
in life. But he wants believers to acknowledge that
221
Paul is not saying
that people in the
Christian commu-
nity should aban-
don all their con-
victions-that
Christianity can
accommodate
any idea its fol-
lowers wish on
any issue in life.
But he wants
believers to ac-
knowledge that
there are some
questions in life-
even some that
are very important
to individuals-
where the answers
are simply not
clear-cut.
The New Testa-
ment uses some
very descriptive
words in
connection with
conscience.
One may have
a defiled
conscience. a
pure conscience.
a weak
conscience. a
strong
conscience.
APPLYING VALUES
there are some questions in life--even some that are
very important to individuals-where the answers are
simply not clear-cut. On some questions there is no
rule that will work for the whole of God's family.
In these cases, Christians must search their own
consciences and be guided by them. Listen to the short
but powerful injunction Romans 14:5. "Each person
should be fully convinced in their own mind." Some-
one asks. "Do you mean to tell me that there are some
issues where I won't find a Bible text to give me
detailed directions?"
"Yes," says Paul, "I guess that is exactly what I am
trying to tell you!" This response may have caused
others to sigh with great relief.
"Ah, here at last I have a chance to shed some old
rules and traditions, and not feel guilty. It seems as if
we now have a Bible mandate for change!"
Both those reactions are understandable. Before
settling too easily for one or other of them, look again.
Paul introduces an idea that the New Testament takes
up in other places too. "Each person should be fully
convinced in their own mind."
Here is an important contribution to the question
of building values. Paul is reminding us of the impor-
tance of conscience. The New Testament uses some
very descriptive words in connection with conscience.
One may have a defiled conscience, a pure conscience,
a weak conscience, a strong conscience.
222
PERSPECTIVES ON VALUES
Weak Christians and
a Weak Conscience
In our chapter it is the weak Christian who has the
weak conscience, the strong Christian who has the
strong conscience. Notice carefully, a weak conscience
is not a defiled conscience. Not at all. It is, however, an
immature conscience, one not yet fully grown up, a
conscience not yet made strong by the gospel.
We have illustrations of both types in the scripture.
Here, for example is a surprising situation. Did you
know that Paul could eat some things that Daniel could
never eat? Remember Daniel when he was in Babylon.
He had enormous trouble with what to eat and drink.
One of the problems, quite apart from the issue of wine
and alcohol, was exact! y the same as in Rome-the
food had been offered to idols, and Daniel did not want
to defile himself. For him it was an issue of defilement.
Daniel wouldn't eat. It's a great story about the power
of convictions, and it has an impressive ending.
But by the time we get to Paul and the Romans,
Paul is saying, "It's no problem to my conscience to
eat that kind of food." Both men are God's heroes, his
saints. But they live in different ages and may fairly
be described as demonstrating different kinds of con-
sciences.
I like to think of Old Testament times as growing-
up times. God has a people redeemed from slavery.
223
I like to think of
Old Testament
times as growing-
up times. God has
a people re-
deemed from
slavery. They
need to grow up.
After all. they
have great things
to achieve in the
world. A Messiah
is coming-the
message about
him is to go ev-
erywhere.
The New Testa-
ment uses some
very descriptive
words in
connection with
conscience.
One may have
a defiled
conscience. a
pure conscience.
a weak
conscience. a
strong
conscience.
APPLYING VALUES
there are some questions in life--even some that are
very important to individuals-where the answers are
simply not clear-cut. On some questions there is no
rule that will work for the whole of God's family.
In these cases, Christians must search their own
consciences and be guided by them. Listen to the short
but powerful injunction Romans 14:5. "Each person
should be fully convinced in their own mind." Some-
one asks. "Do you mean to tell me that there are some
issues where I won't find a Bible text to give me
detailed directions?"
"Yes," says Paul, "I guess that is exactly what I am
trying to tell you!" This response may have caused
others to sigh with great relief.
"Ah, here at last I have a chance to shed some old
rules and traditions, and not feel guilty. It seems as if
we now have a Bible mandate for change!"
Both those reactions are understandable. Before
settling too easily for one or other of them, look again.
Paul introduces an idea that the New Testament takes
up in other places too. "Each person should be fully
convinced in their own mind."
Here is an important contribution to the question
of building values. Paul is reminding us of the impor-
tance of conscience. The New Testament uses some
very descriptive words in connection with conscience.
One may have a defiled conscience, a pure conscience,
a weak conscience, a strong conscience.
222
PERSPECTIVES ON VALUES
Weak Christians and
a Weak Conscience
In our chapter it is the weak Christian who has the
weak conscience, the strong Christian who has the
strong conscience. Notice carefully, a weak conscience
is not a defiled conscience. Not at all. It is, however, an
immature conscience, one not yet fully grown up, a
conscience not yet made strong by the gospel.
We have illustrations of both types in the scripture.
Here, for example is a surprising situation. Did you
know that Paul could eat some things that Daniel could
never eat? Remember Daniel when he was in Babylon.
He had enormous trouble with what to eat and drink.
One of the problems, quite apart from the issue of wine
and alcohol, was exact! y the same as in Rome-the
food had been offered to idols, and Daniel did not want
to defile himself. For him it was an issue of defilement.
Daniel wouldn't eat. It's a great story about the power
of convictions, and it has an impressive ending.
But by the time we get to Paul and the Romans,
Paul is saying, "It's no problem to my conscience to
eat that kind of food." Both men are God's heroes, his
saints. But they live in different ages and may fairly
be described as demonstrating different kinds of con-
sciences.
I like to think of Old Testament times as growing-
up times. God has a people redeemed from slavery.
223
I like to think of
Old Testament
times as growing-
up times. God has
a people re-
deemed from
slavery. They
need to grow up.
After all. they
have great things
to achieve in the
world. A Messiah
is coming-the
message about
him is to go ev-
erywhere.
Watch out for three
traps during
growing up time:
0 Never simplify life
and behavior to the
point where there are
no choices.
0 Aim for the develop-
ment of conscience.
0 A void the trap of
presenting the totality
of religion as a collec-
tion of rules and
regulations that all
weigh exactly the same.
APPLYING VALUES
They need to grow up. After all, they have great things
to achieve in the world. A Messiah is coming-the
message about him is to go everywhere. Many of the
ways in which God deals with His people, Israel, are
similar to the ways parents relate to their children as
they grow up. There are requirements and regulations,
given in love to direct the growing up process. Paul
talks about this when he reminds us that even God's
good laws function like this-like the discipline of a
school, guiding children as they grow (Galatians 3:24,
25).
Requirements and Regulations
Here is the problem for us. If children become too
reliant on the requirements and regulations and if they
are not pushed and stretched to extend their ability to
make choices, then their consciences don't become
strong. All the choices are made for them, right down
to the tiny details. Their consciences can remain weak
-not exercised.
Here is another difficulty. It is sometimes easy
during the growing up time of youth to develop the
idea that every religious law and regulation is of equal
importance and weighs exactly the same. The Jews at
the time of Jesus, especially the Pharisees, had fallen
into this trap. Every tiny regulation of dress and food
and washing and religious behavior had become al-
224
1
P E R S P E C T IV E S 0 N VA L U E S
most as important as the Ten Commandments and it
all became a terrible burden. '
Watch out for three traps during growing up time.
This period happens to all of us and we repeat its
failures and successes in our own families, and con-
gregations all too often.
1. Never simplify life and behavior to the point
where there are no choices.
2. Aim for the development of conscience.
3. Avoid the trap of presenting the totality of
religion as a collection of rules and regulations that
all weigh exactly the same.
Paul, most extensive writer in theN ew Testament
understood all this by bitter personal experience. H ~
had struggled for years, as a faithful Pharisee with a
terribly weak conscience-a conscience not grown-
up. When the gospel crashed into his tortured mind he
was absolutely reborn. With all his being he longed for
people to grasp the wonder and joy of the gospel-to
experience the vigor and challenge of growing up-to
be strong in mind and conscience.
The marvellous freedom of becoming grown-up
sons and daughters of God was offered to all, but with
some strange responses. For some early Christians,
the offer was almost too much. Paul seems to be
forever encouraging, enticing, cajoling the believers
into the joyful acceptance of God's gift and the stimu-
lating process of growing up.
225
The marvellous
freedom of be-
coming grown-up
sons and daugh-
ters of God was
offered to all, but
with some strange
responses. For
some early Chris-
tians, the offer was
almost too much.
Watch out for three
traps during
growing up time:
0 Never simplify life
and behavior to the
point where there are
no choices.
0 Aim for the develop-
ment of conscience.
0 A void the trap of
presenting the totality
of religion as a collec-
tion of rules and
regulations that all
weigh exactly the same.
APPLYING VALUES
They need to grow up. After all, they have great things
to achieve in the world. A Messiah is coming-the
message about him is to go everywhere. Many of the
ways in which God deals with His people, Israel, are
similar to the ways parents relate to their children as
they grow up. There are requirements and regulations,
given in love to direct the growing up process. Paul
talks about this when he reminds us that even God's
good laws function like this-like the discipline of a
school, guiding children as they grow (Galatians 3:24,
25).
Requirements and Regulations
Here is the problem for us. If children become too
reliant on the requirements and regulations and if they
are not pushed and stretched to extend their ability to
make choices, then their consciences don't become
strong. All the choices are made for them, right down
to the tiny details. Their consciences can remain weak
-not exercised.
Here is another difficulty. It is sometimes easy
during the growing up time of youth to develop the
idea that every religious law and regulation is of equal
importance and weighs exactly the same. The Jews at
the time of Jesus, especially the Pharisees, had fallen
into this trap. Every tiny regulation of dress and food
and washing and religious behavior had become al-
224
1
P E R S P E C T IV E S 0 N VA L U E S
most as important as the Ten Commandments and it
all became a terrible burden. '
Watch out for three traps during growing up time.
This period happens to all of us and we repeat its
failures and successes in our own families, and con-
gregations all too often.
1. Never simplify life and behavior to the point
where there are no choices.
2. Aim for the development of conscience.
3. Avoid the trap of presenting the totality of
religion as a collection of rules and regulations that
all weigh exactly the same.
Paul, most extensive writer in theN ew Testament
understood all this by bitter personal experience. H ~
had struggled for years, as a faithful Pharisee with a
terribly weak conscience-a conscience not grown-
up. When the gospel crashed into his tortured mind he
was absolutely reborn. With all his being he longed for
people to grasp the wonder and joy of the gospel-to
experience the vigor and challenge of growing up-to
be strong in mind and conscience.
The marvellous freedom of becoming grown-up
sons and daughters of God was offered to all, but with
some strange responses. For some early Christians,
the offer was almost too much. Paul seems to be
forever encouraging, enticing, cajoling the believers
into the joyful acceptance of God's gift and the stimu-
lating process of growing up.
225
The marvellous
freedom of be-
coming grown-up
sons and daugh-
ters of God was
offered to all, but
with some strange
responses. For
some early Chris-
tians, the offer was
almost too much.
How do you
imagine the
growing-up pro-
cess is proceed-
ing in your aver-
age Christian
congregation?
APPLYING VALUES
But it was not just the early church where people
struggled with the growing up process. Why, the
church of the Middle Ages developed a vast system of
law all its own. Every aspect of religious life became
a matter for regulation, discussion, and evermore fine
tuning. It was called Canon Law. But the gospel
crashed with renewed force into church and society.
Martin Luther (who by the way, had suffered enor-
mously under the tyranny of a weak conscience) saw
this Canon Law as one of the greatest threats to
Christians growing up, and so it was the first thing he
threw into the fire.
Today's Problem
But let's come even further up-to date. How do
you imagine the growing-up process is proceeding in
your average Christian congregation?
Once, I pastored a three-church district. That's
always so fascinating, because churches adopt such
remarkably different characters. These three certainly
did. Big trouble began to brew in one of the churches.
It was over the communion (Eucharist) service of all
things-the foot-washing part in particular. What was
the problem? It started out with the extreme I y cramped
space in which the women had to meet to share the
service of foot-washing. The chairs were pressed very
close together. Some of the women were elderly, and
226
P E R S P E C T IV E S 0 N VA L U E S
it was hard for those with walking aids to even move
around. Unfortunately, it was the only space available,
and so they persisted despite the difficulties.
Now, -about this time in my ministry and in the
culture of that particular country, there was coming on
the market an invention which utterly revolutionized
the design of women's stockings. With the coming of
the new style of stockings, it was extremely difficult,
in the small space available, for any woman to remove
them and thus have her bare feet washed. So with
relief and with a great deal more dignity, many women
washed each other's feet without removing their panty
hose. Problem solved, you would have thought. Not
quite so fast!
Some women felt that this new practice was highly
suspect. It wasn't right to wash feet in that way. The
feet weren't truly washed. The
nonstocking-removers became
defensive, then, and had to jus-
tify their actions. Pretty soon, the
foot-washing service designed to
bring unity and love into the con-
gregation was doing just the
opposite. Removers and
nonremovers even squeezed into
opposite corners of the tiny room.
But the huge irony was that
the most vocal people of all in the
227
So there they were. The old fash-
ioned "fuddy-duddys" and the
liberal "enlightened ones." What
was the poor pastor to do? I
searched the Bible, the ministers
manual, the church manual, and
any other types of revelation
around. I found nothing.
How do you
imagine the
growing-up pro-
cess is proceed-
ing in your aver-
age Christian
congregation?
APPLYING VALUES
But it was not just the early church where people
struggled with the growing up process. Why, the
church of the Middle Ages developed a vast system of
law all its own. Every aspect of religious life became
a matter for regulation, discussion, and evermore fine
tuning. It was called Canon Law. But the gospel
crashed with renewed force into church and society.
Martin Luther (who by the way, had suffered enor-
mously under the tyranny of a weak conscience) saw
this Canon Law as one of the greatest threats to
Christians growing up, and so it was the first thing he
threw into the fire.
Today's Problem
But let's come even further up-to date. How do
you imagine the growing-up process is proceeding in
your average Christian congregation?
Once, I pastored a three-church district. That's
always so fascinating, because churches adopt such
remarkably different characters. These three certainly
did. Big trouble began to brew in one of the churches.
It was over the communion (Eucharist) service of all
things-the foot-washing part in particular. What was
the problem? It started out with the extreme I y cramped
space in which the women had to meet to share the
service of foot-washing. The chairs were pressed very
close together. Some of the women were elderly, and
226
P E R S P E C T IV E S 0 N VA L U E S
it was hard for those with walking aids to even move
around. Unfortunately, it was the only space available,
and so they persisted despite the difficulties.
Now, -about this time in my ministry and in the
culture of that particular country, there was coming on
the market an invention which utterly revolutionized
the design of women's stockings. With the coming of
the new style of stockings, it was extremely difficult,
in the small space available, for any woman to remove
them and thus have her bare feet washed. So with
relief and with a great deal more dignity, many women
washed each other's feet without removing their panty
hose. Problem solved, you would have thought. Not
quite so fast!
Some women felt that this new practice was highly
suspect. It wasn't right to wash feet in that way. The
feet weren't truly washed. The
nonstocking-removers became
defensive, then, and had to jus-
tify their actions. Pretty soon, the
foot-washing service designed to
bring unity and love into the con-
gregation was doing just the
opposite. Removers and
nonremovers even squeezed into
opposite corners of the tiny room.
But the huge irony was that
the most vocal people of all in the
227
So there they were. The old fash-
ioned "fuddy-duddys" and the
liberal "enlightened ones." What
was the poor pastor to do? I
searched the Bible, the ministers
manual, the church manual, and
any other types of revelation
around. I found nothing.
People who feel
very strongly
about some issue
or religious prac-
tice, when others
don't share their
concern, often
feel that theirs is
the strong con-
science.
APPLYING VALUES
argument on both sides were the men and husbands-
human beings who had never worn stockings in their
life and never washed feet in the room in question!
So there they were. The old fashioned "fuddy-
duddys" and the liberal "enlightened ones." What was
the poor pastor to do? I searched the Bible, the minis-
ters manual, the church manual, and any other types of
revelation around. I found nothing on the issue of
stockings and foot washing. For a while I did pursue
a dangerous line of reasoning, where I wondered about
an analogy between foot washing and baptism. I
wondered whether the no-stockings group would ap-
ply their logic to baptism! Whether being baptized
fully clothed was really efficacious or whether clothes,
like stockings, ought to be removed?
Obviously, the only thing to do was strongly to
reaffirm the scripture principle that some issues must
be left to the developing consciences of the believers.
Sad to say, it took a while for that principle to have its
way in that congregation, but ultimately it did.
Here is an amazing thing. I have noticed that
people who feel very strongly about some issue or
religious practice when others don't share their con-
cern often feel that theirs is the strong conscience. The
no-stocking people were the ones with strong convic-
tions--obviously theirs were the strong consciences-
they were undoubtedly the strong Christians. Were
they really?
228
1
PERSPECTIVES ON VALUES
Paul in our chapter does not see it that way. While
being careful not to condemn, Paul makes it clear that
for the most part, the nervous, heavily scrupulous,
sometimes judgmental conscience is really the weak
conscience. Weak, because it has not been exercised in
the making of choices; choosing, rather to live in a
world where there is regulation for every activity and
every issue.
Growing up, making choices, developing a strong
conscience does not mean throwing away every im-
portant belief and practice. It means becoming mature
and trusting your Spirit controlled conscience to guide
you properly.
According to the Apostle Paul, what will a strong
conscience b.e based upon? Paul says:
So whatever you believe about these things keep
between yourself and God. Blessed are the people who
do not condemn themselves by what they approve. But
the person who has doubts is condemned if they eat,
because their eating is not from faith; and everything
that does not come from faith is sin (Rom. 14:22).
A strong conscience will be based upon strong
faith. And what will strong faith be based upon?
Strong faith will be based on Jesus our wonderful
Savior and on his perfection and love.
Everything we do, then, will be based on strong
faith, a strong Jesus, and strong convictions-Convic-
229
Strong faith will be
based on Jesus
our wonderful
Savior and on
his perfection
and His love.
Everything we do
then, will be based on
strong faith, a strong
Jesus, and strong
convictions.
0 Convictions which
have been forged in the
crucible of practical
human experience.
0 Convictions which
spring from the heart of
the gospel.
0 Convictions which
have been developed in
response to these
critical questions:
Who is Jesus? What he
has done for us?
People who feel
very strongly
about some issue
or religious prac-
tice, when others
don't share their
concern, often
feel that theirs is
the strong con-
science.
APPLYING VALUES
argument on both sides were the men and husbands-
human beings who had never worn stockings in their
life and never washed feet in the room in question!
So there they were. The old fashioned "fuddy-
duddys" and the liberal "enlightened ones." What was
the poor pastor to do? I searched the Bible, the minis-
ters manual, the church manual, and any other types of
revelation around. I found nothing on the issue of
stockings and foot washing. For a while I did pursue
a dangerous line of reasoning, where I wondered about
an analogy between foot washing and baptism. I
wondered whether the no-stockings group would ap-
ply their logic to baptism! Whether being baptized
fully clothed was really efficacious or whether clothes,
like stockings, ought to be removed?
Obviously, the only thing to do was strongly to
reaffirm the scripture principle that some issues must
be left to the developing consciences of the believers.
Sad to say, it took a while for that principle to have its
way in that congregation, but ultimately it did.
Here is an amazing thing. I have noticed that
people who feel very strongly about some issue or
religious practice when others don't share their con-
cern often feel that theirs is the strong conscience. The
no-stocking people were the ones with strong convic-
tions--obviously theirs were the strong consciences-
they were undoubtedly the strong Christians. Were
they really?
228
1
PERSPECTIVES ON VALUES
Paul in our chapter does not see it that way. While
being careful not to condemn, Paul makes it clear that
for the most part, the nervous, heavily scrupulous,
sometimes judgmental conscience is really the weak
conscience. Weak, because it has not been exercised in
the making of choices; choosing, rather to live in a
world where there is regulation for every activity and
every issue.
Growing up, making choices, developing a strong
conscience does not mean throwing away every im-
portant belief and practice. It means becoming mature
and trusting your Spirit controlled conscience to guide
you properly.
According to the Apostle Paul, what will a strong
conscience b.e based upon? Paul says:
So whatever you believe about these things keep
between yourself and God. Blessed are the people who
do not condemn themselves by what they approve. But
the person who has doubts is condemned if they eat,
because their eating is not from faith; and everything
that does not come from faith is sin (Rom. 14:22).
A strong conscience will be based upon strong
faith. And what will strong faith be based upon?
Strong faith will be based on Jesus our wonderful
Savior and on his perfection and love.
Everything we do, then, will be based on strong
faith, a strong Jesus, and strong convictions-Convic-
229
Strong faith will be
based on Jesus
our wonderful
Savior and on
his perfection
and His love.
Everything we do
then, will be based on
strong faith, a strong
Jesus, and strong
convictions.
0 Convictions which
have been forged in the
crucible of practical
human experience.
0 Convictions which
spring from the heart of
the gospel.
0 Convictions which
have been developed in
response to these
critical questions:
Who is Jesus? What he
has done for us?
so then, each of
us will give an
account of
himself to God.
Therefore, let us
stop passing
judgment on
one another.
Instead, make
up your mind
not to put any
stumbling block
or obstacle
in your
brother's way
(Rom. 14:7-13).
APPLYING VALUES
tions which have been forged in the crucible of
tical human experience; Convictions which spnng
from the heart of the gospel; Convictions which have
been developed in response to these critical questions.
Who is Jesus? What has he done for us? How can we
respond in love to Him and to one another? .
A final challenge seems apparent. Because
tian mission is always going on, because the IS
always growing, there will always be In It With
weak consciences and always people With strong
consciences.
We just have to accept that. We have no
choice. It is the nature of human existence. And It Will
be true until Jesus comes. There has never and
never will be, a time when the
of every believer in the fellowship will look hke a
carbon copy of every other. We too much about
families to think life could ever be hke that.
But there has to be a way for us to live happily
together. Paul agrees:
For none of us lives to himself alone and none of
dies to himself alone. If we live, we live to Lord; .and If
d
. we die to the Lord. So whether we hve or die, we
we Ie, d' d d
belong to the Lord. For this very reason, Chnst te an
returned to life so that he might be the Lord of both the dead
and the living. You, then, why do you judge your brother? Or
why do you look down on your brother? For we will all stand
before God's judgment seat.
230
1
PERSPECTIVES ON VALUES
It is written: As surely as I live,' says the Lord, 'every
knee will bow before me; every tongue will confess to God.'
So then, each of us will give an account of himself to
God. Therefore let us stop passing judgment on one another.
Instead; make up your mind not to put any stumbling block
or obstacle in your brother's way (Rom. 14:7-13).
William Barclay tells the story of a student in
microbiology who spent a fascinating day at his mi-
croscope.1 He was observing tiny organisms who
were passing through their whole life cycle in such a
short time that he could observe generation following
generation before his eyes. It dawned on the student
that in the course of life and Christian experience he,
in the same way, belonged not only to himself but to
the past and also to the future.
"I see it," cried the student. "I am a link in the
chain. I am determined I will not be a weak link any-
more."
That is how we Christians live together. We do it
in community and fellowship. Each determined not to
be a weak link anymore but, rather, determined to
forge strong links-links of love and respect, links of
love that will challenge all convictions, impact all
decisions; links of love like those which produced the
strongest convictions of all-the convictions that took
Jesus to the cross. Applying values is a matter of
learning all there is to know about our conscience.
231
That is how we
Christians live
together. We do it
in community and
fellowship. Each
determined not to
be a weak link
anymore but,
rather, determined
to forge strong
links-links of love
and respect.
Notes
1 William Barclay, The Letter
To The Romans (Edinburgh:
Saint Edinburgh Press,
1957), 203
so then, each of
us will give an
account of
himself to God.
Therefore, let us
stop passing
judgment on
one another.
Instead, make
up your mind
not to put any
stumbling block
or obstacle
in your
brother's way
(Rom. 14:7-13).
APPLYING VALUES
tions which have been forged in the crucible of
tical human experience; Convictions which spnng
from the heart of the gospel; Convictions which have
been developed in response to these critical questions.
Who is Jesus? What has he done for us? How can we
respond in love to Him and to one another? .
A final challenge seems apparent. Because
tian mission is always going on, because the IS
always growing, there will always be In It With
weak consciences and always people With strong
consciences.
We just have to accept that. We have no
choice. It is the nature of human existence. And It Will
be true until Jesus comes. There has never and
never will be, a time when the
of every believer in the fellowship will look hke a
carbon copy of every other. We too much about
families to think life could ever be hke that.
But there has to be a way for us to live happily
together. Paul agrees:
For none of us lives to himself alone and none of
dies to himself alone. If we live, we live to Lord; .and If
d
. we die to the Lord. So whether we hve or die, we
we Ie, d' d d
belong to the Lord. For this very reason, Chnst te an
returned to life so that he might be the Lord of both the dead
and the living. You, then, why do you judge your brother? Or
why do you look down on your brother? For we will all stand
before God's judgment seat.
230
1
PERSPECTIVES ON VALUES
It is written: As surely as I live,' says the Lord, 'every
knee will bow before me; every tongue will confess to God.'
So then, each of us will give an account of himself to
God. Therefore let us stop passing judgment on one another.
Instead; make up your mind not to put any stumbling block
or obstacle in your brother's way (Rom. 14:7-13).
William Barclay tells the story of a student in
microbiology who spent a fascinating day at his mi-
croscope.1 He was observing tiny organisms who
were passing through their whole life cycle in such a
short time that he could observe generation following
generation before his eyes. It dawned on the student
that in the course of life and Christian experience he,
in the same way, belonged not only to himself but to
the past and also to the future.
"I see it," cried the student. "I am a link in the
chain. I am determined I will not be a weak link any-
more."
That is how we Christians live together. We do it
in community and fellowship. Each determined not to
be a weak link anymore but, rather, determined to
forge strong links-links of love and respect, links of
love that will challenge all convictions, impact all
decisions; links of love like those which produced the
strongest convictions of all-the convictions that took
Jesus to the cross. Applying values is a matter of
learning all there is to know about our conscience.
231
That is how we
Christians live
together. We do it
in community and
fellowship. Each
determined not to
be a weak link
anymore but,
rather, determined
to forge strong
links-links of love
and respect.
Notes
1 William Barclay, The Letter
To The Romans (Edinburgh:
Saint Edinburgh Press,
1957), 203
Juanita J. Singh is a
professional in the
field of English. Her
specialty is teach-
ing English as a
Second
Language.
VALUES AND YOUR CHILD
Juanita J. Singh is a professional in the field of English
as a Second Language, currently teaching at La Sierra
University; a mother of three adult children; a devoted wife
of a minister; and a relentless seeker of God. Apart from
teaching, she has worked as editor and copy editor and
enjoys freelance writing. Juanita finds life's meaning in the
varied roles she is called upon to fill. As a mother, she has
ever sought to model the consciousness of the presence of
God. As a wife of a minister, she gives herself to the
ministry, working side by side with her husband Justin. A
teacher for many years, she is loved by her students for the
inspiration she imparts and her commitment to excellence
in teaching. A friend of children, she has given many years
to children's ministry through the Sabbath School.
Eternal values transcend skills, disciplines, or group iden-
tity. They are for all ages and above the human sphere of
actions, yet they permeate the very core of human life. They
are formed and internalized through the exercise of one's
freedom of choice, and with personal freedom comes that
element of risk in the process of values formation.
Children can deal with failure, conflict, and death with the
maturity not usually expected of children when their
worldview is formed against the backdrop of eternity
painted with the love of Christ by an adult.
Critical moments for values formation show up in different
settings, circumstances, and varied ways, differing vastly
from person to person.
1
PERSPECTIVES ON VALUES
Chapter 9
Values and Your Child
byJuanitaJ. Singh
That children can be taught behaviors is an ac-
cepted given. From the time a toddler shows signs of
curiosity, trying to take in the world by touching,
parents are out there with their "No, no, Baby!"
Caught up in disciplining and helping the child form
good habits, parents often bemoan the fact that they
didn't always do things right. They look up to behav-
iorists to define and show them the "how to" of
behavior change. Some of us have read enough to
know the fine lines between positive reinforcement
and reward and between negative reinforcements,
punishment, and extinction. But the job of instilling
values and building character ever remains a chal-
lenge.
233
How do children learn to
be good?
Why does a child behave
the way he/she does?
What can parents do to
help teach morality?
What role does the
church have In teaching
how to live?
Juanita J. Singh is a
professional in the
field of English. Her
specialty is teach-
ing English as a
Second
Language.
VALUES AND YOUR CHILD
Juanita J. Singh is a professional in the field of English
as a Second Language, currently teaching at La Sierra
University; a mother of three adult children; a devoted wife
of a minister; and a relentless seeker of God. Apart from
teaching, she has worked as editor and copy editor and
enjoys freelance writing. Juanita finds life's meaning in the
varied roles she is called upon to fill. As a mother, she has
ever sought to model the consciousness of the presence of
God. As a wife of a minister, she gives herself to the
ministry, working side by side with her husband Justin. A
teacher for many years, she is loved by her students for the
inspiration she imparts and her commitment to excellence
in teaching. A friend of children, she has given many years
to children's ministry through the Sabbath School.
Eternal values transcend skills, disciplines, or group iden-
tity. They are for all ages and above the human sphere of
actions, yet they permeate the very core of human life. They
are formed and internalized through the exercise of one's
freedom of choice, and with personal freedom comes that
element of risk in the process of values formation.
Children can deal with failure, conflict, and death with the
maturity not usually expected of children when their
worldview is formed against the backdrop of eternity
painted with the love of Christ by an adult.
Critical moments for values formation show up in different
settings, circumstances, and varied ways, differing vastly
from person to person.
1
PERSPECTIVES ON VALUES
Chapter 9
Values and Your Child
byJuanitaJ. Singh
That children can be taught behaviors is an ac-
cepted given. From the time a toddler shows signs of
curiosity, trying to take in the world by touching,
parents are out there with their "No, no, Baby!"
Caught up in disciplining and helping the child form
good habits, parents often bemoan the fact that they
didn't always do things right. They look up to behav-
iorists to define and show them the "how to" of
behavior change. Some of us have read enough to
know the fine lines between positive reinforcement
and reward and between negative reinforcements,
punishment, and extinction. But the job of instilling
values and building character ever remains a chal-
lenge.
233
How do children learn to
be good?
Why does a child behave
the way he/she does?
What can parents do to
help teach morality?
What role does the
church have In teaching
how to live?
Children quickly
recognize reward-
winning behavior
as good and
punishment-
winning behavior
as bad. If mean-
ingful reward is
connected with
good behavior.
they will produce
the good behav-
ior for the sake of
the reward. But
good behavior
does not equate
with values forma-
tion, though the
two are often
confused.
VALUES AND YOUR CHILD
Affection-Winning Religion?
Like craftsmen, we use whatever knowledge we
have and chisel away at our children trying sincerely
to create something beautiful of them from the out-
side. Children quickly recognize reward-winning be-
havior as good and punishment-winning behavior as
bad. If meaningful reward is connected with good
behavior, they will produce the good behavior for the
sake of the reward. But good behavior does not equate
with values formation, though the two are often con-
fused. O'Doherty recognized a "serious confusion of
things seen and unseen"l which results in many
growing up trying to perform magic rituals, such as
saying prayer before bedtime, to win God's affection
or favor. Statements like "God will punish you for
your sins" or "God won't love you if you sin" lead to
categorizing actions into affection-winning or affec-
tion-losing, and becloud the essential issues involved
in morality2 or the religion of the heart.
Graceful or Being in Grace
Some parents appear very lucky when through
genes children inherit desirable temperaments; and
when in naturally happy home environments they
have little opportunity to get upset. Judging from the
outside, parents and teachers too often hold up chil-
234
1
I
PERSPECTIVES ON VALUES
dren with naturally pleasing personality traits as mod-
els for others to follow, confusing natural personality
traits with spiritual virtues. But the point is that what
is seen on the outside may be very different from what
really is inside. "Faith is not a matter of genes or
chromosomes. God has no grandchildren."3
When it comes to teaching values, it is very differ-
ent from teaching behaviors. In certain countries out-
side the United States, social forms of conduct and
behavior are taught to children from childhood. As
such, etiquettes govern the way a person stands, sits,
walks, and talks. Acquired body language is then read
to mean character building. How easy it is when
everything about a child is graceful to conclude that
that child is experiencing grace. Yet there is a vast
difference between being "graceful" and being ''in
grace." O'Doherty's insight points out that "Grace
will not be able to transform, as if by magic, basic
personality flaws. Nor will an attractive personality be
able to make up for the essential moral weaknesses."4
A very difficult child may be as near the kingdom
of grace or as far from it as a near-perfect-appearing
child. Moreover, manipulating a child's behavior may
work in reverse. For instance, a smart child may use
reinforcers on adults, and the adults may be fooled
into believing that such behavior is an indication of
character building. Besides, if the stress is on behavior
change through reward and/or punishment, it would
235
When it comes
to teaching
values. it is very
different from
teaching be-
haviors.
Children quickly
recognize reward-
winning behavior
as good and
punishment-
winning behavior
as bad. If mean-
ingful reward is
connected with
good behavior.
they will produce
the good behav-
ior for the sake of
the reward. But
good behavior
does not equate
with values forma-
tion, though the
two are often
confused.
VALUES AND YOUR CHILD
Affection-Winning Religion?
Like craftsmen, we use whatever knowledge we
have and chisel away at our children trying sincerely
to create something beautiful of them from the out-
side. Children quickly recognize reward-winning be-
havior as good and punishment-winning behavior as
bad. If meaningful reward is connected with good
behavior, they will produce the good behavior for the
sake of the reward. But good behavior does not equate
with values formation, though the two are often con-
fused. O'Doherty recognized a "serious confusion of
things seen and unseen"l which results in many
growing up trying to perform magic rituals, such as
saying prayer before bedtime, to win God's affection
or favor. Statements like "God will punish you for
your sins" or "God won't love you if you sin" lead to
categorizing actions into affection-winning or affec-
tion-losing, and becloud the essential issues involved
in morality2 or the religion of the heart.
Graceful or Being in Grace
Some parents appear very lucky when through
genes children inherit desirable temperaments; and
when in naturally happy home environments they
have little opportunity to get upset. Judging from the
outside, parents and teachers too often hold up chil-
234
1
I
PERSPECTIVES ON VALUES
dren with naturally pleasing personality traits as mod-
els for others to follow, confusing natural personality
traits with spiritual virtues. But the point is that what
is seen on the outside may be very different from what
really is inside. "Faith is not a matter of genes or
chromosomes. God has no grandchildren."3
When it comes to teaching values, it is very differ-
ent from teaching behaviors. In certain countries out-
side the United States, social forms of conduct and
behavior are taught to children from childhood. As
such, etiquettes govern the way a person stands, sits,
walks, and talks. Acquired body language is then read
to mean character building. How easy it is when
everything about a child is graceful to conclude that
that child is experiencing grace. Yet there is a vast
difference between being "graceful" and being ''in
grace." O'Doherty's insight points out that "Grace
will not be able to transform, as if by magic, basic
personality flaws. Nor will an attractive personality be
able to make up for the essential moral weaknesses."4
A very difficult child may be as near the kingdom
of grace or as far from it as a near-perfect-appearing
child. Moreover, manipulating a child's behavior may
work in reverse. For instance, a smart child may use
reinforcers on adults, and the adults may be fooled
into believing that such behavior is an indication of
character building. Besides, if the stress is on behavior
change through reward and/or punishment, it would
235
When it comes
to teaching
values. it is very
different from
teaching be-
haviors.
VALUES AND YOUR CHILD
not be difficult for children to perceive religion out-
side the sphere of building relationships, but rather as
a do-and-don't system.
When we agree that values formation touches the
deep wellsprings of the heart, we come to realize the
need to understand the inside of children, their hidden
soul, the real soul; and we become aware of the weight
of responsibility adults have when dealing with chil-
dren. Short of this realization, adults may become
stumbling blocks instead, while they, in fact, are
trying to minister to children. To press this
and awareness home, I have developed the practice of
imaging myself sinking to the bottom of the depths of
the sea with a large millstone hanging about my neck
if I should offend any child (Matthew 18: 6, 8).
The Importance of
Ministering to Children
Just how important is it that
we minister unto the children?
In a long list of reasons that
adults ought to minister to chil-
dren, Zuck and Clark include
the following : (1) children are
our gift from God, 2) Jesus
1 have developed the
practice of imaging my-
self sin king to the bottom
of the depths of the sea
with a large millstone
hanging about my neck if
1 should offend any child
(See Matthew 18: 6, 8).
(placed a high value on children, (3) the early years set
the tone for lifelong values, ( 4) children are open to
236
1
PERSPECTIVES ON VALUES
God, (5) the church is the family of God, and ( 6) a
Christian is never more than one generation from
extinction.5 From Christ's minisermon in Matthew
18:1-14, Coleman concludes that conversion occurs
on the child's level, that the little child can believe in
Christ, that the child should be sought as the shepherd
seeks the stray sheep, and that it is not the Father's will
that a single child should perish. 6
Borrowed Faith
In most cases, Christian parents regard children as
a gift from God, and they accept the high value God
places on them. They may also concede that the early
years of a child set the tone for lifelong values. But
more than that parents and adults need to be sensitive
to the fact that children are open to God. Their open,
trusting minds are ready receptacles for concrete facts
or feeling tones passed on to them by adults. Though
they are too young to reason from cause to effect or
understand sound logic, their trusting openness makes
it possible for them to believe in Christ because the
adults they trust believe in Him. Faith for a little child
is real. Gillespie classified the young child's faith as
"borrowed faith," the alpha faith in a continuum of
growing faith which Gillespie marks off by eight
benchmarks-borrowed faith, reflected faith, person-
alized faith, established faith, reordered faith, reflec-
237
Christian parents
regard children as
a gift from God.
and they accept
the high value
God places on
them. They may
also concede that
the early years of
a child set the
tone for lifelong
values.
VALUES AND YOUR CHILD
not be difficult for children to perceive religion out-
side the sphere of building relationships, but rather as
a do-and-don't system.
When we agree that values formation touches the
deep wellsprings of the heart, we come to realize the
need to understand the inside of children, their hidden
soul, the real soul; and we become aware of the weight
of responsibility adults have when dealing with chil-
dren. Short of this realization, adults may become
stumbling blocks instead, while they, in fact, are
trying to minister to children. To press this
and awareness home, I have developed the practice of
imaging myself sinking to the bottom of the depths of
the sea with a large millstone hanging about my neck
if I should offend any child (Matthew 18: 6, 8).
The Importance of
Ministering to Children
Just how important is it that
we minister unto the children?
In a long list of reasons that
adults ought to minister to chil-
dren, Zuck and Clark include
the following : (1) children are
our gift from God, 2) Jesus
1 have developed the
practice of imaging my-
self sin king to the bottom
of the depths of the sea
with a large millstone
hanging about my neck if
1 should offend any child
(See Matthew 18: 6, 8).
(placed a high value on children, (3) the early years set
the tone for lifelong values, ( 4) children are open to
236
1
PERSPECTIVES ON VALUES
God, (5) the church is the family of God, and ( 6) a
Christian is never more than one generation from
extinction.5 From Christ's minisermon in Matthew
18:1-14, Coleman concludes that conversion occurs
on the child's level, that the little child can believe in
Christ, that the child should be sought as the shepherd
seeks the stray sheep, and that it is not the Father's will
that a single child should perish. 6
Borrowed Faith
In most cases, Christian parents regard children as
a gift from God, and they accept the high value God
places on them. They may also concede that the early
years of a child set the tone for lifelong values. But
more than that parents and adults need to be sensitive
to the fact that children are open to God. Their open,
trusting minds are ready receptacles for concrete facts
or feeling tones passed on to them by adults. Though
they are too young to reason from cause to effect or
understand sound logic, their trusting openness makes
it possible for them to believe in Christ because the
adults they trust believe in Him. Faith for a little child
is real. Gillespie classified the young child's faith as
"borrowed faith," the alpha faith in a continuum of
growing faith which Gillespie marks off by eight
benchmarks-borrowed faith, reflected faith, person-
alized faith, established faith, reordered faith, reflec-
237
Christian parents
regard children as
a gift from God.
and they accept
the high value
God places on
them. They may
also concede that
the early years of
a child set the
tone for lifelong
values.
----
Conversion is
not only pos-
sible for the
child, but any
adult who
would enter the
kingdom of
Heaven must
become as a
liHie child!
VALUES AND YOUR CHILD
tive faith, and resolute faith. According to him, chil-
dren before the age of five can experience borrowed
faith within an active faith environment, such as a
home unit.? Perhaps it is in the ministry to young
children that faith in Christ finds its first and firmest
footing.
In general, Christians consider conversion an adult
experience. Or at least conversion has been set on the
adult level to which precocious children may rise. But
Coleman, commenting on Matt. 18:3, writes:
Conversion is not only possible for the child, but any adult
who would enter the kingdom of Heaven must become as a
little child! Children are not saved after an adult fashion, but
rather it is the other way around! The child, because he is a
child, is already on the level where conversion is an ever-
present possibility, wanting only the presentation and the
acceptance of facts. All others must stoop to enter. No adult
was ever saved who did not come in childlike simplicity and
trust, stopping to reenter the state out of which he has grown
and which he tends to discount.8
One Generation From Extinction
That a Christian is only one generation from ex-
tinction, as pointed out by Zuck and Clark, deserves
serious consideration. During the times of the patri-
archs when many generations overlapped, faith was
passed on not only from father to son but also from
grandparents over many generations. For instance,
238
1
PERSPECTIVES ON VALUES
Adam lived to see his first nine generations, and if any
one of the patriarchs during Adam's lifetime failed to
pass on the living faith to his generation, Adam could
still counteract that lapse. The greater the opportunity
for intergenerational interaction, the greater the op-
portunity for values transmission. Halverson puts it
this way: "When the grandfather and grandson sit
together under the prayer shawl, training is taking
place even without words. "9
But today, because of shortened lifespan, when in
many cases only two generations overlap, it is very
important that faith and other Christian values are
indeed transmitted by parents to children without a
break. This transmission of values becomes even
more critical because of the emphasis on individual
independence which has not only shortened the gen-
eration overlap but has, in many cases, also created a
generation gap. Isolation of single families from the
bigger family, family mobility, young adult indepen-
dence, and working mothers further emphasize the
need to make the little time left between parent and
child count for values formation. Fail to pass on a
family tradition to a child, that tradition is lost for good
as far as that child is concerned. Likewise, fail to pass
on faith to children, and a vital faith link between two
generations is snapped. It is scary to think that today a
Christian is really never more than a generation from
extinction. Dobson compares the transmission of faith
239
The greater the
opportunity for
intergenerational
interaction, the
greater the
opportunity
for values
transmision.
----
Conversion is
not only pos-
sible for the
child, but any
adult who
would enter the
kingdom of
Heaven must
become as a
liHie child!
VALUES AND YOUR CHILD
tive faith, and resolute faith. According to him, chil-
dren before the age of five can experience borrowed
faith within an active faith environment, such as a
home unit.? Perhaps it is in the ministry to young
children that faith in Christ finds its first and firmest
footing.
In general, Christians consider conversion an adult
experience. Or at least conversion has been set on the
adult level to which precocious children may rise. But
Coleman, commenting on Matt. 18:3, writes:
Conversion is not only possible for the child, but any adult
who would enter the kingdom of Heaven must become as a
little child! Children are not saved after an adult fashion, but
rather it is the other way around! The child, because he is a
child, is already on the level where conversion is an ever-
present possibility, wanting only the presentation and the
acceptance of facts. All others must stoop to enter. No adult
was ever saved who did not come in childlike simplicity and
trust, stopping to reenter the state out of which he has grown
and which he tends to discount.8
One Generation From Extinction
That a Christian is only one generation from ex-
tinction, as pointed out by Zuck and Clark, deserves
serious consideration. During the times of the patri-
archs when many generations overlapped, faith was
passed on not only from father to son but also from
grandparents over many generations. For instance,
238
1
PERSPECTIVES ON VALUES
Adam lived to see his first nine generations, and if any
one of the patriarchs during Adam's lifetime failed to
pass on the living faith to his generation, Adam could
still counteract that lapse. The greater the opportunity
for intergenerational interaction, the greater the op-
portunity for values transmission. Halverson puts it
this way: "When the grandfather and grandson sit
together under the prayer shawl, training is taking
place even without words. "9
But today, because of shortened lifespan, when in
many cases only two generations overlap, it is very
important that faith and other Christian values are
indeed transmitted by parents to children without a
break. This transmission of values becomes even
more critical because of the emphasis on individual
independence which has not only shortened the gen-
eration overlap but has, in many cases, also created a
generation gap. Isolation of single families from the
bigger family, family mobility, young adult indepen-
dence, and working mothers further emphasize the
need to make the little time left between parent and
child count for values formation. Fail to pass on a
family tradition to a child, that tradition is lost for good
as far as that child is concerned. Likewise, fail to pass
on faith to children, and a vital faith link between two
generations is snapped. It is scary to think that today a
Christian is really never more than a generation from
extinction. Dobson compares the transmission of faith
239
The greater the
opportunity for
intergenerational
interaction, the
greater the
opportunity
for values
transmision.
Parents of the Old
Testament were to
teach their children
by word of mouth
and by precepts,
throughout the day.
when they rise
up. walk, sit.
and lie down
(Deuteronomy 6:6).
VALUES AND YOUR CHILD
to the handing of the baton in a three-man relay race,
where the baton of Christian faith is handed from
grandfather to father and from father to son. The baton
is rarely dropped at the beginning of the race where a
runner holds it tightly, but it can slip at the fumbling of
the hands between two generations.
10
Yet, when it comes to preserving Christians from
extinction, there is hope in that Christians are born of
the Spirit and not of the flesh. And the Spirit is not
limited. Religious education for the children, though
initially committed to parents, is as much a duty of the
church as also of any committed Christian. However,
if the church is to be as effective as parents, it must
study closely what it takes for parents to pass on
Christian values to children. Parents of the Old Testa-
ment were to teach their children by word of mouth
and by precepts, throughout the day, when they rise
up, walk, sit, and lie down (Deuteronomy 6:6). If on
the average a child has 11 waking hours per day, in a
year the hours add up to more than 4,000 hours (365 x
11 = 4,015). It means that parents are to avail them-
selves of the 4,000 hours annually to integrate faith,
values and the like with the children's daily activities
to i m p ~ e s s on them the reality of God, the on-going
relationship between God and man, and how this
relationship affects daily living in preparation for a
promised eternal life. After marking off 1,260 hours
(180 x 7 = 1,260 hours) a year for schooling and
240
1
!
PERSPECTIVES ON VALUES
homework, there are still over 2,500 hours left for
exposure to religion and Christian values, those values
which transcend the moral standards of mere human-
ism.
Institutional religious training for children usually
amounts to only less than 100 hours a year, 11 This says
that religious training is not really important. On the
other hand, if the church is to enter a child's life it will
have to occupy many hours a day of the child's waking
hours, no less than the 1,260 hours allotted to general
education. Even for children enrolled in church schools,
there is still a need to make the remaining 2, 7 40 hours
count for eternity.
Focus On Eternity
God, intercepting human time with eternity at
Calvary point, confronts men and women with ques-
tions of the eternal. In Gangel's words, "Home train-
ing must be aimed primarily toward deferred and
eternal goals." That is, parents teach values to chil-
dren "to produce godly adult leadership for new
families."12 So value formation in children means the
formation of those human values which help tran-
scend the mind to things eternal and the inculcation of
spiritual values. Human values provide a framework
where ideas and concepts of God as the source of all
goodness, truth, and beauty, find room to intertwine
241
Value formation
in children,
means the forma-
tion of those
human values
which help
transcend the
mind to things
eternal and the
inculcation of
spiritual values.
Parents of the Old
Testament were to
teach their children
by word of mouth
and by precepts,
throughout the day.
when they rise
up. walk, sit.
and lie down
(Deuteronomy 6:6).
VALUES AND YOUR CHILD
to the handing of the baton in a three-man relay race,
where the baton of Christian faith is handed from
grandfather to father and from father to son. The baton
is rarely dropped at the beginning of the race where a
runner holds it tightly, but it can slip at the fumbling of
the hands between two generations.
10
Yet, when it comes to preserving Christians from
extinction, there is hope in that Christians are born of
the Spirit and not of the flesh. And the Spirit is not
limited. Religious education for the children, though
initially committed to parents, is as much a duty of the
church as also of any committed Christian. However,
if the church is to be as effective as parents, it must
study closely what it takes for parents to pass on
Christian values to children. Parents of the Old Testa-
ment were to teach their children by word of mouth
and by precepts, throughout the day, when they rise
up, walk, sit, and lie down (Deuteronomy 6:6). If on
the average a child has 11 waking hours per day, in a
year the hours add up to more than 4,000 hours (365 x
11 = 4,015). It means that parents are to avail them-
selves of the 4,000 hours annually to integrate faith,
values and the like with the children's daily activities
to i m p ~ e s s on them the reality of God, the on-going
relationship between God and man, and how this
relationship affects daily living in preparation for a
promised eternal life. After marking off 1,260 hours
(180 x 7 = 1,260 hours) a year for schooling and
240
1
!
PERSPECTIVES ON VALUES
homework, there are still over 2,500 hours left for
exposure to religion and Christian values, those values
which transcend the moral standards of mere human-
ism.
Institutional religious training for children usually
amounts to only less than 100 hours a year, 11 This says
that religious training is not really important. On the
other hand, if the church is to enter a child's life it will
have to occupy many hours a day of the child's waking
hours, no less than the 1,260 hours allotted to general
education. Even for children enrolled in church schools,
there is still a need to make the remaining 2, 7 40 hours
count for eternity.
Focus On Eternity
God, intercepting human time with eternity at
Calvary point, confronts men and women with ques-
tions of the eternal. In Gangel's words, "Home train-
ing must be aimed primarily toward deferred and
eternal goals." That is, parents teach values to chil-
dren "to produce godly adult leadership for new
families."12 So value formation in children means the
formation of those human values which help tran-
scend the mind to things eternal and the inculcation of
spiritual values. Human values provide a framework
where ideas and concepts of God as the source of all
goodness, truth, and beauty, find room to intertwine
241
Value formation
in children,
means the forma-
tion of those
human values
which help
transcend the
mind to things
eternal and the
inculcation of
spiritual values.
The process of
internalizing
values. however.
differs from child
to child. It is a
process that takes
time. requires
patience. and
demands the
freeplay of
the will.
VALUES AND YOUR CHILD
with the human perspectives. Within this framework
children receive exposure to undergirding divine val-
ues for character building and have the opportunities
to internalize these values. Adults working with chil-
dren, then, become catalysts who help children in
decision making on the basis of spiritual value prin-
ciples.
Children also need help to understand and deal
with the results of sin seen in natural catastrophes.
When children see death and destructions caused by
tornadoes, tidal waves, or earthquakes, they experi-
ence pain as well as anger against God. "They need
help to deal with their anger against a deity who wills
them or they need a new concept of God who under-
stands and suffers with the victims."l3 They need to be
shown the large-scale drama between good and evil,
involving heaven and earth in the light of God's
salvation plan.
The Work of the Spirit
The process of internalizing values, however, dif-
fers from child to child. It is a process that takes time,
requires patience, and demands the freeplay of the
will. Quality input and quantity of input time are the
variables within the adults' power. To a lesser extent,
the environment also can be controlled. However,
adults ministering to children can only increase the
242
1
PERSPECTIVES ON VALUES
likelihood for children to perceive God as altogether
lovely and the probability for them to receive Christ.
But the final product of value formation depends on
the individual child. For outside input to enter the heart
is really the work of the Holy Spirit. Gange I validates
this concept:
One cannot affirm that parents who practice marital fidelity
will raise children who honor that value; nor that promiscu-
ous parents create promiscuous children. The point is that
children have a much better crack at integrity, purity, and
biblical morality when they not only hear about those virtues
but see them practiced in the lives of their parents.14
Gangel also pointed out that the ultimate protection
against peer pressure is neither parental pressure nor
church pressure but rather the "internal power of the
Holy Spirit working in the hearts of children."15
Family. Identity. and
Knowing God
As human beings, we find our identity first within
the human family before we can conceptualize and
internalize the greater identity of belonging to the
family of God. Individual identity is learned through
people and institutions. "We never get to the bottom of
ourselves on our own. We discover who we are face-
to-face and side by side with others in work, love, and
243
Individual identity is
learned through
people and institu-
tions. "We never
get to the bottom of
ourselves on our
own. We discover
who we are face-
to-face and side by
side with others in
work, love, and

The process of
internalizing
values. however.
differs from child
to child. It is a
process that takes
time. requires
patience. and
demands the
freeplay of
the will.
VALUES AND YOUR CHILD
with the human perspectives. Within this framework
children receive exposure to undergirding divine val-
ues for character building and have the opportunities
to internalize these values. Adults working with chil-
dren, then, become catalysts who help children in
decision making on the basis of spiritual value prin-
ciples.
Children also need help to understand and deal
with the results of sin seen in natural catastrophes.
When children see death and destructions caused by
tornadoes, tidal waves, or earthquakes, they experi-
ence pain as well as anger against God. "They need
help to deal with their anger against a deity who wills
them or they need a new concept of God who under-
stands and suffers with the victims."l3 They need to be
shown the large-scale drama between good and evil,
involving heaven and earth in the light of God's
salvation plan.
The Work of the Spirit
The process of internalizing values, however, dif-
fers from child to child. It is a process that takes time,
requires patience, and demands the freeplay of the
will. Quality input and quantity of input time are the
variables within the adults' power. To a lesser extent,
the environment also can be controlled. However,
adults ministering to children can only increase the
242
1
PERSPECTIVES ON VALUES
likelihood for children to perceive God as altogether
lovely and the probability for them to receive Christ.
But the final product of value formation depends on
the individual child. For outside input to enter the heart
is really the work of the Holy Spirit. Gange I validates
this concept:
One cannot affirm that parents who practice marital fidelity
will raise children who honor that value; nor that promiscu-
ous parents create promiscuous children. The point is that
children have a much better crack at integrity, purity, and
biblical morality when they not only hear about those virtues
but see them practiced in the lives of their parents.14
Gangel also pointed out that the ultimate protection
against peer pressure is neither parental pressure nor
church pressure but rather the "internal power of the
Holy Spirit working in the hearts of children."15
Family. Identity. and
Knowing God
As human beings, we find our identity first within
the human family before we can conceptualize and
internalize the greater identity of belonging to the
family of God. Individual identity is learned through
people and institutions. "We never get to the bottom of
ourselves on our own. We discover who we are face-
to-face and side by side with others in work, love, and
243
Individual identity is
learned through
people and institu-
tions. "We never
get to the bottom of
ourselves on our
own. We discover
who we are face-
to-face and side by
side with others in
work, love, and

Until each of us
see how God
sees us and
how much He
values us. we
cannot really
know ourselves.
VALUES AND YOUR CHILD
learning."16 From this face-to-face interfacing with
people, we project to understand how God sees us and
how he accepts or rejects us. Our knowledge of who
we are that comes from the vibrations we receive from
others have some truth about ourselves. Therefore, in
the process of self-imaging, what others say we are
cannot be ignored. In fact we may learn best about
ourselves by putting together what our friends say and
what our enemies say about us. But until each of us, see
how God sees us and how much He values us we
cannot really know ourselves. Hence, it behooves us
adults to carry a child to a window and let him/her for
one precious moment behold himself/herself in the
mirror of God's love. When children participate with
adults "in the effort to create a just and loving soci-
ety ,"17 they build self-worth through seeing a reflec-
tion of God in human actions.
Ultimate Identity
The ultimate concept of self-worth comes only
from our knowledge of God's measureless love for us.
The assurance of God's abiding love becomes both the
reason and the power to grow. To live in the assurance
of being under God's care is to know that when trouble
happens, it does not mean that God has abandoned us,
but rather that "God has given us the capacity to learn
and grow even through pain and suffering."
18
244
1
PERSPECTIVES ON VALUES
Humankind's ultimate identity has its center in God.
Children can be helped to sense the Divine Presence in
all of life and to discover they are made in God's
image.l9 Then they can become ready to let others see
them as they are, and not be afraid to look at them-
selves.
Values and Decision Making
When working with children, adults are often
called upon to clarify the areas where spiritual and
human values lie separate or merged. Children who
are helped to early see the distinction between spiritual
and human standards, perceive decision making as
value choices. Adults working with children ought to
weigh values often against the worth Christ places on
human values. Lessons of obedience have their basis
in the conflict between good and evil not because
Mother/Father says so. There are actions that are
intrinsically evil in themselves and actions that are
made unacceptable because of the existence of a man-
made rule. The breaking of a guiding principle that is
based on eternal values makes the action evil in itself;
whereas the breaking of a purely man-made rule, not
based on issues of good and evil, could be nullified by
doing away with the rule itself.
245
Adults working
with children
ought to weigh
values often
against the worth
Christ places on
human values.
Until each of us
see how God
sees us and
how much He
values us. we
cannot really
know ourselves.
VALUES AND YOUR CHILD
learning."16 From this face-to-face interfacing with
people, we project to understand how God sees us and
how he accepts or rejects us. Our knowledge of who
we are that comes from the vibrations we receive from
others have some truth about ourselves. Therefore, in
the process of self-imaging, what others say we are
cannot be ignored. In fact we may learn best about
ourselves by putting together what our friends say and
what our enemies say about us. But until each of us, see
how God sees us and how much He values us we
cannot really know ourselves. Hence, it behooves us
adults to carry a child to a window and let him/her for
one precious moment behold himself/herself in the
mirror of God's love. When children participate with
adults "in the effort to create a just and loving soci-
ety ,"17 they build self-worth through seeing a reflec-
tion of God in human actions.
Ultimate Identity
The ultimate concept of self-worth comes only
from our knowledge of God's measureless love for us.
The assurance of God's abiding love becomes both the
reason and the power to grow. To live in the assurance
of being under God's care is to know that when trouble
happens, it does not mean that God has abandoned us,
but rather that "God has given us the capacity to learn
and grow even through pain and suffering."
18
244
1
PERSPECTIVES ON VALUES
Humankind's ultimate identity has its center in God.
Children can be helped to sense the Divine Presence in
all of life and to discover they are made in God's
image.l9 Then they can become ready to let others see
them as they are, and not be afraid to look at them-
selves.
Values and Decision Making
When working with children, adults are often
called upon to clarify the areas where spiritual and
human values lie separate or merged. Children who
are helped to early see the distinction between spiritual
and human standards, perceive decision making as
value choices. Adults working with children ought to
weigh values often against the worth Christ places on
human values. Lessons of obedience have their basis
in the conflict between good and evil not because
Mother/Father says so. There are actions that are
intrinsically evil in themselves and actions that are
made unacceptable because of the existence of a man-
made rule. The breaking of a guiding principle that is
based on eternal values makes the action evil in itself;
whereas the breaking of a purely man-made rule, not
based on issues of good and evil, could be nullified by
doing away with the rule itself.
245
Adults working
with children
ought to weigh
values often
against the worth
Christ places on
human values.
Eternal values
transcend skills,
disciplines, or
group identity.
They are for all
ages and above
the human sphere
of actions, yet
they permeate
the very core of
human life. They
are formed and
internalized
through the exer-
cise of one's
freedom of
choice, and with
personal freedom
comes that ele-
ment of risk in the
process of values
formation.
VALUES AND YOUR CHILD
Passing Values On
At the foundation of lasting values formation,
there must be at least three givens: (1) values are deep
rooted, (2) they are formed in an atmosphere of naked
honesty, (3) the frame of reference for eternal values
is Christ. Values take root in human emotions, they are
formed when people dare to expose the heart to others,
and Christ's sacrifice provides the ultimate standard
for spiritual values. If values are taught like academic
skills such as reading and writing or like academic
subjects such as math and English, then it would be
possible for well-meaning, committed adults to band
together and do just that-teach values, research for
the best methods, and train the best teachers. But
whenever a society, a people, or a religious group
attempts to teach values as a skill or discipline, the
results seem to point towards fanaticism, skepticism,
or closed mindedness.
Eternal values transcend skills, disciplines, or group
identity. They are for all ages and above the human
sphere of actions, yet they permeate the very core of
human life. They are formed and internalized through
the exercise of one's freedom of choice, and with
personal freedom comes that element of risk in the
process of values formation. In his book, The Experi-
ence of Faith, Gillespie asserts that in giving people
one of the best gifts, the gift to be truly free, "God risks
246
PERSPECTIVES ON VALUES
our reaction and response to heavenly disclosures."20
In the freedom to choose for or against God, are bound
up all human's decisions for or against good, for or
against evil, for or against eternal values.
Values Are Very Personal
Firstly, values are formed not by a dictate from
without but by a dictate from within. They are formed
by individuals making choices on a daily basis or once
and for all. Everyone picks up input from the world
around; but the meaning one gives to life, with its
varied activities, beliefs, and concepts, is colored by
personal factors. As unique as a person's fingerprints
are, so also is the process of value formation for every
person. The greater the freedom a person enjoys, t h ~
more uniquely personal are the values formed, and the
more lasting they become.
Values Are Formed
at Critical Moments
Secondly, critical moments for values formation
show up in different settings, circumstances, and var-
ied ways, differing vastly from person to person.
Therefore, the teaching of values cannot be confined
to a class setting. This is why, perhaps, the exhortation
in Deuteronomy 6:6, as I paraphrase, "Parents, don't
247
How Are
Values Formed?
1. Values are formed
not by a dictate from
without but by a
dictate from within.
They are formed by
individuals making
choices on a daily
basis or once and for
all.
2. Critical moments
for values formation
show up in different
settings, circum-
stances, and varied
ways, differing vastly
from person to per-
son.
Eternal values
transcend skills,
disciplines, or
group identity.
They are for all
ages and above
the human sphere
of actions, yet
they permeate
the very core of
human life. They
are formed and
internalized
through the exer-
cise of one's
freedom of
choice, and with
personal freedom
comes that ele-
ment of risk in the
process of values
formation.
VALUES AND YOUR CHILD
Passing Values On
At the foundation of lasting values formation,
there must be at least three givens: (1) values are deep
rooted, (2) they are formed in an atmosphere of naked
honesty, (3) the frame of reference for eternal values
is Christ. Values take root in human emotions, they are
formed when people dare to expose the heart to others,
and Christ's sacrifice provides the ultimate standard
for spiritual values. If values are taught like academic
skills such as reading and writing or like academic
subjects such as math and English, then it would be
possible for well-meaning, committed adults to band
together and do just that-teach values, research for
the best methods, and train the best teachers. But
whenever a society, a people, or a religious group
attempts to teach values as a skill or discipline, the
results seem to point towards fanaticism, skepticism,
or closed mindedness.
Eternal values transcend skills, disciplines, or group
identity. They are for all ages and above the human
sphere of actions, yet they permeate the very core of
human life. They are formed and internalized through
the exercise of one's freedom of choice, and with
personal freedom comes that element of risk in the
process of values formation. In his book, The Experi-
ence of Faith, Gillespie asserts that in giving people
one of the best gifts, the gift to be truly free, "God risks
246
PERSPECTIVES ON VALUES
our reaction and response to heavenly disclosures."20
In the freedom to choose for or against God, are bound
up all human's decisions for or against good, for or
against evil, for or against eternal values.
Values Are Very Personal
Firstly, values are formed not by a dictate from
without but by a dictate from within. They are formed
by individuals making choices on a daily basis or once
and for all. Everyone picks up input from the world
around; but the meaning one gives to life, with its
varied activities, beliefs, and concepts, is colored by
personal factors. As unique as a person's fingerprints
are, so also is the process of value formation for every
person. The greater the freedom a person enjoys, t h ~
more uniquely personal are the values formed, and the
more lasting they become.
Values Are Formed
at Critical Moments
Secondly, critical moments for values formation
show up in different settings, circumstances, and var-
ied ways, differing vastly from person to person.
Therefore, the teaching of values cannot be confined
to a class setting. This is why, perhaps, the exhortation
in Deuteronomy 6:6, as I paraphrase, "Parents, don't
247
How Are
Values Formed?
1. Values are formed
not by a dictate from
without but by a
dictate from within.
They are formed by
individuals making
choices on a daily
basis or once and for
all.
2. Critical moments
for values formation
show up in different
settings, circum-
stances, and varied
ways, differing vastly
from person to per-
son.
3. Children living
very close to adults
absorb, as it were, the
very essence of life
from these adults.
VALUES AND YOUR CHILD
miss the golden moments to impress upon the minds
of children things that concern Me. You may teach
them about Me while you are lying or sitting down,
walking or working." This text assumes that children
are naturally with parents throughout the day. But it is
not so with our age. Children are with children: the
babies in the cribs and juniors outside by themselves.
The opportunities for intergenerational interactions
seem scarce for today' s generations. Critical moments
of learning are still there, but children are teaching
children, children interpreting the meaning of life to
other children. For some fortunate ones, the family
car, motor home, orR V still hums with family togeth-
erness. In these moving contraptions, privileged mo-
ments, critical to the process of value formation, may
still present themselves casually to those who live in
the fast lanes.
Values Are Caught
Thirdly, children living very close to adults ab-
sorb, as it were, the very essence of life from these
adults. Incidental learnings abound and weave into the
fabric of character fine threads of different colors.
Children are impressed daily by the examples of adults
and not so much by verbal lessons.21 For eternal
values to be caught, there must be the bonding of the
hearts, nurtured within a warm relationship between
248
1
l
PERSPECTIVES ON VALUES
children and adults who love God and have experi-
enced and are experiencing Him. If, on the other hand,
adults fail to experience God, their influence will
negate the- growth in faith of those they minister.22
Values Are Formed in Honesty
Closely connected with the idea of a warm, cross-
age relationship for a conducive environment where
values are shared and caught is the idea of naked
honesty that such a relationship demands. Hence,
fourthly, adults model values through naked, transpar-
ent honesty and integrity; adults allowing themselves
to being constantly critiqued by children. This model-
ing goes on from the time babies are formed and born
through their developmental years and for life. Akin to
the idea of adults becoming vulnerable and naked
before children, is the idea of discipleship. The guru
takes in disciples, one or a few, but not too many, and
lets them enter his very privacy. The disciples forsake
all else and follow the guru day and night, days on end,
until they catch the essence of his great spirit, live the
principles of his teaching, taste his pains, and share his
deepest reflections and commitment. In such settings
the guru becomes transparent to the disciples in naked
honesty. The disciples, too, become naked as their
innermost feelings, reservation, and beliefs are inter-
cepted by the principles of the guru's teachings and are
249
4. Adults model
values through naked,
transparent honesty
and integrity; adults
allowing themselves
to being constantly
critiqued by children.
3. Children living
very close to adults
absorb, as it were, the
very essence of life
from these adults.
VALUES AND YOUR CHILD
miss the golden moments to impress upon the minds
of children things that concern Me. You may teach
them about Me while you are lying or sitting down,
walking or working." This text assumes that children
are naturally with parents throughout the day. But it is
not so with our age. Children are with children: the
babies in the cribs and juniors outside by themselves.
The opportunities for intergenerational interactions
seem scarce for today' s generations. Critical moments
of learning are still there, but children are teaching
children, children interpreting the meaning of life to
other children. For some fortunate ones, the family
car, motor home, orR V still hums with family togeth-
erness. In these moving contraptions, privileged mo-
ments, critical to the process of value formation, may
still present themselves casually to those who live in
the fast lanes.
Values Are Caught
Thirdly, children living very close to adults ab-
sorb, as it were, the very essence of life from these
adults. Incidental learnings abound and weave into the
fabric of character fine threads of different colors.
Children are impressed daily by the examples of adults
and not so much by verbal lessons.21 For eternal
values to be caught, there must be the bonding of the
hearts, nurtured within a warm relationship between
248
1
l
PERSPECTIVES ON VALUES
children and adults who love God and have experi-
enced and are experiencing Him. If, on the other hand,
adults fail to experience God, their influence will
negate the- growth in faith of those they minister.22
Values Are Formed in Honesty
Closely connected with the idea of a warm, cross-
age relationship for a conducive environment where
values are shared and caught is the idea of naked
honesty that such a relationship demands. Hence,
fourthly, adults model values through naked, transpar-
ent honesty and integrity; adults allowing themselves
to being constantly critiqued by children. This model-
ing goes on from the time babies are formed and born
through their developmental years and for life. Akin to
the idea of adults becoming vulnerable and naked
before children, is the idea of discipleship. The guru
takes in disciples, one or a few, but not too many, and
lets them enter his very privacy. The disciples forsake
all else and follow the guru day and night, days on end,
until they catch the essence of his great spirit, live the
principles of his teaching, taste his pains, and share his
deepest reflections and commitment. In such settings
the guru becomes transparent to the disciples in naked
honesty. The disciples, too, become naked as their
innermost feelings, reservation, and beliefs are inter-
cepted by the principles of the guru's teachings and are
249
4. Adults model
values through naked,
transparent honesty
and integrity; adults
allowing themselves
to being constantly
critiqued by children.
5. Values taught must
match values lived out
and practiced consis-
tently on a daily basis.
VALUES AND YOUR CHILD
weighed and questioned.
Fourthly, Parents daily invite their children into
the privacy of their lives. Children watch from close
quarters their parents' strengths and weaknesses, suc-
cesses and failures, their high points in faith and low
points, when faith seemed pulled thin like taffy. Chil-
dren also share in the parents' jubilation when through
the miracle of faith they overcome human \veak-
nesses.
Values Are Affirmed by
Thinking and Feeling
Fifthly, values taught must match values lived out
and practiced consistently on a daily basis. In the
harmony between precepts and practice, there is no
conflict between what adults say and what they do.
Children need not be impatient to become adults in
order to do things adults do. From an early age children
are to be encouraged to walk in their elders' footsteps,
bear responsibility, practice faith, make decisions-
grow daily in Christ.
A Two-Way Street
Lastly, values formation has a two-way effect.
Durka suggests that "contact with the life of a child
opens up a new vision of the world, and the full range
250
PERSPECTIVES ON VALUES
of the child's activities becomes a potential source of
education for the parent."23 Children's questionings
often lead to new ways of thinking. Intimacy with
children requires adults to take risks, and possibly to
let go of"worn-out patterns ofbehavior."24 Working
with children, adults are brought in daily contact with
the "basic liturgical ingredients-wonder, joy, love,
drama, and natural spontaneity" -so natural with chil-
dren.zs
How Children Learn Values
Before the age of five, children make exponential
gains in learning from a barage of input from the world
around them. Variables that work for them include
their sense of wonder, alertness to stimuli, openness to
new directions, lack of fear, flexibility, adaptability,
and, trust. Under normal conditions, they seem to
welcome the world of ideas to enter in through their
wide-open avenues of the senses.
Reaching for a Higher Level
Children form meaning about the world around
them through experiencing pain and pleasure and as
adults interpret life to them. They have no knowledge
about history or how God sent Jesus to share the
humanness of man to pay the death penalty for sin,
251
How do children
learn values?
1. Through their sense of
wonder.
2. Through alertness to
stimuli.
3. Through their openness
to new directions.
4. Through their lack of
fear.
5. Throughtheirinnateflex-
ibility.
6. Through their adaptabil-
ity.
7. Through implicit trust.
5. Values taught must
match values lived out
and practiced consis-
tently on a daily basis.
VALUES AND YOUR CHILD
weighed and questioned.
Fourthly, Parents daily invite their children into
the privacy of their lives. Children watch from close
quarters their parents' strengths and weaknesses, suc-
cesses and failures, their high points in faith and low
points, when faith seemed pulled thin like taffy. Chil-
dren also share in the parents' jubilation when through
the miracle of faith they overcome human \veak-
nesses.
Values Are Affirmed by
Thinking and Feeling
Fifthly, values taught must match values lived out
and practiced consistently on a daily basis. In the
harmony between precepts and practice, there is no
conflict between what adults say and what they do.
Children need not be impatient to become adults in
order to do things adults do. From an early age children
are to be encouraged to walk in their elders' footsteps,
bear responsibility, practice faith, make decisions-
grow daily in Christ.
A Two-Way Street
Lastly, values formation has a two-way effect.
Durka suggests that "contact with the life of a child
opens up a new vision of the world, and the full range
250
PERSPECTIVES ON VALUES
of the child's activities becomes a potential source of
education for the parent."23 Children's questionings
often lead to new ways of thinking. Intimacy with
children requires adults to take risks, and possibly to
let go of"worn-out patterns ofbehavior."24 Working
with children, adults are brought in daily contact with
the "basic liturgical ingredients-wonder, joy, love,
drama, and natural spontaneity" -so natural with chil-
dren.zs
How Children Learn Values
Before the age of five, children make exponential
gains in learning from a barage of input from the world
around them. Variables that work for them include
their sense of wonder, alertness to stimuli, openness to
new directions, lack of fear, flexibility, adaptability,
and, trust. Under normal conditions, they seem to
welcome the world of ideas to enter in through their
wide-open avenues of the senses.
Reaching for a Higher Level
Children form meaning about the world around
them through experiencing pain and pleasure and as
adults interpret life to them. They have no knowledge
about history or how God sent Jesus to share the
humanness of man to pay the death penalty for sin,
251
How do children
learn values?
1. Through their sense of
wonder.
2. Through alertness to
stimuli.
3. Through their openness
to new directions.
4. Through their lack of
fear.
5. Throughtheirinnateflex-
ibility.
6. Through their adaptabil-
ity.
7. Through implicit trust.
By and large, chil-
dren enjoy taking
on their share of
responsibility and
more; and they
have the capacity
to grow to meet
demands not nor-
mally expected of
children.
VALUES AND YOUR CHILD
except as adults tell them. In fact, they look at the
world beyond only through windows adults built for
them. But one thing is true, children are capable of
taking in a lot. They want adults to trust them with
more responsibility, somewhat beyond their own de-
velopmental stage. A precocious child, among other
children the same age, becomes a model of motiva-
tion, influencing peers to stretch their imagination
muscle, leadership traits, and creativity. Children can
accomplish great things given the encouragement and
support. It is not uncommon for children in third-
world countries to share family responsibilities, bur-
dens of caring for the younger ones, and even of
helping with bread earning. By and large, children
enjoy taking on their share of responsibility and more;
and they have the capacity to grow to meet demands
not normally expected of children.
Trusting Significant Others
Children often borrow adult values when these
values intertwine delicately with their good feelings.
Though values can be given cognitive rationales, they
do not affect the person at any age until they permeate
the affective domain. Except that it is more so with
children. That is why young children fall prey to
seduction, enticement, and manipulation of trust. At
the fulcrum of childlike implicit trust, much abuse of
252
PERSPECTIVES ON VALUES
children have been committed. But for Christians-
committed adults-this fulcrum of childlike trust is
the very turning point that opens the portals of God's
kingdom to the children.
The Right-Brained Way
In the area of right brain and left brain, the affec-
tive and the cognitive spheres of brain functions,
children can be classified as right-brained first. Being
right-brained means that one learns from experience
and feeling, not through logic or by analysis. One
must feel, touch, see, and experience something. Dur-
ing the early stages of development, children experi-
ence the world only through their feelings. When you
cuddle a baby warmly in your arms you may call him
the ugliest duckling in the world, but in a loving voice,
and the baby will return a gurgling cooing to your
words. So also with older children, they respond less
to logic but more to feeling tone, the sound of the
voice, and body language. They form attachment to
objects such as stuffed animals, soft blankets, pic-
tures, or story books by the way these objects affect
their feeling. In the same way children develop fear,
indifference, dislike, insecurity about certain indi-
viduals or environments by the way they feel. Chil-
dren must feel love, touch it, taste it, and identify it as
253
Children must feel
love, touch it,
taste it, and iden-
tify it as their very
own experience.
By and large, chil-
dren enjoy taking
on their share of
responsibility and
more; and they
have the capacity
to grow to meet
demands not nor-
mally expected of
children.
VALUES AND YOUR CHILD
except as adults tell them. In fact, they look at the
world beyond only through windows adults built for
them. But one thing is true, children are capable of
taking in a lot. They want adults to trust them with
more responsibility, somewhat beyond their own de-
velopmental stage. A precocious child, among other
children the same age, becomes a model of motiva-
tion, influencing peers to stretch their imagination
muscle, leadership traits, and creativity. Children can
accomplish great things given the encouragement and
support. It is not uncommon for children in third-
world countries to share family responsibilities, bur-
dens of caring for the younger ones, and even of
helping with bread earning. By and large, children
enjoy taking on their share of responsibility and more;
and they have the capacity to grow to meet demands
not normally expected of children.
Trusting Significant Others
Children often borrow adult values when these
values intertwine delicately with their good feelings.
Though values can be given cognitive rationales, they
do not affect the person at any age until they permeate
the affective domain. Except that it is more so with
children. That is why young children fall prey to
seduction, enticement, and manipulation of trust. At
the fulcrum of childlike implicit trust, much abuse of
252
PERSPECTIVES ON VALUES
children have been committed. But for Christians-
committed adults-this fulcrum of childlike trust is
the very turning point that opens the portals of God's
kingdom to the children.
The Right-Brained Way
In the area of right brain and left brain, the affec-
tive and the cognitive spheres of brain functions,
children can be classified as right-brained first. Being
right-brained means that one learns from experience
and feeling, not through logic or by analysis. One
must feel, touch, see, and experience something. Dur-
ing the early stages of development, children experi-
ence the world only through their feelings. When you
cuddle a baby warmly in your arms you may call him
the ugliest duckling in the world, but in a loving voice,
and the baby will return a gurgling cooing to your
words. So also with older children, they respond less
to logic but more to feeling tone, the sound of the
voice, and body language. They form attachment to
objects such as stuffed animals, soft blankets, pic-
tures, or story books by the way these objects affect
their feeling. In the same way children develop fear,
indifference, dislike, insecurity about certain indi-
viduals or environments by the way they feel. Chil-
dren must feel love, touch it, taste it, and identify it as
253
Children must feel
love, touch it,
taste it, and iden-
tify it as their very
own experience.
Children can deal
with failure. con-
flict. and death
with the maturity
not usually ex-
pected of children
when their
worldview is
formed against
the backdrop of
eternity painted
with the love of
Christ by an adult.
VALUES AND YOUR CHILD
their very own experience. The same it is with hon-
esty, charity, loyalty, trust. Within a love relationship,
children experience "privileged moments" ... when
they feel a sense of wonder about the reality of God
and "understand in a simple, emotional way the pres-
ence of God."26 Children need to feel "our search, our
faith, our spiritual strivings, if they are to have a
foundation on which to build their own religious
journey."
27
Through Sharing Adults' Worldview
From the platform of a meaningful, warm and
loving relationship with a significant adult, children
can look at the world and formulate a Christian
worldview. From this point of view, it is safe for a
child to look at the face of suffering, etched with lines
of pain and agony, psychological wounds, and emo-
tional hurt. That on this side of eternity, pain is a
constant companion of even true love is not too pro-
found for a child to learn because of the ultimate
example of Calvary. Again, an adult can explain to
children the significance of suffering as the birthright
of everyone who would follow in the footsteps of
Christ, that it is caused by the common enemy, and that
in Christ alone is the hope of seeing the end to
suffering and sin.
Children can deal with failure, conflict, and death
254
PERSPECTIVES ON VALUES
with the maturity not usually expected of children,
when their world view is formed against the backdrop
of eternity painted with the love of Christ by an adult
who knows God and has a meaningful relationship
with children. Adults working with children have the
privilege of sorting out critical attributes from the
myriads of seemingly mundane activities and the
hustle and bustle of our daily living. Object lessons are
everywhere. Jesus used the sower, the fig tree, and fish
to teach about salvation, hypocrisy, and soul-winning.
City children may not quite understand seed sowing
and fishing, but they know the difference between
helium balloons and balloons filled with ordinary air
for emphasizing inside difference and the choice to
allow God's spirit in our inside. In the everyday,
common experiences, alert adults find springboards
for sharing their faith.28
Heredity. Environment.
and the Spirit
Among traits of character in
adults most destructive to chil-
dren would be pride, an unforgiv-
ing spirit, a critical attitude, fear,
indifference, and legalism. Chil-
Do not forget the
power of God in help-
ing change happen in
the family and in the
church.
dren are not completely free from traces of these
characteristics. Some are born prone to doubt, to fear,
255
Children can deal
with failure. con-
flict. and death
with the maturity
not usually ex-
pected of children
when their
worldview is
formed against
the backdrop of
eternity painted
with the love of
Christ by an adult.
VALUES AND YOUR CHILD
their very own experience. The same it is with hon-
esty, charity, loyalty, trust. Within a love relationship,
children experience "privileged moments" ... when
they feel a sense of wonder about the reality of God
and "understand in a simple, emotional way the pres-
ence of God."26 Children need to feel "our search, our
faith, our spiritual strivings, if they are to have a
foundation on which to build their own religious
journey."
27
Through Sharing Adults' Worldview
From the platform of a meaningful, warm and
loving relationship with a significant adult, children
can look at the world and formulate a Christian
worldview. From this point of view, it is safe for a
child to look at the face of suffering, etched with lines
of pain and agony, psychological wounds, and emo-
tional hurt. That on this side of eternity, pain is a
constant companion of even true love is not too pro-
found for a child to learn because of the ultimate
example of Calvary. Again, an adult can explain to
children the significance of suffering as the birthright
of everyone who would follow in the footsteps of
Christ, that it is caused by the common enemy, and that
in Christ alone is the hope of seeing the end to
suffering and sin.
Children can deal with failure, conflict, and death
254
PERSPECTIVES ON VALUES
with the maturity not usually expected of children,
when their world view is formed against the backdrop
of eternity painted with the love of Christ by an adult
who knows God and has a meaningful relationship
with children. Adults working with children have the
privilege of sorting out critical attributes from the
myriads of seemingly mundane activities and the
hustle and bustle of our daily living. Object lessons are
everywhere. Jesus used the sower, the fig tree, and fish
to teach about salvation, hypocrisy, and soul-winning.
City children may not quite understand seed sowing
and fishing, but they know the difference between
helium balloons and balloons filled with ordinary air
for emphasizing inside difference and the choice to
allow God's spirit in our inside. In the everyday,
common experiences, alert adults find springboards
for sharing their faith.28
Heredity. Environment.
and the Spirit
Among traits of character in
adults most destructive to chil-
dren would be pride, an unforgiv-
ing spirit, a critical attitude, fear,
indifference, and legalism. Chil-
Do not forget the
power of God in help-
ing change happen in
the family and in the
church.
dren are not completely free from traces of these
characteristics. Some are born prone to doubt, to fear,
255
I can do all.
things through
Christ who
strengthens me.
VALUES AND YOUR CHILD
to distrust. Others learn them from adults. There is a
third force, however, which can give victory over the
influence of both heredity and environment in charac-
ter formation. That is the power of the saving grace of
Christ through the indwelling of his Spirit. Because
this power is able not only to form character but also
to transform it, the experience of character transfor-
mation is labeled rebirth.
This comforting thought, that a total turnaround in
direction is possible for anyone who accepts Christ,
enabled Paul to declare, "I can do all things through
Christ who strengthens me" (Phil. 4: 13). What does
this declaration of affirmation of the power to change
lives mean in relation to teaching values to children
through a relationship model? Does it mean that
feeble, unworthy, and fault-ridden as adults are, they
can be transformed and be made worthy of the respon-
sibility of modeling heaven for the children? The
possibility is profound indeed, yet completely within
reach, freely available for the asking. Hence, when
adults align themselves with the forces of heaven, they
have power over their own weaknesses, whether these
faults were acquired or passed on through heredity.
Application
Suppose your patience is not something you can
boast of. In other words, you find it very difficult to
256
l
PERSPECTIVES ON VALUES
deal with children without getting irritated, annoyed,
and mad. Without the help of the Holy Spirit, you can
become easily discouraged and will be tempted to hide
your impatience or deny it. But because you cannot do
either one effectively, you become guilt-ridden and
begin to make excuses for your impatience, to the
point of blaming it on the children. With God's help,
a new possibility exists: Through God's grace, you
can acknowledge your impatience and the fact that
you need God's help to grow out of it. When at times
you do lose your patience, you will find it natural to
ask for forgiveness. In general, children are very
generous with their forgiveness, and God forgives you
freely and heals you. When genuine sorrow takes the
place of guilt, the healing process has already begun.
To the children you become a model of who it is that
fits the description of a righteous person, one who
"falleth and riseth up again" (Prov. 24:16). You be-
come the object lesson of the working power of God
with both saints and sinners. The children will see how
you hate your impatience and they will likewise hate
it while they will love you even more because of your
struggle with it. The only thing required of us is that of
complete hatred of sin and our unswerving love for
God.
257
The focus in
teaching values
to children is not
in chiseling out
undesirable be-
haviors and the
application of
polish on the
outside but rather
in the building up
of unique indi-
viduals for the
kingdom of God,
filling the hearts of
children with
God's saving
grace.
I can do all.
things through
Christ who
strengthens me.
VALUES AND YOUR CHILD
to distrust. Others learn them from adults. There is a
third force, however, which can give victory over the
influence of both heredity and environment in charac-
ter formation. That is the power of the saving grace of
Christ through the indwelling of his Spirit. Because
this power is able not only to form character but also
to transform it, the experience of character transfor-
mation is labeled rebirth.
This comforting thought, that a total turnaround in
direction is possible for anyone who accepts Christ,
enabled Paul to declare, "I can do all things through
Christ who strengthens me" (Phil. 4: 13). What does
this declaration of affirmation of the power to change
lives mean in relation to teaching values to children
through a relationship model? Does it mean that
feeble, unworthy, and fault-ridden as adults are, they
can be transformed and be made worthy of the respon-
sibility of modeling heaven for the children? The
possibility is profound indeed, yet completely within
reach, freely available for the asking. Hence, when
adults align themselves with the forces of heaven, they
have power over their own weaknesses, whether these
faults were acquired or passed on through heredity.
Application
Suppose your patience is not something you can
boast of. In other words, you find it very difficult to
256
l
PERSPECTIVES ON VALUES
deal with children without getting irritated, annoyed,
and mad. Without the help of the Holy Spirit, you can
become easily discouraged and will be tempted to hide
your impatience or deny it. But because you cannot do
either one effectively, you become guilt-ridden and
begin to make excuses for your impatience, to the
point of blaming it on the children. With God's help,
a new possibility exists: Through God's grace, you
can acknowledge your impatience and the fact that
you need God's help to grow out of it. When at times
you do lose your patience, you will find it natural to
ask for forgiveness. In general, children are very
generous with their forgiveness, and God forgives you
freely and heals you. When genuine sorrow takes the
place of guilt, the healing process has already begun.
To the children you become a model of who it is that
fits the description of a righteous person, one who
"falleth and riseth up again" (Prov. 24:16). You be-
come the object lesson of the working power of God
with both saints and sinners. The children will see how
you hate your impatience and they will likewise hate
it while they will love you even more because of your
struggle with it. The only thing required of us is that of
complete hatred of sin and our unswerving love for
God.
257
The focus in
teaching values
to children is not
in chiseling out
undesirable be-
haviors and the
application of
polish on the
outside but rather
in the building up
of unique indi-
viduals for the
kingdom of God,
filling the hearts of
children with
God's saving
grace.
Through warm
human relation-
ship, the relation-
ship between
man and God
takes on meaning
for the children.
VALUES AND YOUR CHILD
Conclusion
The focus in teaching values to children is not in
chiseling out undesirable behaviors and the applica-
tion of polish on the outside but rather in the building
up of unique individuals for the kingdom of God,
filling the hearts of children with God's saving grace.
The concentration is on what is truly beautiful, the
standard is Christ's character, the medium is love, and
the rubric is relationship. In a relationship in which
children are made partners, the child's humanity is
affirmed.
Through warm human relationship, the relation-
ship between man and God takes on meaning for the
children. Trusting trustworthy adults leads to trusting
God. Basics in human relationship become basics in
children's relationship with God. Listening adults
assure children of a listening God. Unconditioned
love, the healing agent and the seal of relationship,
will seal the children for eternity.
Children, no less than adults, are attacked by the
enemy. They, too, need to know how to meet tempta-
tion. They will make choices for life or death. They
will experience successes and failures. When in part-
nership with adults, children receive guided practice
in life's lessons.
Children who associate with adults at the level of
friendship and enjoy a closeness that frees them to be
258
PERSPECTIVES ON VALUES
open, ask questions, offer input, and express how they
feel-they grow. In this way they attain psychological
maturity earlier, accept responsibility with greater
confidence, and show early signs of wanting to grapple
with abstract concepts. Interaction with adults stretches
the mind capacity of children and affect positively in
the development of emotional and psychological bal-
ance. The sum result is a positive outlook on life, trust
in mankind, and an openness to explore the spiritual
realm. If children can find at least one trustworthy
adult with whom they can develop a meaningful
relationship and can experience a closeness which
frees them to be truly themselves, such children can
face negative forces without being shattered. They
can face the effects of family trouble, tragic loss, a
betrayal of trust. Life does not seem so hopeless
because of the one trustworthy adult.
In the Bible records, children who exhibit mature
faith in the face of overwhelming calamity often
enjoyed an intimate adult friendship. J oash was brought
up by a priest and his nurse. Samuel's friend, mentor,
and colleague was Eli, the high priest. Joseph was his
father's favorite. Esther trusted Mordecai. There is a
great deal to be said in favor of the family unit where
children are in constant fellowship with parents, older
brothers and sisters, and sometimes with grandparents
too. The collective wisdom of the older significant
others in a family becomes the legacy of the children.
259
Through warm
human relation-
ship, the relation-
ship between
man and God
takes on meaning
for the children.
VALUES AND YOUR CHILD
Conclusion
The focus in teaching values to children is not in
chiseling out undesirable behaviors and the applica-
tion of polish on the outside but rather in the building
up of unique individuals for the kingdom of God,
filling the hearts of children with God's saving grace.
The concentration is on what is truly beautiful, the
standard is Christ's character, the medium is love, and
the rubric is relationship. In a relationship in which
children are made partners, the child's humanity is
affirmed.
Through warm human relationship, the relation-
ship between man and God takes on meaning for the
children. Trusting trustworthy adults leads to trusting
God. Basics in human relationship become basics in
children's relationship with God. Listening adults
assure children of a listening God. Unconditioned
love, the healing agent and the seal of relationship,
will seal the children for eternity.
Children, no less than adults, are attacked by the
enemy. They, too, need to know how to meet tempta-
tion. They will make choices for life or death. They
will experience successes and failures. When in part-
nership with adults, children receive guided practice
in life's lessons.
Children who associate with adults at the level of
friendship and enjoy a closeness that frees them to be
258
PERSPECTIVES ON VALUES
open, ask questions, offer input, and express how they
feel-they grow. In this way they attain psychological
maturity earlier, accept responsibility with greater
confidence, and show early signs of wanting to grapple
with abstract concepts. Interaction with adults stretches
the mind capacity of children and affect positively in
the development of emotional and psychological bal-
ance. The sum result is a positive outlook on life, trust
in mankind, and an openness to explore the spiritual
realm. If children can find at least one trustworthy
adult with whom they can develop a meaningful
relationship and can experience a closeness which
frees them to be truly themselves, such children can
face negative forces without being shattered. They
can face the effects of family trouble, tragic loss, a
betrayal of trust. Life does not seem so hopeless
because of the one trustworthy adult.
In the Bible records, children who exhibit mature
faith in the face of overwhelming calamity often
enjoyed an intimate adult friendship. J oash was brought
up by a priest and his nurse. Samuel's friend, mentor,
and colleague was Eli, the high priest. Joseph was his
father's favorite. Esther trusted Mordecai. There is a
great deal to be said in favor of the family unit where
children are in constant fellowship with parents, older
brothers and sisters, and sometimes with grandparents
too. The collective wisdom of the older significant
others in a family becomes the legacy of the children.
259
VALUES AND YOUR CHILD
Basic Principles
1. Children need to see the power of God at work in
adults' lives.
2. Children's ministry aims at deferred and eternal
goals.
3. Through human relationship concepts of a loving
God find meaning.
4. Trust, openness, honesty, and acceptance are basic
to relationship.
5. A listening ear is a must to hear the voice of a child.
6. Children, no less than adults, are objects of the
enemy attack.
7. Teachable moments are incidental.
8. Childhood is not inferior to adulthood.
9. Children are first right-brained.
10. Children have the liturgical basics which provide
avenues through which they can know God.
Notes
1 E. F. O'Doherty, The Religious Formation oftheAdolescent(New York:
Alba House, 1973), 24.
2Jbid., 32.
3 Roy B. Zuck and Robert E. Clark, Childhood Education in the Church
(Chicago: Moody Press, 1975), 18.
4 O'Doherty, p. 24.
5 Zuck and Clark, 17-22.
260
PERSPECTIVES ON VALUES
6 Frank G. Coleman, The Romance of Winning Children (Cleveland, Ohio:
Union Gospel Press, 1948), 11-14.
7 V Bailey Gillespie, The Experience of Faith (Birmingham, Alabama:
Religious Education Press, 1988), 79, 82.
8 Coleman, 12.
9 Dalia Hiilverson, "Faith-Building Lifestyles: Enabling Teachers and
Parents to Share Their Faith with Children and Youth," Religious Education 83,
No. 4 (Fall1988): 527.
10 James C. Dobson, Straight Talk to Men and Their Wives, (Waco, Texas:
Word Books, publisher, 1980).
11 Halverson, 527.
12 Kenneth 0. Gangel, "Lessons from the Kidnapped," Religious Educa-
tion 83, No.4 (Fall1988): 519.
13 Randolph Crump Miller, "The Problem of Evil and Religious Educa-
tion," Religious Education 84, No.1 (Winter 1989): 7.
14 Gangel, 523.
15 Ibid., 524.
16RobertN.Bellah,etal.,HabitsoftheHeart(NewYork: HarperandRow,
1985), 84.
17 Constance Leean, "Faith Development, Adult Life Cycle, and Habits of
the Heart," Religious Education 83, No.4 (Fall1988): 575.
18 Ibid, 578, 579.
19 Howard I. Bogot, "Making God Accessible: A Parenting Program,"
Religious Education 83, No. 4 (Winter 1988): 513.
20 Gillespie, 84.
21 Roberta Nelson, "Parents as Resident Theologians," Religious Educa-
tion 83, No.4 (Fall1988)
22 Gillespie, 84, 85
23 Gloria Durka. "The Changing Family: Perspectives for Family Minis-
try," Religious Education 83, No.4 (Fall 1988): 507.
2
4
Leean, 583.
25 Bogot, 514
26 Claude Farley, Be-Attitudes (New York: Alba, 1972), x.
2
7
Nelson, 494.
28 Halverson, 527,529.
261
VALUES AND YOUR CHILD
Basic Principles
1. Children need to see the power of God at work in
adults' lives.
2. Children's ministry aims at deferred and eternal
goals.
3. Through human relationship concepts of a loving
God find meaning.
4. Trust, openness, honesty, and acceptance are basic
to relationship.
5. A listening ear is a must to hear the voice of a child.
6. Children, no less than adults, are objects of the
enemy attack.
7. Teachable moments are incidental.
8. Childhood is not inferior to adulthood.
9. Children are first right-brained.
10. Children have the liturgical basics which provide
avenues through which they can know God.
Notes
1 E. F. O'Doherty, The Religious Formation oftheAdolescent(New York:
Alba House, 1973), 24.
2Jbid., 32.
3 Roy B. Zuck and Robert E. Clark, Childhood Education in the Church
(Chicago: Moody Press, 1975), 18.
4 O'Doherty, p. 24.
5 Zuck and Clark, 17-22.
260
PERSPECTIVES ON VALUES
6 Frank G. Coleman, The Romance of Winning Children (Cleveland, Ohio:
Union Gospel Press, 1948), 11-14.
7 V Bailey Gillespie, The Experience of Faith (Birmingham, Alabama:
Religious Education Press, 1988), 79, 82.
8 Coleman, 12.
9 Dalia Hiilverson, "Faith-Building Lifestyles: Enabling Teachers and
Parents to Share Their Faith with Children and Youth," Religious Education 83,
No. 4 (Fall1988): 527.
10 James C. Dobson, Straight Talk to Men and Their Wives, (Waco, Texas:
Word Books, publisher, 1980).
11 Halverson, 527.
12 Kenneth 0. Gangel, "Lessons from the Kidnapped," Religious Educa-
tion 83, No.4 (Fall1988): 519.
13 Randolph Crump Miller, "The Problem of Evil and Religious Educa-
tion," Religious Education 84, No.1 (Winter 1989): 7.
14 Gangel, 523.
15 Ibid., 524.
16RobertN.Bellah,etal.,HabitsoftheHeart(NewYork: HarperandRow,
1985), 84.
17 Constance Leean, "Faith Development, Adult Life Cycle, and Habits of
the Heart," Religious Education 83, No.4 (Fall1988): 575.
18 Ibid, 578, 579.
19 Howard I. Bogot, "Making God Accessible: A Parenting Program,"
Religious Education 83, No. 4 (Winter 1988): 513.
20 Gillespie, 84.
21 Roberta Nelson, "Parents as Resident Theologians," Religious Educa-
tion 83, No.4 (Fall1988)
22 Gillespie, 84, 85
23 Gloria Durka. "The Changing Family: Perspectives for Family Minis-
try," Religious Education 83, No.4 (Fall 1988): 507.
2
4
Leean, 583.
25 Bogot, 514
26 Claude Farley, Be-Attitudes (New York: Alba, 1972), x.
2
7
Nelson, 494.
28 Halverson, 527,529.
261
VALUES AND YOUR CHILD
Suggested Resources
Bellah, Robert N ., et al. Habits of the Heart. New York: Harper and
Row, 1985.
Barber, Lucie, Values and Teaching. Birmingham, AL: Religious
Education Press, 1984.
Bogot, Howard I., "Making God Accessible: A Parenting Pro-
gram." Religious Education 83, No.4 (Fa111988): 510-17.
Borowitz, Eugene B., "Psychotherapy and Religion: Appropriate
Expectations." Religious Education 83, No. 4 (Fa111988): 562-70.
Coleman, Frank G. The Romance ofWinningChildren. Cleveland,
Ohio: Union Gospel Press, 1948.
Coles, Robert, The Spiritual Life of Children. Boston: Houghton
Mifflin, 1990.
Conrad, Robert., "Habits of the Heart and Educational Ministry."
Religious Education 83, No.4 (Fa111988): 586-00.
Dudley, Roger L. with V. Bailey Gillespie. Valuegenesis: Faith in
the Balance. Riverside, CA: La Sierra University Press, 1992.
Durka, Gloria., "The Changing Family: Perspectives for Family
Ministry." Religious Education 83, No.4 (Fa111988): 498-09.
Farley, Calude J., "Be-Attitudes": An Involvement Approach to
Teaching Christian Values. New York: Alba House, 1973.
Gangel, Kenneth 0., "Lessons from the Kidnapped." Religious
Education 83, No.4 (Fal11988): 518-25.
Halverson, Delia, "Faith-Building Lifestyles: Enabling Teachers
and Parents to Share Their Faith with Children and Youth." Religious
Education 83, No.4 (Fal11988): 526-31.
Joy, Donald M., "Why Teach Children?" In Childhood Education
in the Church, edited by Roy B. Zuck and Robert E. Clark. Chicago:
Moody Press, 1975.
Kushner, Harold, When Bad Things Happen to Good People. New
York: Schocken Books, 1981.
Larson, Doris and Roland with V. Bailey Gillespie, Teaching
Values Riverside, CA: La Sierra University Press, 1992.
Leean, Constance, "Faith Development, Adult Life Cycle, and
Habits of the Heart." Religious Education 83, No.4 (Fal11988): 571-
85.
262
PERSPECTIVES ON VALUES
McGinnis, James and Kathleen, Peace-ing It Together." Religious
Education 83, No. 4 (Fall 1988): 532-45.
Miller, Randolph Crump, "The Problem of Evil and Religious
Education." Religious Education 84, No.1 (Winter 1989): 5-15.
Nelson, Roberta, "Parents as Resident Theologians." Religious
Education 83, No.4 (Fa111988): 491-97.
O'Doherty, Eamonn F., The Religious Formation of the Adoles-
cent. New York: Alba House, 1973.
Strommen, Merton P ., Five Cries of Youth. San Francisco: Harper
& Row, Publishers, 1979.
Tillman, M. Katherine, "Cardinal Newman on Imagination as the
Medium oflntellectual Education." Religious Education 83, No.4 (Fall
1988): 601-10.
Underwood, Dorie and Ralph, "A Love That Does Not Rob."
Religious Education 83, No. 4 (Fall 1988): 558-61.
Wynn, J. C., "Where Did We Go Wrong-If Indeed We Did?"
Religious Education 83, No.4 (Fall 1988): 546-57.
263
VALUES AND YOUR CHILD
Suggested Resources
Bellah, Robert N ., et al. Habits of the Heart. New York: Harper and
Row, 1985.
Barber, Lucie, Values and Teaching. Birmingham, AL: Religious
Education Press, 1984.
Bogot, Howard I., "Making God Accessible: A Parenting Pro-
gram." Religious Education 83, No.4 (Fa111988): 510-17.
Borowitz, Eugene B., "Psychotherapy and Religion: Appropriate
Expectations." Religious Education 83, No. 4 (Fa111988): 562-70.
Coleman, Frank G. The Romance ofWinningChildren. Cleveland,
Ohio: Union Gospel Press, 1948.
Coles, Robert, The Spiritual Life of Children. Boston: Houghton
Mifflin, 1990.
Conrad, Robert., "Habits of the Heart and Educational Ministry."
Religious Education 83, No.4 (Fa111988): 586-00.
Dudley, Roger L. with V. Bailey Gillespie. Valuegenesis: Faith in
the Balance. Riverside, CA: La Sierra University Press, 1992.
Durka, Gloria., "The Changing Family: Perspectives for Family
Ministry." Religious Education 83, No.4 (Fa111988): 498-09.
Farley, Calude J., "Be-Attitudes": An Involvement Approach to
Teaching Christian Values. New York: Alba House, 1973.
Gangel, Kenneth 0., "Lessons from the Kidnapped." Religious
Education 83, No.4 (Fal11988): 518-25.
Halverson, Delia, "Faith-Building Lifestyles: Enabling Teachers
and Parents to Share Their Faith with Children and Youth." Religious
Education 83, No.4 (Fal11988): 526-31.
Joy, Donald M., "Why Teach Children?" In Childhood Education
in the Church, edited by Roy B. Zuck and Robert E. Clark. Chicago:
Moody Press, 1975.
Kushner, Harold, When Bad Things Happen to Good People. New
York: Schocken Books, 1981.
Larson, Doris and Roland with V. Bailey Gillespie, Teaching
Values Riverside, CA: La Sierra University Press, 1992.
Leean, Constance, "Faith Development, Adult Life Cycle, and
Habits of the Heart." Religious Education 83, No.4 (Fal11988): 571-
85.
262
PERSPECTIVES ON VALUES
McGinnis, James and Kathleen, Peace-ing It Together." Religious
Education 83, No. 4 (Fall 1988): 532-45.
Miller, Randolph Crump, "The Problem of Evil and Religious
Education." Religious Education 84, No.1 (Winter 1989): 5-15.
Nelson, Roberta, "Parents as Resident Theologians." Religious
Education 83, No.4 (Fa111988): 491-97.
O'Doherty, Eamonn F., The Religious Formation of the Adoles-
cent. New York: Alba House, 1973.
Strommen, Merton P ., Five Cries of Youth. San Francisco: Harper
& Row, Publishers, 1979.
Tillman, M. Katherine, "Cardinal Newman on Imagination as the
Medium oflntellectual Education." Religious Education 83, No.4 (Fall
1988): 601-10.
Underwood, Dorie and Ralph, "A Love That Does Not Rob."
Religious Education 83, No. 4 (Fall 1988): 558-61.
Wynn, J. C., "Where Did We Go Wrong-If Indeed We Did?"
Religious Education 83, No.4 (Fall 1988): 546-57.
263
Stuart Tyner is the
director of the
John Hancock
Center for Youth
Ministry in the
School of Religion
at La Sierra
University.
TALKING TO YOUTH -VALUES
Stuart Tyner is the director of the John Hancock
Center for Youth Ministry in the School of Religion at La
Sierra University. His background includes expertise in
marketing, teaching, and pastoring. He has been involved
in publications through his editing of Cornerstone Connec-
tions; theY outh Bible Study Curriculum for churches in the
North American Division of Seventh-day Adventists; and
as editor of Bodywise, a journal of health for elementary
school students. He was a member of the Task Force on
Faith Values and Commitment and on the coordinating
committee for the Value genesis research project. He is well
known for his creative work with youth groups and in
teacher education. His publications include contributions
in Insight, Adventist Review, and Message Magazine. He
was a contributor for the book Welcome to the Family, and
edited the youth hymnbook, He is Our Song. He is the
editor for the fourth and fifth volumes in the Project
Affirmation Series of books.
There is always tension between theory and practice. Most
of us in the face-to-face confrontations with these issues
need greater help in practice than theory. In this chapter we
take the multitude of conceptual propositions and turn
them into practical case studies for use by parents, educa-
tors, and youth professionals.
The kids sit down for worship; the morning bell rings to
start class; the song service is over; the eyes are on you.
What are you going to do?
PERSPECTIVES ON VALUES
Chapter l 0
One-On-One: Talking to
Youth about Values
by Stuart Tyner
"Life's full of tough choices, ain't it?" Ursala to
Ariel in Walt Disney's The Little Mermaid.
Our lives are full of choices--choices which test
our values.
Look at the three situations which follow. Each
incident involves a youthful church member who has
to make a value choice, as well as an adult who must
relate to the choice the young person makes. For just
a few moments, place yourself in the middle of each
scenario; think carefully about the choices each situ-
ation presents; then imagine how you would respond
to the young people in the stories.
265
Our lives are full of
choices-choices
which test our
values.
Stuart Tyner is the
director of the
John Hancock
Center for Youth
Ministry in the
School of Religion
at La Sierra
University.
TALKING TO YOUTH -VALUES
Stuart Tyner is the director of the John Hancock
Center for Youth Ministry in the School of Religion at La
Sierra University. His background includes expertise in
marketing, teaching, and pastoring. He has been involved
in publications through his editing of Cornerstone Connec-
tions; theY outh Bible Study Curriculum for churches in the
North American Division of Seventh-day Adventists; and
as editor of Bodywise, a journal of health for elementary
school students. He was a member of the Task Force on
Faith Values and Commitment and on the coordinating
committee for the Value genesis research project. He is well
known for his creative work with youth groups and in
teacher education. His publications include contributions
in Insight, Adventist Review, and Message Magazine. He
was a contributor for the book Welcome to the Family, and
edited the youth hymnbook, He is Our Song. He is the
editor for the fourth and fifth volumes in the Project
Affirmation Series of books.
There is always tension between theory and practice. Most
of us in the face-to-face confrontations with these issues
need greater help in practice than theory. In this chapter we
take the multitude of conceptual propositions and turn
them into practical case studies for use by parents, educa-
tors, and youth professionals.
The kids sit down for worship; the morning bell rings to
start class; the song service is over; the eyes are on you.
What are you going to do?
PERSPECTIVES ON VALUES
Chapter l 0
One-On-One: Talking to
Youth about Values
by Stuart Tyner
"Life's full of tough choices, ain't it?" Ursala to
Ariel in Walt Disney's The Little Mermaid.
Our lives are full of choices--choices which test
our values.
Look at the three situations which follow. Each
incident involves a youthful church member who has
to make a value choice, as well as an adult who must
relate to the choice the young person makes. For just
a few moments, place yourself in the middle of each
scenario; think carefully about the choices each situ-
ation presents; then imagine how you would respond
to the young people in the stories.
265
Our lives are full of
choices-choices
which test our
values.
The principal of
the Academy in
Centerville is new
this year. As the
date for the
triathalon ap-
proaches, several
students come up
with what they
think is an exciting
idea. Why not put
up a full health fair
in the parking lot
on the morning of
the race.
TALKING TO YOUTH -VALUES
Situation #1: Is it Lawful to do Fair on
the Sabbath?
Every year on the first Sabbath in the month of
October, Centerville Adventist A cad em y receives ex-
traordinary national attention. City authorities in
Centerville have reserved for that day the Academy
parking lotto be used as a pivotal turn-around point for
the bicycle portion of the city's triathalon. The triathalon
is the biggest event Centerville experiences each year.
And the city has become so good at producing the
event that runners everywhere equate triathalons with
Centerville.
In fact, because of the preeminence of the
Centerville triathalon, the event is covered compre-
hensively by national media. Television crews begin
to set up a week in advance of the event. Reporters take
up all the hotel rooms in Centerville that aren't occu-
pied by the triathaletes themselves. TV trucks and
helicopters noisily make their presence known, espe-
cially around those key places in the race like the
parking lot of the Adventist school. In fact, on the
Saturday morning of the race, the noise of the helicop-
ters is so loud and the attention of the people of
Centerville so riveted that the Adventist church holds
its services in the afternoon instead of trying to com-
pete with the race.
266
PERSPECTIVES ON VALUES
The principal of the Academy in Centerville is
new this year. As the date for the triathalon ap-
proaches, several students come up with what they
think is an e-xciting idea. Why not put up a full health
fair in the parking lot on the morning of the race.
Different classes in the school can be in charge of
different booths emphasizing the various aspects of
total health. Not only will spectators be introduced to
our emphasis on healthful living, but also the school
itself will receive national recognition.
The principal thinks the health fair is a wonderful
idea. But, just to be safe, she checks with members of
the school board, especially because the fair would be
held on a Sabbath morning, although the church has
already announced it will not meet that day until the
afternoon.
If you were a school board member what would
your response to the principal be?
Situation #2: A Piercing Question
Troy Martin is the youth leader at the Main Street
Adventist Church in a mid-sized city in the Pacific
Northwest, a city in which only about 35% of Adven-
tist high school-aged students attend the local Adven-
tist academy. Troy attended the local Adventist el-
ementary school, went off to a boarding academy, and
after his graduation, returned home to live with his
267
If you were a
school board
member what
would your re-
sponse to the
principal be?
The principal of
the Academy in
Centerville is new
this year. As the
date for the
triathalon ap-
proaches, several
students come up
with what they
think is an exciting
idea. Why not put
up a full health fair
in the parking lot
on the morning of
the race.
TALKING TO YOUTH -VALUES
Situation #1: Is it Lawful to do Fair on
the Sabbath?
Every year on the first Sabbath in the month of
October, Centerville Adventist A cad em y receives ex-
traordinary national attention. City authorities in
Centerville have reserved for that day the Academy
parking lotto be used as a pivotal turn-around point for
the bicycle portion of the city's triathalon. The triathalon
is the biggest event Centerville experiences each year.
And the city has become so good at producing the
event that runners everywhere equate triathalons with
Centerville.
In fact, because of the preeminence of the
Centerville triathalon, the event is covered compre-
hensively by national media. Television crews begin
to set up a week in advance of the event. Reporters take
up all the hotel rooms in Centerville that aren't occu-
pied by the triathaletes themselves. TV trucks and
helicopters noisily make their presence known, espe-
cially around those key places in the race like the
parking lot of the Adventist school. In fact, on the
Saturday morning of the race, the noise of the helicop-
ters is so loud and the attention of the people of
Centerville so riveted that the Adventist church holds
its services in the afternoon instead of trying to com-
pete with the race.
266
PERSPECTIVES ON VALUES
The principal of the Academy in Centerville is
new this year. As the date for the triathalon ap-
proaches, several students come up with what they
think is an e-xciting idea. Why not put up a full health
fair in the parking lot on the morning of the race.
Different classes in the school can be in charge of
different booths emphasizing the various aspects of
total health. Not only will spectators be introduced to
our emphasis on healthful living, but also the school
itself will receive national recognition.
The principal thinks the health fair is a wonderful
idea. But, just to be safe, she checks with members of
the school board, especially because the fair would be
held on a Sabbath morning, although the church has
already announced it will not meet that day until the
afternoon.
If you were a school board member what would
your response to the principal be?
Situation #2: A Piercing Question
Troy Martin is the youth leader at the Main Street
Adventist Church in a mid-sized city in the Pacific
Northwest, a city in which only about 35% of Adven-
tist high school-aged students attend the local Adven-
tist academy. Troy attended the local Adventist el-
ementary school, went off to a boarding academy, and
after his graduation, returned home to live with his
267
If you were a
school board
member what
would your re-
sponse to the
principal be?
If you were a
church board
member, how
would you re-
spond to Troy?
TALKING TO YOUTH -VALUES
mother and take classes at a community college while
saving enough money to attend an Adventist college.
As soon as Troy came home from the academy, he
volunteered to help out in the youth Sabbath School.
Following his first year as youth assistant and seeing
the positive relationship Troy had with so many of the
youth in the church, especially the high school stu-
dents, the nominating committee invited Troy to as-
sume responsibilities of youth leader. Troy accepted
and has put together a very successful youth ministry
program.
Now, about halfway through his first year as youth
leader, Troy approaches the church board with an
unusual piece of information. He explains to the board
that he has been wanting for some time to conform to
the current men's fashion trend of wearing a small
earring. He points out that several of the young men in
the youth group have already pierced their ears, in-
cluding the son of one of the members of the church
board.
In accordance with this desire, Troy has already
made an appointment to have his ear pierced but has
decided to inform the church board first so as to avoid
any misunderstanding at a later time.
If you were a church board member, how would
you respond to Troy?
268
PERSPECTIVES ON VALUES
Situation #3: I Can Show You the World
An eighth grader named Ben asks his parents for
permission to go with a group of classmates from his
Adventist elementary school to see the latest Disney
animated movie. Ben's family doesn't watch many
movies. But this won't be the first time he's seen this
particular film. One of his teachers took a large group
of kids to the premier. Ben enjoyed it so much, he
asked his parents to see it with him; they did, and they
enjoyed it too. Now, almost a month later, this group
of kids want to spend a couple of hours early on a
Sunday afternoon (to take advantage of matinee prices)
and watch the movie again. Ben's parents agree to the
outing. One of the other kid's dad drives the group to
the theater.
But on the way, a couple of the boys announce
they're really tired of seeing this particular movie and
ask what else is showing. Someone produces the
entertainment page of the newspaper and the boys read
through the listings, stopping occasionally to com-
ment enthusiastically on movies with ratings from PG
to R. The father seems to be willing to go along with
anything the boys want to see.
The group settles on a movie which Ben is not sure
his parents would approve. When they arrive at the
theater, Ben goes to the pay phone to call his parents.
If you were one of Ben's parents, what would you
say to him?
269
Three strategies for
discussing values with
youth:
1. Watch for Samuel's
invitation.
2. Avoid Peter's
perspective.
3. Listen to the
conversation with
Nicodemus.
If you were a
church board
member, how
would you re-
spond to Troy?
TALKING TO YOUTH -VALUES
mother and take classes at a community college while
saving enough money to attend an Adventist college.
As soon as Troy came home from the academy, he
volunteered to help out in the youth Sabbath School.
Following his first year as youth assistant and seeing
the positive relationship Troy had with so many of the
youth in the church, especially the high school stu-
dents, the nominating committee invited Troy to as-
sume responsibilities of youth leader. Troy accepted
and has put together a very successful youth ministry
program.
Now, about halfway through his first year as youth
leader, Troy approaches the church board with an
unusual piece of information. He explains to the board
that he has been wanting for some time to conform to
the current men's fashion trend of wearing a small
earring. He points out that several of the young men in
the youth group have already pierced their ears, in-
cluding the son of one of the members of the church
board.
In accordance with this desire, Troy has already
made an appointment to have his ear pierced but has
decided to inform the church board first so as to avoid
any misunderstanding at a later time.
If you were a church board member, how would
you respond to Troy?
268
PERSPECTIVES ON VALUES
Situation #3: I Can Show You the World
An eighth grader named Ben asks his parents for
permission to go with a group of classmates from his
Adventist elementary school to see the latest Disney
animated movie. Ben's family doesn't watch many
movies. But this won't be the first time he's seen this
particular film. One of his teachers took a large group
of kids to the premier. Ben enjoyed it so much, he
asked his parents to see it with him; they did, and they
enjoyed it too. Now, almost a month later, this group
of kids want to spend a couple of hours early on a
Sunday afternoon (to take advantage of matinee prices)
and watch the movie again. Ben's parents agree to the
outing. One of the other kid's dad drives the group to
the theater.
But on the way, a couple of the boys announce
they're really tired of seeing this particular movie and
ask what else is showing. Someone produces the
entertainment page of the newspaper and the boys read
through the listings, stopping occasionally to com-
ment enthusiastically on movies with ratings from PG
to R. The father seems to be willing to go along with
anything the boys want to see.
The group settles on a movie which Ben is not sure
his parents would approve. When they arrive at the
theater, Ben goes to the pay phone to call his parents.
If you were one of Ben's parents, what would you
say to him?
269
Three strategies for
discussing values with
youth:
1. Watch for Samuel's
invitation.
2. Avoid Peter's
perspective.
3. Listen to the
conversation with
Nicodemus.
Teachable
moments occur
when the mind is
open and recep-
tive, when the
distractions are
minimal, and
when the focus
is clear.
TALKING TO YOUTH -VALUES
Three Biblical Clues to
Effective Values Education
Each of these three situations actually occurred.
The school board refused permission for the students
to hold a wellness fair on Sabbath. The church board
removed Troy from leadership of the youth depart-
ment. Ben and his parents had a positive discussion
later that evening about how to select the movies we
watch.
But now, as you turn your attention from the
challenges of others to your own opportunities to talk
to teens about values, this chapter suggests three
strategies to keep in mind. Each suggestion is based ~ n
a familiar Bible story, which you'll want to read a gam
in your study of communicating values. Each strategy
takes patience and practice, determination and com-
mitment, a sense of purpose and a sense of humor.
Strategy #1: Watch for Samuel's Invitation
Hidden in the background of the familiar Old
Testament story of Samuel's call (I Sam. 3) is a key
principle about teaching values, an encouragement ~ o r
us to watch for the teachable moments. At the begm-
ning of Samuel's education, God waited patiently
until the boy had invited Him to speak ("your servant
is listening") and only then began His instruction.
270
PERSPECTIVES ON VALUES
The teachable moments are among the most pre-
cious times between parents and children, teachers
and students. They occur when the mind is open and
receptive, when the distractions are minimal, and
when the focus is clear. Generally, the moments should
be initiated by the learner, and even then, the time is
fragile and shouldn't be overburdened. Here are a few
ways you can be careful about making the most of the
teachable moments.
Create a friendly atmosphere. While it's often a
conflict situation (a dangerous or traumatic experi-
ence, an argument, a clash in style or behavior) which
calls attention to our basic values, actually we do very
little learning in the middle of such conflict. It's only
afterward, when the adrenaline has stopped flowing
and we take a deep breath, that we can successfully
reflect and explore the situation. So defer discussion
for a little while, maybe even for several hours. Get
away to a different location from where the trauma or
argument took place. Relax. Now, let's talk about it.
Take your time. This doesn't have to be solved in
the next 30 minutes. Values are built over a lifetime by
many moments just like this. Don't come to the
discussion with an agenda that has to be completed
before you're happy. Commit to keep discussing, for
however long it takes, until everyone is satisfied with
the results.
Watch your tone of voice. Your values will come
through in many more ways than just what you say.
271
Values are built
over a lifetime by
many moments
just like this.
Teachable
moments occur
when the mind is
open and recep-
tive, when the
distractions are
minimal, and
when the focus
is clear.
TALKING TO YOUTH -VALUES
Three Biblical Clues to
Effective Values Education
Each of these three situations actually occurred.
The school board refused permission for the students
to hold a wellness fair on Sabbath. The church board
removed Troy from leadership of the youth depart-
ment. Ben and his parents had a positive discussion
later that evening about how to select the movies we
watch.
But now, as you turn your attention from the
challenges of others to your own opportunities to talk
to teens about values, this chapter suggests three
strategies to keep in mind. Each suggestion is based ~ n
a familiar Bible story, which you'll want to read a gam
in your study of communicating values. Each strategy
takes patience and practice, determination and com-
mitment, a sense of purpose and a sense of humor.
Strategy #1: Watch for Samuel's Invitation
Hidden in the background of the familiar Old
Testament story of Samuel's call (I Sam. 3) is a key
principle about teaching values, an encouragement ~ o r
us to watch for the teachable moments. At the begm-
ning of Samuel's education, God waited patiently
until the boy had invited Him to speak ("your servant
is listening") and only then began His instruction.
270
PERSPECTIVES ON VALUES
The teachable moments are among the most pre-
cious times between parents and children, teachers
and students. They occur when the mind is open and
receptive, when the distractions are minimal, and
when the focus is clear. Generally, the moments should
be initiated by the learner, and even then, the time is
fragile and shouldn't be overburdened. Here are a few
ways you can be careful about making the most of the
teachable moments.
Create a friendly atmosphere. While it's often a
conflict situation (a dangerous or traumatic experi-
ence, an argument, a clash in style or behavior) which
calls attention to our basic values, actually we do very
little learning in the middle of such conflict. It's only
afterward, when the adrenaline has stopped flowing
and we take a deep breath, that we can successfully
reflect and explore the situation. So defer discussion
for a little while, maybe even for several hours. Get
away to a different location from where the trauma or
argument took place. Relax. Now, let's talk about it.
Take your time. This doesn't have to be solved in
the next 30 minutes. Values are built over a lifetime by
many moments just like this. Don't come to the
discussion with an agenda that has to be completed
before you're happy. Commit to keep discussing, for
however long it takes, until everyone is satisfied with
the results.
Watch your tone of voice. Your values will come
through in many more ways than just what you say.
271
Values are built
over a lifetime by
many moments
just like this.
The fact that you
care enough to
really listen
communicates a
positive value
by itself.
TALKING TO YOUTH -VALUES
Your body language speaks eloquently. Your willing-
ness to be part of the process of learning, not just the
final answer for every question, will come through
loud and clear. And your tone of voice reveals your
honest feelings. If you feel tense, relieve the tension by
pausing, taking a deep breath, and admitting that
you're tense. Say something like, "Boy, I'm really
nervous talking about this subject;" or "I think I'm so
uptight because I love you so much and I care about
how you feel on the subject;" or "I can't believe how
dry my mouth is."
Give reassurance ofyour positive feelings. There's
no reason to be angry about this discussion. You can't
start out condemning the other person and expect that
person to adopt your position. Explain where you are
on the subject and give permission for the other person
to be just as honest about his or her position. If you're
in conflict with the values expressed, make sure you
communicate that it's the value you dislike, or the
behavior you feel results from that value, not the
person. Think about how often your views have
changed and how you're still growing. How could we
allow anything less for these young people who are
still at an early stage of the process?
Focus. Concentrate. Listen. Kids know when your
mind is wandering. They are fully aware when you'd
272
PERSPECTIVES ON VALUES
rather be somewhere else doing something else. And
that lack of focus is insulting. The fact that you care
enough to really listen communicates a positive value
by itself. Look into the eyes of the person speaking.
Repeat their major points to be
sure you've got it. Ask for clari-
fication. Ask them to restate the As Christians, all our values
points you make. must find a home in the life
As we make endeavors toes- and ministry of our Savior.
tablish this positive climate for
the transmission of values, we are following Dr.
advice
1
about communicating life-af-
firming values through congenial relationships and
through gentle reasoning. Remember his two points:
1. When a congenial relationship exists between
an adult and a young person, the youth tends to adopt
the values of the adult.
2. Youth are more likely to internalize values if
an adult uses discussion to explain the reasonableness
of a moral teaching and appeals to the child's internal
resources for controlling and monitoring behavior. So
the. challenge is to begin to build these relationships
which reflect love, care, non judgment, and openness.
If the research is correct, these relationships will be
influential teachers of values.
273
The fact that you
care enough to
really listen
communicates a
positive value
by itself.
TALKING TO YOUTH -VALUES
Your body language speaks eloquently. Your willing-
ness to be part of the process of learning, not just the
final answer for every question, will come through
loud and clear. And your tone of voice reveals your
honest feelings. If you feel tense, relieve the tension by
pausing, taking a deep breath, and admitting that
you're tense. Say something like, "Boy, I'm really
nervous talking about this subject;" or "I think I'm so
uptight because I love you so much and I care about
how you feel on the subject;" or "I can't believe how
dry my mouth is."
Give reassurance ofyour positive feelings. There's
no reason to be angry about this discussion. You can't
start out condemning the other person and expect that
person to adopt your position. Explain where you are
on the subject and give permission for the other person
to be just as honest about his or her position. If you're
in conflict with the values expressed, make sure you
communicate that it's the value you dislike, or the
behavior you feel results from that value, not the
person. Think about how often your views have
changed and how you're still growing. How could we
allow anything less for these young people who are
still at an early stage of the process?
Focus. Concentrate. Listen. Kids know when your
mind is wandering. They are fully aware when you'd
272
PERSPECTIVES ON VALUES
rather be somewhere else doing something else. And
that lack of focus is insulting. The fact that you care
enough to really listen communicates a positive value
by itself. Look into the eyes of the person speaking.
Repeat their major points to be
sure you've got it. Ask for clari-
fication. Ask them to restate the As Christians, all our values
points you make. must find a home in the life
As we make endeavors toes- and ministry of our Savior.
tablish this positive climate for
the transmission of values, we are following Dr.
advice
1
about communicating life-af-
firming values through congenial relationships and
through gentle reasoning. Remember his two points:
1. When a congenial relationship exists between
an adult and a young person, the youth tends to adopt
the values of the adult.
2. Youth are more likely to internalize values if
an adult uses discussion to explain the reasonableness
of a moral teaching and appeals to the child's internal
resources for controlling and monitoring behavior. So
the. challenge is to begin to build these relationships
which reflect love, care, non judgment, and openness.
If the research is correct, these relationships will be
influential teachers of values.
273
Focus on Jesus.
and walk on
the water.
Focus on walking
on the water
and sink.
TALKING TO YOUTH -VALUES
Strategy #2: A void Peter's Perspective
The apostle Peter didn't stop to think about what
he was doing when he stepped out of the fishing boat
on the Sea of Galilee (Matthew 14:22-33). He was
concentrating on only one thing, and his eyes revealed
his objective. As long as he continued to look at Jesus,
his behavior was miraculous. But the moment Peter
took his eyes off Jesus and looked down at what he was
doing, he sank beneath the water.
The formula for success is the same for us today as
it was for Peter all those years ago: Focus on Jesus and
walk on the water. Focus on walking on the water and
sink.
Remember, in these teachable moments, we're
exploring deep, broad values. As Christians, all our
values must find a home in the life and ministry of our
Savior. Jesus must become, as John Stott reminds us
in his book Christian Basics, "the supreme reality in
our lives."
2
Before communicating your values to others, it is
wise first to be certain you yourself understand how
your values are based on Jesus. (Take, for example, the
value you hold on living a life of service. What is it
about the life of Jesus that recommends such a life? Or
how about your value on the sanctity of life? What is
there in Jesus' ministry that exemplifies such a posi-
tion? Or how can obedience remain a Christ-centered
274
PERSPECTIVES ON VALUES
value in the fundamental grace orientation of the
Christian? Can you begin your answer to that question
in the life of Jesus?)
Our good behaviors, the times when we walk on
the water, arise from the fundamental values we hold,
all of which help us keep our eyes on Jesus. So keep
reminding yourself that when you're discussing val-
ues, you're dealing with the broad strokes, the founda-
tion stones, the basics. Specific behaviors will come
later in another discussion. But don't forget Dr. Rice's
assertion in this book that "behavior never occupies
the center of Christian experience."
3
listen to the Conversation with Nicodemus
On the night when Nicodemus the Pharisee came
to Jesus (John 3:1-21), our Master cut through the
surface conversation and focused on the real issue on
the heart of His questioner by asking just the right
questions at the right time. But as we read this intense
discussion, we see more than just an answer about
salvation. We also discover an illustration of the
importance of developing critical thinking skills
through conversation.
In discussing values with youth, remember Jesus'
conversation with Nicodemus. Our goal should not be
to provide the correct answer to their questions and get
them to replicate our position. Rather, it is to enable
275
Personalizing faith
is the major faith
situation during
this period of life.
Focus on Jesus.
and walk on
the water.
Focus on walking
on the water
and sink.
TALKING TO YOUTH -VALUES
Strategy #2: A void Peter's Perspective
The apostle Peter didn't stop to think about what
he was doing when he stepped out of the fishing boat
on the Sea of Galilee (Matthew 14:22-33). He was
concentrating on only one thing, and his eyes revealed
his objective. As long as he continued to look at Jesus,
his behavior was miraculous. But the moment Peter
took his eyes off Jesus and looked down at what he was
doing, he sank beneath the water.
The formula for success is the same for us today as
it was for Peter all those years ago: Focus on Jesus and
walk on the water. Focus on walking on the water and
sink.
Remember, in these teachable moments, we're
exploring deep, broad values. As Christians, all our
values must find a home in the life and ministry of our
Savior. Jesus must become, as John Stott reminds us
in his book Christian Basics, "the supreme reality in
our lives."
2
Before communicating your values to others, it is
wise first to be certain you yourself understand how
your values are based on Jesus. (Take, for example, the
value you hold on living a life of service. What is it
about the life of Jesus that recommends such a life? Or
how about your value on the sanctity of life? What is
there in Jesus' ministry that exemplifies such a posi-
tion? Or how can obedience remain a Christ-centered
274
PERSPECTIVES ON VALUES
value in the fundamental grace orientation of the
Christian? Can you begin your answer to that question
in the life of Jesus?)
Our good behaviors, the times when we walk on
the water, arise from the fundamental values we hold,
all of which help us keep our eyes on Jesus. So keep
reminding yourself that when you're discussing val-
ues, you're dealing with the broad strokes, the founda-
tion stones, the basics. Specific behaviors will come
later in another discussion. But don't forget Dr. Rice's
assertion in this book that "behavior never occupies
the center of Christian experience."
3
listen to the Conversation with Nicodemus
On the night when Nicodemus the Pharisee came
to Jesus (John 3:1-21), our Master cut through the
surface conversation and focused on the real issue on
the heart of His questioner by asking just the right
questions at the right time. But as we read this intense
discussion, we see more than just an answer about
salvation. We also discover an illustration of the
importance of developing critical thinking skills
through conversation.
In discussing values with youth, remember Jesus'
conversation with Nicodemus. Our goal should not be
to provide the correct answer to their questions and get
them to replicate our position. Rather, it is to enable
275
Personalizing faith
is the major faith
situation during
this period of life.
r
Critical thinking
exercise for
Situation #1.
TALKING TO YOUTH -VALUES
them to make informed values decisions for them-
selves, so that their values truly become their own, not
mere reflections of other people's thoughts. Youth
ministry veteran Duffy Robbins calls this the Law of
the Teaching Process: "We learn best what we dis-
cover for ourselves."
4
And Bailey Gillespie points out
that this personalizing of faith is "the major faith
situation during this period oflife" and is the only way
for young people to establish "a basic set of values that
provides surety, confidence, and authenticity ."
5
To accomplish this goal, we must give them all the
critical thinking skills necessary to make informed
decisions. As John Brunt put it in his chapter in this
book, "We must focus on teaching children to think
critically, analyze, and evaluate .... We must teach a
skill-the ability to translate gospel into appropriate
action."6 Remember that Valuegenesis found that a
thinking climate in our congregations is an even more
important predictor of values and commitment than is
a climate of warmth.
7
Defining the Issue. The first skill is determining
exactly what we're talking about. How do we define
the core issue being considered? Discuss the central
ideas or problems in the issue and the major compo-
nents of each side of the discussion. Compare points of
view. What similarities do you find among differing
opinions? What are the distinctive elements of each
viewpoint? Make distinctions between verifiable and
276
"""
PERSPECTIVES ON VALUES
nonverifiable, essential and unimportant, relevant and
nonrelevant information. Help develop the ability to
ask questions that clarify and understand.
In the case of the wellness fair on Sabbath (Situa-
tion #1), what's the central issue that need to be
discussed? Is it the fair itself? Is it methods of evange-
lism? Is it acceptable Sabbath behavior? Is it the
Sabbath itself? How do the students understand appro-
priate Sabbath keeping? How do the opinions of the
church board differ? How much weight will be carried
by an argument that begins, "I just don't see anything
wrong with ... "?Would it be better to begin by saying,
"Jesus invited us to do good on the Sabbath"? Is cost
an important factor in the discussion? Is it relevant
what other schools in similar circumstances have
done? What would the board need to know about the
students feelings to genuinely listen to their view-
point? What would the students need to know about
the opinions of the board in order to honor their
judgment?
Evaluating the Issue. The second set of critical
thinking skills has to do with judging or evaluating the
information related to the issue. Distinguish between
fact and opinion. Check the consistency of statements.
Understand the context in which statements were
made. Try to identify unstated assumptions, the things
taken for granted or presumed to be true. Recognize
stereotypical thinking, as well as bias, prejudice, and
277
Critical thinking
exercise for Situa-
tion #2.
r
Critical thinking
exercise for
Situation #1.
TALKING TO YOUTH -VALUES
them to make informed values decisions for them-
selves, so that their values truly become their own, not
mere reflections of other people's thoughts. Youth
ministry veteran Duffy Robbins calls this the Law of
the Teaching Process: "We learn best what we dis-
cover for ourselves."
4
And Bailey Gillespie points out
that this personalizing of faith is "the major faith
situation during this period oflife" and is the only way
for young people to establish "a basic set of values that
provides surety, confidence, and authenticity ."
5
To accomplish this goal, we must give them all the
critical thinking skills necessary to make informed
decisions. As John Brunt put it in his chapter in this
book, "We must focus on teaching children to think
critically, analyze, and evaluate .... We must teach a
skill-the ability to translate gospel into appropriate
action."6 Remember that Valuegenesis found that a
thinking climate in our congregations is an even more
important predictor of values and commitment than is
a climate of warmth.
7
Defining the Issue. The first skill is determining
exactly what we're talking about. How do we define
the core issue being considered? Discuss the central
ideas or problems in the issue and the major compo-
nents of each side of the discussion. Compare points of
view. What similarities do you find among differing
opinions? What are the distinctive elements of each
viewpoint? Make distinctions between verifiable and
276
"""
PERSPECTIVES ON VALUES
nonverifiable, essential and unimportant, relevant and
nonrelevant information. Help develop the ability to
ask questions that clarify and understand.
In the case of the wellness fair on Sabbath (Situa-
tion #1), what's the central issue that need to be
discussed? Is it the fair itself? Is it methods of evange-
lism? Is it acceptable Sabbath behavior? Is it the
Sabbath itself? How do the students understand appro-
priate Sabbath keeping? How do the opinions of the
church board differ? How much weight will be carried
by an argument that begins, "I just don't see anything
wrong with ... "?Would it be better to begin by saying,
"Jesus invited us to do good on the Sabbath"? Is cost
an important factor in the discussion? Is it relevant
what other schools in similar circumstances have
done? What would the board need to know about the
students feelings to genuinely listen to their view-
point? What would the students need to know about
the opinions of the board in order to honor their
judgment?
Evaluating the Issue. The second set of critical
thinking skills has to do with judging or evaluating the
information related to the issue. Distinguish between
fact and opinion. Check the consistency of statements.
Understand the context in which statements were
made. Try to identify unstated assumptions, the things
taken for granted or presumed to be true. Recognize
stereotypical thinking, as well as bias, prejudice, and
277
Critical thinking
exercise for Situa-
tion #2.
There is something
addictive about
not formulating
our own values.
like shooting
heroin.
TALKING TO YOUTH -VALUES
propaganda. Attempt to discover the values orienta-
tions behind the statements you are considering.
In the case of the youth leader who wants to pierce
his ear (Situation #2), is the influence that this young
man will have on the youth group fact or opinion?
Whose decision will determine that-the youth group's
or the board's? How will you determine the consis-
tency between the young man's goals as a youth leader
and his desire to make a fashion statement? Does a
pierced ear mean the same today as it did when the
board members were young adults? Does it matter
whether or not it means the same? Do either of the
parties equate behavior with spirituality? Has the
youth leader assumed that only his teaching will
influence the youth? Have the board members stereo-
typed people with pierced ears, deciding they can't
possibly be spiritual? What is the relevance of the fact
that one board member has a son who has already
pierced his ear?
Drawing Conclusions About the Issue. Finally,
help the teens you're working with know when they
have sufficient data to make a decision or come to a
conclusion. When are such conclusions justified in the
realm of moral values? How much evidence do you
want before you're ready to decide or to predict
probable consequences of a course of action?
In the case of the eighth grader who is making
decisions about watching movies (Situation #3), what
278
PERSPECTIVES ON VALUES
is going to be the focal point of your discussion? On
what basis will you judge the influence of movies?
Once you've begun to evaluate the issue, how will you
detennine when you have enough data to come to a
conclusion? Will that conclusion be about movies in
general? Or will you decide to evaluate each movie as
it comes along? Will you determine that movie indus-
try ratings predict unacceptable influences? Or can the
content of a film override the. cautions raised by
certain ratings?
Be Intentional in Your Values
These three strategies together remind us how
important it is to encourage the youth with whom we
discuss values to be intentional about their values. One
of the most tragic experiences any of us can endure
takes place when we follow other people's values
without questioning and without consideration of the
consequences.
And there never seems to be a shortage of people
willing to share their value system. Author Hunter
Lewis calls this multiplication of options "the central
feature of our age," and points out our tendency not to
fonnulate our own values, but instead, to "pick up this
ready-made religion, or that one, then another one.
There is something addictive about this process, like
shooting heroin, in that ready-made religions, phi-
279
Critical thin king
exercise for
Situation #3.
There is something
addictive about
not formulating
our own values.
like shooting
heroin.
TALKING TO YOUTH -VALUES
propaganda. Attempt to discover the values orienta-
tions behind the statements you are considering.
In the case of the youth leader who wants to pierce
his ear (Situation #2), is the influence that this young
man will have on the youth group fact or opinion?
Whose decision will determine that-the youth group's
or the board's? How will you determine the consis-
tency between the young man's goals as a youth leader
and his desire to make a fashion statement? Does a
pierced ear mean the same today as it did when the
board members were young adults? Does it matter
whether or not it means the same? Do either of the
parties equate behavior with spirituality? Has the
youth leader assumed that only his teaching will
influence the youth? Have the board members stereo-
typed people with pierced ears, deciding they can't
possibly be spiritual? What is the relevance of the fact
that one board member has a son who has already
pierced his ear?
Drawing Conclusions About the Issue. Finally,
help the teens you're working with know when they
have sufficient data to make a decision or come to a
conclusion. When are such conclusions justified in the
realm of moral values? How much evidence do you
want before you're ready to decide or to predict
probable consequences of a course of action?
In the case of the eighth grader who is making
decisions about watching movies (Situation #3), what
278
PERSPECTIVES ON VALUES
is going to be the focal point of your discussion? On
what basis will you judge the influence of movies?
Once you've begun to evaluate the issue, how will you
detennine when you have enough data to come to a
conclusion? Will that conclusion be about movies in
general? Or will you decide to evaluate each movie as
it comes along? Will you determine that movie indus-
try ratings predict unacceptable influences? Or can the
content of a film override the. cautions raised by
certain ratings?
Be Intentional in Your Values
These three strategies together remind us how
important it is to encourage the youth with whom we
discuss values to be intentional about their values. One
of the most tragic experiences any of us can endure
takes place when we follow other people's values
without questioning and without consideration of the
consequences.
And there never seems to be a shortage of people
willing to share their value system. Author Hunter
Lewis calls this multiplication of options "the central
feature of our age," and points out our tendency not to
fonnulate our own values, but instead, to "pick up this
ready-made religion, or that one, then another one.
There is something addictive about this process, like
shooting heroin, in that ready-made religions, phi-
279
Critical thin king
exercise for
Situation #3.
TALKING TO YOUTH -VALUES
losophies of the moment, always need to be at hand,
and we are not too choosy about where we get them or
which one we pick up.''
8
The strategies we've discussed in this chapter will
help young people be choosy, be intentional ab?ut
their values. Only in this way will we see developing
the mature spirituality in which our youth consistently
make the informed choices which produce and protect
"a vibrant, life-transforming faith marked by both a
deep, personal relationship with a loving God and a
consistent commitment to serving others."
9
The three situations we posed at the beginning of
this chapter are, admittedly, rather tame by compari-
son to the values situations many parents, teachers and
church leaders face on a regular basis. But the prin-
ciples of dealing with the situations remain the same.
Why not take those principles and apply them to some
of the more difficult situations summarized below.
A. The sexual activities of the teens in your com-
munity is well known, frequently receiving attention
in your local newspaper. An attitude that considers sex
to have little to do with love is prevalent even among
the academy students in your youth Sabbath School
class, and, following the disclosure of the pregnancy
of one of your members, the kids want to talk about the
subject.
B. A neighborhood gang has invited one of the
members of your youth group to become part of their
280
PERSPECTIVES ON VALUES
group and to join them in the full range of their illegal
behavior.
C. An Adventist girl who attends her town's public
high school has been invited by a boy she's been
admiring to the end of the year prom. The girl doesn't
dance, but doesn't know why, and wants to accept the
invitation.
D. Your pastor's affair with a single parent in the
congregation has been exposed, his loss of position
has just taken place, and divorce proceedings have
already begun. The kids remember his frequent ha-
rangues about movies and caffeine, and now they want
to talk about Christian behavior.
Notes
1
Merton Strommen, "Communicating Values," in Perspectives on
Values(Riverside, CA: John Hancock CenterforYouthMinistry, 1993),
XX. Also see Strommen, Communicating Moral Values (Minneapolis,
Minnesota: Augsburg Youth and Family Institute, 1991), 11-13.
2
John Stott, Christian Basics (Grand Rapids, Michigan: Baker
Book House, 1991), 18.
3
Richard Rice, "Salvation and Standards," in Perspectives on
Values (Riverside, CA: John Hancock Center for Youth Ministry, 1993),
XX.
4
Duffy Robbins, The Ministry of Nurture (Grand Rapids, Michi-
gan: Zondervan, 1990), 98.
5
V. Bailey Gillespie, The Experience of Faith (Birmingham, Ala-
bama: Religious Education Press, 1988), 127-28.
281
TALKING TO YOUTH -VALUES
losophies of the moment, always need to be at hand,
and we are not too choosy about where we get them or
which one we pick up.''
8
The strategies we've discussed in this chapter will
help young people be choosy, be intentional ab?ut
their values. Only in this way will we see developing
the mature spirituality in which our youth consistently
make the informed choices which produce and protect
"a vibrant, life-transforming faith marked by both a
deep, personal relationship with a loving God and a
consistent commitment to serving others."
9
The three situations we posed at the beginning of
this chapter are, admittedly, rather tame by compari-
son to the values situations many parents, teachers and
church leaders face on a regular basis. But the prin-
ciples of dealing with the situations remain the same.
Why not take those principles and apply them to some
of the more difficult situations summarized below.
A. The sexual activities of the teens in your com-
munity is well known, frequently receiving attention
in your local newspaper. An attitude that considers sex
to have little to do with love is prevalent even among
the academy students in your youth Sabbath School
class, and, following the disclosure of the pregnancy
of one of your members, the kids want to talk about the
subject.
B. A neighborhood gang has invited one of the
members of your youth group to become part of their
280
PERSPECTIVES ON VALUES
group and to join them in the full range of their illegal
behavior.
C. An Adventist girl who attends her town's public
high school has been invited by a boy she's been
admiring to the end of the year prom. The girl doesn't
dance, but doesn't know why, and wants to accept the
invitation.
D. Your pastor's affair with a single parent in the
congregation has been exposed, his loss of position
has just taken place, and divorce proceedings have
already begun. The kids remember his frequent ha-
rangues about movies and caffeine, and now they want
to talk about Christian behavior.
Notes
1
Merton Strommen, "Communicating Values," in Perspectives on
Values(Riverside, CA: John Hancock CenterforYouthMinistry, 1993),
XX. Also see Strommen, Communicating Moral Values (Minneapolis,
Minnesota: Augsburg Youth and Family Institute, 1991), 11-13.
2
John Stott, Christian Basics (Grand Rapids, Michigan: Baker
Book House, 1991), 18.
3
Richard Rice, "Salvation and Standards," in Perspectives on
Values (Riverside, CA: John Hancock Center for Youth Ministry, 1993),
XX.
4
Duffy Robbins, The Ministry of Nurture (Grand Rapids, Michi-
gan: Zondervan, 1990), 98.
5
V. Bailey Gillespie, The Experience of Faith (Birmingham, Ala-
bama: Religious Education Press, 1988), 127-28.
281
TALKING TO YOUTH -VALUES
6
John Brunt, "Spiritual Values and the New Testament," in Per-
spectives on Values (Riverside, CA: John Hancock Center for Youth
Ministry, 1993), xx.
7Roger Dudley with V. Bailey Gillespie, Value genesis: Faith in the
Balance (Riverside, CA: La Sierra University Press, 1992), 172.
8
Hunter Lewis, A Question of Values (San Francisco: Harper,
1990), 186-87.
9
Valuegenesis: Report 1 (Minneapolis, Minnesota: Search Insti-
tute, 1990), 5.
282
PERSPECTIVES ON VALUES
NOTES
283
TALKING TO YOUTH -VALUES
6
John Brunt, "Spiritual Values and the New Testament," in Per-
spectives on Values (Riverside, CA: John Hancock Center for Youth
Ministry, 1993), xx.
7Roger Dudley with V. Bailey Gillespie, Value genesis: Faith in the
Balance (Riverside, CA: La Sierra University Press, 1992), 172.
8
Hunter Lewis, A Question of Values (San Francisco: Harper,
1990), 186-87.
9
Valuegenesis: Report 1 (Minneapolis, Minnesota: Search Insti-
tute, 1990), 5.
282
PERSPECTIVES ON VALUES
NOTES
283
r
Take a moment to
reflect on the con-
tent of this book
and decide what
you are going to do
about the chal-
lenges posed in its
pages.
EPILOGUE
How do you end a book about teaching values and
standards to youth? What should parents do when con-
fronted with questions that seem to challenge the status quo
or strike at the core of family tradition? These kinds of
questions have been behind each chapter of this Project
Affirmation book. While we recognize that one book
cannot provide all the information one needs to make
family decisions about standards and values, we do realize
that the more information available to parents, teachers,
pastors, religious educators, and church workers the
morehelp will be available to build strong commitment to
the church and deep devotion to God.
With this purpose in mind, the Project Affirmation series
of books is offered to you. The books in this series provide
a complete look at the process of faith development,
religious formation, faith maturity, values growth, and
commitment. If you have not purchased all of the books in
the series, why not write to the John Hancock Center for
Youth Ministry at La Sierra University to get on the mailing
list for these significant books. We hope this series pro-
vides thought and reflection on those things that make
youth strong, vibrant, and mission oriented Christians.
How do you change a standard? What is the process of change
all about? How do you modernize your church while at the same
time not sacrificing anything Biblical, central to salvation, and
needed for personal spiritual growth?
The books in this series provide information which can help
family worship, provide dialogue for Sabbath meetings, and
elicit countless hours of discussion .
284
"""
PERSPECTIVES ON VALUES
Chapter 11
Epilogue
by V. Bailey Gillespie
What does all of this talk about values and stan-
dards mean? People involved in youth ministry often
come face to face with this reality. Youth stare wide-
eyed at the leaders waiting for something that is
relevant and significant and for standards that make
some kind of sense. One result is that leaders wonder
why they took the job as a youth ministry director.
Youth ministry professionals feel that there is no
support in their system to provide the necessary re-
sources and insight into their ministry, so they become
discouraged. While all this is true, youth still wait for
quality ministry by their parents and leaders and for
information about standards that uplift and affirm life.
285
We have
identified a num-
ber of ways that
are helpful in
teaching others
about their values
and helping oth-
ers to hold high
standards.
What does all
of this mean?
r
Take a moment to
reflect on the con-
tent of this book
and decide what
you are going to do
about the chal-
lenges posed in its
pages.
EPILOGUE
How do you end a book about teaching values and
standards to youth? What should parents do when con-
fronted with questions that seem to challenge the status quo
or strike at the core of family tradition? These kinds of
questions have been behind each chapter of this Project
Affirmation book. While we recognize that one book
cannot provide all the information one needs to make
family decisions about standards and values, we do realize
that the more information available to parents, teachers,
pastors, religious educators, and church workers the
morehelp will be available to build strong commitment to
the church and deep devotion to God.
With this purpose in mind, the Project Affirmation series
of books is offered to you. The books in this series provide
a complete look at the process of faith development,
religious formation, faith maturity, values growth, and
commitment. If you have not purchased all of the books in
the series, why not write to the John Hancock Center for
Youth Ministry at La Sierra University to get on the mailing
list for these significant books. We hope this series pro-
vides thought and reflection on those things that make
youth strong, vibrant, and mission oriented Christians.
How do you change a standard? What is the process of change
all about? How do you modernize your church while at the same
time not sacrificing anything Biblical, central to salvation, and
needed for personal spiritual growth?
The books in this series provide information which can help
family worship, provide dialogue for Sabbath meetings, and
elicit countless hours of discussion .
284
"""
PERSPECTIVES ON VALUES
Chapter 11
Epilogue
by V. Bailey Gillespie
What does all of this talk about values and stan-
dards mean? People involved in youth ministry often
come face to face with this reality. Youth stare wide-
eyed at the leaders waiting for something that is
relevant and significant and for standards that make
some kind of sense. One result is that leaders wonder
why they took the job as a youth ministry director.
Youth ministry professionals feel that there is no
support in their system to provide the necessary re-
sources and insight into their ministry, so they become
discouraged. While all this is true, youth still wait for
quality ministry by their parents and leaders and for
information about standards that uplift and affirm life.
285
We have
identified a num-
ber of ways that
are helpful in
teaching others
about their values
and helping oth-
ers to hold high
standards.
What does all
of this mean?
How we handle
church stan-
dards is the
crucial issue in
the determina-
tion of whether
or not we will
retain the rising
generation in
the church.
EPILOGUE
We have tried in this book to identify central
values which are both biblical and authoritative. We
have looked at how core values are best communi-
cated and have seen some of the barriers which block
growth in values in the lives of those to whom we
serve. We have identified a number of ways that are
helpful in teaching others about their values. We have
also seen the tension between clear, Biblical injunc-
tions to obey and the problem of personal commitment
to those values. We have tried to show how standards
seem to be culturally determined rather than revealed.
We recognize that this process of understanding val-
ues is complex and very personal. Yet at the same
time, Christian values are explicit, revealed, and im-
portant.
In the massive research project undertaken by the
North American Division called Valuegenesis, we
noted that this question of values and standards is an
important issue for the youth of the church. As Roger
Dudley says, "Make no mistake. How we handle
church standards is the crucial issue in the determina-
tion of whether or not we will retain the rising genera-
tion in the church."l He goes on to suggest that
acceptance of Adventist standards was the second
most important variable in the entire study in predict-
ing whether or not the students intended to remain as
Adventist by the age of 40 and the most important
variable in predicting denominational loyalty. He
286
PERSPECTIVES ON VALUES
calls this issue "the stickiest point in the church."2
The Task Force on Faith, Values, and Commit-
ment of the North American Division of the Seventh-
day Adventist Church grappled with these issues too.
They understood the problems of enforcement vs.
commitment in the area of values and standards.
Everyone agreed that standards are important for
Christian people; however, they also recognized that
arbitrary enforcement without understanding or in-
volvement in the process of internalizing those stan-
dards would be devastating for the youth in the church.
Recognizing this, the following recommendation was
submitted for discussion. It provides a method and a
rationale for understanding the place of values and
standards in the church. It suggests that families,
congregations, and schools should:
Periodically evaluate current standards and lifestyle prac-
tices. Such evaluation would seek to: (1) identify the rela-
tionship between core values and the specific practices that
stem from them; (2) establish those practices that are central
to the purpose and mission of the Seventh-day Adventist
Church in the local community; (3) agree on those practices
that are useful and central in promoting faith in Christ and
encouraging a life of service; ( 4) establish governance
practices in accordance with good educational policy, posi-
tive effective discipline, and efficient human organization;
(5) and eliminate those rules and lifestyle practices that are
not consistent with the four previous goals.3
287
This volume
begins the dis-
cussion about
values and
standards for
the Christian.
It is important
that we deal
specifically
with this chal-
lenge.
How we handle
church stan-
dards is the
crucial issue in
the determina-
tion of whether
or not we will
retain the rising
generation in
the church.
EPILOGUE
We have tried in this book to identify central
values which are both biblical and authoritative. We
have looked at how core values are best communi-
cated and have seen some of the barriers which block
growth in values in the lives of those to whom we
serve. We have identified a number of ways that are
helpful in teaching others about their values. We have
also seen the tension between clear, Biblical injunc-
tions to obey and the problem of personal commitment
to those values. We have tried to show how standards
seem to be culturally determined rather than revealed.
We recognize that this process of understanding val-
ues is complex and very personal. Yet at the same
time, Christian values are explicit, revealed, and im-
portant.
In the massive research project undertaken by the
North American Division called Valuegenesis, we
noted that this question of values and standards is an
important issue for the youth of the church. As Roger
Dudley says, "Make no mistake. How we handle
church standards is the crucial issue in the determina-
tion of whether or not we will retain the rising genera-
tion in the church."l He goes on to suggest that
acceptance of Adventist standards was the second
most important variable in the entire study in predict-
ing whether or not the students intended to remain as
Adventist by the age of 40 and the most important
variable in predicting denominational loyalty. He
286
PERSPECTIVES ON VALUES
calls this issue "the stickiest point in the church."2
The Task Force on Faith, Values, and Commit-
ment of the North American Division of the Seventh-
day Adventist Church grappled with these issues too.
They understood the problems of enforcement vs.
commitment in the area of values and standards.
Everyone agreed that standards are important for
Christian people; however, they also recognized that
arbitrary enforcement without understanding or in-
volvement in the process of internalizing those stan-
dards would be devastating for the youth in the church.
Recognizing this, the following recommendation was
submitted for discussion. It provides a method and a
rationale for understanding the place of values and
standards in the church. It suggests that families,
congregations, and schools should:
Periodically evaluate current standards and lifestyle prac-
tices. Such evaluation would seek to: (1) identify the rela-
tionship between core values and the specific practices that
stem from them; (2) establish those practices that are central
to the purpose and mission of the Seventh-day Adventist
Church in the local community; (3) agree on those practices
that are useful and central in promoting faith in Christ and
encouraging a life of service; ( 4) establish governance
practices in accordance with good educational policy, posi-
tive effective discipline, and efficient human organization;
(5) and eliminate those rules and lifestyle practices that are
not consistent with the four previous goals.3
287
This volume
begins the dis-
cussion about
values and
standards for
the Christian.
It is important
that we deal
specifically
with this chal-
lenge.
What do you
think? How
central are the
standards you
practice in
your life?
What are you
going to do
about all of this
in your family,
church, and
school?
EPILOGUE
To this end this book was written. It is important
that we deal specifically with this challenge. Parents
must find ways in which their youth can feel comfort-
able with those values and standards based on those
core truths which are central to an understanding of the
church. Youth must learn that behavior is important,
not for salvation, but certainly as an expression of their
commitment and devotion-worship-as Dr.
Andreason suggests in this volume. Youth ministry
professionals must reflect on how they communicate
the centrality of standards that have a distinctively
cultural flavor. This is a difficult task because cultural
diversity often is forgotten and static rule codes are
stressed to youth. However, this volume just begins
the discussion about values and standards for the
Christian.
There is still much to discuss and learn about this
matter. At the conclusion of this chapter are some
suggestions for discussion with your family and church
friends. Other questions continue to surface about this
topic, however. What do you think? How central are
the standards you practice in your life? How do they
reflect basic Christian values? How do you go about
sharing these values and standards with others? What
is the response from those who have to catch those
values as you throw them? What process do you use to
eliminate nonessential standards? We believe that this
volume provides the grist for hours of discussion
288
PERSPECTIVES ON VALUES
about faith, values, and commitment in your family,
school, and church. Here is a chance to test your own
value system and see if it is Biblical, central to your
religious exp-erience, logical, and practical.
Consider This
1. What is the difference between a value, standard,
and a rule?
2. How do you know that a standard you hold reflects
a thoroughly biblical value?
3. Can you determine for someone else what values
are important? If so, what process would you use that
reflects both a grace orientation and a deep concern for
Biblical relevance?
4. What is your family's position regarding such
standards as movies, VCRs, and the theater? What are
the Biblical principles which determine a clear, rel-
evant, and contemporary stance on these issues?
Notes
1 Roger Dudley with V. Bailey Gillespie, Valuegenesis: Faith in the
Balance (Riverside, CA: La Sierra University Press, 1992), 147.
2Jbid.
3 Ibid., 155.
289
More to Consider
What are the core
values that your
family holds?
How do you deter ...
mine If a standard
or rule should
change?
What Is the method
you use to help
your children under-
stand the reasons
behind a church
standard?
What creative
activities can you
suggest which
would help teach
responsibility to
your children or
youth?
How many stan-
dards can you
Identify that have
gone through a
shift In meaning or
significance
during your own
lifetime? What are
the reasons for this
shift? How do you
cope with that
subtle shift?
What do you
think? How
central are the
standards you
practice in
your life?
What are you
going to do
about all of this
in your family,
church, and
school?
EPILOGUE
To this end this book was written. It is important
that we deal specifically with this challenge. Parents
must find ways in which their youth can feel comfort-
able with those values and standards based on those
core truths which are central to an understanding of the
church. Youth must learn that behavior is important,
not for salvation, but certainly as an expression of their
commitment and devotion-worship-as Dr.
Andreason suggests in this volume. Youth ministry
professionals must reflect on how they communicate
the centrality of standards that have a distinctively
cultural flavor. This is a difficult task because cultural
diversity often is forgotten and static rule codes are
stressed to youth. However, this volume just begins
the discussion about values and standards for the
Christian.
There is still much to discuss and learn about this
matter. At the conclusion of this chapter are some
suggestions for discussion with your family and church
friends. Other questions continue to surface about this
topic, however. What do you think? How central are
the standards you practice in your life? How do they
reflect basic Christian values? How do you go about
sharing these values and standards with others? What
is the response from those who have to catch those
values as you throw them? What process do you use to
eliminate nonessential standards? We believe that this
volume provides the grist for hours of discussion
288
PERSPECTIVES ON VALUES
about faith, values, and commitment in your family,
school, and church. Here is a chance to test your own
value system and see if it is Biblical, central to your
religious exp-erience, logical, and practical.
Consider This
1. What is the difference between a value, standard,
and a rule?
2. How do you know that a standard you hold reflects
a thoroughly biblical value?
3. Can you determine for someone else what values
are important? If so, what process would you use that
reflects both a grace orientation and a deep concern for
Biblical relevance?
4. What is your family's position regarding such
standards as movies, VCRs, and the theater? What are
the Biblical principles which determine a clear, rel-
evant, and contemporary stance on these issues?
Notes
1 Roger Dudley with V. Bailey Gillespie, Valuegenesis: Faith in the
Balance (Riverside, CA: La Sierra University Press, 1992), 147.
2Jbid.
3 Ibid., 155.
289
More to Consider
What are the core
values that your
family holds?
How do you deter ...
mine If a standard
or rule should
change?
What Is the method
you use to help
your children under-
stand the reasons
behind a church
standard?
What creative
activities can you
suggest which
would help teach
responsibility to
your children or
youth?
How many stan-
dards can you
Identify that have
gone through a
shift In meaning or
significance
during your own
lifetime? What are
the reasons for this
shift? How do you
cope with that
subtle shift?
All books in the Project
Affirmation series may
be purchased from the
John Hancock Center
for Youth Ministry,
La Sierra University,
Riverside, CA 92515.
Phone:909-785-2091
Fax:909-785-2199
INDEX
Index
Perspectives on Values
Acceptance, 172
Abuse, child, 25
Actions, 165
Adultery, 135
Adults, 38, 41, 60-61, 64, 66-
67,252
Adventist heritage, viii
Adventists, Sabbatarian, 188
Alcohol, 25, 79, 96-97
Aleshire, Daniel 0., iv, 19
Allport, Gordon W., 52, 75
Altruism, 12, 62
Amadon, Geo. W., 212
Amish, 177-179, 207
Andreasen, Niels-Erik, vii,
110,288
Andrews, J. N., 188, 211
Attitudes, 57-58, 73-74
Augsburg Institute for Family
and Youth Ministry, v, 20
Bandura, Albert, 59, 75
Baptists, 181
Barber, Lucie, W., 75, 77, 262
Barclay, William, 231
Bates, Joseph, 187, 189, 212
Beards, 182-183
Behavior, 16, 36, 57, 74, 85,
97-98, 102-103, 153, 167,
275; ethical, 49; moral, 38,
63
Beliefs, ii, 15, 22, 35, 80, 93
105-106; core, 4; moral, 65
Bellah, Robert, 24, 43, 261-
262
Benson, Peter, 22, 42
290
PERSPECTIVES ON VALUES
Birch, Bruce C., 17 4
Bogot, Howard I., 261-262
Bourdeau, A. C., 212
Brunt, John, vii, 142, 276, 282
Burns, Jim, 60, 75
Byington, John, 211
Canon law, x 266
Case, Steve, v, 46, 75-76
Case-study method (s), xi
Character, 86; development, 90
Cheating, 3 7
Child Abuse (see abuse, child)
Child, elementary, x
Child-rearing techniques, 70
Children, i, 37, 57-58, 62, 64-
65,69-70,73,124,232,234,
236,240-242,248,250-260
Choice, 66-67, 246
Choosing, 48
Christian life, 99-100, 102, 107,
160, 171
Christian, William A., 81, 108
Church, v, 88
Church workers, 13
Civil War, 184
Clark, Robert E., 236, 238, 260
Climate, 13; school (s), 7
Coffman, Carl, 211
Cognitive development, 13, 56
Coleman, Frank G., 237-238,
261-262
Commitment, ii-iii, vii, 6, 15,
17, 24, 91, 145, 171, 264,
289; religious, 104
Community, 91,151, 171-172;
Christian, 75, 106
Conformity, 49
Congenial (relationships), 32-
33,273
Conrad, Robert, 262
Content, 17
Conversion, 69, 238
Crafts, Wolbur, 211
Creation, 105
Crisis, 68
Death, 83
Decisions, 15-16, 133, 245;
personal, 7
Development, cognitive (see
cognitive development)
Development, faith (see faith
development)
Development, moral (see moral
development)
Development, natural, 69
Development, spiritual, 73,
110, 138
Dialogue, 17
Dilemmas, 64-65
Discipleship, 157
Diversity, cultural, 288
Dobson, James C., 261
Doctrine, 12, 81, 111; Adven-
tist, 99
Donne, John, 121
Drugs, 25
291
Some methods
to remember:
Get the
dialogue
going
Learn to
accept each
other
Learn how to
respect each
other
Encourage
everyone to
give their own
opinion
Expect
unfinished
business
All books in the Project
Affirmation series may
be purchased from the
John Hancock Center
for Youth Ministry,
La Sierra University,
Riverside, CA 92515.
Phone:909-785-2091
Fax:909-785-2199
INDEX
Index
Perspectives on Values
Acceptance, 172
Abuse, child, 25
Actions, 165
Adultery, 135
Adults, 38, 41, 60-61, 64, 66-
67,252
Adventist heritage, viii
Adventists, Sabbatarian, 188
Alcohol, 25, 79, 96-97
Aleshire, Daniel 0., iv, 19
Allport, Gordon W., 52, 75
Altruism, 12, 62
Amadon, Geo. W., 212
Amish, 177-179, 207
Andreasen, Niels-Erik, vii,
110,288
Andrews, J. N., 188, 211
Attitudes, 57-58, 73-74
Augsburg Institute for Family
and Youth Ministry, v, 20
Bandura, Albert, 59, 75
Baptists, 181
Barber, Lucie, W., 75, 77, 262
Barclay, William, 231
Bates, Joseph, 187, 189, 212
Beards, 182-183
Behavior, 16, 36, 57, 74, 85,
97-98, 102-103, 153, 167,
275; ethical, 49; moral, 38,
63
Beliefs, ii, 15, 22, 35, 80, 93
105-106; core, 4; moral, 65
Bellah, Robert, 24, 43, 261-
262
Benson, Peter, 22, 42
290
PERSPECTIVES ON VALUES
Birch, Bruce C., 17 4
Bogot, Howard I., 261-262
Bourdeau, A. C., 212
Brunt, John, vii, 142, 276, 282
Burns, Jim, 60, 75
Byington, John, 211
Canon law, x 266
Case, Steve, v, 46, 75-76
Case-study method (s), xi
Character, 86; development, 90
Cheating, 3 7
Child Abuse (see abuse, child)
Child, elementary, x
Child-rearing techniques, 70
Children, i, 37, 57-58, 62, 64-
65,69-70,73,124,232,234,
236,240-242,248,250-260
Choice, 66-67, 246
Choosing, 48
Christian life, 99-100, 102, 107,
160, 171
Christian, William A., 81, 108
Church, v, 88
Church workers, 13
Civil War, 184
Clark, Robert E., 236, 238, 260
Climate, 13; school (s), 7
Coffman, Carl, 211
Cognitive development, 13, 56
Coleman, Frank G., 237-238,
261-262
Commitment, ii-iii, vii, 6, 15,
17, 24, 91, 145, 171, 264,
289; religious, 104
Community, 91,151, 171-172;
Christian, 75, 106
Conformity, 49
Congenial (relationships), 32-
33,273
Conrad, Robert, 262
Content, 17
Conversion, 69, 238
Crafts, Wolbur, 211
Creation, 105
Crisis, 68
Death, 83
Decisions, 15-16, 133, 245;
personal, 7
Development, cognitive (see
cognitive development)
Development, faith (see faith
development)
Development, moral (see moral
development)
Development, natural, 69
Development, spiritual, 73,
110, 138
Dialogue, 17
Dilemmas, 64-65
Discipleship, 157
Diversity, cultural, 288
Dobson, James C., 261
Doctrine, 12, 81, 111; Adven-
tist, 99
Donne, John, 121
Drugs, 25
291
Some methods
to remember:
Get the
dialogue
going
Learn to
accept each
other
Learn how to
respect each
other
Encourage
everyone to
give their own
opinion
Expect
unfinished
business
INDEX
Dualism, 83
Dudley, Roger L., vi, 46, 59,
75-77,262,282,286,289
Durka, Gloria, 250, 262-262
Eating, 85
Education, moral, 61-62; val-
ues (see values education)
Ego, 15,55
Election, 113-116
Elkind, David, 76
Emotionalism, 131
Equality, 6
Erikson, Erik, 19, 69
Ethics, 131, 133
Evangelism, youth, 7
Excellence, 6
Experience, religious, 117, 119,
126, 130-131,275
Faith, ii-vi, vii, 6, 12, 14-18,
22, 103-104, 131, 147, 152,
165-166,224,237,255,264,
289
Faith development, 14-15,68,
284; Christian, 31, 106, 151;
mature, vi, 284; personal, ii;
schema of, 15
Farley, Claude J., 262
Fidelity, 28
Foods, unclean, 97
Ford-Grabowsky,Mary, 14,19
Formation, spiritual, 112,117,
284
Fowler, James, 14, 19, 69
Frank, Douglas, 180, 211
Freedom, 150; of choice, 50
Freud, Sigmund, 55
Furnish, Victor P., 174
Gangel, Kenneth 0., 243, 261-
262
Gardner, John W., 51, 75
Generosity, 28, 171
Ghettoization, 208
Gillespie, V. Bailey, xii, xiv, 1,
59,76-77,237,261-262,276,
281-282, 289
Glenn, H. Stephen, 76
Gospel, viii, x, 167, 225, 230
Grace,xiv,5, 7,146, 151,165,
170, 218, 235, 257; orienta-
tion, 33, 40-41, 275
Griffin, Em, 76
Halverson, Dalia, 261-262
HancockCenter(seeJohnHan-
cock Center for Youth Min-
istry)
Hansel, Tim, 76
Harmin, Merrill, 75
Hasel, Gerhard, 94, 109
Healthfulness, 7
Heise, Lyell, ix, 214
Hero ( es ), 60
Hoffer, Eric, 77
Hoffman, Martin L., 55, 75
Holy Spirit, 18, 42, 91, 144,
292
PERSPECTIVES ON VALUES
257
Home, v, 13
Holism, 88
Honesty, 6-7, 2J-28
Hope, 139
Id, 55
Identity, 4, 113, 116
Improvement, moral, 90
Indoctrination, 13
Induction, 3 7
Integrity, 6, 62
Interleague athletics, 10
Jeans, blue, 202
Jehovah's Witnesses, 81
Jewelry, 80
JohnHancockCenterfor Youth
Ministry, iv, xi, xiv, 284, 290
Johnson, Norbert, 43
Johnsson, William, 173
Jones, E. Stanley, 20, 28
Jones, Stephen, 76
Joy, 7, 129
Joy, Donald M., 262
Justice, 27, 55, 62, 130, 135
Keck, Leander E., 150, 173
Kellogg, J. H., 199
Keley, Dean, 178
Keniston, Kenneth, 19
Kierkegaard, Sren, 49
Kingdom, (of God), 156, 172
Knight, George, viii, 176,211-
213
Kohlberg, Lawrence, 14, 29,
43,61, 76
Krasner, L., 75
Kushner, Harold, 262
Land, Gary, 211
Larson, Doris E., 19, 76-77,
262
Larson, Roland S., 19, 76-77,
262
Law, 132-133, 135, 154, 166;
ofGod(seealsoGod'sLaw);
(of) Moses, 75; orientation,
40; ceremonial, 134
Learning, affective, 12; behav-
ioral, 12; cognitive, 12; val-
ues (see values learning)
Leean, Constance, 261-262
Legalism, 255
Lewis, C. S., 26-27,43, 140
Lewis, Hunter, 279, 282
Lewis, Paul, 77
Life, moral, 152
Lifestyle, 35; choices, iv, 4, 8
Lifestyle practice (s), viii; Ad-
ventist 192; positive, 7
Lignon, Ernest M., 75
Listening, 7, 272
Little, Sara, 16, 19
Longenecker, Richard N., 174
Love, 15, 17, 28, 31, 41, 55,
133,135,158,162,217,253;
God's, vii
293
INDEX
Dualism, 83
Dudley, Roger L., vi, 46, 59,
75-77,262,282,286,289
Durka, Gloria, 250, 262-262
Eating, 85
Education, moral, 61-62; val-
ues (see values education)
Ego, 15,55
Election, 113-116
Elkind, David, 76
Emotionalism, 131
Equality, 6
Erikson, Erik, 19, 69
Ethics, 131, 133
Evangelism, youth, 7
Excellence, 6
Experience, religious, 117, 119,
126, 130-131,275
Faith, ii-vi, vii, 6, 12, 14-18,
22, 103-104, 131, 147, 152,
165-166,224,237,255,264,
289
Faith development, 14-15,68,
284; Christian, 31, 106, 151;
mature, vi, 284; personal, ii;
schema of, 15
Farley, Claude J., 262
Fidelity, 28
Foods, unclean, 97
Ford-Grabowsky,Mary, 14,19
Formation, spiritual, 112,117,
284
Fowler, James, 14, 19, 69
Frank, Douglas, 180, 211
Freedom, 150; of choice, 50
Freud, Sigmund, 55
Furnish, Victor P., 174
Gangel, Kenneth 0., 243, 261-
262
Gardner, John W., 51, 75
Generosity, 28, 171
Ghettoization, 208
Gillespie, V. Bailey, xii, xiv, 1,
59,76-77,237,261-262,276,
281-282, 289
Glenn, H. Stephen, 76
Gospel, viii, x, 167, 225, 230
Grace,xiv,5, 7,146, 151,165,
170, 218, 235, 257; orienta-
tion, 33, 40-41, 275
Griffin, Em, 76
Halverson, Dalia, 261-262
HancockCenter(seeJohnHan-
cock Center for Youth Min-
istry)
Hansel, Tim, 76
Harmin, Merrill, 75
Hasel, Gerhard, 94, 109
Healthfulness, 7
Heise, Lyell, ix, 214
Hero ( es ), 60
Hoffer, Eric, 77
Hoffman, Martin L., 55, 75
Holy Spirit, 18, 42, 91, 144,
292
PERSPECTIVES ON VALUES
257
Home, v, 13
Holism, 88
Honesty, 6-7, 2J-28
Hope, 139
Id, 55
Identity, 4, 113, 116
Improvement, moral, 90
Indoctrination, 13
Induction, 3 7
Integrity, 6, 62
Interleague athletics, 10
Jeans, blue, 202
Jehovah's Witnesses, 81
Jewelry, 80
JohnHancockCenterfor Youth
Ministry, iv, xi, xiv, 284, 290
Johnson, Norbert, 43
Johnsson, William, 173
Jones, E. Stanley, 20, 28
Jones, Stephen, 76
Joy, 7, 129
Joy, Donald M., 262
Justice, 27, 55, 62, 130, 135
Keck, Leander E., 150, 173
Kellogg, J. H., 199
Keley, Dean, 178
Keniston, Kenneth, 19
Kierkegaard, Sren, 49
Kingdom, (of God), 156, 172
Knight, George, viii, 176,211-
213
Kohlberg, Lawrence, 14, 29,
43,61, 76
Krasner, L., 75
Kushner, Harold, 262
Land, Gary, 211
Larson, Doris E., 19, 76-77,
262
Larson, Roland S., 19, 76-77,
262
Law, 132-133, 135, 154, 166;
ofGod(seealsoGod'sLaw);
(of) Moses, 75; orientation,
40; ceremonial, 134
Learning, affective, 12; behav-
ioral, 12; cognitive, 12; val-
ues (see values learning)
Leean, Constance, 261-262
Legalism, 255
Lewis, C. S., 26-27,43, 140
Lewis, Hunter, 279, 282
Lewis, Paul, 77
Life, moral, 152
Lifestyle, 35; choices, iv, 4, 8
Lifestyle practice (s), viii; Ad-
ventist 192; positive, 7
Lignon, Ernest M., 75
Listening, 7, 272
Little, Sara, 16, 19
Longenecker, Richard N., 174
Love, 15, 17, 28, 31, 41, 55,
133,135,158,162,217,253;
God's, vii
293
INDEX
Loyalty, 15, 17; institutional,
22
Luther, Martin, 226
Lying, 37
Mature, 52
Maturity, 51-52,54, 117
May, Rollo, 49,75
McCoy, William, 76
McGinnis, James, 262
McGinnis, Kathleen, 262
Melder, Eva, 75
Mercy, 27, 102
Message, Third Angel's, 192
Methodists, 177-179,181,208
Middle Ages, x
Miller, Randolph Crump, 261-
262
Mission, 230
Model (s) (ing), 32-33,36,56,
59-61, 68, 74
Modernity, 180
Moltmann Jiirgen, 207, 213
Moral development, 55
Morality, 27, 29, 39, 56, 63
Moratorium, 72
Motivation, 63-64
Moustaches, 182
Movie (s), 80, 269, 278, 289
Music, contemporary, 58
Mussen, Paul H., 75
Nature, human, 82, 92
Nazarenes, 181
Nelson, Jane, 76
Nelson, Roberta, 261-262
Ng, David, 76
Nicholi, Armand, 43
North American Division of
Seventh-day Adventists, ii-
iii, 6, 19
Nurture, ii
O'Doherty, Eamonn, F., 234
Obedience, 49, 274
Ogletree, Thomas, W., 143,
152, 173-174
Outward Bound, 68
Parents, i, iii, v, 13, 31, 36, 38,
40,58-59,66,250,285
Pastors, i, iii, 13, 66, 73
Paul, Margaret, 76
Peck,M.Scott,69, 76
Personality, 86
Pharisee (s), 198, 224
Piaget, Jean, 14, 62
Piety, 129
Posterski, D., C., 44
Principles, 8, 10, 134, 209
Prizing, 48
Project Affirmation, 20-21,290
Project Affirmation Task Force
on Youth, ii
Project Affirmation Visioning
Sessions, 6, 19
Proof Text, 205
Prouty, Dick, 76
294
PERSPECTIVES ON VALUES
Radcliffe, Paul, 76
Rasmussen, Larry L., 174
Raths, Louis E., 18-19, 75
Rationalism, 131
Readiness, (for learning), 68,
74
Reasoning, gentle, 33, 37;
moral, 62, 64
Reformation, 102
Relationship (s), i, 3, 33, 103-
104, 122-124
Religion, 54, 71, 80
Religious educators, 16, 170,
172,240
Respect, 6
Responsibility, 7
Rice, Richard, vii, 79,275,281
Richards, Lawrence 0., 75
Righteousness, 130
Ringer, Robert, 29
Robbins, Duffy, 276, 281
Robinson, D., Eugene, 212
Role models, 61
Role-playing, 67
Ross, Diane, 76
Rowley, H. H., 140
Roy, Lynda, 43
Rules, iv, 1, 8, 10, 100, 111,
289
Rydberg, Denny, 76
Sabbath,l1,96,184,187,198,
221,266,277
Salvation, 88, 99-105, 144, 151
Sanders, Jack T., 173
Scarf, Peter, 76
Schoel, Jim, 76
School, v, 72; administrators,
iii
Schrange, Wolfgang, 17 4
Schulman, Michael, 75
Scripture (s), v, vii, 18
Search Institute, iii, v, 18, 22-
23,30,36
Self, 14
Self-discipline, 7
Self-esteem, 7, 42
Self-gratification, 29
Self-justification, 166
Self-worth, 244
Seltzer-Daley Study, 21
Service, 6, 32, 274; orienta-
tion, 6; sacrificial, 171
Seventh-Day Baptists, 187
Sexual Activity, 25
Simon, Sidney, B., 75
Simulations, 67
Sin, 254
Singh, Juanita, x, 233
Skill, 168
Sloat, Donald, 77
Smith, Uriah, 211
Social change, 23
Soltberg, Winton U., 211
Spirit of God, ix
Spirituality, vi, 113, 136
Stages, intellectual, 62; moral,
62,64
295
INDEX
Loyalty, 15, 17; institutional,
22
Luther, Martin, 226
Lying, 37
Mature, 52
Maturity, 51-52,54, 117
May, Rollo, 49,75
McCoy, William, 76
McGinnis, James, 262
McGinnis, Kathleen, 262
Melder, Eva, 75
Mercy, 27, 102
Message, Third Angel's, 192
Methodists, 177-179,181,208
Middle Ages, x
Miller, Randolph Crump, 261-
262
Mission, 230
Model (s) (ing), 32-33,36,56,
59-61, 68, 74
Modernity, 180
Moltmann Jiirgen, 207, 213
Moral development, 55
Morality, 27, 29, 39, 56, 63
Moratorium, 72
Motivation, 63-64
Moustaches, 182
Movie (s), 80, 269, 278, 289
Music, contemporary, 58
Mussen, Paul H., 75
Nature, human, 82, 92
Nazarenes, 181
Nelson, Jane, 76
Nelson, Roberta, 261-262
Ng, David, 76
Nicholi, Armand, 43
North American Division of
Seventh-day Adventists, ii-
iii, 6, 19
Nurture, ii
O'Doherty, Eamonn, F., 234
Obedience, 49, 274
Ogletree, Thomas, W., 143,
152, 173-174
Outward Bound, 68
Parents, i, iii, v, 13, 31, 36, 38,
40,58-59,66,250,285
Pastors, i, iii, 13, 66, 73
Paul, Margaret, 76
Peck,M.Scott,69, 76
Personality, 86
Pharisee (s), 198, 224
Piaget, Jean, 14, 62
Piety, 129
Posterski, D., C., 44
Principles, 8, 10, 134, 209
Prizing, 48
Project Affirmation, 20-21,290
Project Affirmation Task Force
on Youth, ii
Project Affirmation Visioning
Sessions, 6, 19
Proof Text, 205
Prouty, Dick, 76
294
PERSPECTIVES ON VALUES
Radcliffe, Paul, 76
Rasmussen, Larry L., 174
Raths, Louis E., 18-19, 75
Rationalism, 131
Readiness, (for learning), 68,
74
Reasoning, gentle, 33, 37;
moral, 62, 64
Reformation, 102
Relationship (s), i, 3, 33, 103-
104, 122-124
Religion, 54, 71, 80
Religious educators, 16, 170,
172,240
Respect, 6
Responsibility, 7
Rice, Richard, vii, 79,275,281
Richards, Lawrence 0., 75
Righteousness, 130
Ringer, Robert, 29
Robbins, Duffy, 276, 281
Robinson, D., Eugene, 212
Role models, 61
Role-playing, 67
Ross, Diane, 76
Rowley, H. H., 140
Roy, Lynda, 43
Rules, iv, 1, 8, 10, 100, 111,
289
Rydberg, Denny, 76
Sabbath,l1,96,184,187,198,
221,266,277
Salvation, 88, 99-105, 144, 151
Sanders, Jack T., 173
Scarf, Peter, 76
Schoel, Jim, 76
School, v, 72; administrators,
iii
Schrange, Wolfgang, 17 4
Schulman, Michael, 75
Scripture (s), v, vii, 18
Search Institute, iii, v, 18, 22-
23,30,36
Self, 14
Self-discipline, 7
Self-esteem, 7, 42
Self-gratification, 29
Self-justification, 166
Self-worth, 244
Seltzer-Daley Study, 21
Service, 6, 32, 274; orienta-
tion, 6; sacrificial, 171
Seventh-Day Baptists, 187
Sexual Activity, 25
Simon, Sidney, B., 75
Simulations, 67
Sin, 254
Singh, Juanita, x, 233
Skill, 168
Sloat, Donald, 77
Smith, Uriah, 211
Social change, 23
Soltberg, Winton U., 211
Spirit of God, ix
Spirituality, vi, 113, 136
Stages, intellectual, 62; moral,
62,64
295
INDEX
Standards, iv, vii-viii, xi, xiv,
1,3,5-6,8-9,80,93,95,97-
99, 102-103, 105-107, 176,
195,205-206,209-210,214,
218, 284-286; Christian, 91,
102; moral, 41
Stewardship, 81
Stott, John R., W., 172, 274,
281
Strauss, Murray, 43
Strayer, Brian, E., 212
Strommen, Merton P ., v, 20,43-
44,60,75,262,281
Suicide, 25
Summit Adventures, 68
Syme, Eric, 212
Teachers, iii, 66, 73
Television, 58
Ten commandments, 96, 125,
134-135
Theaters, 80, 289
Theology, holistic, 105
Thinking, abstract, 62; critical,
58,275
Thompson, A., 140
Tillich, Paul, 108
Tillman, M. Katherine, 263
Tobacco, 79-80, 96-97
Tradition, 10,51,198-199,210,
219
Trust, 16
Truth, 111
Tyner, Stuart, xi, 264
Ullmann, L. P., 75
Underwood, Dorie, 263
Underwood, Ralph, 263
Unity, 90
Value (s), ii-v, vii-viii, xi, xiii,
1,3-5,7-9,12-13,15,17-18,
20-24, 28, 32, 35-37, 39-40,
46-51,57-58,60,66,71-74,
80, 91, 106, 136, 138, 140,
142-145,151,167-169,176,
205,209,214,218,231-233,
236,242,245-247,251,258,
264-265,270-271,273,275-
276, 284-289; discussions,
11, 13; core, v-vi, 5-6, 10-
12; development, 50, 56; for-
mation, 110, 138, 193, 246;
education, 12, 16-17, 270;
intrinsic, 28; life-affirming,
32; moral, 26, 28, 32, 38,
133; orientation (s), 24, 26,
34; personal, i; self-serving,
26, 32; service oriented, 7;
societal, 22, 29; spiritual, 6,
32, 47, 136, 143, 246; sys-
tem (s), 11, 46, 65, 289; tan-
gential, 5; transmission, 239
Valuegenesis, ii, v, xii, 18, 25,
40,264,286
Vandalism, 37
VCRs, 289
Vegetarian (s), 97, 219
Verhey, Allen, 147, 173-174
296
PERSPECTIVES ON VALUES
Victory, 163
Video recorders, 80
Walters, Ronald G., 211
Wasserman, Elsa, 61, 7 6
Wedding ring, 9
White, Ellen G., 75, 77, 108,
185,189-190,192-193,197,
200,209,212
White, James, 187-188, 211-
212
Whorton, James C., 211
Williams, Dorothy, 22, 43
Wisdom, 131-132
Witness, 10, personal, 33, 39
Wolff, H. W., 140
Word of God, 98
Works, 102-104, 166
Worship, 126-131, 288
Wynn, J. C., 263
Young people, i
Zuck, Roy B., 236, 238, 260
297
INDEX
Standards, iv, vii-viii, xi, xiv,
1,3,5-6,8-9,80,93,95,97-
99, 102-103, 105-107, 176,
195,205-206,209-210,214,
218, 284-286; Christian, 91,
102; moral, 41
Stewardship, 81
Stott, John R., W., 172, 274,
281
Strauss, Murray, 43
Strayer, Brian, E., 212
Strommen, Merton P ., v, 20,43-
44,60,75,262,281
Suicide, 25
Summit Adventures, 68
Syme, Eric, 212
Teachers, iii, 66, 73
Television, 58
Ten commandments, 96, 125,
134-135
Theaters, 80, 289
Theology, holistic, 105
Thinking, abstract, 62; critical,
58,275
Thompson, A., 140
Tillich, Paul, 108
Tillman, M. Katherine, 263
Tobacco, 79-80, 96-97
Tradition, 10,51,198-199,210,
219
Trust, 16
Truth, 111
Tyner, Stuart, xi, 264
Ullmann, L. P., 75
Underwood, Dorie, 263
Underwood, Ralph, 263
Unity, 90
Value (s), ii-v, vii-viii, xi, xiii,
1,3-5,7-9,12-13,15,17-18,
20-24, 28, 32, 35-37, 39-40,
46-51,57-58,60,66,71-74,
80, 91, 106, 136, 138, 140,
142-145,151,167-169,176,
205,209,214,218,231-233,
236,242,245-247,251,258,
264-265,270-271,273,275-
276, 284-289; discussions,
11, 13; core, v-vi, 5-6, 10-
12; development, 50, 56; for-
mation, 110, 138, 193, 246;
education, 12, 16-17, 270;
intrinsic, 28; life-affirming,
32; moral, 26, 28, 32, 38,
133; orientation (s), 24, 26,
34; personal, i; self-serving,
26, 32; service oriented, 7;
societal, 22, 29; spiritual, 6,
32, 47, 136, 143, 246; sys-
tem (s), 11, 46, 65, 289; tan-
gential, 5; transmission, 239
Valuegenesis, ii, v, xii, 18, 25,
40,264,286
Vandalism, 37
VCRs, 289
Vegetarian (s), 97, 219
Verhey, Allen, 147, 173-174
296
PERSPECTIVES ON VALUES
Victory, 163
Video recorders, 80
Walters, Ronald G., 211
Wasserman, Elsa, 61, 7 6
Wedding ring, 9
White, Ellen G., 75, 77, 108,
185,189-190,192-193,197,
200,209,212
White, James, 187-188, 211-
212
Whorton, James C., 211
Williams, Dorothy, 22, 43
Wisdom, 131-132
Witness, 10, personal, 33, 39
Wolff, H. W., 140
Word of God, 98
Works, 102-104, 166
Worship, 126-131, 288
Wynn, J. C., 263
Young people, i
Zuck, Roy B., 236, 238, 260
297

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