June 10-2010

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June 10, 2010
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WHAT DOES IT MEAN? AND WHY SHOULD WE CARE?
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COVER FEATURES 16 The Emerging Church
A Theological Look F ERNANDO C ANALE The Emerging Church A Practical Assessment J AMES C OFFIN Suddenly, it seems, this topic is being discussed by clergy and laity alike. What does it mean? Whats at stake?
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ARTICLES 24 Just a NameOr a
Registered Trademark? S ANDRA B LACKMER A good name is more desirable than great riches (Prov. 22:1). What the church is doing to protect its good name.
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DEPARTMENTS 4 Letters 7 Page 7 8 World News
& Perspectives
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EDITORIALS 6 R OY A DAMS
The Emerging Church What Is This?
C ARLOS M EDLEY Radical Compassion
13 Give & Take 27 Saved to Serve

L ILLIAN R. G UILD The doctor said Paul Watson would not survive. That was more than 70 years ago.
14 Cliffs Edge 15 GLOW Stories 23 Back to Basics 30 Etc. 31 Reflections

NEXT WEEK
Savoring the Word A new study Bible is named after the firstand one of the most prominentAdventist scholars.
ON THE COVER
The Emerging Church What does it mean? And why should Adventists care? Illustration: Robert Michie
Publisher General Conference of Seventh-day Adventists, Executive Publisher Bill Knott, Associate Publisher Claude Richli, Publishing Board: Jan Paulsen, chair; Ted N. C. Wilson, vice chair; Bill Knott, secretary; Armando Miranda; Juan Prestol; Charles C. Sandefur; Don C. Schneider; Robert S. Smith; Heather-Dawn Small; Karnik Doukmetzian, legal adviser. Editor Bill Knott, Associate Editors Roy Adams, Gerald A. Klingbeil, Managing Editor Stephen Chavez, Online Editor Carlos Medley, Features Editor Sandra Blackmer, Young Adult Editor Kimberly Luste Maran, News Editor Mark A. Kellner, Technology Projects Coordinator Merle Poirier, Project Coordinator Rachel Child, Editorial Assistants Marvene Thorpe-Baptiste, Alfredo Garcia-Marenko, Marketing Director Claude Richli, Design Bryan Gray, Desktop Technician Fred Wuerstlin, Design Consultation Dever Designs, Ad Sales Genia Blumenberg, Subscriber Services Julie Haines. To Writers: Writers guidelines are available at the Adventist Review Web site: www.adventist review.org and click About the Review. For a printed copy, send a self-addressed envelope to: Writers Guidelines, Adventist Review, 12501 Old Columbia Pike, Silver Spring, MD 20904-6600. E-mail: revieweditor@gc.adventist.org. Web site: www.adventistreview.org. Postmaster: Send address changes to Adventist Review, 55 West Oak Ridge Drive, Hagerstown, MD 21740-7301. Unless otherwise noted, Bible texts in this issue are from the Holy Bible, New International Version. Copyright 1973, 1978, 1984, International Bible Society. Used by permission of Zondervan Bible Publishers. The Adventist Review (ISSN 0161-1119), published since 1849, is the general paper of the Seventh-day Adventist Church. It is published by the General Conference of Seventh-day Adventists and is printed 36 times a year on the second, third, and fourth Thursdays of each month by the Review and Herald Publishing Association, 55 West Oak Ridge Drive, Hagerstown, MD 21740. Periodical postage paid at Hagerstown, MD 21740. Copyright 2010, General Conference of Seventh-day Adventists. PRINTED IN THE U.S.A. Vol. 187, No. 16 Subscriptions: Thirty-six issues of the weekly Adventist Review, US$36.95 plus US$28.50 postage outside North America. Single copy US$3.25. To order, send your name, address, and payment to Adventist Review subscription desk, Box 1119, Hagerstown, MD 21741-1119. Orders can also be placed at Adventist Book Centers. Prices subject to change. Address changes: addresschanges@rhpa.org. OR call 1-800-456-3991, or 301-393-3257. Subscription queries: jhaines@rhpa.org. OR call 1-800-456-3991, or 301-393-3257
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Letters From Our Readers

lifestyle to its fullest for almost 20 years, until five years ago when God became a very real and powerful friend. After fighting and arguing with God that there is no way He would want anyone like me to serve Him as a pastor, thats exactly where He led me. Today I am studying theology with the purpose of becoming a pastor to minister to those who are going through what I have experienced. The words of the apostle Paul, And that is what some of you were (1 Cor. 6:11), carry great hope and expectation for anyone who thinks they are unworthy of Gods recognition. God also spoke to me in a powerful way through some seminars on the 3ABN program Celebrating Life in Recovery. It helped to reinforce my commitment to Jesus and revealed a burden in me for those who are struggling with homosexuality. There is no need to try to twist Gods Word so that it will align with our lives, but there is every need to give Him our twisted lives so He may securely align them with His Word. The Lord continues to direct my focus on my spiritual orientation rather than my sexual orientation. Each day He shows me how much He loves me unconditionally.
NAME WITHHELD
High Point
I took the April 8 Adventist Review to work and gave it to the head of Human Relations and the administrative assistant to read. They both enjoyed it. My employer is not a Seventhday Adventist. Miles High on Marriage, by Grenville Kent, is the best article I have ever read on marriage! It is amazing writing and sharing. It gives me hope that there are good men out there loving their wives and being faithful.
CAROL CLEGG Kettering, Ohio
and the mission of the Seventh-day Adventist Church. I also get acquainted with the writers from my world church family. The history of our movement and stories of great sacrifice often told in the Review give me a desire to be faithful and join them at Jesus feet in the earth made new. The Review is so meaningful. Also, thank you for the gift of Adventist World.
NAME WITHHELD
In My Opinion
The diversity of the Review and its contributors is great, although at times it seems too populist. The lighter theology that occurred when William Johnsson took over continues to delight. The reasonably sized articles by Ellen White continue to inspire, and the health articles are of great value for their restorative/healing concepts. I really appreciate Roy Adams articles and comments. The Letters to the Editor giving plaudits to articles, leaders, and the church are nauseous. More on Jesus His purpose, accomplishments, and present work would be excellent. Its great for kids to be involved (KidsView). Rating: 9 of 10.
RON ROTHE Newcastle, California
Moving in the Right Direction

I have heard and read the story of Jonah many times. But I never gave thought to the reason and deeper meaning for the words arise, down, and hurl until I read When Up Is Down and Left Is Right, by David Tasker (Apr. 15, 2010). Thank you for the insightful, five-star article.
NATALIE DODD Centerville, Ohio
Encouraged
Thank you for the wonderful article titled Reaching Out, by Wayne Blakely (Apr. 15, 2010), which addresses the issue of Adventist Christianity and homosexuality. I was raised in the church since the age of 4. For most of my preteen childhood I knew I was different. It wasnt until my teenage years that I discovered that being different like I was actually had a label, and a much despised one at thatgay. I lived the gay
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Family Affair
My heart was made glad when I read the article Unity in Fellowship: A Closer Look at Psalm 133, by Richard W. Medina (Mar. 11, 2010). I consider the weekly Adventist Review a family letter! It is worth a sacrifice of funds and time to read it and share with others. I can testify that after reading the Review for many years, the articles have fortified my trust and loyalty to God and His work
The Adventist Review has received numerous letters about the news story Evolution Controversy Stirs La Sierra Campus, by Mark A. Kellner (Adventist Review Web site www.adventistreview.org/ article.php?id=3227 and Apr. 15 print edition). A representa-
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www.AdventistReview.org | June 10, 2010
tive selection of those letters is presented here as part of our ongoing dialogue with readers and the wider body of the Seventh-day Adventist Church.The Adventist Review does not affirm the facts presented by letter writers, nor does the inclusion of a letter indicate or imply an endorsement of the opinions expressed by the author.
affirmed its commitment to Adventist Fundamental Belief No. 6 regarding creation. We also recognize that there are practical challenges to the effective integration of faith into a biology curriculum.These issues are not unique to La Sierra University.Here at La Sierra we are continuing to develop ways to help stu-
in this world and for the higher joy of wider service in the world to come.
RANDAL WISBEY, PRESIDENT, LA SIERRA UNIVERSITY Riverside, California
suggesting that when an employee violates the company policy, he has to go, no ifs or buts allowed.
WON BAE Marlborough, Massachusetts
I was saddened to read the article Evolution Controversy Stirs La Sierra Campus (Mark A Kellner, Apr. 15) as it does not describe the campus that I know.La Sierra University continues to offer a strong curriculum designed to help students experience vibrant Adventist Christianity while coming to terms with serious issues of twenty-first-century life and learning. Let me assure you and your readers that La Sierra University never, ever disciplines a student for expressing and upholding Adventist beliefs.Instead, we teach and encourage our students to live out Adventist beliefs every day.We do, however, expect that our long-standing policies requiring appropriate student conduct be followed for order and fairness within the campus community. The university has
dents better navigate these issues, such as our new required seminar focusing on the integration of faith and science for freshman biology students.We have also reached out to our sister Adventist colleges and universities in developing common strategies to encourage faith-based methodologies in the teaching of science. Since 1922, La Sierra University has been recognized for uniting Adventist faith, academic investigation, and service to others.The attraction of our approach to students and their parents is demonstrated by our record enrollment in biology and our continued strong enrollment in all schools of the university. Here at La Sierra University we humbly recognize our sacred responsibility to nurture the growing faith of the next generation for the joy of service
With regard to the article Evolution Controversy Stirs La Sierra Campus (Mark A. Kellner, Apr. 15), I was not surprised to hear that this type of teaching has crept into our school. When we lower our standards and allow our young people to be taught the worlds views, then we have lost our message, and the first chapters of Genesis are thrown out. We are then no different than any other school.
ARNOLD ALLEN Everett, Washington
When an educational institution or any company hires professors or employees, these institutions expect the employees to represent the established philosophy, principle, and dogma. A professor does not have any right to go against the established principle or philosophy. If a professor wants to teach contrary to the beliefs of the college, he should do it on his own private time and place, not in the classroom where he is hired to teach the students within the paradigm established by the school. Satan would be delighted to see a seed of doubt placed in young, tender minds. I am not debating if evolution is right or wrong. This is a subject to be taken up elsewhere. I am only
I am writing to express my disappointment in the article published in the Adventist Review regarding the creation/evolution issue at La Sierra. The article had the potential for informing readers of what the issues being discussed actually were, and presenting a thoughtful presentation of both sides of the issue, [but] instead, in the selection of materials used, only complicated the conversation by really presenting the perspective of only one side.I would hope that the Review would also print La Sierras response, but even more, that it would be more careful and thoughtful in its coverage in the future.
KEN CURTIS Via e-mail
We welcome your letters, noting, as always, that inclusion of a letter in this section does not imply that the ideas expressed are endorsed by either the editors of the Adventist Review or the General Conference. Short, specic, timely letters have the best chance at being published (please include your complete address and phone numbereven with e-mail messages). Letters will be edited for space and clarity only. Send correspondence to Letters to the Editor, Adventist Review, 12501 Old Columbia Pike, Silver Spring, MD 20904-6600; Internet: letters@adventist review.org.
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Editorials
The Emerging Church What Is This?

IF YOU DRAW A BLANK UPON HEARING THE TERM THE EMERGING church, you probably have a lot of company. I rst heard about the phenomenon in April 2008, during a meeting of the Associated Church Press in Westlake, Texas. At the time, the idea seemed rather innocuous to me and I gave it scant attention. But sometime last year, I received a call from a retired Adventist Church administrator, alarmed about what he saw as the growing negative impact of the movement. Promising to look into it, I began by reading the book that had triggered his apprehension: Roger Oaklands Faith Undone, with its teaser subtitle: The emerging church . . . a new reformation or an end-time deception (Silverton, Oreg.: Lighthouse Trails Publishing, 2007). One problem I found in Oakland was a tendency to see the emerging church under every bush and a proclivity to criticize elements of the movement that, on their face, describe what every good Christian should be or do. He seemed a tad too eager to brand the movement as satanic, before properly laying out the case. All this said, the latter part of the book presents what appears to be credible evidence that the emerging church is attempting to take Christianity on a road back to medieval mysticism and Roman Catholic worship practices, complete with candles and incense, smells and bells, stations of the cross, and the veneration of saints. If Oaklands evaluation is correct, then alarm bells should sound. For a totally different perspective, I turned to an article in Christianity Todays online edition for February 2007 entitled Five Streams of the Emerging Church (www.christianitytoday. com/ct/2007/february/11.35.html). Written by North Park Theological Seminary professor and emerging church advocate, Scot McKnight, the essay describes the emerging church as the most controversial and misunderstood movement in the church today. And though, as an Evangelical, McKnight has had his concerns about it, he thinks, nevertheless, that what emerging Christians bring to the table is vital for the overall health of the church. He quotes two practitioners of the movement, who dene the emerging churches as communities that practice the way of Jesus within postmodern cultures. A notable emphasis of the emerging movement, McKnight says, is orthopraxy, that is, right living. The contention is that how a person lives is more important than what he or she believes. As an Adventist, I struggle to avoid the knee-jerk reaction to every religious event or development. We shouldnt see ourselves as the beginning and end of all good things spiritual. The Spirit, after all, moves where the Spirit wills. Its possible thatmisguided or notthe emerging church movement is an attempt to discover new ways to do church in a cynical, postmodern climate. And thats a common struggle for all Christians. So where do we come down on this one? I remember the New Age rage some years ago. And I remember one Adventist womans repeated requests that Adventist Review confront the issue head-on. For some reason, however, we werent convinced we should go there. To us, the phenomenon seemed too uid, too slippery, too difcult to pin down. In retrospect, I think we made the right call. Todayunless Im misreading the situation, New Age ideas are generally seen to have been a passing fad. Is the emerging church phenomenon different? Has the movement peaked and, like so many things modern, already begun to wane, giving way to the next excitement? We dont know. But we considered it wise in this case to sound an alertnot an alarm. And the fact weve devoted a two-article cluster to the issue (see pages 16-22) suggests we think its something important to watch. What we intend here is not to present the last word on the subject, but to provide readers a handle on what may still beno pun intendedan emerging phenomenon.
Roy
Adams
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Radical Compassion
CAN ONE PERSON MAKE A DIFFERENCE? ASK REED SANDRIDGE. HE knows the answer. Like millions of people today, Sandridge is a victim of the economy. The Washington, D.C., native lost his job last year. But unlike those who spend their days searching want ads and distributing rsums, Sandridge did something creative to make his world a better place. After reviewing his savings and household budget, he made a commitment to give away $10 every day for a year. The daily task of distributing the money engaged Reed with people from all walks of life. He gave money to the homeless, students in school, and some who had six-gure incomes. Sandridge had no idea where his acts of kindness would take him. He engages people at bookstores, supermarkets, restaurants, and on the streets. As of press time, Reed has given away more than $1,300, according to his blog (www.yearofgiving.org). Reactions to Sandridges kindness have been wide-ranging. Alex invested his $10 in cooking supplies and baked cookies to give away. Matt invested $100 of his own money to sponsor 10 participants in a fund-raising event. Soon Sandridges story was carried in the Washington Post and the Hufngton Post and on National Public Radio and America Online. And people from 80 countries have learned about his story. Hes already received one job offer. Sandridges story is a vivid example of what may happen when we reach out to others. Adventists are called to share Christs love to those around us. You may not be able to give $10 away every day, but you can pray for a coworker or share a meal with your neighbor. Theres no telling how many people are touched by one act of kindness. Just ask Reed Sandridge.
Carlos
Medley
Time to Read
Part 1
The Adventist Review staff shares books they have enjoyed just in time for you to make your summer reading selections. More to come in a future Page 7.
Are We Rome? The Fall of an Empire and the Fate of America, by Cullen Murphy. The book disappointed me because it was not about eschatology, as its title might lead one to believe. But I was thoroughly delighted to walk the streets of ancient Rome and travel up and down the empire through its pages. And without necessarily meaning to, it provides powerful spiritual lessons. Also reading: Free of Charge, by Miroslav Volf (chapter 4 [God the Forgiver] is worth the price of the book. Good stuff!).Roy Adams
I Forgive You, but . . ., by Lourdes E. Morales-Gudmundsson. The author explores the biblical principles of forgiveness and shares her own deeply personal struggle to forgive her father, who was absent for most of her growing-up years. Describing forgiveness as something that calls on the highest moral powers given to us by God and . . . central to everything we are and do as Christians, the author expertly explores relevant and fresh aspects of this most important topic.Sandra Blackmer
Where God Was Born, by Bruce Feiler. The author visits present-day Israel, Iraq, and Iran to try to identify the sites connected with many biblical storiesJerusalem, Babylon, Persia, etc. His book is not only a retelling of the ancient stories; its also an account of how todays believers are still tied to those stories. Also enjoyed: Its Really All About God, by Samir Selmanovic. Steve Chavez
Lucy Winchester, Light From Heaven, Search to Belong, and For One Moment by Christmas Carol Kauffman. All-time favorites of mine! They are all old stories purported to be true, about people who triumphed over adversity. Also enjoyed: A Girl of the Limberlost and A Daughter of the Land, by Gene Stratton-Porter, and Three Cups of Tea and Stones Into Schools, by Greg Mortenson. Judy Thomsen
Joseph by Terri L. Fivash. The author tells this already familiar story in a way that totally captivated me. The research into Egyptian culture was amazing and allowed me to experience the story in sensory ways I had not done before. I couldnt put it down. Also enjoyed: Real Life at the White House, by John Whitcomb and Claire Whitcomb, and books by Alison Weir with the latest being The Lady Elizabeth.Merle Poirier
World News & Perspectives

NORTH AMERICA
Board Moving to Resolve La Sierra Evolution Issue

Intro biology course to be revised
By MARK A. KELLNER, news editor, Adventist Review
THE QUESTION of what students at
La Sierra University (LSU), a Seventhday Adventist-owned tertiary institution in Riverside, California, learn
id=3227), centers on the presentation of evolutionary theory as an explanation of origins. Some La Sierra students and alumni have complained
fall 2009 classes. Among other items, critics said a new 2009 class announced by the school as guiding these [freshman biology] students
PHOTO: LA SIERRA UNIVERSITY
SCIENCE STRUCTURE: Thaine B. Price Science Complex at La Sierra University, Riverside, California
about the origins of life on Earth is being resolved, said Ricardo Graham, LSU board of trustees chair and president of the churchs Pacific Union Conference. Graham told Adventist Review in a telephone interview on May 19, 2010: I am very, very hopeful of a resolution very, very soon. The controversy, as Adventist Review reported in its April 15, 2010, issue (www.adventistreview.org/article.php?
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that the school presents evolution in opposition to the Genesis accounts of creation, which the Seventh-day Adventist Church has affirmed as part of its Fundamental Beliefs statement. When one student, Louie Bishop, handed out fliers on campus to protest the lectures without official permission, he was placed on citizenship probation by school administrators and initially not allowed to register for
through the ongoing dialogue between faith development and scientific investigation presented and endorsed views contrary to the churchs beliefs. The class, General Biology Seminar 111A, will be reviewed, Graham said. The biology course, which has come under attack . . . we realize the first iteration of it did not really have the results we desired. So, we will be looking at that for revision, Graham said.
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Asked what church members can expect from such a review, Graham said, The thing to look at will be a particular adjustment in that class. I think that the body of believers should be able to see something significant happening . . . I think there will be some adjustments, which he hoped would take place prior to the beginning of school next fall. Graham added, Our students are
BOARD CHAIRMAN: Ricardo Graham, president of the Pacific Union Conference of Seventh-day Adventists, is also chairman of the board of trustees at La Sierra University, which is owned by the union.
important; their parents make great sacrifices to send them to a Seventhday Adventist school to get a Seventhday Adventist education. He said, I hope that in this entire discussion and throughout our continuation of this process that our members will remember all the positive aspects of this wonderful Seventh-day Adventist educational institution. The union conference presidents statements followed two days of meetings by La Sierra administrators and trustees. The first, on May 12, was an annual constituency meeting held, Graham said, to focus on a report of the activities of the institution, plans of the institution, and filling vacancies of the board of trustees. The follow-
ing day LSU trustees met to handle business matters. The constituency meeting, generally a public forum for Adventist institutions, was closed to the public this time. Three visitors were granted the right to attend and speak: Ella S. Simmons, a general vice president of the Seventh-day Adventist world church; C. Garland Dulan, education director for the General Conference of Seventh-day Adventists; and Larry Blackmer, North American Division education director. Both Simmons and Dulan had served as provosts of La Sierra earlier in their careers. Each one of them gave statements underlying the concern the world church has, recognizing La Sierra is a [Pacific] union school and not a General Conference institution, Graham said. Dr. Simmons spoke very forthrightly about the need for LSU to address this issue; Dr. Dulan shared that concern, and so did Dr. Blackmer. Simmons expressed her concerns about what was circulating about La Sierra. Speaking with the Review, Simmons shared her view of the situation: My expectation is that LSU would be a model for the church and the world in that it is positioned to demonstrate to the world how the highest in academic knowledge and perspective can be united harmoniously with the foundational elements of our faith. My fear is the possibility that La Sierra, as with all of our colleges and universities, could move away from our Christocentric perspective. Graham noted that LSU president Randal Wisbey affirmed the schools desire to remain a part of the Adventist movement. Dr. Wisbey said clearly it was the desire, plan, and intent of La Sierra to remain an entity supportive [of] and in line with the Seventh-day Adventist Church, Graham said. In its news release on the meetings, La Sierra briefly mentioned the discus-
sion regarding biology curricula and noted the discussion lasted 90 minutes, reporting, While many expressed support and appreciation for the universitys commitment to provide a comprehensive science education to its students, some delegates voiced concerns about how the churchs understanding of biblical creation is included in the biology curriculum. After a thorough airing of the debate, Ricardo Graham, the chair of the Board of Trustees and chair of the meeting, brought the discussion and meeting to a close. The LSU statement also indicated that Wisbey gave a report on Why La Sierra University Matters during the constituency session. Our commitment to provide an exceptional Adventist university education happens each and every day at La Sierra University, the news release quoted Wisbey as saying. In our classrooms and laboratories, our dedicated professors give their lives to fulfill their God-given mission of serving this church in higher education. And they do so by providing outstanding teaching in an environment that values academic integrity and deep spiritual commitment. In a separate action, the LSU board of trustees appointed education professor and Administration and Leadership chair Steve Pawluk as university provost effective July 1, 2010. He replaces Warren Trenchard, who is a New Testament and Early Christian Literature professor in the School of Religion; Trenchard held the provosts job for six years. Pawluk, who came to La Sierra in 2007 following five years as an administrator at Southern Adventist University, holds a doctorate in education from Montana State University, a Master of Arts in religion from Loma Linda University, and a Bachelor of Arts in theology from the La Sierra campus of Loma Linda University, the school said.
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PHOTO: GERRY CHUDLEIGH/PACIFIC UNION RECORDER
WORLD CHURCH
Adventist Review Garners Seven Associated Church Press Awards

Seeing the Sparrow Fall Wins Two Excellence Awards
THE MOVING story of an English professors journey to the funeral of a onetime student, Seeing the Sparrow Fall, (online at http://bit.ly/aJVGmX), won two Awards of Excellence from the Associated Church Press (ACP), a trade group, part of the seven overall awards Adventist Review received May 8 at the ACP convention in Arlington, Virginia. The story, written by Dixil Rodrguez and published in the November 19, 2009, issue, won the Award of Excellence for Feature Article: Magazine, Long Format, and for CONVENTION GATHERING: Adventist Review associate editor Roy Adams, left, and online editor Devotional/ Carlos Medley, right, flank veteran National Public Radio correspondent Cokie Roberts, who was a Inspirational [Article]: keynote speaker at the 2010 Associated Church Press convention in Arlington, Virginia. Medley also Long Format. served as convention committee chairman for the ACP event. Feature article judge Linda Lawson, a freelance writer and retired communicaIn other ACP awards, Bill Knott, ediThis deeply moving and inspiring tions director for Southern Baptist tor and executive publisher, received piece incorporates strong, descriptive publishing house LifeWay an Honorable Mention for his April 9, writing with an honest and personal Communications, said the telling of 2009, editorial, Good and Green reflection about Gods care for all of Rodrguezs story lives up to the qual- creation. It also reflects the power that (http://bit.ly/dsH6op). An illustration ity of the story itself. The writer builds for the June 18, 2009, story on church connections with others can have in the events in such a way that the Dropouts (http://bit.ly/10bNBW) life. reader knows whats coming but received an Award of Merit, with judge The June 25, 2009, special Adventist hopes to be wrong. Review issue, Good Health: More Than Robert Ayers, former art director for Kathryn Palen, pastor of Central Organic Gardening magazine, saying: an Apple a Day, coordinated by assisBaptist Church in Jamestown, Rhode The lighter illustration approach to tant editor Sandra Blackmer, received Island, judged the Devotional/ this important and heavier subject is an Honorable Mention in the Theme Inspirational Long Format category, working well. Its very clear to the Issue, Section or Series: Magazine and said this about Rodrguezs piece: reader what the message is through category.
PHOTO: STEPHEN CHAVEZ/ADVENTIST REVIEW
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this series of illustrations to the question of Is There Any Hope? The illustration award was a tie with Sojourners magazine. Stephen Chavez, Review managing editor, received an honorable mention in the Biographical Profile category for the April 16, 2009, profile of vocalist Del Delker titled I Know He Watches Me. The award was given in a tie with Presbyterian Today magazine and Presbyterian News Service. The Adventist Reviews Web site, www.adventistreview.org, is now a three-time winner of the ACPs Award of Merit for best publication Web site. Category judge Owen R. Youngman, knight professor of Digital Media Strategy at the Medill School of Journalism of Northwestern University, who was the Chicago Tribunes first interactive media director, was favorably impressed. This is a wonderful Web site that marries great design with good content and strong navigation, Youngman said. I read many stories with interest and applaud you for the
diversity of content. Were naturally delighted that the excellence of our print and Web site operations and the professionalism of our editorial team have been recognized again by such a significant press group, says Knott. But the most significant assessment of our work happens week after week throughout the year as hundreds of thousandsactually millionsof Seventh-day Adventists turn to Adventist Review and Adventist World to learn about their church, to be strengthened in their faith, and to build their skills in sharing the good news of Jesus soon coming. Ministry: International Journal for Pastors, which is published by the Ministerial Association of the General Conference, was awarded for Best Magazine Cover for the April 2009 issue, Preaching Through a Storm. According to Robert Ayers, who also judged this category, This is a wellthought-out concept and a successful execution of the graphic. The logo color and treatment is working in con-
cert with the overall mood of the image. The typography is all readable and in a pleasing arrangement. The ACP, founded in 1916, is a community of communication professionals brought together, according to its Web site, by faithfulness to their craft and by a common task of reflecting, describing, and supporting the life of faith and the Christian community. Nearly 200 publications, Web sites, news services, and individuals are ACP members. Adventist Review, founded in 1849, has been the flagship journal of the Seventh-day Adventist movement, having commenced publication 14 years before the church was formally organized as the General Conference of Seventh-day Adventists. Today, Adventist World, the international paper for the church, which appears in seven languages monthly, joins the Review in communicating news of the world church to its constituency. Adventist World reaches 8 million readers a month. Reported by Adventist Review staff
WORLD CHURCH
Adventists to Participate in Edinburghs World Missionary Conference

Churchs study center director will cochair Foundations for Mission session
By LAURIE FALVO, Office of Adventist Mission
SEVENTH-DAY Adventists will contribute to a historic mission conference in Edinburgh, Scotland, June 2 to 6. The Edinburgh event marks 100 years since the last Edinburgh World Missionary Conference, when more than 1,200 Christians representing numerous faiths and countries gathered to discuss the future of mission. One hundred years later, the 1910 conference is recognized as a significant event in modern mission.
Among the 250 delegates attending the conference will be Seventh-day Adventists Cheryl Doss, director of the churchs Institute of World Mission in Berrien Springs, Michigan, and John McVay, New Testament scholar and president of Walla Walla University in Washington. Ganoune Diop, director of the Adventist Churchs Global Mission Study Centers, has been invited to cochair the Foundations for Mission session during the conference.
Andrew Anderson, chair of the 2010 conference, said Adventists have been invited to participate because it has been recognized that Adventist missionaries have been making a very significant contribution to missionary work worldwide. Adventists can bring to the event their reflections on how their own movement has been influenced by the success of its missionary outreach worldwidethe diversity of national11
ity, race, and language, Anderson said. The Adventist vision for the future shape of mission will be particularly valued at Edinburgh 2010. The Adventist Church holds in high esteem other Christians who are also engaged in sharing Gods love with the world, said Gary Krause, director of the Office of Adventist Mission. Its a privilege to contribute our distinctive approach to the agenda of this historic mission event, and help place a higher emphasis on the commission He has given us. Edinburgh 2010 organizers say their goal is to explore the best ways to share the gospel in the twenty-first century. Nine study themes have been chosen to aid discussion, including postmodernity, relating to other faiths, unity, spirituality, discipleship, and mission and power. Diop, a theolo-
COCHAIR: Seventh-day Adventist missiologist Ganoune Diop will cochair the Foundations for Mission session during the Edinburgh 2010 World Missionary Conference.
gian who focuses on the integration of theology and mission, said, Im grateful to be part of a venue that explores ways to present Christ to our contemporaries. Though Adventists were not part of the original Edinburgh conference, some church leaders attended the 1910 meeting as observers. They were deeply interested in mission, said Jon Dybdahl, who preceded Diop as the Adventist representative on the Edinburgh 2010 planning committee. Now, 100 years later, we have been asked to be a part of the planning and actual conference because we are perceived as a key part of international Christian mission. For more information, visit www.edinburgh2010.org. Distributed by Adventist News Network
UNITED STATES
ANN FILE PHOTO
Wireless Microphone Rule to Hit Churches, Schools, Other Venues

FCC change makes many systems obsolete, illegal.
By ANSEL OLIVER, assistant director for news, General Conference of Seventh-day Adventists
THE UNITED States Federal Communications Commission (FCC) this year announced radio devices operating in the 700-megahertz (MHz) frequency range are prohibited for personal use starting June 12. For users, including Adventist church sound technicians, the new law means that many wireless microphones used by preachers, singers, and worship leaders could need replacing or altering. Some churches are fortunate, owning units that operate in different frequency ranges. Others will need to
replace or modify devices, a service that most manufacturers provide on warranty-backed purchases. However, many companies are backed up on offering replacements, analysts say, and many users never registered their devices upon purchase. The 700 MHz band includes frequencies from 698 to 806. The band is now used by public safety entities and commercial wireless providers, the FCC Web site states. Wireless manufacturers have traditionally also offered devices in other frequency ranges, in the 500 or 600 bands.
The FCC made the ruling in January, though many analysts said it was years in the making. Some churches will soon have to scrap their entire array of wireless handheld and lapel microphones typically used during Sabbath worship. Well have to replace all five of ours, said Maciek Misiak, sound manager for the Minneapolis First Adventist Church in Minnesota. The impact is also being felt by venues such as auditoriums and schools. For now, though, its unclear how or if the ruling will be enforced. It will probably be more of a problem of other users coming through your system than you interfering with theirs, said Greg Mace, sound manager for Adventist musical group the Heritage Singers. To find out which devices will no longer be allowed, visit http://bit.ly/9o EU6E.
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ADVENTIST LIFE
POEM
TERRY CREWS
A few weeks ago, after my husband put up the sermon title on our reader board, a non-Adventist friend said to him, Gene, I really admire your church and how well you know your eschatology! Really? Gene replied. What do you mean? Well, you seem to know when the Second Coming isright down to the minute! Gene was taken aback, as he knows that our church tries to avoid time setting. Yes, the friend continued, it says on your church reader board, When will the end come? And then it has the answer: Saturday 10:45!
CINDY LOU BAILEY, Berrien Springs, Michigan
The Green Valley

In my mind I saw a valley Where grass and trees were growing tall. While on either side the meadow Had scrubby plants or none at all. I asked a farmer passing by Why, when all the ground was dry Was the valley lush and green When no water could be seen? He said that underneath the ground Flowing water could be found. He had dug and thus he knew A little spring was flowing through. A person who prays to God above Spreads the goodness of His love God blesses others day by day Because one person kneels to pray. Like water flowing underground He blesses others all around. And many more receive His care When many people kneel in prayer.
MARJORIE SLEEMAN, Beltsville, Maryland
LARS JUSTINEN/WWW.GOODSALT.COM
SOUND BITE
Has it ever occurred to you that nothing occursto God? All that junk youve been carrying wont shock Him off the throne. . . . Hes just waiting for you to stop trying to hide it from Him and instead tell Him about it and ask Him to remove it from you.
ED ZACHRISON in a sermon at the Seventh-day Adventist Dayton Community Chapel in Tennessee. Submitted by Margie Ulrich, Dayton, Tennessee.
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Cliffs Edge
Seventh-Day Darwinians, Redux

ANY HONEST ADVENTIST WHO WONDERS IF OUR FAITH COULD EVER BE reconciled with evolution must read Physics and Cosmology (Nancey Murphy, Robert John Russell, William R. Stoeger, SJ, editors; Vatican City State, Vatican Observatory Foundation: 2007). A compilation of papers presented at a symposium in Italy in 2005, the book is crammed with scientists, philosophers, and theologians (Catholic and Protestant) who seek to explain the goodness of God in the face of the worlds evil (in this case, natural evil). Each contributor, though, worked from the premise that natural evil and suffering were built into the universe from its origin (p. 264). Why such a horrible, and wrong, start? Because all believe that evolution is the means God used to create us. Their gist is this: natural evil and suffering (both human and animal) need to exist in order for God to have living, intelligent, free, loving partners (p. 140). Far from being aberrations, suffering and natural evil are allowed because Gods intention is to create life through the processes of evolution (p. 110). Talking about the suffering built into the universe, one scholar wrote that things such as predation, death, and extinction are intrinsic to the processes that give rise to life on Earth in all its wonderful diversity (p. 248). Another argued that: Rather, natural evils may occur simply as a necessary consequence of establishing a lawful system of nature that provides the required context, or background conditions, for achieving the good that God intends (p. 171, italics supplied). In short, no biological account of the transmission of original sin is necessary, and the idea of the creation de novo [from new] of morally perfect free beings is dismissed as incoherent (p. 134). Indeed, toil and death are the consequences of the nely tuned laws of physics that allow us to be here (p. 151). Of course, the view of earths creation as very good (Gen. 1:31), of Adam and Eve as once perfect (of their existence, even), and of a fall are, by default, dismissed. Evil, pain, and suffering are, instead, the unavoidable by-product of conditions that the natural world has to obtain in order that there be intelligent life at all (p. 131). In this scenario the God of Scripture is reduced to the God of deism, because He purposely doesnt intervene in the natural processes of creation. This noninterventionist God had decided not to violate the natural rights of created entities to be what they are (p. 135). Or, as another said: A benevolent God could not intervene even once without incurring the responsibility to intervene in every case where doing so would prevent an instance of innocent suffering (p. 183, italics supplied). Even if we ignore the obviously interventionist teachings that permeate all Scripture (the Flood, Sodom and Gomorrah, the Second Coming, et al.), who cant see how destructive these views are to Adventist theology? Suffering, death, and natural evil, instead of being the result of free beings who abused that freedom, were wired into the creation by God Himself. In this theology the Lord didnt speak the world into a perfect existence; rather, He spits and coughs out random natural processes that, of necessity, include evil, suffering, and death. The whole purpose of the great controversy scenario is to vindicate God from the responsibility for the evil that theistic evolution attributes to Him by virtue of how He created. A world allowed to make itself through the evolutionary exploration of its potentiality, wrote a contributor (quoting another author), is a better world than one produced ready-made by divine at (p. 163). Really now? However wrong, however ridiculously far from the text these scholars have drifted, at least they have the intellectual honesty not to play word games and make broad statements about believing in the Genesis creation when they dont. They have taken their premise, theistic evolution, to its inescapable conclusion: God is responsible for the natural evil that He, Himself, built into the universe. Physics and Cosmology powerfully reinforces what Ive been saying for years: Seventh-day Darwinism isnt about academic freedom or tolerance of divergent views, but is a full-frontal assault on Adventist beliefs and should be treated as such.
CLIFFORD GOLDSTEIN IS EDITOR OF THE ADULT SABBATH SCHOOL BIBLE STUDY GUIDE.
Clifford Goldstein
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GLOW Stories
A Simple Outreach Program With Big Results

GIVING LIGHT TO OUR WORLDGLOWIS A NEW INNOVATIVE INITIATIVE THAT emerged from a multimillion-dollar evangelism offering that Central California Conference (CCC) camp meeting attendees gave in the summer of 2007. Looking to the Lord for guidance, conference leadersincluding Nelson Ernst, who was then CCCs assistant director of the Literature Ministries Departmentbegan brainstorming ways to best utilize the funds to share Gods message of love and hope in local communities. GLOW is one of the programs they developed. The idea was to start a program that would equip and train church members to do literature outreach, Ernst says. I began reading The Publishing Ministry by Ellen White for counsel on how we should do this. So the blueprints for the GLOW program actually were developed through the reading of the Bible and Ellen Whites writings, combined with prayer. The project, however, is not about literature sales; rather, its based on the simple concept of church members carrying Adventist literature with them wherever they go and handing it outfree of chargeat every opportunity. Eventually, a church or two caught wind about what we were doing and asked us to start the program in their church, Ernst says. From there, it was all we could do to keep up with the demand for GLOW literature in many churches across our conference. In North America 11 conferences in four unionsPacic, North Pacic, Lake, and Southernhave become involved in the initiative. Pacic Press Publishing Association (PPPA) in Nampa, Idaho, and Color Press in Walla Walla, Washington, are printing the GLOW tracts7.8 million so far. The literature is being translated and printed in about half a dozen languages, and Adventist churches in Europe are beginning to express interest in the program, as well. GLOW is one of the best programs the church has started in the past few years, PPPA president Dale Galusha says. Church members are using literature to share their faith at levels we havent seen in decadesand its involving young and old alike. We have many stories of children to retirees who are passing out GLOW literature, Ernst adds. The divine orchestration in the stories people are sharing with us is quite amazing. How Does It Work? A young man involved in the GLOW program one day tossed a couple pieces of literature into a department store shopping cart. A few hours later a man named Ruffy pulled into the parking lot and then grabbed a cart as he was entering the store. He noticed what he rst thought to be trash in his cart, but as he picked it up to throw it away the title on the tractA Day to Remembercaught his attention. He later said he believed that the tract was an answer to prayer. Just days earlier, Ruffy had sent his son to a Vacation Bible School program where the boy learned about the Ten Commandments. Ruffys son came home and asked his parents why they werent keeping Saturday holy. Ruffy and his wife began to pray for the Lord to show them the truth about the Sabbath, and soon after, Ruffy found the tract in the shopping cart. Ruffy and his family then began taking Bible studies to learn more about the Lord of the Sabbath. Future Stories Each month the Adventist Review will feature one or two short GLOW stories as examples of how the Lord can use simple methodssuch as leaving a piece of literature in a shopping cartto share His Word with others. Please watch for these story nuggets, provided by CCC GLOW director Nelson Ernst, in upcoming issues. To nd out more about GLOW, go to www.sdaglow.org.
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RICARDO CAMACHO/GLOW
Cover Feature
Emerging Church
WHAT DOES IT MEAN?
The
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BY FERNANDO CANALE
n July 8, 2005, a Public Broadcasting Service (PBS) television documentary dened the Emerging Church as a growing movement that is rethinking what Christianity and the church should look like in a contemporary culture. 1 The anchor, Bob Abernethy, went on to explain that the emerging church movement is about worship and doing church for the next generation in a changing culture. What is the emerging church? What does it involve? And why should Adventists care?
O
What It Is
We might describe the emerging church as a movement within evangelical churches, engaged in adapting worship styles and practices to postmodern culture, with the aim of attracting postmodern secular young
Such rituals might include certain mystical practices, contemplative prayer, and writing down personal prayers and thoughts. There might also be stations (after the Catholic concept of stations of the cross) where worshippers can paint or use other art forms to express their worship to God. Following the sacramental liturgical paradigm, worshippers see Christ in all these rituals.2 The central point of emerging church worship is no longer Bible preaching, but the Eucharist. For some emerging church leaders, sermons are optional3; others deemphasize, shorten, or heavily illustrate their sermons with visuals and art forms. In some cases, multiple presenters replace the traditional single preacher; and emergents prefer storytelling to preaching as the authoritative transferring of biblical information. 4 This new worship and spirituality,
AND WHY SHOULD WE CARE?

adults, believers, and nonbelievers to Sunday worship. When emerging evangelicals worship, they are likely to use (to give a few examples) various styles of musicfrom heavy rock to traditional hymns; ancient rituals; spiritual disciplines; liturgical Christian seasons; and Jewish traditions. The liturgy might involve physically moving around the place of worship and engaging in various personal rituals. then, emerge from ancient Roman Catholic liturgy, Eastern spirituality, contemporary charismatic worship, and postmodern culture.5
What the Phenomenon Involves

Complex movements have many interrelated causes, and the emerging church is no exception. A number of broad-reaching issues catapulted its rapid ascendency and acceptance in
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ROBERT MICHE
AN INCREASING NUMBER OF ADVENTIST PASTORS RECOMMEND EMERGENT LITERATURE TO OUR MEMBERS TO USE IN THEIR DEVOTIONAL LIFE, MINISTRIES, MISSION, AND WORSHIP.
evangelical circles. Among them we nd, for instance, the sense of inner dissatisfaction (a) about the present status of evangelical theology (persistent doctrinal divisions)6 and (b) in regard to ministry (the specter of young evangelicals leaving the church).7 All this combined with the eureka conviction of having found the key to overcoming these issues, by using new resources available both in the supermarket of ancient traditions and in postmodern culture. The emerging church movement, however, involves more than changes in worship styles.8 Evangelical theologian Justin Taylor describes the leaders of the emerging church movement as self-professed evangelicals seeking to revision the theology, renew the center, and transform the worshiping community of evangelicalism, cognizant of the postmodern global context within which we live. 9 This indicates that the emerging church movement is not just about worship innovations. Instead, a major overhaul of evangelical belief, theology, and ecclesiological identity are also under way. The aim is to renew the center of the evangelical movement. The emerging church movement intentionally seeks to adapt Christianity to postmodern thinking. According to Stanley Grenz, a theological leader of the emerging church movement until his death in 2005, the earlier embrace of faulty modernist ideas10 led evangelicals to fundamentalism and the liberal and conservative divisions that arose across Protestant denominations by the middle of the twentieth century.11 Grenz thinks that the solution to evangelical theological problems is to embrace postmodern ideas. In practice, this implies surrendering all absolutes (philosophical and biblical) and embracing Christian tradition and postmodern culture as the new basis on which the Christian church should stand. The new movement sees itself as emerging from Christian tradition as a postmodern
reformation of the church.12 As emerging Christians interpret Scripture from the hermeneutical perspective of church tradition,13 they unavoidably embrace theological pluralism, relativism, and Roman Catholic ecumenism.14 Consequently, the emerging movement does not have an airtight system or statement of faith. 15 Instead, the emerging theological project promotes overall Christian unity by embracing a generous orthodoxy 16 that includes most traditional teachings and practices as they have emerged throughout Christian history. Stanley Grenz convincingly shows that the evangelical movement and the Protestant Reformation are ecumenical in nature.17 By returning to their roots, emerging evangelicals aim at becoming the leading center of American evangelicalism.18
Why Should Adventists Care?

During the past 50 years, the use of evangelical materials by Adventist leaders has increased steadily. Instead of thinking in faithfulness and creativity from Scripture, many Adventists have been playing follow the leader. I suspect those who do it assume that evangelical theology and ministerial practices are compatible with Adventism, because theyre supposed to stand solely on Scripture. This uncritical borrowing takes place not only in theology but also in ministry, spirituality, worship, and mission. An increasing number of Adventist pastors recommend emergent literature to our members to use in their devotional life, ministries, mission, and worship. Left unchecked, this process can redene Adventism after the image of the emerging church. We should bear in mind that in the emerging church movement pastoral practice and missions emerge, not from Scripture but from Pentecostalism and Roman Catholic mystical spirituality.19 At rst, I could not understand emerging evangelicals embracing mystical
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spirituality and retrieving liturgical forms from Roman Catholicism. Obviously, they nd Roman Catholic mysticism compatible with the gospel. To understand why, we need to bear in mind that an epochal paradigm shift in worship and spirituality had already taken place in evangelicalism. The charismatic (Pentecostal-celebration) worship style paradigm has largely replaced the biblical Reformation worship paradigm centered around the Word. In addition, we also need to remember that because the charismatic and Roman Catholic worship styles operate on the same philosophical and theological assumptions, rituals are seen as mediating the presence of God to the worshipper. No wonder, then, that emergent evangelicals see no objection to following Roman Catholic spirituality, not only in private spiritual disciplines, but also to enhance the appeal of their public worship services to a wider postmodern audience craving to experience God directly and not through Scripture. The emerging church is going back to Rome. If we continue to play follow the leader, new generations of Adventism will go back to Rome, as well. Yet there is strong opposition to the emerging church movement among evangelical leaders and laity. Understanding that the emerging church is radically redening evangelicalism, some evangelical leaders are engaging the movement critically.20 Not surprisingly, the debate is about the role of Scripture in theology, ministry, and worship. These leaders correctly question the rejection of Scripture as the sole source of theology and ministry.21 Faithfulness to Scripture and its interpretation is the bottom line dividing the evangelical movement. The gospel and the identity of the movement are at stake. The destiny of the remnant church is also at stake. As the remnant church, our mission, identity, and nature stand on the consistent understanding and intelligent
application of all biblical teachings. Our lives, ministries, worship, and mission should stem from a deep study and commitment to the Bibleonly and entirely. We should also be committed to follow the Bible only entirely, and rst of all. This means that the Adventist way of thinking around the world should stem only and entirely from Scripture, and not from their various cultures and traditions. If you are among those Adventists using emerging-church resources, then I probably come across to you as narrow-minded. After all, you know there are good things in evangelicaleven emergingmaterials and resources. And you are rightthere are some good things in these circles. Yet I would suggest, based on the evidence presented, that we should not simply download them into our minds, ministries, and churches. Instead, we should assess everything critically in the light of biblical thinking and the Spirit of Prophecy, retain what is good, and reshape it to t the Adventist theological vision as presented throughout Scripture and conveyed in all scriptural teachings, principles, and doctrines. This critical process, however, requires that ministers and laity engage in a deep understanding of the history of Gods love in the great controversy, as revealed in Scripture.
fulness to Scripture, Adventists should be creative in nding ways to penetrate all cultures with the complete biblical history of love and salvation. After all, God called His remnant church to play the leading role in the nal chapter of the great controversy between good and evil.
1 Bob Abernethy, The Emerging Church, Part One, PBS, www.pbs.org/wnet/religion andethics/week845/cover.html. 2 Dan Kimball, Emerging Worship (Grand Rapids, Mich.: Zondervan, 2004), p. 95. 3 Ibid., p. 87. 4 Ibid. 5 D. A. Carson, Becoming Conversant With the Emerging Church (Grand Rapids, Mich.: Zondervan, 2005), p. 12. 6 Carson, p. 14. 7 Philip Clayton, Transforming Christian Theology (Minneapolis, Minn.: Fortress, 2010), p. 46. 8 Scot McKnight, Five Streams of the Emerging Church, Christianity Today, February 2007. 9 Justin Taylor, An Introduction to Postconservative Evangelicalism and the Rest of This Book, in Reclaiming the Center, ed. Millard J. Erickson, et al. (Wheaton, Ill.: Crossway Books, 2004), p. 18. 10 Carson, pp. 25, 26. 11 Stanley J. Grenz, Renewing the Center (Grand Rapids, Mich.: Baker Academic, 2000), p. 86 ff; pp. 326-331. 12 Leonard Sweet, SoulTsunami (Grand Rapids, Mich.: Zondervan, 1999), p. 17. 13 Grenz, pp. 214, 215, 315. 14 Ibid., pp. 346-351. 15 McKnight, Ibid. 16 See, for instance, Brian D. McLaren, A Generous Orthodoxy (Grand Rapids, Mich.: Zondervan, 2004). 17 Grenz, p. 325. 18 Ibid., pp. 350, 351. 19 McLaren, p. 175. 20 See, for example, Roger Oakland, Faith Undone (Silverton, Oreg.: Lighthouse Trails Publishing, 2007). 21 Chad Owen Brand, Dening Evangelicalism, in Reclaiming the Center, pp. 295-304. 22 Angel Manuel Rodrguez, The Adventist Church and the Christian World, Perspective Digest, 2008, p. 17.
Our Challenge
Culture is changing rapidly. Evangelicalism is mutating. Ecumenism is intensifying. History is fullling prophecy. And the stakes are high for Gods nal remnant. Will Seventh-day Adventists stand on Scripture alone, or will they accommodate to tradition and culture? To fulll their mission, Adventists should stop playing follow the leader after the postmodern reformation of Evangelicalism and become the leaders of a biblical reformation22 by following Scripture alone and generating an alternate ecumenical movement. In personal and theological faith-
FERNANDO CANALE IS A PROFESSOR OF THEOLOGY AND PHILOSOPHY AT ANDREWS UNIVERSITY SEVENTH-DAY ADVENTIST THEOLOGICAL SEMINARY IN BERRIEN SPRINGS, MICHIGAN.
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Cover Feature
BY JAMES COFFIN
I
Emerging Church
The
n the mid 1990s, many evangelical congregations paused to assess their impact on young adults. They came to the sobering realization that they denitely werent scratching where it itched. A generation just wasnt there. At least not in most churches. As evangelical pastors and seminary professors wrestled with possible solutions, they put their heads together in an ongoing conversation, as they dubbed it. They felt the way most denominations had done f felt th church in the past clearly was no longer effective in th our postmodern era. Radical new methods and models postmod were needed. These thought leaders began to imagine what the thou church would soon look like. In part they chronicled w what was already happening. But in even greater meaalre r what e attempted to predict the form and strucsure they atte tureor lack thereofof the emerging church. But what is the emerging church? w what i In an article published in the Criswell Theological artic Review e Review in the spring of 2006, evangelical Mark Driscoll, a ground-level participant in the conversation, dened the emerging church as a broad category that encompasses a wide variety of churches and Christians who awide k ki are seeking to beeffective missionaries wherever they live. * Ed Stetzer, a noted missiologist, classied those involved in the conversation as Relevants, Reconstructionists,and Revisionists. In his article Driscoll elaborates on Stetzers three categories: Relevants are theologically conservative evangelicals who are . . . interested in . . . updating such things asworship styles, preaching styles, and church leadership structures. Their goal is to be more relevant; thus, appealing to postmodern-minded people. . . .
A PRACTICAL ASSESSMENT
Reconstructionists are generally theologically evangelical and dissatised with the current forms of church (e.g. seeker, purpose, contemporary). . . . They propose more informal, incarnational, and organic church forms such as house churches. . . . Revisionists are theologically liberal and question key evangelical doctrines, critiquing their appropriateness for the emerging postmodern world.
Adventists Facing Similar Concerns

Seventh-day Adventists face a similar absence of young adults in far too many congregations, and the emerging-church conversation has denitely been heard by our denomination. So where might we fall with respect to Stetzers
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categories? Probably few Adventists would argue against trying to make our worship services more varied and the overall church experience more appealing to all ages (Relevants)though we might disagree about what should be changed and how. A substantially larger group of Adventists would resist liberalizing theology (Revisionists). Since a more liberal theology is part of the package, as far as several emergingchurch luminaries are concerned, a number of evangelical leaders have vocally expressed their concernswhich has led to the emergence of a theological reformer group within the emergingchurch conversation, seeking to ensure that important doctrines arent lost or diluted as a result of innovations. Even the Reconstructionists, who want to change methods and structures while preserving theological purity, arent without their detractors. As both a long-serving pastor and a pragmatist, I question that some of the alternative structures being advocated are truly workableespecially long-term. Lets take the case of house churches as but one example. Im all for creating subcongregations within a congregation. Small groups built around common interests can provide a wonderful opportunity for social and spiritual bonding. Not many people come to church just for the spiritual nourishment they receiveeven if they may think thats why they come. If theres no social connection, few will continue to attend indenitely. So social-spiritual small groups can add much to a congregations effectiveness. Moreover, where theres no formally organized congregation and no church building, house churches can play a highly benecial intermediate role. And certainly house churches often play a major role in repressive regimes where assembling more openly is forbidden. But the foregoing examples are altogether different from encouraging current churchgoers to abandon their afliation and interaction with a viable congregation to form a house church. Or to
encourage starting one from scratch in the shadow of a viable congregation.
Practical Cases in Point

Lets imagine that six retired couples decide to leave their congregation and start a house church. They love it. They share common interests. They have a similar outlook on life. They love getting together. In fact, they love their group so much that theyre hesitant to invite others to join them lest the newcomers disrupt the pleasant equilibrium theyve established. And certainly they dont relish the idea of subdividing a year or two down the track because their group has grown too big. They dont want to lose the wonderful sense of camaraderie that means so much. While theoretically the house church should be more evangelistic than a congregation, that may not be the reality in many cases. Generally speaking, inviting someone to visit a congregation poses no threat to the one inviting. Not so with a house church. Because of the small numbers at a house church, additions, subtractions, and personality mix have great potential to dramatically alter the dynamics. The absence or presence of even one person can make or break the group. Should the group subdivide because of growth, the participants in one or both of the new entities may well discover that the adjusted collection of personalities doesnt provide the sparkle once enjoyed. Since house churches are a relatively recent arrival in North America, statistics are sketchy at best. However, what statistics are available dont suggest house-church longevity. While individual house churches may minister exceptionally well initially, their overall sustainability remains in question. The erosion of a house church can come in many ways. Suppose one of the participants dies. Instead of having six retired couples, we now have ve couples and a mist. That sounds extreme, I recognize. But in a surprising number of cases its highly difcult for
a single person to t in with a group of couples. Similar problems can emerge if the house church is composed of young marrieds. The group is so small that a divorce or the arrival of a baby can change the dynamics considerably. What started as a wonderful venture of homogeneous participants can become diverse in ways that destroy its appeal. In fact, as children of a house church grow older, the social component of their life becomes more important. They typically want a larger pool of friends. They may want activities that are more specically of interest to them. They may even like a greater variety of adults to act as teachers and mentors. The house church may cease to meet those needs. Even edgling church plants often face a similar phenomenon. I observe how several large Adventist congregations in my area exert a perpetual gravitational pull on young families who attend smaller churches. The small congregations struggle to get young families to join in the rst place. Then, as the children grow older, theyre drawn into the orbit of those larger churches that provide consistent quality programming for children and youth. In todays consumer world, the house churchor even the small church that sits in the shadow of larger churchesstands little chance of holding a young family.
Resilience of Traditional Congregations

One great advantage of a viable congregation is its sheer numbers. A widow isnt going to feel like a fth wheel because there are other widows there. Young married couples arent going to feel shunned because they now have crying childrenbecause other young married couples have children. And children and youth arent going to be as boredbecause the congregation has much specically for them. Please dont misunderstand my concerns and reservations. Im all for innovation. Few congregations dont have ample room for improvement. We need
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WE FACE A UNIQUE PERIOD IN CHURCH HISTORY. WE NEED TO BE MORE INTENTIONAL THAN EVER.
more intentionally to seek to minister to specic subsets of the congregation and of the community. Im all for ensuring the best spiritual-social nurture possible. Im all for variety. But I fear that some seemingly innovative emerging-church options wont play out as envisioned. At least not long-term. Too often, strategies work well only initially. Or for only one generation. But they may not easily move to the next level. For example, a church that targets a single age group may minister wonderfully. But what do they do with those whove outgrown the target market? Where does the no longer qualies group go? A viable congregation doesnt face that problembecause it already provides a full range of ministry across the age spectrum. Even innovative nondenominational experiments such as Willow Creek have had to perpetually reinvent themselves as they grow, as they become more institutionalized, as they move into the second and third generation of existence, as they have more ecclesiastical history with which they must deal. These facts dont negate the usefulness of such ventures. But they do remind us that with growth and the passage of time certain sociological phenomena come into play. These inevitable changes and challenges need to be anticipated as much as possible and factored into the cost to benet analysis before we proceed with our innovation. The reality is, Christian congregations have withstood the test of time rather amazingly. Despite dramatic cultural change and signicant social upheaval over many centuries, congregations have remained surprisingly resilient. Thus Id hate to see them written off too readily as failures or as pass.
tion. We need to more effectively woo and nurture all segments of our society. But I suggest that an adjusted, invigorated, intentional, revived congregation is probably still the best venueor at least the best hub of supportfor engaging in such activities. Im not sure that the emerging church is going to actually achieve much of what has been envisioned for it. At least not on a grand scale. Im not sure that many of the structures and approaches it advocates are the best vehicles for achieving its admirable goals. Despite the unique worldview held by todays younger generations, Im not sure theyre cut from as different a cloth as many think. There are still principles of human interaction that have universal application and appeal. Authenticity, grace, practical kindness, and love have always been highly winning aspects of the Christian faith. I believe they still are. Ellen G. White said: If we would humble ourselves before God, and be kind and courteous and tenderhearted and pitiful, there would be one hundred conversions to the truth where now there is onlyone (Testimonies for the Church, vol. 9, p. 189). Simply living out that statement would be a great start in safeguarding our relevance. So where is the emerging church headed? We dont really know. Its a learnas-we-go venturedespite the many concrete predictions that have been made. The emerging-church conversation has clearly identied a number of real problemsproblems that denitely afict the Seventh-day Adventist Church. Could it be that the proposed solutions are a mixed bag, ranging from spot-on to out in left eld? If so, the advice of Scripture is particularly apropos: Test everything. Hold on to the good (1 Thess. 5:21).
* http://criswell.les.wordpress.com/2006/03/3 ,2%20APastoralPerspectiveontheEmergentChurch %5BDriscoll%5D.pdf
To Change or Not to Change?

We face a unique period in church history. We need to be more intentional than ever. We need to make changes in our modus operandi. We need to provide varied ministries and approaches to reach an increasingly diverse popula22
JAMES COFFIN IS SENIOR PASTOR OF THE MARKHAM WOODS ADVENTIST CHURCH IN LONGWOOD, FLORIDA.
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Back to Basics
The Awkwardness Within

IS THERE A CODE OF ETIQUETTE FOR AWKWARD MOMENTS? FOR EXAMPLE, shouldnt someone tell you when a small piece of black bean gets stuck in your front teeth? Why is it that you often discover it hours later, after too many broad smiles? How about having bad breath, or a revealing article of unzipped clothing that family and friends saw and said nothing? The accompanying feeling following the discovery of the impediment is inexplicable. Its something like the ongoing awkwardness Ive been experiencing recently. Just over a decade ago I graduated from the seminary. In January this year I assumed responsibilities as a professor of homiletics at the same seminary. Some of my professors, whom I was trained to address as Doctor while in class, are now my colleagues. And I dont know what to call them. If I say their rst name, I feel as if Im violating an unwritten code of good manners from my British upbringing. Everything in me rebels against doing so unless Im given permission. So when I see these respected, admired professors coming, I either dodge them, or nervously say, Hi there! No name, no title! The more time passes, the more awkward it gets. Recently, at a faculty retreat, I felt like a sh out of water for not using anyones name. So I asked a few of my colleagues how they handle this and other awkward situations. To my surprise, not only did they relate to my discomfort, but they had no solutions for it. I know this problem isnt as signicant as being unemployed, or living in a tent after losing everything in a devastating earthquake, but I think awkward moments are common enough to warrant consideration. Generally, when awkward moments come, we dont know what to do or where to turn. Ive learned that when we dont know where to turn for answers, we turn to what we know. And what I know is that the Word of God has the solution for every human dilemma. Scriptures indicate that a lack of condence in Christ leads to a loss of healthy self-esteem, which contributes to the fear of not being or doing right. My feelings of awkwardness result from a fear of rejection. So the obvious solution is a recovery of trust in myself and a faith in God that His perfect love and grace are sufcient in all situations. What do you think? How about sharing some of your awkward experiences, and how youve handled or overcome them. Your advice might help eliminate some of the debilitating feelings awkwardness evokes in others. While I wait for your suggestions, consider that feelings of awkwardness are connected with shame, a sure evidence of a lack of faith. This Paul knew by experience when he wrote: I am not ashamed of the gospel, because it is the power of God for the salvation of everyone who believes: rst for the Jew, then for the Gentile. For in the gospel a righteousness from God is revealed, a righteousness that is by faith from rst to last, just as it is written: The righteous will live by faith (Rom. 1:16, 17). In the gospel of Jesus Christ the distinction between us is faith, or the lack of itnot titles that elevate or humiliate. This kind of faith cannot be learned or earned. Its a gift from God that increases from faith to faith, and grows by reading and meditating on Scripture. E. M. Bounds, in The Complete Works of E. M. Bounds on Prayer, wrote: Faith is not an abstract belief in the Word of God, nor a mere mental credence, nor a simple assent of the understanding and will; nor is it a passive acceptance of facts, however sacred or thorough. Faith is an operation of God, a divine illumination, a holy energy implanted by the Word of God and the Spirit in the human soula spiritual, divine principle which takes of the supernatural and makes it a thing apprehendable by the faculties of time and sense. Im nally ready to meet my colleagues and address them as I was raised, with respect. All other things will be added by faith.
Hyveth Williams
HYVETH WILLIAMS IS A PROFESSOR OF HOMILETICS AT THE SEVENTH-DAY ADVENTIST THEOLOGICAL SEMINARY IN BERRIEN SPRINGS, MICHIGAN.
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Adventist Life
GC GENERAL COUNSEL EXPLORES LEGALITIES OF USING THE NAME SEVENTH-DAY ADVENTIST CHURCH.
Just a Name
meaning that the Adventist Church has been using it for a long period of time as a name that identies our organization. So we have rights with that, as well. the ultimate approval for licenses to use the church namedoesnt issue licenses to use the church logo. That use is restricted to ofcial organizations, which dont need additional permission. To put trademark use into perspective, if someone were to take the golden arches of McDonalds and put them up in a building and open up a business, it wouldnt be long until McDonalds would react to that, even if that person used only the logothe golden arches. On the other
an anyone who says theyre a Seventh-day Adventist use the church name in an ofcial capacity? The General Conference Ofce of General Counselwhich provides legal counsel on issues such as employment, church assets, and protection of the churchs namesays No. Adventist Review features editor Sandra Blackmer talks with general counsel Karnik Doukmetzian and associate general counsel Dionne A. Parker to explore the specics of this increasingly complex issue.Editors.
BLACKMER: What exactly does the term registered trademark mean? PARKER: A trademark, registered or otherwise, includes any word, name, symbol, or deviceor any combination used or intended to be used in commerce to identify and distinguish the goods of one manufacturer or seller from goods manufactured or sold by others, and to indicate the source of the goods. For example, the trademark Adventist is registered in specic areas such as missionary services, religious observances, education, and health care. So we have protection in those specic areas. Does the Adventist Churchs registered trademark include just the church logo and the name Seventh-day Adventist, or does it involve more than that? PARKER: The names Seventh-day Adventist and Adventist, and the church logo, are all registered trademarks. The acronym SDA is used with whats called common-law rights,
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Who has the legal right to use these trademarks? PARKER: Any entity listed in The Seventh-day Adventist Church Yearbook. This includes the General Conference, divisions, unions, local conferences, local churches and companies, educational institutions, healthcare institutions, and so forth. Lay and professional groups, however, must apply to the GC Ofce of General Counsel for a license to use the name Seventhday Adventist and then wait for approval from administration. DOUKMETZIAN: One thing to point out is that the General Conference Administrative Committeethe group that gives GC GENERAL COUNSEL: Karnik Doukmetzian
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SANDRA BLACKMER
Or a
egistered Trademark?
misuse of the church trademarks can cause a lot of confusion for the public. Such as when a self-supporting but Adventist-run school uses the trademarks? DOUKMETZIAN: If a self-supporting school were to include the name Adventist in its name, they would receive a letter from Dionne saying, Youre not part of the ofcially recognized Seventh-day Adventist system; you dont have the right to use this name. Please cease and desist. Most people amicably concede at that point. There are times, though, when we have to go beyond that. Sometimes they ask permission to use the church trademark. At that point Dionne reviews the situation to determine how it would impact the church: What is it they do or advocate, and what are their functions and goals? That information is then forwarded to the General Conference Administrative Committee, and a decision is then made whether to grant them a license to use the trademark and how that mark is to be used. PARKER: They also have to provide a letter of recommendation from their conference, a statement of their mission and objectives, and afrmation that
SANDRA BLACKMER
side of that coin is the name McDonalds. You cant open up a hamburger place and call it McDonalds, although there have been a number of cases in which people have tried. If someone passes themselves off as McDonalds, it impacts the company brand, its reputation, and the quality of the products McDonalds is selling. PARKER: The same is true if somebody tries to pass themselves off as part of the ofcial Seventh-day Adventist Church when, in fact, theyre not. DOUKMETZIAN: It affects not only doctrinal issues but also charitable donations. If Im attending a Seventhday Adventist church, I expect certain rules and procedures to regulate what happens to the money I put into the offering plate. I also know there are specic doctrines held by the Adventist Church. But if theres another organization that calls itself the Seventh-day Adventist Church but is not part of the organized church, I dont know where my money is going or how its going to be spent. They also may be advocating or following doctrines different from those of the ofcial church. Its very important to protect the reputation of the church so people know theyre getting what they think theyre getting. The
GC ASSOCIATE GENERAL COUNSEL: Dionne A. Parker
their board members are members of the church in regular standing. Are there restrictions as to how and where the church trademarks can be used? DOUKMETZIAN: They cant be used to generate prot. And when a registered trademark such as the logo is used, it must be used with the appropriate recognitions. For example, the letter R with a circle around it [] showing that its a registered trademark. But it can be used by appropriate entities on letterhead, Web sites, signs, the sides of conference-owned moving vans? DOUKMETZIAN: In general, yes.
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SIGN PHOTOS COURTESY OF POSITIVE ID / ADVENTMALL.COM
PARKER: We run into sticky points with ministries that may be supported by the local church. For example, theres a church that was running a healthful living center, but when the woman working with the program decided to take it over and run it herself, problems arose. When the ministry was under the umbrella of the church, they didnt need a license agreement. Once it moved away from the church, the church didnt want the organization to use the churchs trademark anymore. So we had to ask the woman to stop using the trademark, even though in the past she had been able to do so. DOUKMETZIAN: A church member may feel, Well, Im a member of the church, therefore, I should be entitled to use the name Adventist, but thats not necessarily the case. An individual cannot use the name of the church in promoting his or her own business, for example. How frequently do you deal with a situation in which an individual or a group is using the trademark inappropriately? DOUKMETZIAN: Almost every day. PARKER: Right now we probably have more than 60 open issues. DOUKMETZIAN: Dionne does a regular searchboth in corporate name and domain name registrations. We get reports every time someone registers a corporate name or uses a name or a domain name with any of the variations or names that we monitor. PARKER: We also have a company that provides us with trademark monitoring worldwide, so we keep a pretty good nger on the pulse of whats going on in terms of using the churchs name. The churchs name is also well-known
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outside of North America, but trademarks, in general, are not as well-protected in other world regions. How do you enforce trademark restrictions? DOUKMETZIAN: More and more governments are putting rules and laws in place to protect trademarks. As the world shrinks and corporations expand around the world, they want to protect their name and reputation so that someone else is not trying to pass themselves off as the corporation. The same thing applies to the church. Weve had some high-prole cases in which individuals have broken off from the ofcial church and started their own churches using the Seventhday Adventist name, and weve had to enforce the churchs rights. At times were misunderstood when we go into the court system to enforce that right, but thats the ultimate step for us, a step we dont take lightly. Wed much rather resolve these issues well before they get to that point. But if individuals or organizations insist even after we have counseled with them, we need to do the best we can to protect the churchs name from misuse and confusion. PARKER: Litigation is always a last resort. In the four years Ive been here weve led three lawsuits; two of them settled almost immediately. We have a pretty good track record that speaks loudly to the fact that we really try not to sue people. But at the same time, were very rm about making sure we protect the churchs name. Some people might say, Why are you spending all that money taking people
to court? How would you respond? DOUKMETZIAN: If we didnt, the cost to the churchnancial and otherwise would be much greater. PARKER: With trademarks, if you dont protect your rights, you lose them. If we cant identify ourselves as Seventh-day Adventists and be distinct from the worldwhich is what were supposed to be doingthen were going to have a problem. If we call ourselves Seventh-day Adventists and we believe X, but these people over here call themselves Seventhday Adventists and they believe Y, weve lost our identity and created confusion and misunderstanding with the public. A perfect example of this is the Baptist Church. The Baptists didnt do anything to protect their name, and pretty much anybody now can start a Baptist church and believe anything they want, and theres nothing that the National Baptist Convention can do about it because they never made the effort when they should have to protect their name. Is there anything else you would like to add? DOUKMETZIAN: I want to emphasize that we follow the Matthew 18 principle. We go to the people who are using the trademarks inappropriately or without authorization and try to reason with them. Its only when everything else fails that we take the extreme step of taking them to court. Its not what we want to do; but, ultimately, its the last recourse we have. The kind of publicity the church wants is not what we get when a news crew shows up in a courthouse when were trying to enforce the churchs right to protect its name. But sometimes we have no other recourse.
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PHOTOS COURTESY OF POSITIVE ID / ADVENTMALL.COM
Story
MISSION OPENING: Paul examines a patient at Thailands Mission Hospital Phuket, where he served in the early to mid-1960s.
Saved to
PHOTOS PROVIDED BY THE AUTHOR.
Serve
A ONCE CRIPPLING ILLNESS WAS JUST A SPEED BUMP FOR PAUL WATSON.
BY LILLIAN R. GUILD our son is going to die within a week, the family physician announced to Alexander and Carrie Watson. If the paralysis continues creeping toward his neck and the respiratory muscles become involved, he cant possibly live. Even if he lives, hell never be able to walk again. Just a few days before the doctors announcement, Paul, only 5 years old, had gone swimming with his older brothers in a nearby creek. A few days later Paul came down with a high fever and aching pain in his whole body. He soon became completely paralyzed from his chest down. The only voluntary control he had over his body was moving his head and arms. More than 70 years ago when the family doctor diagnosed his condition as infantile paralysis, or polio, as it is called today, very little was known about the disease. There was no effective treatment for it. Apparently the
GRADUATION EXERCISES: Foot surgery just a few weeks before graduating from medical school meant that Paul had to use crutches to receive his diploma.
water where the boys had been swimming was contaminated, which resulted in Pauls contracting the virus. Two weeks later the doctor stopped by to offer his condolences on the loss of the Watsons son. He was amazed to see Paul alive. Even then he warned them that Paul wouldnt be able to walk again.
Faith and Works

During this critical time Pauls parents prayed that God would spare their sons life. Their neighbors, friends, and church members joined in praying for Paul, asking for a miracle on his behalf. The pastor and elders followed the biblical admonition: Are any among you sick? They should call for the elders of the church and have them pray over them, anointing them with oil in the name of the Lord. The prayer of faith will save the sick, and the Lord will raise them up (James 5:14, 15, NRSV).* After two months of agonizing pain, Paul began to regain some of the
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RETIRED BUT ACTIVE: Paul and Ruth Watson enjoy an active retirement in southern California.
feeling in his arms and legs. With this glimmer of hope Paul determined to walk again. Pauls parents did everything within their power to help him. They spent hours daily massaging his shrunken muscles and preparing fresh, nourishing food from their own garden. Pauls arms were soon strong enough that he could feed himself and even pull himself across the oor with his legs dangling behind. Pauls aunt brought a brand-new red tricycle to their house, promising Paul, Its yours as soon as you can ride it three times around the house all by yourself. After a time he was able to sit on the tricycle, but he wasnt strong enough to pedal it. So his brothers pushed him around the yard. Pauls legs gradually got stronger and several months later he was able to pedal the tricycle unaided. One evening, with the family gathered around the large replace with its brightly burning logs, Paul crawled from one individual to another. He managed to reach the dining room table and grasped its corner. To the amazement of all, he pulled himself upright and took one, two, three steps! That evening at worship the family thanked God for the miracle they had witnessed. Even though Paul had not been healed instantly, his condition steadily improved. After a year Paul could walk without the aid of braces or crutches, although a slight limp would always be a reminder of Gods answer to the many prayers that saved his life. Paul and his mother formed a very close relationship, for he spent much of his time helping her in the kitchen. She inuenced him to give his life to Jesus and encouraged him to get a good education so he could be a blessing to others. She hoped he would become a pastor. Upon completion of church school, Paul determined to go to the academy near Chattanooga, Tennessee. By this time his father had stopped attending church, and he objected to Paul, or any of his sons, leaving home. He said he needed them on the farm. Besides, he had no interest in paying tuition. But Paul would not be deterred. He soon found work after school and during summer vacation, and he began to save his money. He cleaned up after mechanics in a nearby garage. He mowed lawns and raised a garden, selling the produce. He
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even ran a paper route and did various jobs for his neighbors. After academy Paul wanted to go on to college and study for the ministry. He managed to save $600 during the summer. He had become good at milking cows while growing up on his fathers farm, so he applied for a job in the college dairy. Besides working at the dairy, Paul took on several other jobs in order to pay for his expenses, including working in the furniture shop and the broom factory, as well as in the laboratories of the science building. During summers he sold Christian books in Tennessee, Florida, and North Carolina. While working in the college dairy Paul rst got a taste of being a physician. The farm manager was concerned about losing a couple of calves in the process of birthing, so Paul offered to help in difcult deliveries. After saving many calves during birth, Paul got the nickname Dr. Pullum.
Life Companions
At college Paul met Ruth Risetter, and the summer before his senior year they were married. She had already nished college, and with both of them working they managed to pay their expenses. Since there were only a few openings for the many theology students who graduated following World War II, Paul and Ruth accepted teaching positions at the two-room church school in Covington, Kentucky. After teaching one year Paul decided to become a laboratory technician. Paul and Ruth moved to Louisville so he could attend technical school there. To help pay expenses he drove a taxi in the afternoons and Ruth worked as a bookkeeper. Upon completion of his lab course, Paul planned to work as a lab tech for $300 a month. His plans, however, were interrupted by a letter from Uncle Sam. Rejected during World War II with a 4-F rating because of his history of polio, Paul felt sure he would be excused from service. The Army, however, desperately needed trained laboratory technicians, as well as teachers. At his induction he asked the examining doctor. Look at my spindly legs, and the tremor of my right hand. Has someone made a mistake?
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The doctor put his hand on Pauls forehead. Youre warm, he said. Then putting his hand on Pauls chest he said, Your hearts beating. Youre in the Army! Thirty minutes later Paul was on his way to Fort Pickett, Virginia, where he was assigned to teach rst aid. The rst day on the base Paul realized he faced a problem. Because of the weakness of his legs, he knew he wouldnt be able to do all the physical activities required of a medic. He approached a master sergeant: Im willing to do anything you ask, but I have a problem with weak leg muscles from having had polio when I was 5 years old. It would be difcult for me to walk miles a day carrying a 60-pound pack. If you were in my shoes, what would you do? The master sergeant told Paul to return the next day. When Paul saw him the sergeant said, Ive got it all worked out. Each morning when the other recruits are doing heavy physical activities, youll go up to the library and study. You can then teach one of the medical classes in the afternoon. From Fort Pickett Paul was transferred to the dispensary of the Army headquarters at the Pentagon near Washington, D.C. This soon led to another assignment at a security installation outside Washington, D.C.
Ruth spent several months learning the Thai language before going to Phuket. Financial losses at Mission Hospital Phuket had led leaders to consider closing it down. Paul saw this not as a threat, but as a challenge. He asked for time to evaluate the situation before a nal decision was made. Because Paul knew the Thai language, the number of patients soon increased. The hospital became overcrowded and there was a need for a larger facility. The community and patients were so pleased with the work both Ruth and Paul did that a large piece of property was donated for a new hospital. Before the Watsons left the area, funds had been raised to build a brand-new hospital that is still in operation today! Although retired, Paul still teaches a Sabbath school class, serves as an elder of the church, and works in his garden. He uses as his motto the words of the apostle Paul: I can do all things through him who strengthens me (Phil. 4:13, NRSV).
* Bible texts credited to NRSV are from the New Revised Standard Version of the Bible, copyright 1989 by the Division of Christian Education of the National Council of the Churches of Christ in the U.S.A. Used by permission.
Taking It to the Next Level
LILLIAN R. GUILD IS RETIRED AFTER SERVING AS A BIBLE WORKER
By this time Paul was nding lab work boring. After getFOR MANY YEARS. SHE LIVES IN LOMA LINDA, CALIFORNIA. ting acquainted with some doctors, he decided to become a physician. The many obstacles he faced growing up had taught him valuable lessons about determination and perseverance. He felt that as a doctor he could help others to have condence in what one can do through Gods power to overcome seemingly overwhelming obstacles. Paul took some science courses in the Jacob Arminius evening at a nearby university. By the Celebrating Our Soteriological Heritage time he had completed a years classes, he was discharged from the Army. After earning top grades at the university he was able to graduate after Plenary speakers: Plenary speakers: October 1417, October 1417, 2010 7 only one year at Columbia Union Roger Olson, PhD Andrews University, Berrien Springs, MI y Barry Callen, PhD College (now Washington Adventist George Knight, PhD n University). Because of their frugal livCome discuss the Adventist understanding of salvation Hans LaRondelle, ThD Woodrow Whidden, PhD o with its roots in 17th century Arminianism and Wesleyan ing, and with both working, Paul and Denis Fo ortin, PhD thought. Hear top scholars explore issues relating to a Ruth were able to save $4,000 to begin biblical understanding of human nature, freewill, Gods Other speakers include: speakers medical school in Loma Linda, grace, atonement and predestination. Richard Davidson, PhD California. The G.I. Bill provided enough Jo Ann Davidson, PhD Sponsore by Andrews University, Adventist Theological Society, the General ponsored y: r y v cal y ra Jiri Moskala, PhD Confe onference Biblical Research Institute, Andrews Unive f s versity Press, Andrews so that Paul was able to nish his medngel Rodrguez, ThD University Seminary Studies, Review and Herald Publi niv v ra Publishing Association ical course free of debt. During his internship Paul was For more information and registration: For more information registration: invited to do mission work in Thailand. www.andrews.edu/arminianism /a He accepted the invitation of being in charge of the Phuket hospital. Upon arriving in Bangkok, Paul and
Arminianism and Adventism
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Church Trends
A new series by longtime Adventist Review writer Monte Sahlin, Church Trends shares action-oriented information about the Adventist Church and the world in which it works.
Family Trends
Seventh-day Adventist families are doing quite well, according to a new study being released by the North American Division Family Ministries Department. Results show that (1) the percentage of Adventist families who have regular family worship has increased during the past 35 years; (2) today, 70 percent of parents support Adventist education for their children; and (3) a high level of agreement exists between family values and Adventist faith, which are cherished in almost all families where one or both adults attend church regularly. The percentage of Adventists who have gone through a divorce has increased only marginally in the past 15 years, although it rose dramatically between the mid-1970s and the mid1990s. In a survey conducted in 19741975, fewer than 3 percent of Adventists reported having been divorced, while in a 1993-1994 survey, that had increased to 21 percent. The latest survey (conducted last year) has 24 percent indicating they have been divorced. The margin of error for this study is three percentage points (plus or minus), and it should be kept in mind that (1) more than a third of these respondents report that their divorce occurred before they joined the Adventist Church and (2) a majority say that their former spouse was never afliated with the church. Sexual abuse is a problem in the Adventist Church, but it has not
30
increased signicantly. One in ve respondents says they have experienced sexual abuse by an adult. Only 3 percent indicate that it was a church member, and an even smaller number that it was a denominational employee.
Nine out of 10 church members say that it is absolutely essential or very important for each local church to provide premarriage counseling, marriage-enrichment events, and parent education classes. More than four out of ve church members expect their local church to maintain a list of Christian family counselors for referral purposes, and provide a grief-recovery support group and classes on how to deal with family conict. Almost as many want their local church to have a singles ministry and to offer a divorcerecovery program, classes on interpersonal communication, an addictionrecovery group, sex education, and family counseling services. How is your church doing in meeting these expectations?
Tools and Resources

The new study, entitled Adventist F Fa Families in North America, is available from th Center for Creative Ministry, which the c conducted the research for the Family M Ministries Department. You can get a copy at www.creativeministry.org or 800-272-4664. Other resources include: Planbookpublished yearly and available from your local conference Family Ministries director or AdventSource (www.adventsource.org or 800328-0525). Quick Start Guide for Family Ministriesby Wilma Kirk-Lee and available from AdventSource (www. adventsource.org or 800-328-0525). Scores of discussion guides for small groups, seminar kits, evangelistic sermon series, DVD seminars, and how-to books in the area of family ministries published by the Adventist Church and available at your Adventist Book Center.
These rates remained the same throughast years d out the past 15 years. The most disturbing nding is that the percentage who say they were sexually abused by a relative has increased from 8 percent in 1993-1994 to 12 percent today.
What Does This Mean for Your Church?

The percentage of members who report that their local church has some kind of family ministries activity has almost doubled in the past 15 years from 16 to 29 percent. This is a tribute, I believe, to the farsightedness of church leaders who established the Family Ministries Department in 1995. This means, however, that seven in 10 local churches still need to start something in this vital area of ministry.
MONTE SAHLIN IS DIRECTOR OF RESEARCH AND SPECIAL PROJECTS FOR THE OHIO CONFERENCE AND A SENIOR CONSULTANT AT THE CENTER FOR CREATIVE MINISTRY. QUESTIONS AND SUGGESTIONS CAN BE SENT TO HIM AT MSAHLIN@CREATIVE MINISTRY.ORG.
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Reflections
What We Leave Behind

IM GETTING READY TO MEET WITH THOUSANDS OF SEVENTH-DAY ADVENTISTS in Atlanta, Georgia. Ive been washing and packing clothes, breaking in my new, comfortable shoes, and, of course, driving my family crazy as instructions for while Im gone randomly pop out of my mouth. I am a working mothersomething Ive prayerfully continued to do while raising three children with my husband. I have a sturdy support system currently, for which I daily send prayers heavenward. While Im away for two weeks this summer there are no less than three adults ready and able to take care of everyone and everything in our household. And yet, as I remember another piece of advice, Im a little stressed about who and what Im leaving behind. Will the adults remember to use lotion after baths? Will the children eat their vegetables? Will their allergy medicines, bug repellent, sunscreen be forgotten? Will the children have Sabbath clothes ready for Sabbath? Will they go to bed on time (or at least before midnight)? Will someone remember to pray and have worship with them? Will they be able to make the trek down, as planned, in the latter part of the GC session? Leaving the comforts of home is tough for me. I enjoy seeing new places and meeting new people, but at the end of the day I like being home. I like my bed, my exercise machine, my refrigerator, my sofa, my books. Leaving these things behind is no pleasure. And while a few hours away from noisy children is nice, I like (and love) my familyleaving them behind is not bliss. I can take small comfort in making sure Im prepared for my journey and that Ive done my part to help others be ready too. And not just for a jaunt to Atlanta. Getting ready for this trip has had me thinking more about what Ill leave behind when I go to heaven, how Im preparing myself, and what Im doing to help others make the trip too. Christs promise in Matthew 28:20 serves as assurance that Hell be a part of the preparations. Writes Ellen White: With the assurance of the abiding presence of such a Helper, we may labor with hope and faith and courage (Welfare Ministry, p. 70). If leaving my loved ones behind for a relatively short time period causes me some anxiousness, I cannot imagine what leaving my loved ones behind for the trip of all trips would mean. Possessions, in fact, cease to matter. But I take these words of White to heart: May the Lord give you wisdom, and give wisdom to all who are teaching the truth to others in Biblical institutes, or in any other place, that they may know how to communicate that which they have learned to perishing souls. If those who have heard the precious truth, . . . will lay hold upon God by living faith, and be vitalized by His Holy Spirit, and take up the work right where they are, lifting up Jesus before their own family that all may behold Him, they will do the very work that God calls upon them to do (Manuscript Releases, vol. 6, p. 204). When I go to heaven, there are lots of things I will leave behind. In fact, Im sure Ill be leaving every thing behind. But not everyone. Im going to do my best to bring my family along by sharing with them the promises of God, the salvation found in Jesus Christ, and the amazing power of prayer. What I leave behind isnt as important as whom I might leave behind, but if I do my part, theres a good possibility I wont have to leave anyone behind when it counts the most. Ill live the words in 1 Thessalonians 4:16, 17, and what we leave behind will be no more.
MICHAL ZACHARZEWSKI
KIMBERLY LUSTE MARAN IS YOUNG ADULT EDITOR FOR ADVENTIST REVIEW.
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encourage starting one from scratch in the shadow of a viable congregation.

Practical Cases in Point

Resilience of Traditional Congregations

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To Change or Not to Change?

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The Awkwardness Within

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GC ASSOCIATE GENERAL COUNSEL: Dionne A. Parker

SIGN PHOTOS COURTESY OF POSITIVE ID / ADVENTMALL.COM

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PHOTOS COURTESY OF POSITIVE ID / ADVENTMALL.COM

Faith and Works