I N T E R N AT I O N A L

J O U R N A L F O R PA S T O R S

M AY 2 0 1 1

Growing
disciples
through transformational
Learning
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 C O N T E N T S

04 LETTERS

06 Growing disciples through

transformational learning
05 EDITORIAL

Discover how God uses the strengths, personalities, life 09 REVIVAL AND REFORMATION
experiences, and even weaknesses in pastors to accomplish His
purpose in the lives of His people.
28 DATELINE
Bonita Joyner Shields 29 RESOURCES

30
10
THE PASTOR AND HEALTH
“Where is the joy?”: Three keys to
avoiding burnout
How did the author of this article find his vocational joy—
stronger and richer than ever?
Martin Thielen
Ministry® International Editors
International Journal for Pastors Chinese-Robert Wong

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26 The erosion of funeral customs and its

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What must be done to restore and preserve ministry

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 L E T T E R S

“The things that unite us are stronger

than the things that divide us.”

Editor’s note: We received an

overwhelming number of letters
concerning Carl P. Cosaert’s article
by the truth of the scriptures that you
shared with him. I have been in the
ministry for 57 years and have had
I cannot tell you how deeply touched
I was by Carl P. Cosaert’s article. 
When I first read the letter sent to
“A Broken Commandment or an the privilege of speaking to some Dr. Cosaert, I was so overcome
Affirmation of Hope?” (March 2011). Seventh-day Adventist meetings. with disgust and a wave of “How
Here is a sampling. The things that unite us are stronger could anyone say these things after
than the things that divide us. such a tragic loss?”  Then I came

I am 75 years old and a retired

Lutheran pastor. And I don’t
remember a time when a magazine
—William L. Self, senior pastor, Johns Creek
Baptist Church, Alpharetta, Georgia, United States
back to read the rest of the article
and actually broke down in tears
with the revelation of the girl with
article so moved me. I felt accused the pink hair who displayed such
and penitent for having sent a brother
(another retired Lutheran pastor) a
copy of a letter I’d recently sent to
C arl P. Cosaert’s article is an
outstanding example of trying
to make sense of an event that
a Christlike response in Mindy’s
moment of need.  Cosaert stated,
“I had seen her hair, not her heart,”
President Obama. Since the letter ultimately makes no sense. and later, “We simply do not know
was strong against homosexuality I commend Cosaert for not allow- what God is doing in the heart of
and my colleague and his wife have a ing himself to be demoralized by a person—regardless of what we
son who recently “married” another the misguided counsel of a person might think of his or her actions.”  
male, the letter had the effect of whose simple answer will never do I honor the author for keeping
holding them responsible. justice to an issue as complex as why his exegesis biblical and his attitude
I now stand under conviction good people experience heartache toward the one who wrote that
and have sent my fellow pastor an and tragedy. And I hope readers of uncalled-for letter so thoroughly
apology, along with a copy of this Ministry will think twice before pre- Christian.  I am humbled and chal-
article. I thank you once again for suming to speak for God and offering lenged anew to speak and seek the
this fine article. either comfort or condemnation. heart of God who, when among us,
—Ted Kriefall, Olympia, Washington, United —Stephen Chavez, Silver Spring, Maryland, befriended the tax collectors and
States United States sinners, and who “came to seek and
to save the lost” (Luke 19:10, RSV).

D ear Dr. Cosaert, I just read your

moving article and was genu- C arl P. Cosaert’s article is  so
needed within our Christian
—Jack L. Keith, pastor, email

inely moved by the crisis that you

faced with the loss of your daughter.
But I was made uncomfortable by
circles—including Adventist cir-
cles. So many so-called Christians
have created a culture of judgmental-
I read professor Cosaert’s article
with much interest. However, when
I read the letter sent to him after
the insensitivity of the letter written ism because so many possess a the death of his daughter Mindy, I
to you that you referenced in the law-centered theology rather than almost blew a fuse. “How much,”
article. The person who wrote this one that is grace-centered. This is I thought, “do these people know
letter has a relative in all of our the reason why we cannot love like about the importance of grace being
churches. Their tribe is legion. Christ. ministered through such things as
Your exegesis of the Isaiah 58 Those of us who think thusly letters of sympathy?”
passage was superb. I think you possess a foolish mentality and need Their approach seems to echo
did it just right. I hope the unnamed to repent. We have so much to learn Job’s “comforters” as well as the
letter writer can be sensitized by the from the life of Christ. Pharisees’ response to the man born
pain and grief of a family’s loss and —Manuel Fernandez, email Continued on page 29

M I N I S T R Y 4 M A Y 2 0 1 1
 E D I T O R I A L | D ere k J . M orris

Daily bread
R
egarded as one of the great church members to share insights
biblical preachers of the from their common reading of the
twentieth century, Dr. D. Word of God. I have found great
Martyn Lloyd-Jones was trained as M’Cheyne offered the following
a physician and throughout his life cautions for all who would engage joy knowing that
read widely in theology, Christian in systematic reading of the Bible:
biographies, and medicine. Accord- countless Christians
ing to his daughter Elizabeth, one 1. Beware of lifeless formalism,
particular volume stood out as her where you are reading the Bible around the world
father’s all-time favorite: the Bible. To just to fulfill a religious obligation.
Lloyd-Jones, the Bible was bread for Read with a prayerful and recep- are also seeking to
his soul. Early in his ministry, Martyn, tive heart.
and his wife Bethan, embraced a 2. Beware of a self-righteous atti- be filled with the
Bible reading plan developed a cen- tude. Do not consider yourself
tury earlier by the Scottish preacher more virtuous than others simply Word of God.
Robert Murray M’Cheyne. because you are following a
Though his public ministry was systematic reading of Scripture.
brief, M’Cheyne left a priceless gift 3. Beware of careless reading of the world are also seeking to be filled
both for his parishioners and also Scriptures. View every reading of with the Word of God.
for us. Shortly before his untimely Scripture as a personal meeting The whole Bible testifies of Jesus
death at age 29, M’Cheyne provided with the Infinite One, listening (cf. John 5:30). Read the Bible to
a Bible reading plan for his parish.1 attentively to His Word. know Him whom to know is life
Following this plan as a community eternal (John 17:3). Beware of cold
of faith, M’Cheyne and his parish- I recently learned about the formalism, self-righteousness, and
ioners read through the Bible once M’Cheyne Bible Plan while listening careless reading, but at the same
each year plus a second reading to a lecture on the life and reading time be assured that the words of
of the New Testament and Psalms. habits of Dr. D. Martyn Lloyd-Jones. the prophet Jeremiah are true, “Your
M’Cheyne recommended that some Lloyd-Jones and his wife followed words were found, and I ate them,
passages be read together as a the Murray M’Cheyne Bible Plan for and Your word was to me the joy and
family while other passages might more than 50 years. His powerful rejoicing of my heart” (Jer. 15:16).
be read privately. biblical preaching and writing were I encourage you to visit www
What are some of the advan- visible fruit of a life filled with the .BiblePlan.org, not only for your own
tages of a systematic reading of the Word of God. blessing, but for the blessing of your
Bible? Many Christians have never The example of these two family, church, and community.
read through the entire Bible, though dedicated Christian pastors, Robert There are 13 options for Bible read-
they profess to accept the entire Murray M’Cheyne and Martyn Lloyd- ing (the M’Cheyne Plan is #10).
Scriptures as inspired by the Holy Jones, inspired me to learn more Perhaps you will be inspired by the
Spirit. The apostle Paul reminds us, about the M’Cheyne Bible Plan. To i nstr ucti on of R ob er t M ur r ay
“All Scripture is given by inspiration my delight, I discovered that some M’Cheyne and the example of Dr. D.
of God, and is profitable for doctrine, gracious Christians have designed Martyn Lloyd-Jones and invite your
for reproof, for correction, for instruc- a process to assist all who would fill church family to join you on a jour-
tion in righteousness, that the man their hearts with the Word of God. ney through the Word of God.
of God may be complete, thoroughly You can sign up at www.BiblePlan
1 http://www.wholesomewords.org/biography/bmcheyne5
equipped for every good work” .org to participate in the M’Cheyne
.html provides a copy of “Daily Bread, Being a Calendar
(2 Tim. 3:16, 17).2 Bible reading program. Every morn- for Reading Through the Word of God in a Year,” the
Having a Bible reading plan ing, you will receive an email with correspondence written by Robert Murray M’Cheyne to his
parishioners at St. Peter’s, Dundee, Scotland, on December
avoids wasted time wondering the assigned Bible passages for that
30, 1842.
what to read and also provides day. I have found great joy knowing 2 All scriptures are from the New King James Version of the
many opportunities for family and that countless Christians around the Bible.

Tell us what you think about this article. Email MinistryMagazine@gc.adventist.org or write to 12501 Old Columbia Pike, Silver Spring, MD 20904.

M I N I S T R Y 5 M A Y 2 0 1 1
 L EA D A RTIC LE | Bonita Joyner S h ields
Bonita Joyner Shields, MA,  a former local church pastor, currently
serves as an editor in the General Conference Sabbath School/Personal
Ministries Department, Silver Spring, Maryland, United States.

Growing disciples through

transformational learning

C
larence first attended the educational and theological measure of the full stature of Christ”
church on a dare. models of ministry within our (Eph. 4:11–13, NRSV; emphasis
He promised his pas- church. Of course, Scripture links supplied).1
tor friend he would give these two models of ministry This article will show how an
church a try if the pastor could beat together. In Ephesians 4, the apostle integration of the Learning Cycle,
him in two games of checkers. The Paul writes, “The gifts he gave were taken from the educational model
pastor won, and Clarence found that some would be apostles, some of ministry and used to encour-
himself in church the next week. prophets, some evangelists, some age transformational learning, can
He responded to God’s Word and pastors and teachers, to equip the enhance pastoral effectiveness
the love of the congregation, and saints for the work of ministry, for in preaching and teaching and,
eventually was baptized, along with building up the body of Christ, thus, enhance church members’
his wife and children. until all of us come to the unity of understanding of the gospel and
A few weeks later, Clarence the faith and of the knowledge of maturation as growing disciples of
went to his pastor with a troubled the son of God, to maturity, to the Christ.
heart. He did not know how to live
the Christian life. “Before I was
baptized,” he said, “if you came to
me and told me that you wanted to How We Perceive (vertical)
be a football player, I would not have
just given you permission to do it,
How We Process (horizontal)
I would have shown you how to be figure 1
one. I need someone to show me Experiencing
how to be a Christian.” Sensing/Feeling
Most of the time, those of us in Intuition
spiritual leadership can effectively
share with our church members
why it is important to be a disciple
of Christ, but often we stop short
in teaching our people how to be a Active Reflecting
disciple. Both are important to the Doing Observing
maturation of a Christian. But how
can we, as pastors, follow through
on what is called “transformational
learning”—learning geared to not
only inform but to transform?
Serving as an editor and working Conceptualizing
with colleagues who have educa- Thinking
tional backgrounds has helped me Intellect
appreciate the value of integrating

M I N I S T R Y 6 M A Y 2 0 1 1
What is the Learning first one into the water. And everyone to think about an activity more than
Cycle? usually knows it, since his zest for life others before they actually do some-
People learn in different ways. In is difficult to keep under wrap, and thing about it, and we have those
the early 1970s, David Kolb identified he yells with excitement as he enters who would much rather think and
two dimensions of learning: perceiv- the water! “Come in, Bonita,” he will reflect on it than do something.
ing and processing. 2 The ways in urge. “The water is perrrrrrfect!” I, on Using Kolb’s work as a founda-
which people perceive and process the other hand, sit back and observe tion, Bernice McCarthy, in 1987,
information constitutes their “learn- the situation for a while before I feel described four basic learning styles
ing style.” comfortable enough to go in. My and the corresponding teaching

But how can we, as

pastors, follow through

on what is called

“ transformational

learning”—learning

geared to not only

inform but to transform?

Some perceive life through their internal dialogue runs along these strategies most effective for people
senses and feelings—by direct lines: OK, Bonita, there appears to be to learn. According to McCarthy,
(subjective) experiences. Others no undertow—Roy’s still standing. . . . each learning style asks different
perceive life through their intellect It’s a sunny day, so the water won’t questions and displays different
(objectively) by conceptualizing or freeze me to death. . . . There aren’t strengths during the learning pro-
thinking. Most of us have a blend too many people around, so I won’t cess. These learning styles use both
of these two lenses, but we usually have to dodge them. Once I have right- and left-brain processing tech-
favor one. gone through this reflection time, niques.4 Thus, when we integrate all
People process new experiences I am usually ready to jump into the four learning styles in our preaching
through reflecting (observing) or new experience—unless I have a and teaching, we are educating the
through action (doing)—or some- great book to read; then, forget the “whole brain.” (See figure 2.)
where in between.3 (See figure 1.) water. The relational learner asks the
For example, while my hus- Just as my husband and I per- question, “Why is this subject impor-
band and I share the same style of ceive and process experiences in tant to me?” The analytic learner
perceiving life—through direct expe- different ways, so do members of asks, “What do I need to know
riences—we process it differently. He our congregations. They are of both about this subject?” The practical
processes new experiences through types—and perhaps more. Some learner asks, “How do I use the
action while I process them through want to act, do, and experience; information?” The dynamic learner
reflection. Both are valuable. So, others want to reflect and observe asks, “What if I use the information
when we go to the beach, he is the before they experience. Some want this way?”

M I N I S T R Y 7 M A Y 2 0 1 1
 LEAD ARTICLE | Bonita Joyner Shields

My primary learning style is each component into our sermons, be just for “entertainment.” With a
relational; the dynamic being my sec- more of our listeners may connect weak introduction, your listener may
ondary style. Thus, as a preacher, I with our message. not feel engaged enough to continue
typically am very strong in answering listening to you. In writers’ terminol-
for my congregation the questions, How to use the new ogy, the introduction comprises the
“Why is this subject important?” and learning style “hook” that draws the listener in.
“What if I use this information this So, how do we incorporate this The next question to ask is, What
way?” I am also fairly strong in the educational model into our preach- does my listener need to know about
analytic aspect of “What do I need ing and teaching? this subject? This, our homiletics
to know?” Unfortunately, I am often First, visit the Web site listed teachers tell us, is the “Body” or
weak in answering the question, within the sidebar of this article and “Argument” of the sermon. In this
“How do I use the information?” take the learning style inventory for section, you want to offer informa-
Thus, as I prepare my sermons, I yourself. That will give you a better tion, facts, and state or define your
must be intentional about connecting understanding of your own learning subject more finely. Possible tech-
with the practical learner. process, as well as the needs of others. niques to be used include comparing
and contrasting, relating it to other
subjects or even illustrating your
points. As an experiential learner, I
Learning Styles can say that while I appreciate our
church’s more recent emphasis on
the experience of salvation and our
figure 2 relationship with God, in some cases
Experiencing we may have gone to the extreme
Sensing/Feeling and not given our members enough
Intuition facts about their faith.
Experiential Experiential Our next question is, How can
Doer Reflector my listener use this information in
everyday life? This comes as the
application section of our sermon.
Active Reflecting Recently, I found something interest-
Doing Observing ing as I perused one of my preaching
books. While the other aspects of
sermon preparation were given a
Intellectual Intellectual page or two, the element of applica-
Doer Reflector tion was given two paragraphs!
Conceptualizing This component, when strong,
Thinking encourages action—not merely
Intellect “talking the talk but walking the
walk.” It is here that we want to per-
suade our members of the benefits
of applying the message to their
Have you ever heard church You will also find other articles in the lives.
members say about their pastor, Web site explaining this concept. The last question for us in creat-
“He’s a nice man, but I just don’t Second, think in terms of the ing our outline is, What if my listener
get anything out of his preaching”? four questions of the learning cycle puts this information into practice;
Or “Her sermons are too ‘dry,’ too as you prepare your sermon outline. what will their life look like? I believe
‘shallow,’ ‘just a bunch of stories,’ (See figure 3.) this can correspond with our conclu-
or ‘just plain irrelevant to my life.’ ” After you have chosen and sion. As one teacher of homiletics
First, we must face the fact that we exegeted your text, ask yourself the describes, conclusion consists of
will never be able to reach everyone. question, Why should my listener find “A few striking, well-chosen, soul-
However, as we come to better this subject important? The objective moving sentences or illustrations
understand the learning cycle, I think of this question is to awaken an that give the central idea and pur-
we will begin to realize that one of interest in the topic and prepare the pose of the sermon.” 5 A strong
the reasons people feel that way is listener for what will follow. Often, ending to a sermon is as important
because often we are skipping one the introductory story answers this as a strong introduction. As I recap
or more of the components of the question. Thus, the purpose of an the sermon, What vision am I going
cycle. And, when we incorporate opening story/illustration should not to leave with the congregation? What

M I N I S T R Y 8 M A Y 2 0 1 1
 Answer these learning
questions
figure 3
Experiencing
Sensing/Feeling
Intuition
God’s goodness
What if? Why?
revives and reforms
Active Reflecting The platform upon which
all true revivals and reforma-
Doing Observing
tions stand is the goodness of
God. His goodness speaks to
our hearts, changes our motives,
and inspires us to become more
How? What? like Him. His demonstration of
love “while we were still sin-
Conceptualizing
ners” (Rom. 5:8, NIV) melts the
Thinking
hardness of our sinful hearts. His
Intellect “kindness leads you [us] toward
repentance” (Rom. 2:4, NIV).
Revivals and reformations
will their lives look like after they have to make adjustments to your sermon are initiated by God’s desires or
taken in this message? before preaching it. actions, not ours. He first loved
Third, once you have used us (1 John 4:19). By beholding
your outline to create your sermon The preaching moment His character we are drawn back
manuscript, enlist the aid of a spouse Preaching God’s Word remains a to God (cf. The Desire of Ages,
and/or elder to evaluate your effec- profound privilege—a supernatural p. 761). From God’s own good-
tiveness. Your spouse may have experience. God uses our strengths, ness we are called “to participate
in the divine nature and escape
already given you an unsolicited personalities, life experiences, and
the corruption in the world
opinion—and preachers need that! even our weaknesses to accomplish
caused by evil desires” (2 Pet.
But be intentional about asking for His purpose in the lives of His people. 1:3, 4, NIV). Whatever goodness
it. Ask several people who have But God’s empowering does not we possess emanates from God’s
different learning styles from yours. negate the need to do what we can goodness and gives authenticity
Use their feedback as a means to to be the most effective vehicles and power to our own witness.
discover if this model has helped through which to fulfill that mission. In other words, “who” God is
you strengthen a possible weak area The Spirit works through learning precedes “what” God does. His
in your sermons. With pre-sermon cycles. And, sometimes, the Spirit actions flow from His character.
feedback always preferable to post- even works through a game of It is the same with the converted
sermon feedback, you still have time checkers. Christian. Our acceptance of
God’s invitation ushers us into
His kingdom—bringing to each

Resources
1 For an excellent article on the need for these two branches
of ministry to collaborate, see George Knight’s “Two one a revival of true godliness,
Ministries, One Mission,” Ministry, December 2010.
2 http://effective.leadershipdevelopment.edu.au/david-kolb-
a continued response bringing
learning-styles/experiential-learning/. transformation into His image.
• To discover your personal 3 Charles Betz with Jack Calkins, “Leading Adult Sabbath Revival and reformation is, in
learning style, go to School” (Lincoln, NE: Advent Source, 2001), 20.
part, an accelerated response to
4 See Dr. McCarthy’s office Web site at http://www
http://bit.ly/ghWXHU. .aboutlearning.com. the goodness of God.
5 William Evans, How to Prepare Sermons (Chicago: The
• For a Growing Disciples Moody Bible Institute, 1964), 90.
—Larry R. Evans, DMin, serves as
Curriculum Framework an advisor to the world church
to help you grow fruitful, president for the revival and
mature disciples based on reformation initiative.
the Learning Cycle, go to Tell us what you think about this article.
www.growingfruitful Email MinistryMagazine@gc.adventist.org
or write to 12501 Old Columbia Pike,
disciples.com.
Silver Spring, MD 20904.
revivalandreformation.org

M I N I S T R Y 9 M A Y 2 0 1 1
 M artin T h ielen
Martin Thielen, DMin,  is senior pastor, First United
Methodist Church, Lebanon, Tennessee, United States.

“Where is the joy?”:

Three keys to avoiding burnout

T
wenty-three years ago I had “I don’t know where the joy is. But if us to “divert daily, withdraw weekly,
almost completely burned I don’t find it again soon, I won’t sur- and abandon annually.”
out as a pastor. vive in this business much longer.” That quote saved my vocation.
Multiple factors contrib- Fortunately, I found the joy While driving home from the work-
uted to my ministerial “near death” again, and joy continues to this shop, I promised God and myself
experience at the young age of 30. day. At the age of 53, I have more that I would faithfully live out that
I served in a community suffering vocational joy than ever before. threefold challenge. When I got
massive economic collapse. My What follows are practices that home, I made the same promise
church loved to fight. Several mem- rekindled my joy and have kept it to my family. Keeping that promise

Pastors have the remarkable privilege

of pointing people to something
bigger than ourselves.

bers relentlessly criticized me. I was alive for more than 20 years. My required significant adjustments
also working on a doctor of ministry hope and prayer includes that you to my workaholic lifestyle. I began
degree, leading preaching and wor- can learn from them as well. making these difficult adjustments
ship workshops, and writing books by negotiating my primary priorities
and articles. I routinely stayed up until Practice self-care with our personnel committee. We
two in the morning doing my work. Three weeks after admitting agreed that my top five priorities
After two years in that gruel- my vocational joy had vanished, were preaching, worship leader-
ing environment, I found myself I registered for a clergy self-care ship, big picture leadership, staff
depleted—physically, mentally, emo- workshop. The presenter covered all supervision, and limited pastoral
tionally, and spiritually. At my lowest the pertinent topics: getting regular care. Beyond that, many of my
moment, a concerned colleague exercise, eating a healthy diet, tak- duties had to be relinquished. For
asked me a question that rattled me ing time off, setting boundaries, example, I delegated many of my
to the core. practicing spiritual disciplines, and responsibilities to staff and key lay
“Martin,” he said, “where is the developing a support system. At the leaders. I quit attending a large
joy?” end of the day, the workshop leader, number of meetings and activities.
His brutally honest question like a revival preacher, offered an And I also curtailed some of my
stunned me until I finally responded, invitation. He challenged each one of writing projects. I will not pretend

M I N I S T R Y 10 M A Y 2 0 1 1
these changes came easy. They I withdraw weekly every Friday. extended time off nurtures me: mind,
also disappointed some members My church knows Friday as my day body, and soul. My church manages
who wanted me to continue my off and respects it. When I arrived at to survive.
old but unsustainable schedule. my current appointment, I told the
However, other than affirming faith congregation that unless somebody Connect with others
in Christ, marrying my wife, hav- dies, I do not work Fridays. I pur- After two months of diverting
ing two children, and becoming a posely do not schedule many Friday daily and withdrawing weekly (I
minister, this serious commitment activities either. Instead, I sleep late, had not yet abandoned annually,
to practice these self-care disciplines read, write emails to friends, and go but it was on the calendar), the
was the most life-giving decision I out to lunch with my wife. Friday rector of our local Episcopal church
ever made. evenings my wife and I sometimes invited me to lunch. I did not know
The day after the workshop, I get together with friends or invite our it at the time, but he was evaluating
immediately implemented the “divert daughter and son-in-law for dinner. me for a spot in his weekly clergy
daily, withdraw weekly, abandon This daily diversion consistently support group. Several days later,
annually” strategy. This felt so good restores my soul. I received an invitation to join the
I am still doing it more than 20 years Now, my longstanding practice group. It consisted of an Episcopal
later. Four days a week my daily includes taking two to three con- rector, a Roman Catholic priest,
diversion means a trip to the gym tinuous weeks of vacation in July. a Presbyterian elder, two United
or a ride on my bike. Most days it I also take a week off in January. Methodist ministers, and a Baptist
means writing a journal entry, eating Because our Annual Conference preacher.
dinner with my wife, and reading recommends that clergy take four Our congregation served a
a book or magazine or watching weeks of vacation per year, I do not severely economically distressed
television. Although the diversions ask permission. I inform our staff community. Several major industries
vary, I carve out time every day for parish relations committee of the had closed down almost overnight.
non-church-related activities and four-week policy, tell them when People left town by the thousands.
that makes me a more balanced I will be gone, schedule others to Anxiety and anger consumed the
person and pastor. cover in my absence, and go. The community, including the churches.

t r av e l i n g w h e r e m i s s i o n a r i e s c a n n o t g o

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M I N I S T R Y 11 M A Y 2 0 1 1
 M artin T h ielen

Every congregation in town was dismal ministry setting, it digressed positives of my vocation, both in
hemorrhaging members, money, into a laundry list of complaints, my journal and in my daily prayers.
and morale. Having a group of clergy whining, and negativity. So I decided While I love many things about this
friends who understood that environ- to shift the focus. vocation, three items in particular
ment made it possible to weather First, I went out and bought a consistently stand out.
the storm without drowning. We new journal. Then, on the first page, First, I love the freedom of this
even managed to produce a good in large bold print, I wrote down vocation. Ministers are blessed with
bit of laughter. The group gathered these words from the apostle Paul: remarkable autonomy. For example,
every Wednesday morning at 11:00 “Finally, beloved, whatever is true, few people enjoy the flexible sched-
for dialogue and support followed whatever is honorable, whatever is ule that clergy do. If we want to
by lunch. just, whatever is pure, whatever is attend our child’s school program,
Since those difficult days, I have pleasing, whatever is commendable, spend an afternoon reading a book,
either joined or created a clergy sup- if there is any excellence and if or make a trip to the dentist, we do
port group in every ministry setting there is anything worthy of praise, not have to ask permission. We also
I have served. I simply could not think about these things” (Phil. 4:8, get to set our own priorities, goals,
survive pastoral ministry without a NRSV). Although I continued to and dreams. And, as long as we
group of close clergy friends. record vocational struggles in my cover our essential pastoral tasks, we
journal, I made a new rule. At the can specialize in a particular passion
Remember the positives end of every entry, I had to list at least like counseling, small groups, evan-
After several months of practic- one thing about pastoral ministry gelism, or worship. Most people only
ing self-care and connecting with I was grateful for on that day. That dream of a job with such freedom
my clergy group, I felt myself slowly simple discipline helped transform and flexibility.
rising up from the dead. The final my vocation from joyless duty to Second, I love the relationships
step in resurrecting my vocational joy heartfelt gratitude. My three-month of this vocation. Pastoral ministry,
began with a three-month journaling experiment of remembering the especially in long-tenure pastorates,
experiment. Keeping a journal was positives evolved into a lifelong, allows us to build relationships with
not new to me; I had done so since life-giving practice. More than 20 members and staff that deeply enrich
high school. However, given my years later, I continue to affirm the our lives. I know church members

• Training lay leaders to effectively work with you

• Designing sermons to meet the needs of different churches
• Addressing family life in a multichurch district with special emphasis on children
• Organizing the evangelistic outreach in a district
• Coordinating boards and committees in a district
• Working with the communities in the district
• Creating a spirit of cooperation among the churches
• Recognizing the needs of the pastor’s spouse and children for continuity
as the pastor preaches in a different church each week

If you pastor several churches, you will no doubt have other topics in mind.

Next steps:
If you pastor more than • Email, write, or call and discuss with us the topic or topics you are suggesting.

one church—we want • Once we have agreed on the specific topic, we will ask you to proceed with

to hear from you the writing.

We WANT to hear from you

Here at the Ministry magazine editorial offices, we are planning Derek Morris, editor
another issue featuring and recognizing the work of pastors who Willie E. Hucks II, associate editor
have more than one church. In order for this issue to be valuable Email—MinistryMagazine@gc.adventist.org
to ministers around the world, we need your participation. You Telephone—301-680-6510
are invited to prepare an article for Ministry magazine. Here are Address—12501 Old Columbia Pike,
some suggested topics you may consider: Silver Spring, MD 20904-6600

M I N I S T R Y 12 M A Y 2 0 1 1
can sometimes be difficult. But most
of them are good people who love,

Pastoral burnout
respect, and support us, and it is a joy
to be their pastor. Who else, besides
clergy, get to make relationship build-
ing the core of their vocation?
Third, I love the transcendence
of this vocation. Pastors have the
statistics
remarkable privilege of pointing
people to something bigger than
ourselves. We stand in the pulpit
A ccording to the New York Times (August 1, 2010): “Members of
the clergy now suffer from obesity, hypertension and depression
at rates higher than most Americans. In the last decade, their use
and share the Word of God for the of antidepressants has risen, while their life expectancy has fallen.
people of God. We visit the hospital Many would change jobs if they could.”
and remind people by our presence
• 45% of pastors say that they have experienced depression or
that God is with them even in their
burnout to the extent that they needed to take a leave of absence
fears. And, in death, we affirm, “Yea
from ministry.
though I walk through the valley of
the shadow of death, I will fear no • 50% feel unable to meet the demands of the job.
evil.” Who could ask for more from
• 52% of pastors say they and their spouses believe that being in
any vocation?
pastoral ministry is hazardous to their family’s well-being and
health.
Conclusion
The movie The Prince of Tides tells • 70% do not have any close friends.
the story of a high school teacher and
• 75% report severe stress causing anguish, worry, bewilderment,
football coach named Tom Wingo
anger, depression, fear, and alienation.
who lost his joy, both vocationally
and personally, but then found it • 80% of pastors say they have insufficient time with their spouse.
again. The beginning of the movie
• 90% work more than 50 hours a week.
finds Tom struggling with unemploy-
ment, burnout, and marital problems. • 94% feel under pressure to have a perfect family.
However, after a long and painful
• 1,500 pastors leave their ministries each month due to burnout,
process of healing, Tom reunites
conflict, or moral failure. (The above statistics come from
with his wife and children, returns
PastorBurnout.com.)
to his vocation, and finds renewed
contentment and joy in his life. In the
final scene of the film, we see Tom

Resources for dealing

mowing the grass of his high school
football field. In voiceover narration,
Tom says, “I am a teacher and a
coach, and a well-loved man, and it
is more than enough.”
As did Tom in The Prince of Tides,
with pastoral burnout
I lost my vocational joy. However, by • PastorBurnout.com is an invaluable resource on pastoral burnout.
practicing self-care, connecting with It includes burnout statistics, causes of burnout, humor for
others, and remembering the posi- dealing with burnout, and resources for overcoming burnout.
tives, I found it again. Best of all, the
• The following three books will also help pastors deal with burnout:
joy continues today, stronger and
richer than ever before. Therefore, I • Wayne Cordeiro, Leading on Empty: Refilling Your Tank and
can affirm with Tom (with minor Renewing Your Passion (Bloomington, MN: Bethany House
revisions), “I am a pastor and a Publishers, 2009).
writer, and a well-loved man, and it
• Anne Jackson, Mad Church Disease: Overcoming the Burnout
is more than enough.”
Epidemic (Grand Rapids, MI: Zondervan, 2009).
Tell us what you think about this article. • C. Welton Gaddy, A Soul Under Siege: Surviving Clergy Depression
Email MinistryMagazine@gc.adventist.org (Louisville, KY: Westminster/John Knox Press, 1991).
or write to 12501 Old Columbia Pike,
Silver Spring, MD 20904.

M I N I S T R Y 13 M A Y 2 0 1 1
 B ryan W. B all
Bryan W. Ball, PhD, is a retired professor
and administrator living in Martinsville,
New South Wales, Australia.

The immortality of the soul:

Could Christianity survive
without it? (Part 2 of 2)
Editor’s note: In part 1 of this two- of biblical interpretation. This meant absolute truth and the very word
part series, the author traced the that the Bible should be interpreted of God.”3
mortalist viewpoint through the literally, unless it was self-evident Third, and even more important,
continental and English Reformation. from the text itself that it was not is the place of reason in the interpre-
He concluded the first part by to be so understood. An important tation of Scripture. Richard Overton
listing theologians, scholars, and case in point was the parable of believed that the subordination of
philosophers throughout the sixteenth the rich man and Lazarus (Luke reason in biblical interpretation had
to eighteenth centuries who believed 16:19–31), frequently advanced by contributed to the development of
in the mortalist viewpoint. immortalists as textual evidence the innate immortality doctrine. The
of the soul’s existence beyond the existence of the soul as an entity

T
hroughout the sixteenth, grave. Mortalists argued that the separate from the body, able to think
seventeenth, and eighteenth story was inadmissible since a and feel apart from the body, and its
centuries a succession of parable cannot form the basis of supposed departure either to heaven
able and prominent writers doctrine. Henry Layton says, “We or hell at the moment of death, are
were persuaded of the essential cor- take it not for proof, because it all contrary to reason.4 The subtitle
rectness of the mortalist viewpoint was but a parable, spoken without of Layton’s compendious work, A
and felt strongly enough about it to design to teach anything concern- Search after Souls, emphasized the
publish their convictions for their ing the State of Man after death.”1 importance of reason in theological
contemporaries and posterity. What, Overton likewise insists, “There and philosophical inquiry as well as
then, did they believe? Constraints of was never such a man as Dives in the debate over the soul, “The
time and space will permit us to note or Lazarus, or ever such a thing Immortality of a Humane [sic] Soul,
only three or four of the main planks happened, no more than Jotham’s Theologically, Philosophically, and
in the mortalist platform. trees did walk and talk.”2 Rationally Considered.” Similarly,
Second, no doctrine should while Milton regards Scripture as
The authority of Scripture, be established on a single text or the final authority, as his Treatise
correctly interpreted passage, but the whole weight of on Christian Doctrine repeatedly
Fundamentally, they believed in biblical evidence should be taken demonstrates, it is not Scripture
the Bible, that is, in the authority of into consideration before any con- read blindly or subjectively. Thus
Scripture as the source of revealed clusion was reached. Mortalists to the “testimonies of Scripture”
truth, and the final court of appeal were highly suspicious of doctrines Milton contends “may be added
in all controverted matters. But so formulated on less than all the . . . arguments from reason” in
did those whom they opposed, evidence available. Layton con- “confirmation” of biblical doctrine.5
the immortalists. Wherein lies the tends that he is no “idolizer of the John Locke, perhaps, shows
difference? We may detect three Scripture,” but holds that “what- the best example of mortalism’s
points of emphasis and divergence soever doctrines or opinions can insistence on reason as necessary
in mortalist theology. be proved by a strong current or to biblical interpretation. His great
First, they insisted that what they stream of Scripture texts, ought theological treatise on the rational
believed was a correct methodology to be accepted and believed as nature of authentic Christian faith,

M I N I S T R Y 14 M A Y 2 0 1 1
The Reasonableness of Christianity, be.” After death, Overton says, “Man the dead, and has no other founda-
begins with a lengthy and reasoned is void of actual Being... he absolutely tion whatever.”13
exposition of the thnetopsychist IS NOT.”10 Priestley similarly affirms
view of man, commencing with the that God made the whole man from Origins of the immortal
assertion, “To understand therefore the dust of the ground, arguing “God soul doctrine
what we are restored to by Jesus made this man, who was lifeless Almost as important in mortalist
Christ, we must consider what the at first, to breathe and live . . . the minds as the biblical teaching on
Scripture shews we lost by Adam.” substance which was formed of the human nature and destiny, were the
The process is one of rational con- dust of the earth became a living origins of the immortal soul doctrine.
sideration. From that point on, he soul, that is, became alive, by being Once again there was widespread
assumes that true Christian faith made to breathe.”11 concurrence among mortalist writers
is essentially reasonable, that is Priestley, like all other mortalists, in relation to this question, and once
to say, it is always consistent with returns to the resurrection at the again Layton and Priestley may be
reason, sometimes beyond reason, last day as the key to the future taken as representative spokesmen.
but never contrary to reason. It was and immortality, for once again the Layton’s collected works were
reason applied in the interpretation process of death is then reversed. published posthumously in two
of the divine revelation in Scripture Although life ceases at the moment volumes, in 1706, under the title A
that led Locke to an unequivocal of death, this is not the end for the Search After Souls, or the Immortality
thnetopsychism.6

Human nature and

destiny
Approached from these stand-
points, the Bible led to a mortalist t he Ge ne si s a cco u nt
eschatology. In this context, the
Genesis account of human origins
is crucial to a correct understanding
of human nature and destiny. A key
of h um a n or ig ins i s
text was Genesis 2:7: “And the Lord
God formed man of the dust of the
ground, and breathed into his nostrils c r u c i a l to a cor r e ct
the breath of life; and man became a
living soul.”7 Overton’s interpretation
of this text is representatively mortal- u nde rstanding of h um an
ist. When God imparted the breath of
life to the lifeless form of Adam, the
man became “a living soul.” Overton
says, “That which was formed or n atu r e and de stiny.
made of the earth became a living
soul, or creature, by breathing . . . the
breath of life (and) that lifeless lumpe
became a living soul.”8 Overton then
adds an important rider, “that which believer, for the temporary extinc- of a Humane Soul, Theologically,
was breathed before it was breathed, tion of life at death is not the same Philosophically and Rationally
was not a living soul.”9 It was merely as annihilation. When we say a Considered. Layton’s search began
breath which, when infused into the candle is extinguished “we surely late in life, in 1690, after reading
body, caused a living soul, a man, do not mean it is annihilated, that Richard Baxter’s Dying Thoughts, in
to exist. there is nothing left to light again.”12 which Baxter re-affirmed the soul’s
Death, as the reversal of this This illustrates “precisely” what Paul ascent to heaven to be with Christ,
process, occurs when a person had in mind by the resurrection stressing “the necessity of believing
ceases to breathe, when the breath of the dead. Priestley maintains, it.” Layton remarked, “It seemed an
leaves the body. When that happens, with Tyndale and all other mortal- over-great morsel to swallow all this
the person dies. He or she ceases to ists, that Paul consistently stresses together,”14 embarking on a tireless
exist. The “soul” is no more because the resurrection as the gateway campaign of clarification and refuta-
the living person is no more. Overton to immortality. So he concludes tion that lasted for the rest of his life.
states death “returns man to what that human hope of a future life Layton came to believe early in this
he was before he was, that is, not to “depends upon the resurrection of search that the idea of an immortal

M I N I S T R Y 15 M A Y 2 0 1 1
 B ryan W. B all

soul ante-dated Christianity by sev- a way to eternal life contrary to that that he could not redeem them
eral centuries and that it could be set forth in Scripture. The debate from that state in which they
found in many pre-Christian Greek came to focus on the classic Pauline were not, nor give them that
philosophers, noting in particular passages in 1 Corinthians 15 and life and immortality which they
Pythagoras, Anaxagoras and Plato, 1 Thessalonians 4, which deal with already possessed. So that by
adding that most of the early Greek the resurrection at the last day. With this scheme [the natural immor-
and Latin church fathers did not heavy irony, Tyndale challenges tality of the soul] the whole
accept it.15 More: notion of redemption by Jesus
P r i e s t l e y ’s H i s t o r y o f t h e Christ is absolutely and entirely
Corruptions of Christianity included Nay, Paul, thou art unlearned, go destroyed.21
a brief survey of the history of mortal- to Master More and learn a new
ism, in which he maintained that way. We be not most miserable, Without question, this exists
the first Christians did not believe though we rise not again, for our as the most damning accusation
in an immortal soul. The distinction souls go to heaven as soon as brought by mortalists against the
between body and soul, “originally we be dead, and are there in as inherent immortality of the soul. That
a doctrine of Oriental philosophy,” great joy as Christ that is risen doctrine, mortalists were convinced,
had in later centuries spread into again. And I marvel that Paul was not only unbiblical, it was essen-
“the Western part of the world,” a had not comforted the Thes- tially and literally anti-Christian.
process that Priestley traces back salonians with that doctrine, if he
through Greek thought to its earliest had wist it, that the souls of their Conclusion
Egyptian, Chaldean, and possibly dead had been in joy, as he did While this essay has concentrated
Persian and Indian origins, argu- with resurrection, that their dead on the views of seventeenth- and
ing that these pre-Christian pagan should rise again. If the souls be eighteenth-century English mortal-
views had “exceedingly altered in heaven in as great glory as the ists, it will not be inappropriate, in
and debased the true Christian sys- angels, after your doctrine, shew conclusion, to note that the mortalist
tem.”16 Although some third-century me what cause should be of the interpretation of Scripture, or crucial
Christians in Arabia kept mortalism resurrection?18 elements of it, have survived until the
alive, eventually they capitulated to present time. Two examples must
the teachings of Origen. Priestley Burns comments of Tyndale’s suffice. The work of Oscar Cullman,
maintains that most of the later robust psychopannychism, “He cited at the beginning of this paper
fathers were Platonists who “bor- was certain that God had clearly (see part 1) as a contemporary advo-
rowed many of their explanations announced that the resurrection of cate of mortalist theology, appeared
of Scripture doctrines from that the body was the beginning of the in time between them.
system.” 17 Thus Platonic dualism whole salvation of Christians, not It is now 75 years since William
infiltrated the medieval church, just an additional reward for souls Temple, then archbishop of York and
resulting in the doctrine of purgatory already in joy.”19 shortly to become archbishop of
that was built on the foundation of Two hundred and twenty-five Canterbury, published Nature, Man
the immortal soul and eventually years later, in 1756 to be precise, and God. Dr. Temple wrote, “Man is
came to dominate medieval escha- Peter Peckard published the first not by nature immortal, but capable
tology. Mortalists, in general, would of three works in which he persua- of immortality.” The “prevailing doc-
have unhesitatingly concurred with sively set forth the thnetopsychist trine of the New Testament,” he said,
that. understanding. “Scripture expressly “is that God alone is immortal . . . and
asserteth the mortality of man, and that He offers immortality to man
Immortalism and the the restoration to life from that not universally but conditionally.”22
redemptive work of Christ mortality by Jesus Christ,” 20 he It would be difficult to find a better
Perhaps the most serious charge wrote. This theme ran throughout summary of the mortalist position.
brought against the traditional view Peckard’s work. The doctrine of Just a few years have passed
of the soul’s immortality was that it the soul’s immortality negated the since the publication of N. T. Wright’s
undermined the redemptive work redemptive work of Christ at its very latest book, Surprised by Hope:
of Christ. We have already caught heart, effectively rendering that work Rethinking Heaven, the Resurrection,
a hint of this concern in Tyndale’s superfluous and unnecessary. In and the Mission of the Church. 23
introduction to the second edition of Peckard’s own words: Dr. Wright, the bishop of Durham
his New Testament in 1534. In fact, and one of today’s leading New
Tyndale is much more explicit. In his Jesus Christ came into the world Testament scholars, speaks of the
famous dialogue with the erudite on purpose to redeem men from infiltration of Christian thought by
and very orthodox Sir Thomas More, death and to give them life and Greek philosophy and says, among
Tyndale accuses More of proposing immortality. It is very certain many other things, “at least since the

M I N I S T R Y 16 M A Y 2 0 1 1
Middle Ages the influence of Greek 3 Henry Layton, A Reply to a Letter Dated Sept.14, 1702 was first translated into Latin only in 1160. The Oxford
(1703), 70. Dictionary of the Christian Church (p. 1300) notes that “the
philosophy has been very marked, 4 Richard Overton, Man Wholly Mortal (1655), 9–11, 33–35. authority” accorded to Plato’s teachings “throughout the
resulting in a future expectation 5 Milton, “Treatise on Christian Doctrine,” in The Complete Middle Ages, did much to secure for many Platonic notions
Prose Works of John Milton, D. M. Wolfe, ed., (New Haven a permanent place in Latin Christianity.”
that bears far more resemblance to and London, 1953–1982), IV: 191, 480. 18 William Tyndale, “An Answer Unto Sir Thomas More’s
Plato’s vision of souls entering into 6 John Locke, The Reasonableness of Christianity, As Delivered Dialogue” in The Works of the English Reformers: William
in the Scriptures (1695), 1. For a more extended discussion Tyndale and John Frith, T. Russell, ed., (1831), II: 123.
disembodied bliss than to the biblical of Locke’s Reasonableness and its significance and the 19 Burns, Christian Mortalism, 101, 102.
picture of new heavens and new significance of reason per se in Locke’s theology, see Ball, 20 Peter Peckard, Observations on the Doctrine of an
The Soul Sleepers, 119–126, and Victor Nuovo, ed., John Intermediate State Between Death and the Resurrection
earth.” 24 Wright’s consistent and Locke, Writings on Religion (Oxford: Oxford, 2002), xliv-lii. (1756), 4.
repeated argument is that the resur- 7 Quoted from the Authorized, or King James Version, the 21 Ibid., 19. Peckard further explained, “By allowing men a
translation most used by scholars and writers after its natural principle of life, we do in effect hinder them from
rection at the last day, posited on the publication in 1611. coming to Christ that they may have life.” Ibid., 39.
resurrection of Jesus Himself, is the 8 Overton, Man Wholly Mortal (1655), 29. 22 William Temple, Nature, Man and God (1934), xxx, 461–463.
9 Ibid., 30. See also his article, “The Idea of Immortality in Relation
key to immortality and eternal life.25 10 Overton, Mans Mortalitie (1644), 6, 7; emphasis in the to Religion and Ethics,” in The Congregational Quarterly X
So, the question presents itself original. (1932), 17 in which he also called for a radical re-evaluation
11 Joseph Priestley, Disquisitions Relating to Matter and Spirit of the traditional doctrine of eternal torment in hell. Temple
once again, Could Christianity sur-
(1777), 115. was a contemporary of the influential Oxford Old Testament
vive without the immortality of the 12 Ibid., 164 scholar H. Wheeler Robinson, who in 1911 published a
soul? If Christian history and histori- 13 Ibid., 252. work with similar sentiments under the title The Christian
14 Henry Layton, A Search After Souls and Spiritual Operations Doctrine of Man.
cal theology are in any way reliable in Man (1691), 3. 23 N.T. Wright, Surprised by Hope: Rethinking Heaven, the
guides, the answer must be in the 15 Henry Layton, Observations upon Mr. Wadsworth’s Book of Resurrection, and the Mission of the Church (New York, NY:
the Souls Immortality (1692), 8, 16. HarperOne, 2008).
affirmative. 16 Joseph Priestley, History of the Corruptions of Christianity 24 Ibid., 80. Dr. Wright points out that Christian minds have
(1782), I: 156, 168, 266–8. been conditioned by Greek philosophy “whether or not
1 Henry Layton, Observations Upon a Short Treatise (1697), 43. 17 Priestley, Disquisitions, 294. Plato’s immortalism appears we’ve ever read any of it.” Ibid., 251.
2 Richard Overton, Mans Mortalitie (1644), 31. The parable of in several of his works, notably the Phaedo (c.360 b.c.), in 25 Ibid., passim, noting in particular the index as a pointer to
Jotham’s trees is in Judges 9. which Plato reflects the thinking of Socrates. The Phaedo Wright’s insistence on resurrection.

Tell us what you think about this article. Email MinistryMagazine@gc.adventist.org or write to 12501 Old Columbia Pike, Silver Spring, MD 20904.

Andrews University Presents

ANDREWS UNIVERSITY SEMINARY STUDIES

Creation Edition Spring 2011

ARTICLES INCLUDE:

“The Myth of the Solid Heavenly Dome” by Randall W. Younker and Richard M. Davidson
“Artificial Intelligence and Intelligent Design” by Eric Scott
“Similarities and Differences Between the Old Testament and the Ancient Near East” by Roberto Ouro

Phone (269) 471- 6023 To Order: Email auss@andrews.edu www.auss.info

Phone (269) 471- 6023 To Order: Email auss@andrews.edu www.auss.info

M I N I S T R Y 17 M A Y 2 0 1 1
 R oy A dams
Roy Adams, PhD, is the recently retired
associate editor of the Adventist
Review and Adventist World.

Understanding the Word

Editor’s note: This article has been an opportune moment to strike, a How could it be nothing? It’s held in
adapted from a sermon given by Dr. certain young man came forward, place by gravity. And we think we’ve
Adams at a Ministry Professional claiming to have special supernatu- solved the problem by that one word:
Growth Seminar, broadcast from ral intelligence as to how the leaders gravity.
the campus of Fuller Theological and people should respond to the My mind moves from Stone
Seminary, Pasadena, California, national crisis. Mountain through our solar sys-
United States, April 20, 2010. But his message proved impos- tem, past the Milky Way, and into
sible to stomach: The Babylonians the fantastic reaches of an endless

T
hen I looked and heard will take the city! (cf. Jer. 37:9, 10). universe—a universe seemingly
the voice of many angels, For the powers that be, it was too without borders. And we’re making
numbering thousands upon much. And Jeremiah was thrown an astonishing claim that the One
thousands, and ten thousand “into a vaulted cell in a dungeon” who holds it all together has spoken
times ten thousand. . . . In a loud (Jer. 37:16). a word to this planet—and this Book
voice they sang: ‘Worthy is the But one day his cell door rat- is it!
Lamb, who was slain, to receive tled open and a royal messenger At the beginning of Romans
power and wealth and wisdom and appeared with a summons from 3, Paul raised the question as to
strength and honor and glory and the king. Entering the royal palace, whether Jews had an advantage in
praise!’ ”(Rev. 5:11, 12).1 Jeremiah faced a trembling monarch the world. And answering his own
with a bad case of siege fatigue. question, he said, “Much in every
I use this passage as my principal Dropping his voice and bending way! First of all, [the Jews] have been
text, not to exegete it but as a point forward, a frightened Zedekiah whis- entrusted with the very words of
of departure, as a place to which I’d pered the critical question we find in God” (Rom. 3:2). And as Christians,
like to return at the end. I will divide Jeremiah 37:17: “ ‘Is there any word we believe that we have what they
the article into three simple parts: from the Lord?’ ” (emphasis added.) had, plus the Second Testament,
first, what we have; second, how to It’s an extraordinary question. and together they make a complete
decipher it; and third, the point at And the utterly outrageous claim of Bible.
the heart of it. the Christian church says that the And what we discover is that the
Bible is indeed a Word from the Lord. Bible is not an ordinary document. In
What we have Sometimes, in my quiet moments, the language of Hebrews 4:12, “the
As a young teenager, I became I think about this astonishing claim word of God is living and active.”
impressed, for the first time, that the in stark, elemental terms—such as And anyone who’s taken the time to
Bible is not an ordinary document. I when visiting Stone Mountain just read it devotionally can testify to how
still ask the questions, What is this east of Atlanta, Georgia, I broke away directly it probes the deep, secret
document we call the Bible? In a from the family for a moment of recesses of our souls. Probably every
world literally choking with books, reflection. I thought of the huge slab single Christian experiences discom-
documents, and publications, what of rock I was standing on. How much fort when reading the Bible with
makes this one special? does it weigh? I don’t know. (And, known sin in their life. Something
As I reflected on these ques- incidentally, I understand it extends uncanny exists about the way it
tions, my mind wandered back some nine miles below ground level.) divides us asunder, but then, thank
some 2,600 years. With hostile What is it sitting on? The earth, of God, puts us back together again.
foreign forces lurking on the out- course. And what’s Stone Mountain That’s what we have: the word of
skirts of Jerusalem, waiting for and the earth sitting on? Nothing! the Living God.

M I N I S T R Y 18 M A Y 2 0 1 1
How to decipher it biblical theologian, the systematic people can have direct access to its
The Scriptures are not like the theologian, and so forth. most vital message—the essential
Delphic oracles of ancient Greece, Then we need to consider the message they need for eternal life.
whose forked-tongue messages different genres of writing in the one This is part of what Jesus meant
could always be twisted to mean document we call the Bible: poetry, when He said in Matthew 11:25,
whatever suited the interpreter’s history, prophecy, apocalyptic, story, “ ‘I praise you, Father, Lord of heaven
fancy. On the contrary, we need to parable, and so on. Each of these and earth, because you have hidden
approach the Bible with a “scientific” forms requires a somewhat different these things from the wise and
mind-set, if you please. orientation, a different approach, a learned, and revealed them to little
As we approach the text, we different set of tools. children.’ ”
need to ask, along the lines of Christa That’s what I mean when I speak In the end, the advance of the
Standahl (former dean of Harvard about a “scientific” approach to gospel will not depend on our ability
Divinity School), the following Scripture. to articulate complicated biblical

So, however risky it might be to

say it, we have to affirm that this
mysterious Book was designed in
such a way that we can spend several
lifetimes probing its enormous depth
and still not reach bottom.

questions: What did this particular But here’s what I consider an or theological formulations, but—
message mean for those who first extremely important caveat: not- especially in our cynical, jaded,
received it? How have believers withstanding all of the above, we postmodern times—on the degree to
across the centuries understood it? impugn the character of God if we which the Word becomes incarnate
What does it mean for us today? leave the impression that everyone in our life and witness; the degree
There’s a high risk of seriously needs to spend years, if not decades, to which we reflect the Word—and,
misunderstanding Scripture when in college and university before in particular, the Word, who became
we read it as though it was written they can understand the gist of the flesh and dwelt among us. Many
directly to us in the twenty-first biblical message. That would be like who have difficulty deciphering
century. We need an historical per- saying that a newborn infant needs meaning from words on a page will
spective, remembering that the to be taught how to breathe and capture the essence of Scripture
Bible was written over the course suck. No, breathing and sucking are from its reflection in our witness and
of 1,600 years and under a wide too critical to have them depend on behavior.
variety of political and cultural formal training. In his book, Maybe Tomorrow,
circumstances. So, however risky it might be Australian Aboriginal writer Boori
Furthermore, given the complex- to say it, we have to affirm that this Pryor (known to his compatriots as
ity of the subject, a multitude of mysterious Book was designed in “Monty”) tells the moving story of
disciplines must be brought to bear such a way that we can spend several what happened after he’d given a
on the text so as to understand it lifetimes probing its enormous depth performance at a school in Sydney.
adequately. We need the linguist, and still not reach bottom. Yet, at the The children all wanted to talk to
the historian, the archaologist, the same time, ordinary, uneducated him. One girl, about seven years of

M I N I S T R Y 19 M A Y 2 0 1 1
 R oy A dams

age, walked up and said, “Thank you, and say, Can we have some of what the story and seeing the event as a
Monty.” He gave her a big hug. Then you have? How can we become depiction of the release of the entire
he described what followed: “She Christians too? human race from spiritual bond-
looked up at me with her beautiful age through our cosmic Liberator,
eyes and said, ‘Can you make me The point at the heart of it Jesus Christ. The old Negro spiritual
an Aborigine?’ The April 3, 2010, issue of the captured this bigger picture:
“I looked down at her and I Washington Post ran an article by
thought, ‘This little one has some- Jeffrey MacDonald, under the title O let us all from bondage flee,
thing special.’ It wasn’t just a whim. “Putting in a Good Word for the Let my people go,
She really felt that what she had Bible.” The article cited the sen- And let us all in Christ be free,
seen was beautiful. So I knelt down timents of Vanderbilt University Let my people go.
and I gave her another hug and said, student Katherine Precht. Go down, Moses,
‘Look, really, I can’t make you an Responding to what the article Way down in Egypt’s Land.
called “skeptical scholars [who Tell ol’ Pharaoh,
say the Bible is] Let my people go.
full of errors,
contradictions As we explain the Word, we
and a murky his- should imagine millions of people
torical record,” wondering as they listen to us:
Katherine said What’s the point? And we must keep
that none making the case that the point at the
of that heart of it all is Jesus. He is the point!
has And this all brings me back to
the passage at the top of this article,
taken from Revelation 5. As that
chapter opens, John sees a scroll—
that book of destiny in the hand of
God. And John weeps bitterly to find
that not a single being in the entire
universe is found worthy “ ‘to break
shaken
the seals and open the scroll’ ” (verse
her faith. “That’s
2). But suddenly a voice says, “Don’t
because Precht,” to
weep; there’s somebody!”
quote the article, “embraces a
Understanding the Word means
big-picture view of biblical truth. For
knowing that this ghastly, bloody,
her, it means the Bible speaks truth
age-old drama ends in a triumph
Aborigine. on ultimate things, such as Creation
of grace, with all creation singing
But I think deep and salvation.”
around the throne of God, Jesus
inside you’re asking questions I read that and said, “Touché—
Christ at the shining center.
and you’re listening and you’re learn- way to go!”
Our big challenge is how to share
ing. It’s sort of making you into an Properly understanding the Bible
what we’ve got with a jaded, been-
Aboriginal person in your heart. . . . means seeing the big picture. The
there-done-that generation. I believe
“I felt wonderful about this. I Creation story is what it is: a factual,
that without compromising a single
went out to my car . . . and got a historical account of the origin of
principle of Scripture, the church in
T shirt from the Laura Festival, an the human family, an indispensible
society—and at every gathering—
Aboriginal cultural festival . . . held plank in what biblical theologians call
can create around itself an
every two years in Laura . . . near my Heilsgeschichte (“salvation history”).
atmosphere of grace in anticipation
homeland. I gave the T shirt to her But in the wake of the Fall, Creation
of that splendid moment when we
and she squealed, ‘Thank you!’ As also points us to God’s re-creation in
shall meet at last around the throne
she was going back I saw her throw Jesus Christ.
of God.
off her jumper and put the T shirt on The Exodus is what it is—a factual
over the rest of her clothes.”2 account of the rescue of Israel from 1 All Scripture is from the New International Version of the
When the living Word becomes Egyptian slavery. But understanding Bible.
incarnate in our hearts, people, even the bigger picture means looking 2 Boori Prior, Maybe Tomorrow (Victoria, Australia: Penguin
in our jaded times, will come to us beyond the multitude of details in Books Australia Ltd., 1998), 34, 35.

Tell us what you think about this article. Email MinistryMagazine@gc.adventist.org or write to 12501 Old Columbia Pike, Silver Spring, MD 20904.

M I N I S T R Y 20 M A Y 2 0 1 1
 W ilson P arosc h i
Wilson Paroschi, PhD,  is professor of New
Testament Studies, Brazilian Adventist
Theological Seminary, Eng. Coelho, SP, Brazil.

The mystery of
Israel’s salvation:
A study of Romans 11:26

I
n Romans 9 through 11, Paul The meaning of “Israel” confirmed by verse 28 where the
deals with the respective place Though still quite popular in distinction between ethnic Jews and
of Jews and Gentiles in God’s some circles,5 the idea that “Israel,” Gentiles is still present.7
plan of salvation. While con- in Romans 11:26, refers to the As for the claim that the term
trasting Israel’s rejection of Jesus church at large has little if any “Israel” in this passage refers only
as the Messiah with the acceptance exegetical warrant. While it is true to the Jewish-Christian remnant,
of Him by the Gentiles, the apostle that elsewhere Paul seems to allude or the elect within ethnic Israel, the
makes the striking statement: “And to what is customarily referred to as main objection comes also from the
so all Israel will be saved” (11:26). “the spiritual Israel” (Rom. 2:28, 29; context. There is no question that
Taken at face value, these words Gal. 3:6–9, 26–29; 6:16; Eph. 2:14), the remnant motif is prominent in
would seem to indicate that at the decisive argument against read- Scripture, particularly in Romans
some time in the future, and in ing this concept into this passage is 9–11 (9:6–8, 27–29; 11:1–6), but in
some way, the entire Jewish nation the context of Romans 9–11. Here these chapters the remnant is not
will be saved. Quite a number of the term Israel indisputably refers Israel. It is only a part of Israel, for
interpreters believe just that. They to ethnic Israel in each of its occur- it does not include “the rest” (11:7),
foresee a kind of apocalyptic con- rences,6 especially the immediate that is, those who have not believed
version of the literal nation of Israel context in chapter 11, which clearly in Jesus. More significant, however,
and the restoration of the Davidic distinguishes Gentiles from Israel is the fact that what concerns Paul
kingdom right before the second (v. 25). First of all, the failure of eth- in these chapters is not the remnant,
coming of Jesus.1 Some even sug- nic Israel to obtain salvation is what but the rest, the unbelievers of
gest that God values the Jews so was called for in chapters 9–11. Israel. For Paul, the remnant only
much that He will eventually save Moreover, earlier in chapter 11, shows that God’s mercy continues
them on a basis different from that Gentiles are explicitly distinguished and Israel, as a whole, has not
of Gentiles. 2 Others have argued from ethnic Jews: Gentiles are being been rejected (vv. 1–5). It is exactly
that “Israel” in this passage stands grafted onto the olive tree while the because some have believed, includ-
for the full number of believing Jews, as the natural branches, are ing Paul himself, that he anticipates
Jews through the ages, or the being broken off. Indeed, to argue a full inclusion of Jews who remain
Jewish-Christian remnant.3 Another that Israel, in verse 26, includes in unbelief (v. 12). This means that
interpretation, which goes back believing Gentiles, requires Paul the remnant does not exhaust the
to the early Christian centuries, is to jump to a new meaning for the meaning of verse 26. To confine
that “Israel” represents the new, term Israel, for, in verse 25, he says the expectation of all Israel to the
spiritual Israel, that is, the church, that a partial hardening has come remnant already saved would render
comprised of all who are saved by upon Israel until the fullness of the entire chapter 11 irrelevant.8
the grace of God, whether Jews or believing Gentiles is reached. It
Gentiles, of all ages and races.4 seems obvious, then, that, in verse “All Israel will be saved”
What is Paul really saying in this 26, “Israel” refers to ethnic Israel as With regard to the word all, it
passage? distinguished from Gentiles. This is seems clear that it does not mean

M I N I S T R Y 21 M A Y 2 0 1 1
 W ilson P arosc h i

“every” individual Jew and there- a taking away of sins by the Deliverer. is reached,12 which certainly does
fore cannot refer to a national or And it could not be different: since not mean more than a large Gentile
wholesale salvation of Israel. Such Israel’s failure was the rejection of conversion. The “fullness of the
a position can also be demonstrated Christ (10:1–4), Israel’s salvation and Gentiles” stands in parallel with “all
from the context, for Paul’s expecta- restoration has to be understood Israel.” It is not possible to expect
tion was not “all” but that only specifically in relation to Christ, so each Gentile to be saved but all that
“some” would be saved (vv. 14, 17), it must be spiritual by nature rather accept Jesus will be saved. In other
and that, too, if they did not persist than material; eternal rather than words, the principle remains the
in unbelief (v. 23). For Paul, the salva- temporal.11 same for “all Israel.” One expression
tion of the Jews is not inevitable, nor explains the other.13
is it collective, but individual and has Understanding the Another aspect of the mystery
to do with each deciding to accept “mystery” is that Gentile conversion would
Jesus Christ.9 Some have observed Before stating that “all Israel will function as the manner or way in
that the necessity of believing in be saved,” Paul refers to what he which Israel would be saved. This
Jesus for salvation
is not mentioned in
Romans 11, implying
that the Jews can be
saved on a different
basis, namely, by
obedience to the law.
Romans 11, however,
cannot be snatched
away from the con-
text of Roman 9–11
and the epistle as a
whole. What troubles
Paul is that his own
people are separated
from Christ (9:3).
He charges Israel
at length for failing
to believe in Christ
(9:31–10:8) and pro-
ceeds to argue that
salvation for both
Jews and Gentiles
comes only through
Christ (10:9–13). Paul
does not know of any
other way to salva-
tion except through
faith in Jesus (cf.
1:16, 17).10
It is important to
highlight that the salvation Paul talks calls a “mystery” (11:25), which has shows what the expression “and
about here is essentially spiritual, a threefold aspect: “Israel has experi- so” means. Thus, Paul was able to
not material or political. In chapters enced a hardening in part until the full envisage a divine purpose behind
9–11, the terms salvation and to save numbers of the Gentiles has come in. the conversion of Gentiles in rela-
are used repeatedly (9:27; 10:1, 9, And so all Israel will be saved” (vv. tion to Israel. He went as far as to
10, 13; 11:11, 14, 26), with their 25b, 26a, NIV; emphasis supplied). concede that the hardening of Israel
spiritual sense clarified by synonyms By using the word until, Paul does not was caused by God Himself (9:18; cf.
and related motifs, such as justifica- indicate that the hardening of Israel 11:7, 17),14 but the point he wants
tion, reconciliation, acceptance, is temporary and will be reversed to make is that God is in control,
mercy, kindness, compassion, and one day, but rather that the situation and even if something goes wrong,
grace. In the very passage of 11:26b, would prevail through the end of He still can turn it into a blessing,
27, Paul depicts Israel’s salvation as time as the “fullness” of the Gentiles of which even Israel can partake

M I N I S T R Y 22 M A Y 2 0 1 1
(v. 23; 11:11, 12). Rather than destin- fulfillment. It is true that several 11:25, 26 assumes a course of
ing some people to salvation and times in chapter 11 Paul used the events already in progress in Paul’s
some to damnation, God’s ultimate future tense when referring to the time (vv. 13, 14), which, of course,
purpose includes showing mercy on salvation of Israel (vv. 14, 23, 24, 26), will not be finished before this era
all (v. 32). Hence, the failure of Israel but he set no fixed time line as to of salvation itself comes to an end.
became the opportunity for the when this would occur. The phrase When the full number of believing
Gentiles (v. 30), and now He wants out of Zion (vv. 26b, 27, NKJV) does Gentiles will have been gathered
to use the conversion of the Gentiles not apply to Jesus’ second coming, in, then the full number of believing
as an opportunity for Israel (v. 31). By as some argue, 16 but to His first Jews will also be gathered in.18 The
being provoked to jealousy (vv. 11, advent and its effects, which are process, therefore, still awaits its
14), Israel, or at least some of Israel, the basis for the salvation of Israel. consummation.
would repent and return to God (vv. In addition, by using the word now This does not, however, mean
14, 23).15 Being so, God’s saving three times in verses 30 and 31, Paul that the process may not increase
purpose would be fulfilled, but in the seems to conceive the preaching in intensity as the end draws near.
Nothing in Romans 11 excludes a
possible large-scale conversion of
Jews in the future. As long as the
meaning of verse 26 is not restricted
to the future or is not argued that
For Paul, the salvation this conversion should occur only
after the full number of Gentiles has
been gathered in, there is no reason
of the Jews is not why it could not happen.19 Though
Paul does not explain how this would
work, there is no question that he
sees the conversion of the Jews, and
inevitable, nor is of the Gentiles, only in connection to
the preaching of the gospel (10:14,
15; cf. 1:16). Therefore, many more
it collective, but conversions among the Jews might
be expected if, for example, as part
of an eschatological revival, the
“Gentiles” increase their missionary
individual and has to efforts towards them.20
At any rate, the salvation of
Israel in this passage seems to be
do with each deciding conditional by nature. From the
Old Testament one learns that both
prophecies and promises may be
conditional even when the condi-
to accept Jesus Christ. tions are not made explicit (John
3:1–10; 1 Kings 21:19–29; Jer.
18:7–10). In the case of Israel’s
salvation, however, Paul identifies
it as an expression of his “heart’s
opposite way from that which had of the gospel to the Gentiles and desire and prayer to God” in Romans
been anticipated by the prophets, the carrying out of God’s purpose 10:1 and also in Romans 11:14, 27,
and in a sense, by Paul himself (cf. for the people of Israel as having a 31, 32. The Greek used in the five
1:16). That is, the Gentiles would not present fulfillment. 17 He does not references in chapter 11, is in the
be attracted to God by the people of suggest an order of successive subjunctive mood, indicating the
Israel (Isa. 2:2–4; Mic. 4:1–5) but the dispensations, nor a sudden event in apostle’s wishes or possible actions,
other way around. a distant future, but rather a dynamic not necessarily real actions. This
process within the framework of matches verse 23, where Paul says
The time frame of the the present era of salvation, which, that God has the power to graft them
mystery already in his days, Paul considered back onto the olive tree, and that He
A major problem in relation to be essentially eschatological (cf. will do this, “if they do not persist in
to this mystery is the time of its 1 Cor. 10:11). Being so, Romans unbelief” (NIV; emphasis supplied).

M I N I S T R Y 23 M A Y 2 0 1 1
 W ilson P arosc h i

This is the condition. Everything position is held, for example, by Krister Stendahl, Meanings: of individuals without a single exception, but Israel as a
The Bible as Document and as Guide (Philadelphia: Fortress, whole (see m. Sanh 10.1).
depends on their attitude in relation 1984), 215n1, 243; John G. Gager, Reinventing Paul (Oxford: 10 “Whatever form the salvation of Israel takes, it is clear that
to Jesus Christ. Oxford University Press, 2000), 128–142. C. H. Dodd goes the terms of salvation must be the same as those for the
as far as to draw universalist conclusions from Paul’s Gentiles: faith in Jesus as the crucified and risen Messiah”
words, affirming that somehow God’s “love will find a way (George E. Ladd, A Theology of the New Testament, rev.
Conclusion of bringing all men into unity with him” (The Epistle to the ed. [Grand Rapids: Eerdmans, 1993], 584, 585). For a
Romans [London: Hodder & Stoughton, 1954], 184). Dodd
In Romans 11:26, therefore, comprehensive critique of the idea that the Jews will
even includes a diagram in his commentary showing how be saved in a different way other than through faith in
Paul is talking about the salvation exactly every member of the human race, as well as the Jesus, see Reidar Hvalvik, “A ‘Sonderweg’ for Israel: A
of ethnic Israel, which would take fallen angels themselves, will eventually be reconciled to Critical Examination of a Current Interpretation of Romans
God and saved (187). 11:25–27,” Journal for the Study of the New Testament 38
place, not necessarily at some time 3 For example, G. C. Berkouwer, The Return of Christ, trans. (1990): 87–107.
in the future, but throughout the James van Oosterom (Grand Rapids: Eerdmans, 1972), 349; 11 For an introductory discussion on dispensationalism, see
Herman Ridderbos, Paul: An Outline of His Theology, trans. Vern S. Poythress, Understanding Dispensationalists, 2nd
history of salvation. Thus, “all Israel” John R. DeWitt (Grand Rapids: Eerdmans, 1975), 354–361; ed. (Phillipsburg: P&R, 1994). Still valuable is Hans K.
does not mean Judaism of the last Christopher Zoccali, “ ‘And so All Israel Will Be Saved’: LaRondelle, The Israel of God in Prophecy: Principles of
Competing Interpretations of Romans 11:26 in Pauline
days. Even if “all” meant “every,” Scholarship,” Journal for the Study of the New Testament 30
Prophetic Interpretation, Andrews University Monographs,
Studies in Religion 13 (Berrien Springs, MI: Andrews
Paul could hardly be thinking only (2008): 289–318. University Press, 1983).
4 This view, which appears already in some second-century
of the fraction of the Jews who 12 The emphasis lies not on a new beginning after a
church fathers (Irenaeus, Clement of Alexandria) and termination point in time, but rather on the continuation of
would be alive at the end of time. became rather popular in the Middle Ages, as well as the present situation for Israel until the end of time (see the
This only reinforces the idea that in the Reformed tradition, has found less support within discussion by Ben L. Merkle, “Romans 11 and the Future of
contemporary scholarship. Modern proponents include Ethnic Israel,” Journal of the Evangelical Theological Society
Romans 11:26 does not refer to Ralph P. Martin, Reconciliation: A Study of Paul’s Theology 43 [2000]: 715, 716).
political or geographical deliverance (Atlanta: John Knox, 1981), 134, and N. T. Wright, The 13 For a succinct and helpful case against a universalist
Climax of the Covenant: Christ and the Law in Pauline
prior to Jesus’ second coming but to Theology (Edinburgh: T&T Clark, 1991), 249–251.
reading of Paul, see Thomas R. Schreiner, Paul, Apostle of
God’s Glory in Christ: A Pauline Theology (Downers Grove:
spiritual salvation. 5 See the recent publication by the Biblical Research
InterVarsity Press, 2001), 182–188.
Institute: Clinton Wahlen, “Will All Jews Be Saved? Romans
God has not rejected Israel for- 11:26,” in Interpreting Scripture: Bible Questions and
14 Since in the book of Exodus the first reference to God’s
actual hardening of Pharaoh’s heart (9:12) comes after
ever (v. 2). He still loves them (v. 28) Answers, ed. Gerhard Pfandl, Biblical Research Institute
references to Pharaoh’s hardening of his own heart (8:11,
and is still committed to them (v. 29), Studies 2 (Silver Spring, MD: Biblical Research Institute,
28), perhaps the simplest explanation for the hardening of
2010), 351–355.
as the conversion of the remnant 6 The references are 9:6 (2x), 27 (2x), 31; 10:19, 21; 11:2, 7,
Israel is that it represents “a protological way of expressing
divine reaction to persistent human obstinacy against him,
demonstrates. But God does not 25, 26. If in 11:26 the term meant something different, it
a sealing of a situation arising, not from God, but from a
would be the only case in the entire context of chaps. 9–11.
want to save only the remnant. He Wahlen’s claim that in 9:6, 7 Paul “modifies the normal
creature that rejects divine invitation” (Joseph A. Fitzmyer,
Romans, Anchor Bible [New York: Doubleday, 1993], 568).
wants to save “all Israel,” and He is definition of Israel away from an exclusively ethnic-based
15 Although the expression “and so” (v. 26a) may also have a
notion” (351) is not correct, as in that passage the apostle is
more than able to do so, as long as only talking about the remnant within ethnic Israel.
temporal sense, in which case the meaning would be “and
then” (see Pieter W. van der Horst, “ ‘Only Then Will All
they turn to Jesus. Provision has 7 As F. F. Bruce states, “It is impossible to entertain an
Israel Be Saved’: A Short Note on the Meaning of kai hout s
exegesis which takes ‘Israel’ here in a different sense
been made for this to happen. In a in Romans 11:26,” Journal of Biblical Literature 119 [2000]:
from ‘Israel’ in vs. 25 (‘blindness in part is happened
complete reversal of Old Testament to Israel’)” (The Epistle to the Romans, rev. ed., Tyndale
521–525), the modal sense is far more common and, in the
case of this passage, required by the immediate context (vv.
expectations, Paul trusts that the New Testament Commentaries [Grand Rapids: Eerdmans,
11–24; cf. vv. 30, 31), as correctly highlighted by Douglas
1986], 209). This also applies to Jacques Doukhan’s
great Gentile ingathering may incite unique interpretation according to which “Israel” in v. 26
J. Moo (The Epistles to the Romans, New International
Commentary on the New Testament [Grand Rapids:
the Jewish people to jealousy and takes on a new meaning: the “eschatological Israel,” in
Eerdmans, 1996], 720).
which “all the redeemed people,” comprising both ethnic
thus bring them to salvation. If they Jews and Gentiles, “will be found” (The Mystery of Israel 16 In Rom. 11:26b, 27a, Paul quotes the prophecy of Isa. 59:20,
21 (LXX). As Fitzmyer points out, “Not even the future
come, says Paul, this will have a [Hagerstown, MD: Review and Herald, 2004], 27–34).
8 It should also be noted that when Paul talks about the h xei [“will come”] necessarily implies the second coming;
powerful impact on the Christian remnant of Israel (9:6–8, 27–29; 11:1–6), he alludes reference to the parousia is nowhere made in chaps. 9-11”
world itself comparable to “life from specifically to the eschatological event of Jesus’ first (625).
coming as the Messiah of Israel. In other words, the 17 There is a question whether “now” (nun) in v. 31b (“they
the dead” (v. 15, NIV). too may now receive mercy”) is original or represents a
remnant was the Jewish believers of Paul’s own time.
“At the present time,” he says, “there is a remnant” latter addition to the text. Though the earliest known Greek
1 This view is particularly associated with Dispensationalism, (v. 5). To ascribe the remnant of Israel a continuous manuscript of Romans, the Chester Beatty Papyrus (3rd
which sees Israel and the church as two totally separate existence throughout Christian history is to draw within cent.), does not include this word, the combined evidence
entities (see, for example, The Scofield Study Bible, 1504). the community of faith some ethnic boundaries which are of Codices Sinaiticus and Vaticanus (4th cent.), reputedly
Others, though not talking in terms of a material or political foreign to Paul’s thought (cf. 3:22, 23, 29, 30; 10:12; Gal. the most accurate New Testament manuscripts, seems to
restoration of Israel, do maintain that in this passage Paul 3:27–29). favor its presence in the text.
means exactly what he says, that is, that the entire Jewish 9 From the syntactical standpoint, it is perfectly correct to 18 William Hendriksen, Israel in Prophecy (Grand Rapids:
nation, with no exception, will be saved (for example, understand the Greek adjective translated as “all” (pas), Baker, 1968), 48–51. As Merkle declares, when referring to
Robert Jewett, Romans: A Commentary, Hermeneia when used without the article and followed by a noun the hardening of Israel in v. 25, as well as in v. 7, “Paul is
[Minneapolis: Fortress, 2007], 702). John C. Brunt also in the singular (“all Israel”), as a reference to the whole, speaking quantitatively (‘in part’) and not temporarily (‘for a
seems sympathetic to this idea (Romans: Mercy for All, without any sense of individual (see BDF, §275). It has, while’)” (715).
ALBA [Boise: Pacific Press, 1996], 202). Otfried Hofius therefore, a corporate meaning, as in these passages from 19 See Anthony A. Hoekema, The Bible and the Future (Grand
comes to the point of suggesting that the salvation of Israel the Septuagint (LXX): 1 Sam. 7:5; 1 Kings 12:1; 2 Chron. Rapids: Eerdmans, 1979), 147.
will take place at Christ’s return, when all the Jews will 12:1; Dan. 9:11. In addition, by saying “all Israel,” Paul may 20 Ellen G. White says, “The Lord has declared that the
resurrect and “hear the gospel from the mouth of Christ also be using a fixed rabbinic formula that occurs several Gentiles shall be gathered in, and not the Gentiles only,
himself” (“ ‘All Israel Will Be Saved’: Divine Salvation and times in Jewish literature. In the Mishnah, for example, but the Jews. There are among the Jews many who will be
Israel’s Deliverance in Romans 9-11,” Princeton Seminary which is a compilation of the Jewish oral law dating from converted, and through whom we shall see the salvation
Bulletin, Supplements 1 [1990]: 19–39). approximately the turn of the second century, the salvation of God go forth as a lamp that burneth” (Evangelism
2 Also known as the Two (or Dual) Covenant Theology, this of “all Israel” was clearly expected not in relation to the sum [Washington: Review and Herald, 1946], 578).

Tell us what you think about this article. Email MinistryMagazine@gc.adventist.org or write to 12501 Old Columbia Pike, Silver Spring, MD 20904.

M I N I S T R Y 24 M A Y 2 0 1 1
moving
minds
upward Private schools lead the way
Key fiNdiNGs:
The reports are alarming. More than Students in the Adventist school system
80 percent of U.S. public schools could had higher than national average scores
in all subjects—math, reading, language
fall short of federal standards this year, arts, social studies and science.
They achieved higher than predicted
according to an article in the Los Angeles based on individual ability scores.

Times.1 Millions of high school graduates They did even better the longer they were
enrolled in the private school system.
can’t read or do math at a basic level.

in the midst of this news,

however, researchers are
discovering that keys to
better learning may be
found in private schools.
adventisteducation.org

the latest evidence comes from the the researchers believe the academic advantages stem from a holistic approach to
cognitiveGenesis study, a four-year look at education.2 among other factors, higher academic achievement was found among students
the seventh-day adventist school system— who tried to do their best in school, had healthy relationships with parents, had a positive
the second largest christian school system spiritual outlook, took care of their health and spent time doing family chores. the evidence
is in. an expectation of excellence and a commitment to educate the mind, body and spirit
in the world. More than 50,000 students in
pay off in higher academic achievement for students.
North america took standardized tests of
thinking ability and academic achievement. the cognitiveGenesis study, a four-year look at the seventh-day adventist school system—
scores were compared to national averages. the second largest christian school system in the world. www.cognitivegenesis.org

1 Parsons, Christi. “82% of U.S. public schools could fail ‘No Child Left Behind’ review, Obama administration says.” Los Angeles Times (online) 9 Mar. 2011.
2 Kido, Elissa. “For real education reform, take a cue from the Adventists.” The Christian Science Monitor (online) 15 Nov. 2010.
 J ay S u lfridge
Jay Sulfridge, PhD,  is dean of institutional
advancement, Clear Creek Baptist Bible
College, and senior pastor, Southside Baptist
Church, Middlesboro, Kentucky, United States.

The erosion of funeral

customs and its impact
on ministry
D
eath is dreadful. Death Four traditional elements to pass by the casket to pay respect
is inevitable. Death Although this article is developed to the one who has passed away, as
affects all. Nevertheless, from the perspective of a Western well as an offering of support and
wherever or whenever culture, funeral customs anywhere concern for the immediate family.
it touches, death leaves behind a have traditionally included four ele- Third, at the funeral proper,
horror touching every area of life. ments: attending to the deceased, spiritual help has traditionally been
Physically, death becomes a repul- some form of a wake (or visitation), offered to the grieving. It is chiefly
sive and frightening cutoff point: a a funeral proper, and the disposition through this service that ministers
dear one whom the family saw each of the remains (burial, cremation, share Scripture and spiritual insight
day is no longer around. Emotionally, entombment, etc.).1 These four ele- on the subject of death. Encourage
family and friends are impacted by ments form an obvious parallel to the families to accept in faith that which
the hard fact that someone they three levels at which death touches they cannot understand, and remind
loved, talked with, and laughed with the surviving family and friends. mourners of a Power higher than
is no longer there. Their spiritual First, attend to the dead body. themselves. In an attempt to answer
values are challenged, sometimes Dead bodies are often thought of as the spiritual questions spawned by
raising questions such as, Why did repulsive, scary, and surreal, and the the pain and grief of loss, present
God allow this? sooner this is attended to, the better. God’s Word along with an assurance
Ministers must relate to and care Where the death occurs at home, the of His infinite wisdom. This may well
for the grieving family on all three family that had a loved one in their be an occasion to present the biblical
levels—physical, emotional, and midst a few moments ago now has a portrayal of death as a short sleep,
spiritual—taking into account all the cadaver in their house. “Who should I waiting for the voice of the Life-Giver
levels and intensity of pain the family call? What will they do? I’ve never even to call for the deceased to arise from
experiences during the grieving touched a dead body before, and now the grave. That hope of the resurrec-
period. In addition, ministers must I must deal with one in the midst of tion confirms the biblical answer to
also be aware of prevailing customs my grief and disbelief and shock.” The the tragedy of death.
and expectations involved in dealing physical aspects cannot be ignored. Fourth, ministers must plan for
with the grieving process, funeral Second, arrange for an orderly a sacred graveside service after the
planning, and other details the occa- wake (also referred to as “the visita- funeral service. The graveside service
sion requires. This is not a time to tion” or “the receiving of friends”) is a formal treatment of a very sordid
experiment with new approaches; it where friends and family gather reality. The subject is often seen
would be well to respect traditions around the body for the wake. At as so delicate and unpleasant that
and the wishes of the family. Saying these services, memories are shared terminology becomes treacherous
this does not mean everything in the and condolences offered concerning ground. We prefer the term disposi-
tradition is good and all that is new the departed. This is a formal attempt tion of the remains indicating the final
is bad. Whatever is done, ministers by the community to offer emo- settlement of a matter, rather than
need to respect the feelings of the tional support to the grieving family. the more accurate “disposing of the
family and the community, as long as Format varies from region to region, body.” The putting away of the body
they are in harmony with Scripture. but usually some opportunity exists is the necessary goal, but no one

M I N I S T R Y 26 M A Y 2 0 1 1
wants to acknowledge or accept help. Where today the wake, or The potential problem is that
the technical truth of disposing of visitation, seems almost exclusively streamlining the last rites may come
the remains. The graveside service social in scope and emotional in the at the price of inadequate ministry
includes some of the elements of ministry offered, it once was also rich at a very crucial time. If friends have
the visitation and the funeral to draw in spiritual help for the grieving fam- no part in the burial, do not bring
attention away from the real task at ily. In the 1800s, the wake had more food to the family, and stop look-
hand—the burial of a dead body. spiritual emphasis than does the ing for physical ways to minister, a
funeral proper in many cases today. wound is left unattended. If visitation
Erosion of funeral ministry The wake then was usually held is diminished or deleted from the
As somber as the subject may be, in the home and included somber ministry, emotional support from the
attitudes toward funerals and death reflection and Scripture reading.4 community is lessened. When the
in Western culture have lightened in The visitation that replaced the now minister stands to proclaim the love
recent years. What used to be unques- obsolete wake is also moving to the of God at such times (if a minister is
tioned etiquette in funeral matters has background, with times of visitation involved at all), the spiritual ministry
become optional behavior. becoming shorter and the emphasis is less effective because the love
Death rituals seem to be suffering lessening. of God has not been fully exhibited
from an erosion of quality that has through the offerings of His people
already been addressed in other disci- Modern priorities in the other realms of need.
plines. While those involved in health Time, or the lack thereof, and busy
care have noted a renewed attention lives have contributed to the stream- Turn back to traditional
to spirituality in that field,2 it seems that lining of funeral services. Once a rarity, ministry
one of the sources of erosion in funeral now night funerals are becoming What must be done to restore and
ministry includes a diminishing of the the norm because they do not inter- preserve ministry effectiveness when
spiritual aspect of the service. fere with jobs and daily life routines. death strikes a family? Do not wait
The weakening or even absence Ministry to the grieving was once seen until death intrudes into the church.
of any offering of spiritual help indi- as such a pressing need that daytime Prepare the church, in advance, to
cates that the content of the funeral routines were put on hold for the meet a grief as tragic as death. As in
custom, as a whole, has weakened. ministry’s sake. Communities are now so many areas, the church must take
Where a funeral sermon delivered by less willing to interrupt their busy lives the lead and pastors must guide the
a member of the clergy was once the when an individual’s life has ended. process. Pastors may begin by teach-
norm, even for unbelievers, now the The families must reschedule the time ing their congregations, stressing the
sermon is being replaced by eulogies of the funeral to accommodate the desire of God to work through His
delivered by someone other than a routines of the rest of the community. people to offer physical, emotional,
pastor. Before 1980, the percentage The night funeral typically follows and spiritual care. Ministry to the
of United States funerals including immediately after the visitation, caus- grieving must be held up as a sacred
a eulogy by someone other than a ing the two formerly distinct and and vital duty. Congregations, led back
member of the clergy was less than different gatherings to blur into one to a high view of their role in ministry
10 percent, rising to about 25 percent event. Visitors can choose to come and armed with an awareness of the
by 1990, and now over 50 percent.3 early for visitation and leave before physical, emotional, and spiritual pain
The emotional ministry is slightly the funeral or come late just in time of grief, will more readily reverse the
increased, but only at the sacrifice of for the funeral service. The graveside process of erosion of funeral impor-
spiritual help, as fond recollections service will likely be attended only tance. If the church will lead the way,
replace scriptural support. While by the immediate family and a few hopefully the world will follow.
many details of a funeral service may very close friends. Families are often
1 For the validity of this observation, see Donald Irish, Kathleen
be cultural, one issue should not be choosing to just meet at the graveside Lundquist, Vivian Nelson, and the Minnesota Coalition for Death
surrendered to varying dictates of for an all-purpose committal service, Education and Support, Ethnic Variations in Dying, Death, and
Grief: Diversity in Universality (London: Taylor and Francis, 1993).
culture, and that is the scriptural core omitting the more formal funeral ser- 2 Joan Farrell, Scott Brooks, James Cooper, and Leigh
teaching that death is a defeated foe, vice and sometimes the visitation as Mathias, “Godly Play: An Intervention for Improving
Physical, Emotional, and Spiritual Responses of Chronically
and that every funeral includes an well. Even the graveside service itself Ill Hospitalized Children,” Journal of Pastoral Care and
occasion for Christians to affirm their is disappearing, as cremation removes Counseling 62 (2008), 261–271.
3 Jeffrey Zaslow, “And John Was a Terrible Gambler: When Eulogists
faith in their risen Lord in whom they the need for burial. One report reveals Get Carried Away,” Wall Street Journal, 2003, 242: D1.
have the hope of the final resurrection. that whereas cremations accounted 4 Jacqueline Thursby, Funeral Festivals in America: Rituals for
the Living (Lexington: University of Kentucky Press, 2005), 90.
A slight increase of emotional for 21 percent of all body dispositions 5 Peter Gilmour, “The Many Ways to Say Goodbye,” U.S.
support, it seems, is bought at the in 1997, that number likely doubled Catholic 13 (1998), 7.
price of a major decrease of spiritual during 2010.5

Tell us what you think about this article. Email MinistryMagazine@gc.adventist.org or write to 12501 Old Columbia Pike, Silver Spring, MD 20904.

M I N I S T R Y 27 M A Y 2 0 1 1
 D A T E L I N E

Al Waad Channel Seventh-day Adventist Church in Institute of Advanced Studies, MVC

viewership exceeds the Trans-European Division under
which the Middle East region falls.
School of Theology, and pastors
assigned in Muslim-populated areas
expectations The Al Waad Channel is the new- in Mindanao.
est member of the global Hope The program was a continua-

B eirut, Lebanon—February 1,
2011, marked the launching of
Al Waad Channel (Hope Channel in
Channel, the Adventist Church’s
official television network. Please
visit www.al-waad.tv/en/home to
tion of the dialogue conducted in
Mindanao State University, Marawi
City, in May 2008, consisting of a
Arabic) reaching the countries in the see a glimpse of some programming. series of alternate presentations
Middle East, North Africa, and Europe. [Miroslav Pujic, tedNEWS] from the Muslim and Adventist
Since beginning the broadcasts, Al sides, and an open forum after
Waad Media Center, based in Beirut, each presentation. With the theme
Lebanon, has received numerous “Building Bridges of Understanding
emails and thousands of visits on and Peace,” the aim was to identify
their Web site. The media team has points of commonality between the
been working hard to reach an audi- two religious faiths and to clarify
ence of potentially more than 300 issues in areas of difference. Prayers
million Arabic people in the region from both Muslim and Adventist
with the message of love and hope. participants were said at the opening
The programming is designed to help of each day’s sessions. Resolutions
guide people to a better life in this were formulated toward the end of
world and give hope of an eternal the dialogue, wherein it was decided
life to come. that more dialogues involving larger
A recent viewer’s response participation would be conducted.
revealed that many Arabs are wel- [Jimmy Jiamah V. Adil Jr.]
coming the Al Waad broadcast with
open arms. The feedback indicates
enjoyment of the high caliber quality Ministry Web site
and content of the programs. “We
never expected viewer feedback to
sees significant
be so immediate and so positive,”
Adventist-Muslim increase in traffic
says Amir Ghali, director of Al Waad
dialogue
Media Center. He continued, “This
is an indicator for us to continue S i l ve r S p r i n g , M a r y l a n d ,
United States—Have you vis-
working hard in producing programs
that will present the Adventist Hope
in relevant issues such as health,
V alencia City, Bukidnon, Philip-
pines—An Interfaith Dialogue
between Muslims and Adventists
ited our Web site recently, www
.ministrymagazine.org? We have
experienced a significant increase
morality, education, family, and busi- was conducted at the campus of in traffic in recent months. You can
ness ethics.” Mountain View College (MVC), search all of the articles published
“This is wonderful news to hear Philippines, January 26, 27, 2011. in Ministry for the past 30 years by
that people have already expressed The program was organized and author, title, or issue. A remarkable
their satisfaction in the quality of coordinated by the Adventist-Muslim new feature of our Web site is the
Al Waad programs and are inter- Relations Department of the MVC translator, which makes articles
ested in knowing more about Jesus Alumni Church with the support of available in 52 languages.
as the only hope for the human the Southern Asia-Pacific Division Use of the Web site is free; so
race. I want to praise God for it and (SSD) Adventist Missions Depart- tell your pastoral colleagues about
thank the Al Waad team for their ment. In attendance were some the great resources available at
hard work and creativity to share of the country’s prominent Islamic www.ministrymagazine.org. Please
the present truth in the context religious leaders and scholars, as send any suggestions for improve-
relevant for Arabic people,” says well as leaders and professors from ments to John Feezer at feedback@
Bertil Wiklander, president of the the SSD, Adventist International ministrymagazine.org.

M I N I S T R Y 28 M A Y 2 0 1 1
 R E S O U R C E S

Bible: The Story many denomina- with an extensive bibliography and

of the King tions. More than index to the contents.
James Version, 1,000 churches The reader will be impressed
1611–2011, by subscribe to an with the understanding that God, in
Gordon Campbell, evangelical state- His providence, has preserved the
Oxford University ment of faith that Scriptures throughout thousands of
Press, 2010. includes “We years, and the influence of the Sacred
believe the King Writings remains. However, there is

T he most significant
book ever published
in the English language,
James ‘Authorised’
version of the Bible
to be the perfect
a very relevant fact that all who wish
to communicate the truths of God’s
Word have to recognize. The vocabu-
the King James Version and infallible Word lary of the KJV is not the same as that
(KJV) of the Bible, cele- of God.” He has an of contemporary society. To most
brates its 400th birthday illuminating discus- non-Christians, much of the language
this year. Its importance sion of some absurd of this revered Book is, at best, difficult
cannot be overstated. claims made for the to understand and at worse unintel-
Gordon Campbell, professor of KJV and the sup- ligible. There remains an argument
renaissance studies at the University posed infallibility of its text. Campbell for modern translations to make the
of Leicester and a Fellow of the Royal concludes, “Other translations may gospel known and understandable.
Historical Society, wrote Bible: The engage the mind, but the King James Having said that, no one with a
Story of the King James Version. It Version is the Bible of the heart.” feeling for words and good literature
makes for absorbing reading—con- Among other things Bible: The will be disappointed with Campbell’s
centrating on the story of the text Story of the King James Version is book—and certainly not with the
in printing and its history to the beautifully printed and easy to read. King James Version.
present day. There are more than 30 illustrations
A vigorous discussion on throughout the text with two useful —Reviewed by Patrick Boyle, MA, a retired pastor
the role of the KJV exists among and informative appendices, along living in Watford, Hertsferdshire, United Kingdom

L E T T E R S

Continued from page 4

applied without grace. It becomes snow skiers. We lived in northern
blind (John 9). Fortunately, Jesus nothing less than blind legalism! Wisconsin on a small dairy farm.
ministered what was necessary Professor Cosaert has my empa- One Friday night, we had a
for this individual, and I believe He thy and sympathy in what he faced massive snowstorm that made it
issued a just rebuke to those who and continues to face through his impossible to drive to church. Our
exhibited spiritual blindness. path of bereavement for a much- church was more than a mile away
Over nearly 33 years within the loved daughter. so we decided to ski to church
ordained ministry, I have seen a —Matthew J. Beech, member, clergy ministry instead of staying home. When we
great many changes in our society, team, Motueka Anglican Parish, New Zealand arrived at church, we were wel-
including the many compromises comed by some saying, “You’re
adopted by younger folk. However,
rather than entering into judgment
and beating them up with the law, it
I t takes a lot of courage to write
about this personal tragedy. It
will surely help me to not jump to
skiing on Sabbath?” We just smiled
and didn’t let it bother us.
I am now 88 years old, but I still
behooves us to bring grace, mercy, conclusions when some actions remember this incident. Thanks for
and peace into situations of ministry. seem inappropriate. publishing this article.
Honoring God’s Sabbath can eas- I recall in the 1930s, the three —Lyle Hamel, Waverly, West Virginia, United
ily be used as a cudgel when it is teenage Hamel children were avid States

M I N I S T R Y 29 M A Y 2 0 1 1
 THE PASTOR AND HEALTH | Jina Kim
Jina Kim, MPH, is wellness program coordinator, Adventist Risk
Management, Silver Spring, Maryland, United States.

Are you eating nutritional food?

I
t is never too late to alter eating expected to reduce life expectancy • Reduce sodium. The daily rec-
habits and implement a healthy even more severely over the next ommended amount of salt is
diet. Diet and physical activity 50 years, possibly shortening life as 2,400 mg/day (this equals about
go hand in hand. Healthy eating much as two to five years.6 one teaspoon of salt). Especially
helps you look good, feel great, Adding on extra pounds has be aware of the amount of salt in
gain energy, stay in shape, promote an effect on health care spend- packaged food items.
quality of life, and minister effectively ing and puts a toll on employers. • Increase whole grains. Read
to your congregations. Obesity-related illnesses have been your labels and watch for 100%
With fast food industries, instant responsible for a tenfold increase in whole grain, such as wheat,
meals, and a fast-paced world, private health insurance spending corn, etc.
obesity has become a hot topic. since 1987. It is estimated that treat- • Limit sweets. Eat sweets in
Currently, 1.6 billion overweight ing an obese individual in 2002 costs moderation, but do not deprive
adults live in the world, according $1,244 more than treating a healthy- yourself because this may lead
to the World Health Organization. weight individual. In 1987, the cost to overeating.
That number is projected to grow by difference was $272. It is predicted • Watch your portion sizes.
40 percent over the next ten years.1 that as the obesity epidemic contin- Portion sizes have dramatically
The top ten countries, with the ues, these sky-rocketing costs will increased during the past 20
highest percentage of overweight soar even higher.7 years. Be more aware of your
adults aged 15 and over, follow: With these staggering statis- portion size. At a restaurant, ask
tics it is essential to make smart for a box to go right away and
1. Nauru 94.5% food choices for your health every divide your meal or split the meal
single day. Here are some tips to with someone. When eating
2. Micronesia, 91.1% get started: in, serve the food on individual
Federated States of plates instead of serving dishes.
3. Cook Islands 90.9% • Eat breakfast. Eating breakfast • Drink more water. Drink six to
can help regulate weight control. eight cups of water per day.
4. Tonga 90.8%
Studies consistently show an • Daily physical activity. Thirty
5. Niue 81.7% inverse relationship between minutes of exercise helps you
6. Samoa 80.4% body mass index (BMI) and avoid being sedentary, and 60 to
breakfast consumption across 90 minutes of physical activity
7. Palau 78.4% all age, race, gender, socioeco- prevents weight gain.
8. Kuwait 74.2% nomic, and lifestyle groups.
Individuals who eat breakfast Be aware of the decisions you
9. United States 74.1%
tend to have lower BMIs than make as you walk down the aisle of
10. Kiribati2 73.6% individuals who skip breakfast. the grocery store, local market, or
Those who eat cereal/whole when you are perusing the menu at
In the United States, the most grains for breakfast tend to have a local restaurant. Eat a wide variety
recent analysis from the Framingham lower BMIs than breakfast skip- of nutritious and colorful foods and
Heart Study shows that a 30-year-old pers OR meat and egg eaters. control how much you eat. Education
has a 92 percent (male) or 74 per- • Include 5–9 servings of fruits starts in the home—so choose
cent (female) chance of becoming and vegetables every day. wisely.
overweight3 at some point in their This is not as hard as it seems.
life. The risk of becoming obese,4 One medium-size fruit, ½ cup 1 www.Forbes.com.
2 Ibid.
at the same age, is 48 percent for of raw, cooked, or frozen fruit or
3 The World Health Organization (www.who.int) calculates
men and 39 percent for women. This vegetables equals one serving. “overweight” as a body mass index (BMI—a person’s
study included 4,117 Caucasian men Choose all the colors of the rain- weight in kilograms divided by the square of their height in
and women followed between 1971 bow because variety becomes meters-kg/m2) greater than or equal to 25.
4 The World Health Organization (www.who.int) calculates
and 2001.5 key. Add vegetables to soups;
“obese” as a BMI greater than or equal to 30.
Obesity currently reduces life by toss dried fruit in salads; have fun 5 Vasan, Annals of Internal Medicine, October 4, 2005.
an average of four to nine months. and make a fruit smoothie with 6 New England Journal of Medicine, March 17, 2005.
The steep increase in obesity rates is your favorite fruits. 7 Health Affairs, June 6, 2005.

M I N I S T R Y 30 M A Y 2 0 1 1
+Recharge
Be inspired, be revitalized, be energized at

June 5-17, 2011*

Feel the need to reconnect with God and
family? Come to a retreat for pastors and
families at Southern Adventist University.

Be revitalized through:
• professional development classes
• workshops for spouses
• rock climbing
• caving
• art classes
• group worships

*A sampler Recharge retreat is available to conference ministerial directors June 19-24.

Be inspired. For more information on Recharge go to: southern.edu/recharge.

GENERAL CONFERENCE OF SEVENTH-DAY ADVENTISTS®

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