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F I R
MINISTRY
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Ordination in the New Testament? Ministry (ISSN 0026-5314), the international. journal
of the Seventh-day Adventist Ministerial Association
A perceptive view of biblical ordination © 2002, is published monthly by the General
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Should we be postmodern to PRINTED IN THE U.S.A.
minister to postmoderns? Vol. 74 Number 5
An interpretative reflection on the approach of the Bible credits: 5cnptures quotations from The Message. Copyright 0 by
pastor to postmodern people Eugene H. Peterson 1993,1994, 1995. Used by permission of Nov Press
Publishing Group. Verses marked TLB are taken from The Living Bible.
Copyright D 1971 by Tyndale House Publishers, Wheaton, Ill. Used by
Donkor Kwabana permission. Texts credited to NIV are from the Holy Bible, New International
Version. Copyright D 1973, 1978, 1984 by the International Bible Society:
Used by permission obZondervan Bible Publishers. Bible texts credited to
RSV are from the Revised Standard Version of the Bible. Copyright C 1946,
195Z 1971 by the Division of Christian Education of the National Candi
of the Churches of Chnst in the USA. Used by permission.
Case for creationism devoured as those who are starving." It history and effect of music. Such an arti-
'started as an academic physicist makes me want to study the Bible with cle would deal with changes in music
I before ordination, teaching at several a deeper and more absorbing interest. and worship patterns through the ages,
United Kingdom universities, and I have Could we think over how people are edifying ministers on the many sides of
to say that the many evangelical craving to be enlightened through this the worship debate.
Christians with whom I fellowship in the channel approach? If church worship services echoed the
science and religion fields will be —Estrella Anacleto Jordan, Prilly, Switzerland. traditional, formal style that Oliver
appalled by the shoddy and misleading Jacques enjoys, the congregation would
scholarship in John Ashton's "Case for he article "Taps" was frustrating for match—older or retired persons. My
Creationism" (September 2001)
To argue that evolution is prohibited
T me as a young adult Seventh-day
Adventist Christian. I grow weary with
question is: Do we wish our church to be
only for the old and retired, or should it
by the Second Law of thermodynamics such articles on either extreme of the be one where we, through a variety of
shows ignorance of both. A physical or contested worship debate. The extreme musical and worship forms, can attract
biological system can move to a state of subject used for "example" was people of all ages and religious upbring-
increased order as long as it receives described in such slanted phrases as ing to the foot of the cross and a
energy from outside (technically, a dissi- "gospel rock" and "a daring mix of relationship with Jesus Christ?
pative system) and there are a number swing and ragtime." It seems that this —Mark 0'Ffill, Orlando, Florida.
of examples of this in the physical world. article is based, like so many others, on
Ashton is quite right to point out that the emotional attachment older SDA Editorial comment: Please resur-
we do get some occasional odd dating Christians have to "the way things used rect the September 1996 issue of Ministry
results, but these are trivial compared to be," automatically equating the tra- and notice a much more complete discus-
with the rest of the evidence. The point ditional with the holy, and the new with sion of this question, one which more fully
with which Ashton started his article still the unholy. recognizes and embraces the concerns
holds in any university. You will not find I especially take issue with his state- raised in the above letter. If you have dif-
(a) professional academic biologists/ ment "Nothing wrong with the songs, ficulty finding this issue of Ministry, email
geneticists, etc., who do not treat evolu- really . . . though I don't hear about or call us and we will send you a copy. (We
tionary theory as basically sound, and Adventist themes...." Could it be that hope that it will not be long before our
(b) an academic cosmologist or geolo- the reason that contemporary Christian readers will be able to go to the Internet
gist who holds a young-earth theory of music doesn't have many Adventist to access all such issues.)
creation. artists is because of a mindset such as is
evident in this article, that "new music hanks so much for the January 2002
—Mike Parsons, Montpellier, Gloucester,
United Kingdom. styles are not bad music styles," thus T issue. Oliver Jacques's solid reason-
ing (as well as interesting writing) in
discouraging young, gifted, godly
January 2002 issue artists from ever becoming a part of the "Taps" addresses concerns I've had for
. Grant Swank, Jr.'s article "Preaching contemporary Christian music scene? years, but without the because-it's-not-
With Certainty Here and Now" gives Instead of simply fueling the fire with traditional-it-must-be-wrong flavor.
J
me a profound vision of how we can emotional articles that do not try to dis- Both this article and Jack Van Ens's
ultimately take the gospel. I like the cover the fundamental issues of this "Why Christianity Lite is Less Filling"
charge, "God's menu will give the debate, Ministry should publish articles currently rest in my filing cabinet!
might to withstand, but it must be that would educate the readers in the —Bill Krick, Clovis, California. 741
If you're receiving Ministry bimonthly and haven't paid for a subscription, it's not a mistake. Since 1928 Ministry has been
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We want to share our aspirations and faith in a way that will provide inspiration and help to you as clergy. We hope you will accept this journal as our
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Making faith
and freedom
randy was our female Dachshund.
one stream, each member, whether of one
I
n ministry, what matters most is not the cornerback." No, says Sanders, the player
Randall L. Roberts
container, but the content. "Remember, should now simply answer, "I play Deion!"
our Message is not about ourselves; Maybe this is just part of his act. Most
we're proclaiming Jesus Christ, the would never be so brazen. Yet we all are
Master. All we are is messengers, errand tempted to self-promotion. Even our most
runners from Jesus for you. It started when noble accomplishments come from mixed
God said, 'Light up the darkness!' and our motives. But Paul says, "We do not preach
lives filled up with light as we saw and under- ourselves. We preach Christ." In fact, we're
stood God in the face of Christ, all bright and simply errand runners, delivering messages
beautiful. for the King.
"If you only look at us, you might well D. M. Canright was a gifted but vacillating
miss the brightness. We carry this precious and volatile preacher in early Adventism.
Message around in the unadorned clay pots of During the summer and fall of 1880, along
our ordinary lives. That's to prevent anyone with a number of students from Battle Creek
from confusing God's incomparable power College, Canright attended Professor Hamill's
with us. As it is, there's not much chance of School of Oratory in Chicago. Canright and
that. You know for yourselves that we're not his friends sought to fine-tune their develop-
much to look at" (2 Cor. 4:5-7, The Message). ing oratorical skills so they could communi-
As a minister, I have an odd job. Don't cate the gospel more successfully in the
misunderstand—I love it. But it is an odd job, pulpit.
and that is because of the two realities Paul Each student was assigned a critic.
states in the above passage. Canright's teacher and critic was D.W. Reavis.
During the time they spent together, they
Not about us became quite well acquainted.
The first reality appears in these words: A gifted speaker, Canright was invited to
"Our Message is not about ourselves; we're preach in many Chicago churches. Reavis
Randall L. Roberts,
proclaiming Jesus Christ, the Master" (2 Cor. attended to analyze his application of orator-
D. Min., is senior
4:6, The Message). ical principles. Canright was so accomplished
pastor of the Loma
Linda University
In 2 Corinthians, Paul defends his call to that invitations flowed in, and eventually he
Church of Seventh-day apostleship. Some have depreciated his call to accepted invitations only from the largest and
Adventists, Loma ministry, questioning his apostolic creden- most popular churches.
Linda, California. tials, so he addresses the issue. In so doing, he One Sunday night he addressed more than
speaks to any called to ministry: "This call to 3,000 people in the largest church on the west
.yfftc c
NATHAN GREENE
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I
Clifford Goldstein
riences only one's self." Nietzsche is erwise pandemic personalization of pain;
right. When we grieve with the grieving, only one time when this universal paradigm
weep with the weeping, and suffer with of individuated anguish shifted, and that was
the suffering—we experience only our the Cross. Only as we understand what hap-
own grief, our own cries, and our own pened there, to God Himself in contrast to
anguish—never anyone else's. We bleed our anything and everything that happens to us,
own blood, spew our own spit, and secrete our can we begin to understand what's perhaps
own sweat—never another's, no matter how the most difficult question that ministers face
fused our flesh. Other people's pain comes to from their parishioners: Why does God allow
us filtered, always and only, through our own. human suffering?
Our own, then, is all we ever actually know. Only on the cross can we find, if not certain
When the Twin Towers crashed, and thou- answers, at least some hope amid the pain.
sands of mothers, fathers, sisters, and brothers
perished in a crushing cascade of steel, fire, A clear view
and blood—each one felt only his or her own To begin, if one could shovel away the
fear, only his or her pain, only his or her own debris, climb over the rubble, and wade past
suffering; no one else's. Whether a mother the moral and physical wreckage left in the
holding a feverish infant to her breast, or a wake of two thousand years of Christian his-
father clutching a crumpled wife, neither can tory in order to see the cross, what would
splice into the nerves of the other to feel a appear? If one could peel off the cross the cen-
spasm of their woe, a prick of their pain, or a turies of ecclesiastical riffraff, what would
sputter of their sorrow. remain? If one could unravel all presupposi-
No matter how loud, outrageous, or con- tions and prejudices amassed from lifetimes
suming, pain remains more private than of lies, myths, and religious illusions, all in
thought; thought can always be shared, pain order to have a clear, unadulterated and
never really can. Unlike the liver, the heart, or undistorted view of the cross—what would
Clifford Goldstein is
the editor of the
blood—suffering is nontransferable, non- they see?
Adult Bible Study transfusable, and nontransplantable. What's They would see the Creator of the uni-
Guide at the General yours is yours alone. verse—the Being who spoke the strong force,
Conference of When famine descended upon Ethiopia, the weak force, electro-magnetism, and gravi-
Seventh-day and tons of flesh withered and faded back ty into existence; the Being who sprinkled
Adventists. into the earth, they did so, each quivering infinity with the Eagle Nebula and Orion; the
dwest
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Deciding Dialogue
Dialogue is about relationship, about
understanding other people. Dialogue is at
A
Stephen Lim
s the wheels of my car jumped plight makes us feel good about ourselves.
the curb, the jolt awakened me, In our compulsion to meet every need in
and I saw a palm tree looming in the church, our time is progressively squeezed
my path. I slammed the brakes until there is none left for anything but "the
as my car smashed into the tree. work." Gradually we discard the needs that
Emerging from the wreck, I thanked God that every normal human being has. We can sim-
He had protected me from injury. ply do without. We repress our needs for
The schedule I had created for myself led to adequate rest, play, spiritual renewal, and per-
this accident. For years I had set my alarm sonal growth. Taking time to enjoy the
clock for 4:50 a.m., when I had dragged myself scenery is a luxury rarely indulged. We
out of bed and dressed. By 5:00 a.m., I was sit- deceive ourselves into thinking that we don't
ting at my desk for devotions, and then I need nurturing. In denying our humanness
worked for a few hours. Often my mind failed we live behind the mask of self-sufficiency.
to engage and the time passed unproductively. Furthermore, we hide our true selves, fear-
I had convinced myself that I could func- ing that our weaknesses and struggles will be
tion adequately on no more than six hours of discovered. One writer observes, "We try to
sleep. After all, as a pastor with many impor- disguise ourselves as Superman, but beneath
tant responsibilities, couldn't I accomplish the surface, we are really only Clark Kent. Is
more by sleeping less? Often during the day I it any wonder that we won't pull open the
felt sluggish, drowsy. Rarely did I work effec- buttons on our shirt to let people see who we
tively. And occasionally as I drove, my eyes really are?"'
would momentarily close. Also, frustration takes residence. For no
Now I realize that much of this was symp- matter how hard we try, we will disappoint
tomatic of the "Superman Syndrome." This some people. We simply cannot meet every-
common affliction of ministers consists of the one's expectations—especially when they
failure to recognize our human needs and conflict. Nor can we be the perfect person we
limitations, while seeking to meet the needs strive to be. Despite our best efforts, a sense of
Stephen Lim, D.Min.,
of others. I believed, "It's up to me to meet the hypocrisy and guilt intrudes. Our sense of
is associate professor needs of the members and the church. unmet needs only adds to our frustration.
of Leadership at Furthermore, the world is perishing, and I've
Assemblies of God got to do everything possible to save as many Consequences
Theological Seminary, as possible. So I've got to keep pushing." What consequences result from the
Springfield, Missouri. Ironically, I accomplished less than if I had Superman Syndrome? As expectations and
a network of
supporting friendships
among missional leaders
committed to transformation
and the shaping of the
emerging church.
OVI
Jeremiah 29:4-7/Jonah 4:11/Romans 12:21
3:Ae ♦
cSAeperoless infern¢fronalresourcefor minisfry spouses
Deoolionals
of 0arnal ♦ 3?eleocuzi articks speciPeaff yeared fo clergy spouses
The courage to
face our fears
I
t is the early hours of the morning. A point for a pastor to keep in mind, we
loud bang outside your bedroom have effective medication to control
window jolts you out of a snooze. anxiety when it gets out of control, but
Clunk, clunk, again. You are now bolt no medication can directly help us deal
upright, uncertain about whether you
ARCHIBALD D. HART
with fear.
should wake your wife who is still sound Fear involves a "hit and run" process
asleep. Then outside the window a in the brain. Survival is its sole purpose.
shadow passes, cast by the street light. Anxiety, however, stirs a slower reaction
Is it a burglar? Perhaps even a serial that lasts a while. In fact, anxiety, as
killer, the one you heard about on the we've previously established, can take
TV news the night before. Your imagi- over and entrench itself in such a way
nation is running wild. Your heart is that it appears to be there all the time.
beating hard and you are bursting to at what the future holds, grappling with The take-home point I want to com-
least tell someone else that there's the downturn in the economy with loss municate to Christian leaders here is
someone outside with evil intent. of jobs and a general increase in feelings that it is extremely important that we
A small, almond-shaped area of your of vulnerability, are taking their toll. help people bring their fear responses
brain called the "amygdala" is doing Even though for some non-North- under control as soon as possible.
what God created it to do. It is receiving American readers it might feel that the Failure to do so will result in an escalation,
signals of a potential danger, and it is United States is a long way away, the even entrenchment, of some form of
letting off a series of alarms throughout impact of terrorism is being felt severe anxiety disorder.
your body to prepare you to protect throughout the world with a conse- Unresolved fear is a powerful stressor
yourself. After all, this may be a threat quent increase in everyone's fear level. I that turns even a healthy fear into an
on your very existence! was in Australia on September 11 and ugly fretfulness. It's the form of stress
Clunk, clunk. There it is again. Now experienced firsthand the dramatic that is designed to be short lived. You
you know that you are not imagining it. effect it had there. On the other hand, can prevent prolonged fear from
It certainly is not a bad dream. But then we are slowly unraveling the fear becoming damaging through informed
the amygdala begins to get additional response and finding new and effective counseling and by preaching a healthy
messages. In the bright moonlight you ways of dealing with it when it gets out acceptance of fear. Pastors, especially
can make out the wavering images of a of control. preaching pastors, can play a very sig-
branch of the tree close to your window As in the previous two articles, my nificant role in these frightening days in
and a strong wind blowing. No need to goal is to help Christian leaders under- helping people avoid becoming trau-
bolt or scream out. Your fear is firmly stand as best they can all that we matized by prolonged fear.
snuffed out and all the alarm systems currently know about important emo-
are reset. Calm returns, though you tional problems people face today. By Kinds of fear
may still feel super-alert and vigilant for understanding the "fear circuit" it is Psychologists study many kinds of
a while. Now you're glad you didn't hoped that we will develop more effec- fear. Not all fears are of the dramatic,
wake your wife. You would have paid tive treatments for fear-related disorders life-threatening sort. So, while fears per-
for it in untold tales told at ladies' gath- such as phobias where fears are taken to sist about terrorist attacks we should
erings about just how "scaredy-cat" extreme. not ignore the more common variety of
some men are! In a previous article I made a distinc- fearful reactions that are very much
tion between fear and anxiety. The two more commonplace.
Unraveling the fear response become so entangled that sometimes There are "lesser" forms of fear that
We live in remarkable times. On one we cannot tell the one from the other. can be just as debilitating as the major
hand, since September 11, Americans Clearly, fear will give rise to anxiety forms. Take for instance, someone with
and others have experienced a dramatic when imagination takes over and exag- an extreme fear of germs. They intel-
upward shift in our general level of fear gerates the fear. But anxiety, we now lectually know that germs don't inhabit
arousal. The sudden loss of security, our know, uses different brain mechanisms. every piece of furniture or doorknob.
scared psyches, the uncertainty about For instance, and this is an important But intellectual reasoning has nothing
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New Testament? set them apart for a holy use. For example,
Jacob anointed a memorial stone at Bethel
(Gen. 28:18) and the Levites anointed the tab-
ernacle and its contents (Exod. 40:9) in order
to "consecrate" them.
he elders were kneeling in a circle At the beginning of their priestly service,
Nancy Vyhmeister
around George, who was about to Aaron and his descendants were anointed
become a deacon. The pastor was with fragrant oil (Exod. 30:30-32). While
praying for George, for his family, there is no specific mention of the ordination
for his ministry to the church. As of each of the kings of Israel and Judah, there
laying on of hands was mentioned, each elder is evidence that anointing the king at the
reached out to touch George. beginning of his reign was habitual. This was
Was this the way ordination took place in done either by a priest, such as Jehoiada who
the times of Peter and Paul? I went home and anointed Joash (2 Chron. 23:11) or by a
turned to my Bible that afternoon. prophet, such as Elijah who anointed Jehu
Unfortunately, the New Testament gives (1 Kings 19:16). The verb used is mashach, to
little specific information about services such smear, to anoint with oil. The king thus
as the one I saw that morning. Twelve pas- became a mashiach, an "anointed one." This
sages speak of some kind of appointment or Hebrew term was equivalent to "Messiah."
commissioning, but none uses the word In the New Testament, two different Greek
"ordination." To understand the topic, let's verbs are used to convey the meaning
briefly review the biblical terminology for "anoint." One is aleipho,2 which appears eight
commissioning, followed by an analysis of times. Four refer to the anointing (with per-
these 12 passages. fume) of Jesus by a woman (Luke 7:38, 46;
John 11:2; 12:3), two to the use of oil in the
Terminology healing of illness (Mark 6:13; James 5:14), one
The term "ordination" comes from the to the burial of Jesus (Mark 16:1), and one to
Latin ordinare, "to put in ordo," with ordo cosmetic anointing (Matt. 6:17). None of
meaning "row, rank, or order." In ancient these examples has any connection to cere-
Rome, ordo referred to a category of people, as monial anointing for induction into office.
in the "order of senators," distinguished from The second verb is chrio, "to anoint," from
Nancy Vyhmeister,
the plebe. which comes the title Christos, "the anointed
Ph.D., is professor
emerita of Andrews In ecclesiastical Latin, ordo refers to the one," corresponding to the Hebrew mashiach.
University, Berrien "holy orders" and ordinare to the ceremony The verb itself is used only five times, always
Springs, Michigan. of induction into holy orders. According to referring to anointing by God. In four cases,
Canon Law, the "sacrament of holy orders" God anoints Jesus (Luke 4:18; Acts 4:27;
constitutes some faithful Christians as "sacred 10:38; Heb. 1:9). In the other, God gives spir-
ministers by means of the indelible character itual anointing to believers (2 Cor. 1:21). A
W
shaving; then they received the lay- HILE THE ENGLISH VERB "ORDAIN" CAN
ing on of hands by the whole
congregation. MEAN TO "ISSUE AN ORDER" ITS
Their induction ceremony was
completed by their laying hands on ECCLESIASTICAL MEANING IS "TO INVEST WITH
the bulls to be sacrificed (Num. 8:5-
26). According to Numbers 27:12-23, ,18,4j:KOTILAI.:,01t 1':61UT. HPRI.
Moses appointed Joshua as his succes-
sor by laying his hands on him. Even MEANING IS NOT PRESENT IN THE NEW TESTAM:;'.
though Joshua had authority and was
endowed with the Spirit of God, he
was to receive divine instruction ing on of hands (Acts 6:6). The Him to preach and to heal. Their
through Eleazar the priest. teachers and prophets at Antioch laid appointment is similar to that of the
The Greek phrase equivalent to hands on Paul and Barnabas at their Twelve.
"laying on of hands" occurs 26 times commissioning for ministry to the After Jesus' ascension, the eleven
in the New Testament. In the largest Gentiles (Acts 13:3). Paul instructs decided to replace Judas. Following
number of times (12) the phrase is Timothy to be cautious in commis- prayer they cast lots for Matthias. He
used in the context of the laying on of sioning local church leaders by the was chosen (eklego), then "enrolled"
hands to bring about healing. Of laying on of hands (1 Tim. 5:22). or added to the eleven (Acts 1:21-26).
these occurrences, eight have to do In the New Testament, inductions His task thus became the same as that
with Jesus: He lays hands on a person into office or commissioning for mis- originally entrusted to the Twelve by
who then receives healing (Matt. 9:18; sion involve four distinct groups of Jesus.
Mark 5:23; 6:5; 7:32; 8:23; 8:25; Luke people: (1) the disciples who become Although they do not report any
4:40; 13:13). Once the disciples are apostles, (2) the Seven of Acts 6, (3) specific ceremony, these passages
promised the gift of healing through Paul and Barnabas, and (4) local show a transition. The disciples
laying on of hands (Mark 16:18). In church elders. become apostles; they form the inner
Acts, three verses speak about healing Several different Greek verbs are circle of Christ's followers; they
brought about by the laying on of used in passages that describe these receive power to heal and preach, as
hands (Acts 9:12, 17; 28:8). ceremonies. In the analysis that fol- they further Christ's mission.
Closely related to the idea of heal- lows, specific Greek words are given
ing is the reception of blessing for each instance. The Seven
through the laying on of hands Acts 6:2-6 tells of the excessive
(Matt. 19:13, 15; Mark 10:16). The Disciples to apostles work load for the Twelve and the eth-
reception of the Holy Spirit and of the Three texts refer to Jesus' appoint- nic disputes that led to the selection
gifts of the Spirit is linked to the lay- ment of the twelve disciples. In of seven wise and Spirit-filled men to
ing on of hands (four times each). In Matthew 10:1-5, Jesus calls (kaleo) the "serve tables" and care for the wid-
Acts, new converts were filled with Twelve to Himself and gives them ows. Thus the Twelve would be free to
the Spirit when the apostles laid their power over disease and evil spirits. dedicate their time to prayer and
hands on them (Acts 8:17-19; 19:6). While in verse 1 they are "disciples," preaching.
Paul speaks of the spiritual gifts in verse 2 they are "apostles." In Mark These men were chosen (eklegomai)
Timothy received with the laying on (3:14-19), Jesus "makes [poieo] by the church; the appointment cere-
of his own hands (2 Tim. 1:6) and the twelve" and "names" them apostles. mony included prayer and the laying
laying on of the elders' hands (1 Tim. He does this so that they may be with on of hands. While their first task was
4:14). In Hebrews 6:1-2, "laying on of Him and go out to preach. Luke tells to "serve tables," two who figure in
The 12 Mark 6:14-19 poieo; make Be with him; send to [Jesus] Power
preach and have power
over demons
The 70 Luke 10: 1-9 anadeiknumi; appoint Go before him, preach The Lord
and heal
Ananias Acts 1:21-26 eklego; choose Replace Judas in ministry Peter & the brethren Lots Prayer
The Seven Acts 6:2-6 eklegomai; choose Serve tables The apostles Prayer Laying on
of hands
Paul & Barnabas Acts 13:1-3 aphorizo; set apart Go to Gentiles The Holy Spirit Prayer Laying on Fasting
of hands
Paul 1 Tim. 2:7 tithemi; place Be a herald and apostle Christ Jesus (verse 6)
Paul 2 Tim. 1:11 tithemi; place Be herald, apostle, teacher Christ Jesus (verse 10)
Church elders Acts 14:23 cheirotoneo; vote Be church elders [Paul & Barnabas] Prayer Fasting
by stretching out
the hand
Church elders 1 Tim. 5:22 cheir epitithemi; Be elders (verse 17) [Timothy] Laying on
lay on hands of hands
T
Kwabena Donkor
porary western culture is changing that a clear understanding of the postmodern
in its philosophical outlook. situation is a necessary prerequisite to a suc-
Today, western culture is challeng- cessful ministry to postmoderns, I do not
ing the modern way of thinking, think that Seventh-day Adventists should be
which emphasized objectivity and absolute postmodern ourselves in order to minister
certainty. Modernity's distinctions between successfully to this group.
subject and object, knowledge and opinion,
and science and superstition, are being blurred Postmodernism and modernism's
in the contemporary postmodern climate. triumphalism
Ministry in times like these calls for reflection, In what sense did modernism represent tri-
and Samir Selmanovic's two-part article titled umphalism? Modernism's triumphalism is
"Pastoring on the Postmodern Frontline" (see said to consist in its striving for what has been
Ministry, July and September 2001) begins an described as the "grand narrative." Post-
important discussion on this vital issue. modernists use the term "narrative" to
Indeed, it raised the crucial question: How do describe a system of beliefs and values that
we minister in a postmodern milieu? legitimize a society by acting as a force that
These articles raise a larger question about binds that society together. A narrative (i.e.,
the crucial connection between ministry and the belief system that holds the society
theology or, stated differently, between praxis together) is "grand" when it is comprehensive
and theory. The author correctly perceives the in explaining and providing meaning to
connection between praxis and theory as whatever the society does and believes. Such
unavoidable. In two places in the first part of a belief system, which holds true always, and
the articles he alludes to this connection. In not only for a particular historic period,
advocating the need for change in ministry as underlies and permeates every aspect of the
we confront the postmodern "hurricane," the society's life. On the other hand, a belief sys-
Kwabena Donkor,
author writes, "We must change not only our tem may sustain only a segment of people for
Ph.D., Senior Pastor,
Toronto-Ghanaian
methods but also our understanding of how a particular historic period. Such is a "local"
Seventh-day
people think and feel and thus how we are to narrative.
Adventist Church, think as we seek to meet their minds and Modernism sought to explain and provide
Toronto, Canada. hearts."' Again, we are admonished that in meaning to all reality on the foundation of
preparing to deal with practical ministry reason. In other words, the world was what
adjustments, ". . . there are three conceptual reason claimed it to be, and this was to be
ft._r;
C:1
Postmodernism's insistence that
all belief systems are unique view-
7 ST TUT r TT - r cr I F ROM RI-VrT 0-1. 4 I SM
points, contextual and, therefore,
provincial has significant implica- 0 MYSTERY BE A SAFE RETREAT?
tions for Christian ministry in "MI
Traveling
mercies
nyone who equates work- baggage. At first, Chek Yat thought this
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