Adventists, Presbyterians, Buddhists,We loyal Seventh-day Adventists believe ... that Ellen G. White was inspired by God and wrote under the influence of the Holy Spirit. Ifthe Holy

Adventists, Presbyterians, Buddhists,Psychiatrists Fascinated with Jesus

John McLarty, editor

Bill and I were driving around Canyonlands National Park talking geology, life and love. Old. girlfriends, God, wives, geochronology, parents, church life, careers-we hashed it all. We'd

gone to seminary together, but after a few years in the pastorate, Bill had taken medicine andcompleted a residency in psychiatry.

The more he learned of the chemistry of thought and emotion and the biological and social determin-ism behind so many of our apparently free choices, the less he could credit the claims of Christianity. Heno longer regarded sin, forgiveness, and redemption or the resurrection and the Second Coming as objec-tive realities.

He occasionally attended a Presbyterian church. But he regarded himself as a friendly agnostic, not abeliever. Still, he told me, "There's something about the story ofJesus."

Bill was unpersuaded by the doctrinal constructions of Christianity. He wasn't sure how much of thegospel story was accurate and how much of the miraculous was overzealous elaboration by admiring disci-ples. But he couldn't help himself. He found Jesus profoundly admirable and attractive. The gospel storieshad a curious, enchanting power.

When I met Bryan, he was a Buddhist. He'd grown up Presbyterian. But when he was fifteen, his daddied of cancer. And Bryan's Christianity died with him.

Looking for meaning a few years later, he encountered Buddhism. It offered spirituality without themessiness of a personal God who might or might not answer prayers. Bryan immersed himself in the disci-plines: meditation, vegetarianism, the cultivation of detachment, a passive, non-violent stance towardthe world.

We began having breakfast together once a month. He was surprised to discover I was a vegetarian. Iwas surprised to discover he'd backslidden and ate meat. We talked business and family life. And God.Bryan described for me the benefits Buddhism had brought him. Never once did I contradict him or tryto show him where he was wrong. But whenever he said something that agreed with the teachings ofJesus, I'd point out the congruence.

Eight months later, after I'd pointed out another parallel between his thinking and something Jesushad said, Bryan remarked, "You know, I've been thinking maybe I should read the New Testament."

(You know where this story is headed; reading the New Testament is dangerous!)Our next conversations focused on what Bryan was reading. And pretty soon I was guiding Bryan in

building a Christian spiritual life. He became a devotee of Jesus.Adventist Today often examines controversial issues. We look at challenges to Adventist and Christian

faith. We publish analyses of institutional fu~ction and dysfunction. We pay attention to the voices andactivities of dissidents. We often provide a platform for voices from the edge of Adventism. This is inte-gral to our mission.

But it's vitally important for all of us who consider ourselves progressive or enlightened to regularlyinterrupt our own self-confidence by revisiting the story of Jesus. We who think we know, who think wesee, need to join Nicodemus for an interview with the Master. We need to join the blind in shouting,"Son of David have mercy on us. We would see ... "

The heart of Adventism is not General Conference policy or personnel. It is not our colleges or evenour congregations. The heart of Adventism is Jesus. And we do our greatest work in worshiping him andmaking him known.

This season as you hear again the story of the Magi, as you watch bath-robed fourth graders act out theastonishment of the shepherds on the Bethlehem hills, as you experience the rapture of Handel's Messiah,for at least a little while lay aside your wisdom. Rise above your cynicism andbecome an admirer. Let go of your intellectual and professional credentials and be alearner. Forget your brilliance and follow the star. Open yourself once more.to thestory of Jesus.

ADVISORY COUNCILKen & Jo Abbott

Robert & Kelli BlackGary & Jeanne Bogle

Antonius & Lilia BrandonTodd & Ginny BurleyRon & Anita CafferkyGreg & Dana Carlson

John & Charlotte CassellKeith & Judy Colburn

Ronald & Patricia CopleJames & Kathryn Dexter

Merlyn & Rosemary DuerksenJames Dunn

Douglas and Patricia EwingDonald & Beverly Farley

Gary & Sharon FraserGary & Annette Frykman

Richard GreenRichard & Kathi GuthLyndon & Linda Harder

Bruce HeinrichJim & Jackie HennebergDennis & Jolene HilliardWayne & Susan Jacobsen

John & Judy JacobsonJim & Averille KaatzElton & Marga Kerr

Dean & Dolores KinseyFrank & Helen KnittelRichard & Janis LarsenKen & Florence Lorenz

Don & Penny MillerRick Murray

T. Clint & Elaine NelsonThaine Price

Gary & Ruthe-Marina RainesJudith Rausch

Phil & Joyce ReisweigGordon & Judy Rick

Richard & Missy RouheGlenn & Cherie RouseDoug & Sandy SchultzDon & Ursula Shasky

Walter L. & Lula Ann StilsonJames & Maryan StirlingErvin & Marilynn Taylor

Bob & Karen TorreyJohn & Nancy VogtDavid Van Putten

James & Priscilla WaltersJames & Betty Webster

Tim & Stephanie Welebir

FOUNDATION BOARDDoug Schultz, Board Chair

Keith Colburn, Secretary/TreasurerGreg Billock

Virginia BurleyRaymond Cottrell

Elwin DunnReni Dupertuis

Diana FisherEdmund JonesJames KaatzFrank KnittelJohn McLarty

Lourdes Morales-GudmundssonDonShaskyJohn SicklerErvin Taylor

David Van PuttenJames Walters

2 November-December 1998 ADVENTIST TODAY

At this time of year, we takethe cup of thanksgiving ingratitude for the gift of Jesus.

Adventist Today (ISSN 1079.5499) ispublished bimonthly for $24 per year($18 for studentl, $35 for institutions) byAdventist Today Foundation, CalkinsHall, 225, La Sierra University, Riverside,CA 92515. Periodicals posrage paid atRiverside, California, and additional mail.ing offices. POSTMASTER: Send addresschanges to Adventist Today, P.O. Box8026, Riverside, CA 92515.8026.

Copyright@1998 by Adventist TodayFoundation, a nonprofit organizationdedicated to fostering open dialoguein the Adventist community. ~

Unsolicited submissionsare encouraged. Payment is compet~itive. Send a self.addressed, stampedenvelope for writer's guidelines.

Telephone: (800) 236.3641Fax: (909) 785.1595E.mail: [email protected] site: www.atoday.com

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Adventist Today reports oncontemporary issuesof importance toAdventist church members. Followingbasic principles of ethics and canonsof journalism, this publication strivesfor fairness, candor, and good taste.

AsSISTANT EDITORS:Gayle FosterCherie Rouse] ames H. StirlingSusan G. WaltersEDITOR EMERITUS:

Raymond Cottrell

MANAGING EDITOR:Colleen Moore Tinker

EDITOR:John McLarty

ART DIRECTOR:Richard Tinker

PUBLISHER:James Walters

The Christmas Tree MORGAN ANDERSON

The Pope's Prayer FRED L. ELKINS

My Place of Communion EILEEN GREENWALT

Understanding Pain At a Conference ConstituencyMeeting MICHAEL SCOFIELD

23 Touch NANCY J. SMOLKE

NEWS AND ANALYSIS _

7 General Conference Distributes "Faithfulness Survey"7 Thoughts on the Employee Faithfulness Response Survey8 AAWand TEAM Face Change COLLEENMOORETINKER

9 The AAWConference Through the Eyes of a College Senior HOLLY WESTLUND

10 Annual Council Votes Increased Involvement in pastoral Education11 Lay People Lobby for Regional Conference COLLEEN MOORE TINKER

24 Seminary States Position in Women in Ministry COLLEEN MOORE TINKER

LETTERS4 Patient Charity4 OpenFomm4 Only New Truth4 Ellen White and Truth Telling4 Cultic Doctrine5 For Informational Purposes Only5 Not Renewing5 Little Hope for Change5 NPUC Responds5 Anti-Semitism6 Keeping Up6 Journalism Questioned6 'IWo-Way Street6 Judgment Considerations Missed

SOUNDINGS

VOL. 6, No. 6NOVEMBER. DECEMBER1998

FEATURES

}\QVENTtSTTODAY

ADVENTIST TODAY November-December 1998 3

mailto:[email protected]

http://www.atoday.com

AT. Readerm MvHome St.Hometownvlll", CA

Letters to the EditorAdventist Todayp.o. Box 8026Riverside, CA 92575-8026

respected people enough to lay the

""",~~~Y\~~%''7-"' ","~'"'"~~,"~:"'7'""'~":'~"'-'-"-"-"'""'\.:~:"C~'C~";:"'7r't~",,':"'~:""~~,~."m,&~~,..f Thank you for publishing this report. I¥

may not end up where Walters

~facts on the table.

does, but what matters is that AT

Ellen White and Truth TellingWe loyal Seventh-day

Adventists believe ... thatEllen G. White wasinspired by God and wroteunder the influence of theHoly Spirit. If the HolySpirit brought to her mindideas already used by others,you and I are not called tojudge such situations. Howdare you call her inspiredwords "abnormal literarypractice"?

Ardith EscobarColton, California

White and the Investigative Judgment ....To do away with this truth is essentially todo away with Adventism, because this isthe only fundamental new truthAdventism has brought upon the religiousscene .... to do away with the Sanctuarytruth is to do away with the Atonement,because "thy way, 0 God, is in theSanctuary."

Edwin W Reiner, M.D.San Diego, California

Culdc DoctrineI was shocked by Kevin D. Paulson's

response to Ratzlaff's book Cultic Doctrine inthe July-August letters. How can anyProtestant state the words "doing the Law isthe condition of justification"? TheScriptures make it clear that no form ofcreature merit or obedience can justify any-one .... Stewart Bauer also stated that "Paul'sgospel included the judgment. .. " Not so.The gospel is defined in 1 Corinthians 15:1-4 as being the saving messageof the death,burial and resurrection of the Lord JesusChrist, nothing else! Paulson and Bauer'sremarks sadly teach a doctrine of salvationbased upon works.

J. Mark MartinPhoenix' Arizona

tell you the difference that article wouldhave made in my life if I had read it in1984. It's painful to contemplate! But Istill believe God leads .... I am a formerSDA who has never been able to makesense of my experience with Ellen White.I was the truest of true believers, andwhen she fell apart (initially at the intu-itive level with me), I fell apart. Thethings I read from the church, and thethings the church people told me,strained my mind almost to the breakingpoint. I spent many years in anguish over

this. Walters' clear statement about herproblem with integrity, coming fromsomeone highly placed in the church,would have sent me the message that Iwas not crazy and not demon possessed. Ibelieve that would have saved me manyyears of depression and confusion. Thankyou for publishing this report. I may notend up where Walters does, but whatmatters is that AT respected peopleenough to lay the facts on the table.

Maggie BockmannChandler, Texas (via E-mail)

I congratulate you on your present-ing controversial subjects but wonder if itgives opportunity for presenting materialclearly detrimental to the church .... I readmy first issue of Adventist Today withinterest and amazement. The subjectswere ... dealing with the Sanctuary, Ellen

Jim ChafinWilliamson, West Virginia

Patient CharityI can see my/our faults and am con-

stantly asking the Master to either bringabout the essential changes or else clotheme with patient charity to tolerate what-ever. I am not interested in smelling dirtylaundry.

C. C. BlackburnChehalis , Washington

Open ForumI would like to take a look at

Adventist Today-to see if it is truly anopen forum where free-dom of thought can bepresented ....Congregationalism is aterm being hyped today toget all the troops in forma-tion, for obvious reasons,but the one that standsout to me is the specter ofthought suppression .... Iunderstand my responsi-bility to be in Christ andHim only. Is there salva-tion in the congregation? Is the corpo-rate church the franchiser of the pre-cepts of God? I doubt it? .... I'mthankfulto God for giving me the opportunity tobe with those who want to know moreof His truth; but I recoil at the thoughtof being forced into a mold of man'sdesigns .... Adventists teach that bybeing "in good standing" with Christ,we will likewise live out His teachingsin our relationships with each other.Does that not apply to our relationshipwith corporate denominations? Andvice versa?

Only New TruthThank you very much for the report

on Jim Walters' presentation on EllenWhite and truth telling! Words cannot

I


, ...while we are()JlaUenfle<toyinde-

pendent thinkers and mov~ments to


reassess our organizational policies, teach-ings and structure, let's not forget the vastmajority of our supportive members.Many of them are also deep thinkers,who, considering the options, have cho-sen to actively focus on the main issue-that of sharing a Christ-centeredAdventist message.

Bryan PascoeSecretary, North Pacific UnionConference

Steven VistaunetAssistant to the President forCommunication

Anti-SemitismAs a Jewish woman raised in an

Adventist/]ewish home, I certainly didnot take offense to anything in DorisRausch's well-documented Letter to theEditor (AT, Sept./Oct. 1997).

Anti-semitism, E.R. Elkinsshould be reminded, alsoembraces the Arab popula-tion. Many people of theJewish faith regularly makeegregiously "anti-Semitic"remarks against the Arabpopulation. When Mr.Elkins resorted to a person-al attack on Doris Rausch,however, he lost his argu-ment with me.According to the Bible, theJewish people killed nearly

all of their prophets. Is it anti-Semitismfor a minister to say this in a sermon?What about Easter? Do we start blamingthe Romans now instead of the JewishHigh Priests? There is much in the NewTestament about the animosity of theJewish people against Christ and his earlyfollowers. The earliest persecutors of theChristians were, in fact, the Jews. Theycried out at the Cross, "Let His blood beon our hands", cursing themselves. Wheredoes a Christian have to draw the line inorder not to offend the Jewish people ornew converts?

It is true that the Jewish people havehad to endure many hard times, but sohave many other races and tribes. Let usnever forget the greatest holocaust ofthem all: the crime of Black slavery,which lasted for nearly 400 years. Since

heartfelt discussion, the patient processeswhich afforded these pastors every oppor-tunity to rethink their positions, and thedeep sadness we all feel at the eventualparting of the ways.

3. While not minimizing these con-cerns, let's also remember the context inwhich these pastors have left. Is it achurch in disarray? Not at all. Overalltrends are positive. Pastors representing437 churches throughout the Northwestare gearing up for 285 short-term missionprojects around the world in the next twoyears. Rather than showing disenchant-ment with the church organization, ourmembers have instead given evidence ofgrowing support, including increased; tithecontributions.

So, while we are challenged byindependent thinkers and movements to

the larger issues have been hardly dis-cussed at all. The Commission found thelarger issues to be the most significantones. (Preamble to the WWC CommissionReport, page 3) These larger issues of the-ology and teaching methodology repre-sent continuing concerns throughoutchurch membership at large. They are notunique to Walla Walla College or theNPUC and indeed will be activelyaddressed by denominational college andchurch leaders for some time to come.Many Northwest area church membershave expressed their appreciation for theCommission's work.

2. There is probably no way the briefreports in Adventist Today can adequatelycapture all sides of the discussion sur-rounding the several p~stors who have leftthe employ of the church. Perhaps lost inthe shuffle are the hours of prayer and

teachings and structure, let's not forget

the vast majority of our supportivemembers.

reassess our organizational poliCies,

Not RenewingI do not care to renew. The mag. is too

negative.Nick Poulos, M.D.Saint Helena, California

NPUC RespondsWe have been interest-

ed in the ongoing presenta-tion of materials about theNorthwest in AdventistToday. While the chal-lenges of a few are certainlya concern to us all, in the interest of accu-rately representing the concerns ofNorthwest Adventists we would suggestthree important clarifications:

1. The Walla Walla CollegeCommission was created to help answerthe questions raised by significant seg-ments of the Northwest constituency. Wewere gratified that the Commission's workand final report did clear up several anec-dotal items. But the report also affirmedmany deeper concerns of our members, asillustrated in the following statementfrom the Commission Report: A ...TheCommission, contrary to what many mayexpect, found the various anecdotal inci-dents reported to it symptomatic of muchlarger trends and issues. The. anecdotalissues have received very wide press in theNPUC constituency and beyond, while

For Informational PurposesOnly

I subscribe to Adventist Today primarilyfor informational purposes. I do not con-sider its editorial stance reflective of trueAdventism and therefore cannot supportan organization (beyond the subscriptioncost) with which I largely disagree.

D. A. EckenrothLeland, North Carolina

Little Hope for ChangeThank you for your work. I continue

to appreciate AT. I've not been inside theSDA church here in about 4 years. I havelittle hope for any changein my lifetime, but the frus-tration is diminishing whenI do not attend.

Joseph D. Riederer, M.D.Juneau, Alaska

1948, however, and the founding of thestate of Israel, a country that now illegallyoccupies four other nations, the fortunesof the Jews have changed for the better.

No one group, however, no matterhow powerful, is ever "above" criticism inour Republic and that is what our FirstAmendment and our democracy are real-ly all about.

Bravo to Adventist Today for upholdingthe right of free speech and for DorisRausch for having the courage to tell itlike it is.

Deborah Cohen CoxCorona, CA

After reading E.R. Elkins' letter,"Anti-semitism," I was intrigued to lookup the correspondence he referred to inorder to see what it was all about.

I must say that I found nothing anti-Semitic in Doris Rausch's letter. Granted,it did critcize the actions of 'some' Jews,but her facts were well-documented.

I hope that Mr. Elkins did not mean tosay that it is totally unacceptable to criticizeJews at all. Jews are human beings, like allof us, and subject to the same tendenciestowards good and evil. To maintain that bycriticizing Jews one is thereby offendingJesus is pretty much of a stretch. Eventhough Jesus was admittedly a Jew, this didnot stop Him from criticizing Jews, or any-one else He felt deserving of it.

I think the term "anti-Semitism" issomething bandied about much too freely,especially as it relates to Jews. One actual-ly finds more anti-Semitism practicedagainst Arabs than Jews, at least in thiscountry.

Barbara Gravesenvia the Internet

Keeping UpI appreciate all your newsworthy articles

and your honest efforts at sharing what goeson in our very political organization. I enjoyeach issueand appreciate the varied opin-ions. Keep up the good work.

Kelli BlackPlymouth, Michigan

Journalism QuestionedI read your article in the

September/October issue regarding the

termination of Sally Jo Hand. I can'tbegin to tell you how disappointed I amwith your "journalism." You don't makeany more attempt to get your factsstraight than the commercial journalists,evidently. It appears that you must havelimited your interview to Ms. Hand eventhough you mention a few quotes fromElder Broeckel. I was the MinisterialDirector during the time she was hiredand, I must say, I was highly delightedthat she was chosen. I had the opportuni-ty to meet Sally at a Church MinistriesConvention in Denver and was extremelyimpressed.

What is the purpose of your publica-tion? Is it to give a voice to the youth andyoung adults and progressive leaders ofour church in a way that tells it like it iswhile still fostering support of the organi-zation, or is it rather an Adventist versionof a check stand tabloid that titillates themind with shocking half truths? This arti-cle was certainly in the latter category.

I was also part of the process related toMike Pionkowski and Richard Fredericks.I haven't read your articles related tothese two gentlemen and probably don'twant to. You can print what you like, butyour are no friend of the church or toanybody else when you allow such out-right misleading and untrue reporting tocome off your presses.

Marvin WrayVentura, California

Adventist Today did interviewPresident Broeckel. We specifically talkedabout all of Ms. Hand's major concerns,and we attempted to show how diametrical-ly opposed their viewpoints were. In keepingwith our policy to present both sides of astory, we mention that Dr. Len McMillan,the director of the department of ChurchLife when Ms. Hand was hired, called AT.He disagreed with Ms. Hand's report thathe had called her "entirely on his own" asopposed to representing the executive com-mittee when he told her she should not planto direct the youth camp. He also tookexception to her report that he explained hissupposed autonomous call by saying, "I'msick and tired of doing their dirty work."Dr. McMillan declined to write an explana-tion of what happened.

'l\vo-Way StreetAfter reading every article in the

July/August issue, God's Spirit began toconvict me that intolerance is a two-waystreet. So-called conservatives are charac-terized (many times rightly) as intoleranttoward anyone disagreeing with them.But the opposite is also often true. Thosewho fancy themselves as more "enlight-ened" frequently engender the same feel-ings of intolerance toward those with dis-senting views. How pleased I was to findthat in every case, those who wereexpressing the pain of their experience inchurches where intolerance is the rulealso expressed patience and a hopefuloptimism toward those who had hurtthem. This is so beautifully expressed inTinker's editorial. "Shared doctrine doesnot unite us... Rather it is Jesus whobrings us into communion with himself."

Ryan BellBerrien Springs, MI

Judgment Considerations MissedJohn McLarty wrote a very encourag-

ing article on the Investigative Judgmentwhich brought out several good sugges-tions ..But there are three considerationsthat he missed.

One: If the subjects of God's judgmentas portrayed in various texts are exam-ined, the vast majority are groups:nations, gods, the world, the wicked,angels, etc. I find only two referenceswhich indicate that individuals are to bejudged and even those don't seem to bethe judgment McLarty was discussing.

Two: Many texts specifically state thatthose who have accepted Jesus as Lord donot come into judgment, and many textsstate that the Christian currently possess-es eternal life.

Three: Paul says that we Christianswill do the judging. Rev 20:4 indicatesthat the judgment referred to by Pauloccurs during the millennium (asAdventists usually interpret the timing).

Bob Lee~Keene, TX

LETTERS TO THE EDITORAdventist Today, P.O. Box 8026

Riverside, CA 92515.8026E-mail: [email protected]

~~--

6

mailto:[email protected]

News:and Analysis

13YDENNIS DE!';EON, MDDEPARTMENT OF FAMI!';Y MEDICINE, DIVISION OF CUNICA!'; ETHICS; !';W MEDICA!,; CENTER

Tn()ughts ofl ..the Employee.E~ithfumessResponse Survey

General Conference Distributes"Faithfulness Survey"

The SurveyThe accompanying survey included

the following:"Please check any of the points belog

which apply to you."I am currently a member of a

Seventh-day Adventist church in thearea where I live or work.

"I regularly attend a Seventh-dayAdventist church in the area where Ilive or work.

"I return a faithful tithe through aregularly affiliated Seventh-dayAdventist church in the area.

"I am making a new commitment tofaithfulness in tithing.

"I would appreciate additional infor-mation on the spiritual dynamics of titheas worship, as well as how tithe funds areused.

"I would appreciate the opportunity ofcounseling with someone regardingtithing and its spiritual dimensions."

At the bottom of the form were linesfor the employee to print his or hername and to list the department or orga-nization where he or she works.

One employee who received thepacket stated that several employees sim-ply threw the letter and the survey intothe trash can.

To date there has been no informa-tion regarding the results of the poll.

ued to squirm, exhaling slowly and delib-erately to try to hide my discomfort.Should she be my patient? Was the prob-lem as simple and straightforward as sheclaimed? Would I be giving her the samequality of treatment as the regularlyscheduled patients I would be seeing atone o'clock later that day? Would I askher the same comprehensive questions,deliberating in the same way as I wouldbe obliged to do if she were on my list ofafternoon office visits? And did it matter

CONTINUED ON NEXT PAGE

Standing in the hallway of my.. •..., mooi",l clinic, I uneasily shift-

ed my weight first from onefoot to another. I looked at

Mary Beth Stanton, who workedJor meas my personal office.nurse and had beenwith my medical practice for the last sixyears. Mary Beth continued to fix mewith a pleading expression, "Doc, it's areally embarrassing problem, I know. BurI felt like I could tell you. Nobody else.And if all it's going to take is a.test and aprescription ..." She trailed off, I contin-

"Your information will be dealt withconfidentially. The responses will be sum-marized for a comprehensive report toADCOM with no names attached, in orderto develop a ministry approach to strength-en our walk with God as a group. Your per-sonal requests will be dealt with pastorally.The report forms will then be destroyed.

"The purposes for this processincludes (sic):

1. To encourage and nurture our spiri-tual growth as a group.

2. To discover our level of faithfulnessas a group.

3. To encourage our involvement in alocal church and its ministry.

4. To encourage our growth in faith-fulness to God in the area of tithes andofferings.

5. To develop a pastoral approach tothese areas of concern.

"While this initial process is pastoral,we recognize there is an administrativeresponsibility to oversee the implementa-tion of the employee church membershipand tithing requirements as outlined in theworking policies and employee handbooks.A separate annual administrative processwill be initiated in 1999.... "Missing the Blessing

The letter continues, "We recognizethat not all of us tithe. While this has afinancial impact, the greater concern is thefact that God cannot fully bless us as agroup in the way He would like to as longas some continue to rob Him .... " the lettercontinues.

"It is important that we model adynamic spiritual walk with God and Hisfamily. This is also why we are inviting youto re-examine your tithing practice ... .Ifyou have not been returning a faithfultithe, we invite you to give careful andprayerful thought to your walk with God,and what you are missing ....

"We feel these issues are of such impor-tance that we ask you to respond to thisletter by checking one or more of thestatements on the enclosed response form.We have asked Charles Taylor to receiveyour response. Please send your response tohim by October 15.

A letter dated September 23,1998, and signed by RobertFalkenberg, GC president; G.Ralph Thompson, GC

Secretary; and Robert Lawson, GCTreasurer; recently went to every employeeat the General Conference (GC) head-quarters in Silver Spring, Maryland. Theseemployees included those hired by ADRA,Home Study, The Adventist Revie'W--inshort, every person employed at GC head-quarters. This letter accompanied a surveycalled "Employee Faithfulness Response."

The two-page, single-spaced letterexplained the purpose of the survey.

"Most of the world church consider allwho work in this complex as leaders .... "the letter states. "Thus it is expected thateach of us be an active member of a localSeventh-day Adventist church for our ownspiritual growth and ministry.

"Through the years, God has blessedthis church in many ways. Some of thoseblessings are reflected in the more than$900,000,000.00 (that's almost one billiondollars) annually returned to God as titheby the world church membership ....


News ana Analysis

AAW and TEAM Face Change

Thoughts on the EmployeeFaithfulness Response Survey

I

COLLEEN MOORE TINKER

The Association of AdventistWomen (AAW) organized in1982. Since that time it hasbeen active in promoting the

role of women in all aspects of churchlife. During the past few years, however,the organization has begun to languish.Many of the original members havemoved or for other reasons are no longerinvolved. The same several people havebeen managing the organization's affairsfor several years, and financial supporthas been dwindling.

CONTINUED FROM PREVIOUS PAGE

that she was my employee? For example, ifnecessary, could I write her an off-workorder with the same impartiality as I couldfor any of my other patients? Basically,should I be her employer and her doctorat the same time?

I teach ethics to medical students. Theconcerns that went through my mind thatmorning in the clinic hallway are oneswhich I discuss with students and col-leagues under the rubrics of confidentiali-ty, patient advocacy, and role-boundaries.Similar thoughts occurred to me as I readthe recent letter to GC Headquarters stafffrom Robert Folkenberg and otherSeventh-day Adventist GeneralConference officers. The letter serves tointroduce an "Employee FaithfulnessResponse," a survey which asks specificand detailed questions about a worker'stithing practices and church attendance.The worker is asked to provide his or hername and department but is assured ofconfidentiality because the information isto be analyzed in aggregate and used onlyin pastoral confidentiality.

As sincere as this initiative may be intrying to teach the church the oft-forgot-ten discipline of worship through tithingand in beginning the effort with the


By 1997 the people in the East Coastoffice were burned out. No one wanted totake on the office of president, and thetreasurer had moved away. Alyce Pudewellfinally agreed to take the presidency, andthen Kit Watts moved to California.

Kit and Alyce worked together anddecided to move everything to the WestCoast. In January, 1998, AAW cleanedand closed its East Coast office andshipped the organization's records to officespace leased on the campus of La SierraUniversity. Several months elapsed beforethe first newsletter came out after themove, and even more time went by before

church's workers, it raises a few significantconcerns about role boundaries. Thisexplicit gathering of sensitive and privateinformation is described in the cover letteras a pastoral process, to be treated with abond of confidentiality like other pastoralexchanges ofiriformation. The adminis-trative policy review of employee tithinghabits, we are assured at the letter's end,will come next year. The present survey,we're told, is simply a pastoral process ofministry.

The role of administrators and employ-ers is an important one. They must pro-vide their organization and its employeeswith vision, guidance and leadership.They must make decisions, enforce work-ing policies, and interpret employee hand-bOOKS.The proper concerns of presidents,administrators and managers includegroup morale, internal consistency, andadherence to the mission and values ofthe institution they serve.

The role of pastors is also important,but importantly, it is different. Pastors usepersonal knowledge of their parishioners,sometimes highly protected, privateknowledge, gained in the context of a pas-toral relationship, to help guide theparishioner to a closer walk with the Lord.

there was word of the next conference.But on the third weekend in October,

1998, AAW held its conference at LomaLinda University.

AAW has now narrowed its focus to twomain productions: the bimonthly AdventistWoman produced by editor Kit Watts andassistant editor Christy Robinson, and theyearly AAW conference.

TEAM for OrdinationIn 1988 AAW established a ten-person

committee which Pat Habada chaired forthe purpose of influencing the women'sordination vote at the IndianapolisGeneral Conference session. Shortly beforethe Indianapolis GC session the commit-tee adopted the name Time for Equality in

This important function, perhaps evenmore than the doctor-patient relationship,is too sacred to serve as a smoke screen foran administrative study. If this initiative isthe first phase of a corporate survey toascertain compliance with employee poli-cies, perhaps it should be labeled as such.If the initiative is only a sincere exhorta-tion by the managers of the GeneralConference to its employees to showgreater accountability and material faith-fulness, then there would seem to be noneed to collect names. And if the initia-tive is truly a pastoral intervention intend-ed to minister to people, it may be betteraccomplished in a sincerely pastoral con-text, not in a letter signed by one'semployers, attached to a preemptivelyconfidential document asking for namesand collected for analysis by those sameemployers. In most circumstances, one'semployer should no more be their pastorthan one's employer should be their doc-tor. To play loose with these relationshipsthreatens to diminish both the office ofemployer and of doctor or pastor.

I stopped shifting my weight from legto leg and looked Mary Beth squarely inthe eyes. "You know, Mary Beth, let'sschedule an appointment for RichardChatsworth across the street to see you. Iknow it'll be a bit more of a pain, but Ican talk him into seeing you at the end ofthe afternoon.eIt seems to me we're bothgoing to feel b~tter that way." ~

The AAW Conference Through the Eyesof a College Senior

Adventist Ministry (TEAM). They antici-pated two years of hard work, after whichthey planned to disband.

History didn't tum out as they planned.Ten years later Adventist women's ordina-tion is still not a reality. TEAM has lostseveral members, including its only paidmember, project manager RebeccaBrillhart, who left in 1997 to join the pas-toral staff at the Sligo Church.

The core of eight people who remainwith TEAM see their role evolving intoone of educating the world field and sup-porting women as they pursue graduatedegrees in theology. During the past eightyears TEAM has raised nearly $100,000 ofscholarship money, which they've awardedto women studying in seminaries and inuniversity theology programs.

"We're tired," acknowledges Habada;"we thought we'd be done in 1990, andhere we are. But Utrecht taught us wehave to move outside this country; wemust educate the Spanish-speaking coun-tries and Africa."

Welcome Table Goes SouthIn 1995, the year before Utrecht,.

TEAM sent 5,000 copies of The WelcomeTable, edited by Habada and Brillhart, tochurch leaders around the world. This yearthey funded the book's translation intoSpanish and sent it to leaders in Inter andSouth America.

"We have received very positiveresponses from Inter-America," Habadasays. "In fact, the only person that wasn'tpleased was the conference president inPuerto Rico. That's ironic since PuertoRico is a U.S. territory!"

South America, however, was a mixedbag. The mission president in Ecuador, forexample, was kind in his response andasked for more copies of the book.

The conference president in Argentina,on the other hand, was "cordial but cool,"Habada says. He told TEAM that he had-n't read the book himself; he'd given it tohis wife. He also said he'd be more eager toconsider women's ordination if NorthAmerica hadn't gone ahead and ordainedwomen after the negative vote at Utrecht.

Now TEAM is helping to send Womenin Ministry: Biblical and HistoricalPerspectives, edited by Nancy Vyhmeisterand published by Andrews University

HOLLY WESTLUND, SENIOR RELIGION

MAJOR AT WALLA WALLA COLLEGE

Editor's Note: The Association ofAdventist Women held its annual conventionat Loma Linda University on the weekend ofOctober 16-18, 1998. The following is apersonal response by a college senior whoattended the AA W meetings.

Iwalked down the stairs of the•• • Chan Shun Pavilion Conference•• • Center on the Loma Linda

University campus, and my eyesgrew wider and wider. The brass banistersand beautiful tile floor filled me with awe.What a beautiful building! What was Idoing at a conference in a building likethis? College students have retreats inmountain lodges where we hope to havewarm water in our showers. But here I was,attending a real conference. It was too bad Ididn't have nicer clothes than my jeans.

I took me a day to get over my timidity.I was in awe of the building. I was in awe ofthe women I saw. They were such strongand amazing women, and most of themwere my mother's age or older. I could see afire in them-a commitment to serve andworship God with nothing standing in theirway. Their dedication was beautiful.

But it was hard for me to see where I fitinto the picture until some of these amazingwomen started talking to me and to my fel-low college students. The women werethrilled by the fact that my friends and I aretheology and religion majors. Their firstquestion was, "So, are you going to pastor?"I would look sheepishly at my friends and

Press, to Adventist college ministerial fac-ulty. They have placed a pre-press order for1,000 copies of the book (which they havealready received) to help pay for its print-ing. They will send these books to churchleaders in the Trans-European and Inter-American Divisions. TEAM is encourag-ing Vyhmeister to translate the book intoSpanish.

"We came close to folding this summerafter we finished our yearly scholarship pro-

slowly shake my head "No." I had playedwith the idea of being a theology major sev-eral times but had settled for religion. Myplans for the future included graduateschool and hopefully missionary work, butno pastoring. It's not that I would not likebeing a pastor; it's just that I am deathlyafraid of 'reaching.

Friday evening at supper we had thehonor of sitting at the table with TamiMcGrew, the new senior pastor at RiversideChurch. She told us very frankly what itwas like to be a woman, a wife and a pastor.What struck me most was her attitudeabout her calling. She had learned that tofollow God's calling brings the greatest joyin her life. And even though she has beenafraid or uncomfortable at times with whatGod has called her to do, she has foundstrength and great joy in following his lead.

Tami's frankness and the comments ofother women forced me to look at myselfand at my life. I am so glad I met thosestrong women who knew what to ask meand how to encourage me. I realized thatthe reason I had put out of my mind theidea of pastoring was that I was so afraid ofpreaching. And who am I to limit God?

Because of my weekend at the AAWretreat, I have decided to conquer my fearof preaching. I may never be a pastor, but Iwill have removed a block in my life thatwas keeping me from considering some-thing God may call me to do. I am nowconfident that I can do whatever God callsme to do. And I know I have the support ofmany amazing people (men and women).

Thank you, those of you who werethere.

gram," Habada admits. "It's getting harder toraise the scholarship money since La Sierra,Andrews, the North American Division, andthe General Conference, now all have schol-arships for women in ministry."

But Habada declares that they can't dis-band. "Some people are saying, 'Whybother?' " she says. "We're still needed.More women from outside the UnitedStates need scholarship money. To quitwould be to let the women down." ~


Annual Council Votes IncreasedInvolvement in Pastoral Education

Seminary States Position

On October 6,1998, the lastday ofthe 1998 AnnualCouncil held in Foz do Iguacu,Brazil, delegates voted to

approve a document entitled"International Coordination andSupervision of Seventh-day AdventistMinisterial and Theological Education."This decision will institute an "integratedstructure" at both the regional and worldchurch levels. This new "structure" willreplace the Ministerial Training AdvisoryCouncil which oversaw pastoral training inmany of the world divisions.

The document explains that an inter-national board will suggest a basic curricu-lum for pastoral training. Each divisionboard may expand on this suggestion as itsees fit. These boards will also "affirm thefaculty authorized to teach in these pro-grams through a process of denominationalendorsement." The document adds that"the endorsement may be valid for up to

CONTINUED FROM BACK PAGE

translations made ]unias a man, but shewas a woman Gunia) until the eleventhcentury!"

The committee also examined howthings changed in the first five centuries.The church actually backed up to an OldTestament model. It changed from allmembers ministering according to theirgifts to having a priest intervening for themembers.

"The church fathers brought the OldTestament levitical priesthood into NewTestament times," Nancy explained.

Early Adventism, the committee found,took their patterns of ordination from thecommunities in which they had previouslybeen worshiping. Their practices were morepragmatic than theological. Ellen Whitemakes it clear that ordination does not addgifts to the recipient, but an ordained per-son carries tremendous responsibility before


five years as long as the faculty member isteaching in the program for which he/shewas endorsed, and may be reviewed."

Charles Sandefur, president of the Mid-American Union and chairman of theboard of Union College, comments, "Whilewe wait with interest for the report of theinternational board, the document's goal ofassuring that ministerial training and educa-tion is a responsibility and activity of thewhole church, not just of individual institu-tions, is supportive of plans to improve min-isterial training that are already taking placein our part of the world."

He added that he is "pleased that thedocument allows for different areas of theworld to create alternative procedures thatlead to the same helpful outcomes."

This new International Board is sched-uled to begin functioning during AnnualCouncil in 1999. "The [next] year duringwhich suggested guidelines and applicationprocesses are under development provides

God. She even recommended the ordina-tion'.of lay women to local ministry.

Feminism, Nancy said, has missed thepoint that Old Testament women were notalways submissive. Sarah, she pointed out,was "one tough cookie." The problem ofwomen's subjection seems to have begunafter the Babylonian captivity.

"Did having a king produce this phe-nomenon?" she wonders.

The book is divided into five parts:Ordination in Early Christianity andAdventism; Women in Ministry andLeadership; Perceived Impediments toWomen in Ministry; and OtherConsiderations. Chapter titles include:"Clerical Authority and Ordination in theEarly Christian Church," "Headship,Submission, and Equality in Scripture,""How Does a Woman Prophesy and KeepSilence at the Same Time?" "The

opportunity for world divisions and train-ing institutions to consider implementa-tion procedures," says Dr. Humberto Rasi,director for the Education Department atthe Seventh-day Adventist Church WorldHeadquarters.

He commented further that the docu-ment provides a mechanism throughwhich the church will decide on the "kindof training it expects for its pastors. This isa process similar to other professions, suchas the medical professions. All of themhave guidelines."

Robert Folkenberg, president of theGeneral Conference, said, "This decisionprovides a framework for creative and ongo-ing dialogue between general church leader-ship and educators in order to increase theeffectiveness of pastoral education."

When the delegates met the membersof the international board, the memberssuggested that the board should be more"gender sensitive." Consequently, fivewomen pastors or pastoral educators wereadded to the board.

To read the entire document, visitour web-~site at www.AToday.com.

-From Adventist News Network by Ray Dabrowski

Ordination of Women in Light of theCharacter of God," and sixteen more. Inthe chapter "The Distance and theDifference: Reflections on Issues of Slaveryand Women's Ordination in Adventism,"Walter Douglas draws a parallel betweenthose who approved slavery from scriptureand those who oppose women's ordinationon the basis of scripture.

A book opposing the viewpoints inWomen in Ministry is already in the plan-ning stages. Five men from the seminary,Samuel Pipim, Mervyn Maxwell, SamueleBacchiocchi, Bill Fagel, and GerardDarmsteedt are collaborating to produce abook as soon as possible which will argueagainst women's ordination. The seminaryis not endorsing their book.

Women in Ministry is being printed bythe Andrews University Press and is beingdistributed by Pacific Press. It is a tradepaperback, and according to NancyVyhmeister will cost $11.95. It is availablethrough the Adventist Book Centers, andit may be ordered if it is not in stock.

http://www.AToday.com.

Lay People Lobby for RegionalConference

For example, if a segment of AQglo church mem-

bers had a concern, it would not receive appropriate

Iunderstanding and treatment if they took it to a

meeting of regional conference presidents.


The sixth issue of a new newslet-ter came off the press onOctober 28, 1998: Western Lay-Persons for a Regional

Conference. It is an independent publica-tion supported by Adventist lay members.The WL-PRC officers are: David L. James,president; Hilton Gunner, vice-president;Charlie J0 Morgan, treasurer; EldoraEaton, Secretary; and Blanche James,Publication.

"The Administrative set-up that nowruns the Adventist Church would not be aproblem for African Americans or anyoneelse, if there were not racism and its dele-terious effects in our Churches," asserts thenewsletter. "Given the membership ofsome of the Anglo Conferences, and withan appropriate weight given to fairness,African Americans on the West Coastwith their 25,000 membership, could have2 or 3 Regional Conferences. If fairness inthe World Leadership of the AdventistChurch were not such an invisible compo-nent, then African Americans could haveat least 2 Regional Union Conferences."

The newsletter also specifies denomi-national leaders' statements and churchpolicies that its editors believe show non-support for the idea of regional confer-ences. For example: "Why must OakwoodCollege, 'the Gem of Black Adventism,'have an Anglo gentleman as chairman ofits Board of Directors? The policy thatensures this must be changed to allow themost senior African American GeneralConference Officer to successively becomeChairman of the Board."

Mostert QuotedFurther, "Why is it that Elder Thomas

Mostert, President of the Pacific UnionConference, in objecting to a RegionalConference on the West Coast, reportedlycites the following three reasons, amongothers:

" 'I do not believe that they need aRegional Conference.' He presumes toknow what we need.

" 'If another Conference were estab-lished, the Pacific Union would undoubt-edly experience a shortage in its financialintake.' It seems obvious that it is ourmoney he respects and not we.

" 'I have the power to say no.' ElderMostert needs to be reminded that havingthe right to take an action does not neces-sarily mean that taking that action is theright thing to do."

Anthony Pascal, director of regionalaffairs for the Southeastern California

Conference, says that while the publica-tion is strictly independent, he has coun-seled its publishers to soften their rhetoricso they will garner understanding for theircause instead of defensiveness.

"The issue of regional conferences,"says Pascal, "will never receive objectivetreatment until it's dealt with in the propervenue. For example, if a segment of Anglochurch members had a concern, it wouldnot receive appropriate understanding andtreatment if they took it to a meeting ofregional conference presidents. Likewise,discussions about regional conferencesshould occur in meetings of AfricanAmericans instead of in meetings of whiteadministrators."

Freedom Means ChoicePascal further commented that an

Anglo pastor once spoke to him aboutbeing committed to including all races inAdventist churches so there would be nodiscrimination or racism. As they spokethey stood in a cafeteria in which tables ofAfrican Americans ate together, Hispanicsate together, and Anglos ate together.Pascal waved his arm to include the entire

room and said to the pastor, "Freedom hasmade it possible for all of us to be togetherin this room. Freedom should further allowus to decide with whom we wish to meet.Freedom was not about changing our com-mon interests; it was about giving us theright to go where we wanted to go. Beyondthat, we should still be able to choose withwhom we worship and associate."

African Americans, Pascal asserts,have unique problems and needs, and awestern regional conference could servethem well. But, he says, a regional confer-ence would not accomplish anything help-ful unless it operated under a completelynew paradigm.

"We won't accomplish anything if we

establish a regional conference and run itthe same way the regular conferences arerun," he admits. "It would have to operatedifferently. For example, we would have togive women more authority than they cur-rently have in the church."

There are 25,000 African AmericanAdventists on the West Coast. Pascal sayshe has a three-stage plan by which a singleWest Coast conference could form andgradually subdivide geographically. He alsohas developed a financial plan whichwould support such a regional organizationwithout jeopardizing the existing confer-, .ences mcomes.

At the 1995 Union ExecutiveCommittee, the agenda included an itemshowing how a regional conference couldbe financially successful. Before its presen-tation, however, the item was pulled fromthe agenda.

"The people feel they're not beingheard," Pascal observes. "If someone lis-tened to them and seriously consideredwhat they want, their rhetoric would tonedown. We must remember that love allowsfreedom of choice even though we mightnot like the choice." ~



EILEEN GREENWALT

~drove up and parked in the driveway. The houseooked smaller than it had in July when surround-~dby grass and flowers and sunshine. It was nowllmost midnight. The house was dark. It was:;ebruary. The snow was gone but the chalky-cold1ight wind intoned winter. My sister had given us

the key to let ourselves in, and so we gathered our things togeth-er and went up to the door.

Only two nights earlier she had called to let us know ofDaddy's death. Now his "remains" lay in a mortuary on the otherside of town. "They'll haul me into Bates' one of these days,"he'd often said when I was a child, meaning the Bates' Mortuarythat was across the street from Grandma's house. "And thenthey'll put me in a pine box, and I'll be lying out east of townbeside Mommy." He had always intended, he had told us, that hewould live to see "Mommy" through. She had died almost a yearand a half ago. Tomorrow Daddy would be buried in a pine cas-ket beside her out east of town.

I gave the key to my husband. He unlocked the door and heldit open for me. I stepped inside and flipped on the light switch.A swag lamp across the room dropped a circle of light upon thedining room table draped with a Quaker lace cloth. The roomsaround me were in perfect order. Everything was readied as forSabbath.

It was an ordinary dining room table. Not the kind made by awell-known manufacturer. Not constructed from the finest hard-woods-cherry or pecan or oak. It was just the table Mom andDad felt they could afford years ago when the veneer on the oldone peeled and splintered and broke. And it worked just fine. Itwas easily washed down after meals, and Mom liked tableclothsfor between meals. The old Quaker lace kind had been herfavorite.

Our Daily BreadWe gathered at the table for all of our meals. Growing up on a

farm meant we were not fragmented by Little League or balletlessons, by one parent or the other staying late at work or sittingthrough one more committee meeting. Instead, we were frag-mented by worry over drought, or wheat prices, and fear of notgetting the harvest in before frost, fragmented by guilt and hurry,but we were there at mealtimes-around the table.

Breakfast had always begun with the Lord's Prayer and a bowlof oatmeal-efery morning. Daddy drew in a breath and we allbegan, in chorus, on the first word, "Our Father ... which art inheaven." Slow and contemplative. Time to envision the fulfill-ment of each phrase. "Hallowed be thy name." Peace and quiet."Thy kingdom come, thy will be done, on earth as it is in heav-en." I imagined heaven descending onto the earth. Green grassshook out over all these dry, dusty little farms and settled downlike a tablecloth. "Give us this day our daily bread ... And forgiveus our debts, as we forgive our debtors." I felt guilty. I don't likebread, God. It's dry and hard to swallow ... And I don't knowhow to forgive. "And lead us not into temptation, but deliver usfrom eviL .. " Please, God, deliver me. "For thine is the king-

dam ... And the power. .. And the glory ... Forever."Daddy had been a serious man. Serious about religion, serious

about work. He had no patience with anything frivolous; hedidn't have the time or the money, because he was serious aboutproviding a living for us-"keeping us out of the poorhouse."There were no poorhouses in Nebraska that I knew of, butDaddy had known about poorhouses in Wales as a boy.Orphaned at two and dependent upon an uncle who controlledhis existence with threats of the poorhouse, he intended to keepfood on our table-and loved the phrase about daily bread. Heate bread at every meal. Demanded bread at every meal. Andexpected us to eat bread too. like he did: sparingly buttered andwith little or no jam. It was a mark of good sense and humility toeat bread. "What's wrong, are you too good for bread? Too com-mon for the likes of you?" he would growl. Daily bread was thegrounding of ordinary life. One would not think to ask God forcake or fresh peaches! Only bread!

Waiting for a BlessingAfter breakfast Daddy would read a devotional or a bit of the

Sabbath School lesson and then pray. This time, in his ownwords. My mind wandered with his prayers, seeing the masses of"those less fortunate than us," (heaven forbid) and "the leaders ofthe world" as mentioned, joining in a group. Mostly I heard thesincerity of my father's tone as my own mind flitted between hiswords and my own thoughts. And then he ended with a prayer ofgratitude and an invocation of.blessing for each of us. I was thefifth of six children, and I listened intently as each of us wasindividually named and a particular blessing requested. I waitedfor my name with anticipation. I longed for a blessing.

Dinner arrived at noon and-in the summer-fresh from the gar-den. "God is Good. God is Great. And we thank Thee for this food.From Thy Hand must all be fed. Give us Lord our daily bread."

My father was also an angry man. Mealtimes were also timeswhen we were called to account. "How much did you accomplishthis morning?" He was an independent man and intended thatwe should be also. We were weighed in the balance and foundwanting. "1 never saw such a worthless bunch of kids. I saw youout riding your bike this morning .. .l guess you don't haveenough to keep you busy, huh? Well, I can sure find somethingfor you to do." "You aren't worth your salt!" "You lazy good-for-nothing! Do you think you did enough today to earn this food?"His words stuck in my throat. Please, God, please make him stoptalking like that. His words stuck in my throat, but I gulped themdown-gulped down his words, my tears, the dry bread, 1gulped

Eileen Greenwalt lives in Walla Walla,Washington. She is a speech-languagepatholo-gist and worksas a communication consultant inthe public schools.


I\

them down together. Blessings and cursings altogether. "Forgiveus our debts as we forgive."

Communion TableOn Friday evenings we gathered for our first Sabbath meal.

Perhaps homemade chile and fresh-baked cornmeal rolls. Myfather was very conscientious about conserving electricity, and soall the lights were turned off except the light above the table. Inthe circle of that light we gathered to celebrate the freedom theSabbath hours brought to us-freedom from work, freedom fromworry and from guilt, freedom to breathe deeply, freedom tolaugh and sing and tell stories, freedom to rest and celebrate theblessings of communion with God and one another. Heaven onearth!

In our church communion is celebrated quarterly. It beginswith the "ordinance of humility"-serving one another by thewashing of feet as Jesus did at the Last Supper. In our congrega-tion, it was done in silence or hushed tones. A basin of water, atowel. Kneeling. It was a time for contemplation- "If I yourLord and Master have washed your feet, you also ought to washone another's feet." On. 13:14) Memories of the baptism thathad already taken place ... Freedom from guilt. .. And a symbol ofthe service in the ordinary living of life-washing and drying-serving and being served.

And then the communion table-the bread and the "wine."Washed. And then fed. Daily bread- "Take this and eat ... this ismy body ... broken." "My blood ... poured out for you." Washed

Daily bread was the grounding

of ordinary life. One would not

think to ask God for cake or

fresh peaches! Only bread!

and fed. "Peace is my parting gift to you." On. 14:27)Very little changed through the years. On our visits back to

Nebraska, family gatherings continued to center around meal-times. We had all had the opportunity to go to college, thanks toour parents' expectations and financial support. Mother reportedhe was now proud of all of us "kids," but we found few topics ofconversation mutually interesting. He rejected our gifts withvarying degrees of scorn and disinterest- "What will I do withthat?" And the questions he directed to us did not elicit the


answers he wanted to hear. I felt paralyzed by his expectationsand judgments.

And then before Thanksgiving just over two years ago, Dadhad a stroke. Left with only limited use of his left hand, he wasunable to care for himself. And unable to speak. In order tomake room for a hospital bed at home, the dining room table wasdismantled and stored in the garage. In its place-a hospital bedand my father's broken body.

My sister and her daughter who lived nearby carried theongoing responsibility for Daddy's care. Mother was not well andcouldn't manage. Not wanting him to have to face a nursinghome, my sister orchestrated twenty-four-hour-a-day care. Thefather whose modesty and independence and privacy had neverallowed anyone close to him-now completely dependent uponothers.

From Table to BedI visited in April over my spring holiday. Now as we gathered

together for family meals, we gathered around a hospital bed.Filling our plates buffet-style in the kitchen and balancing ourplates in our laps, we continued to gather for meals, trying tokeep our voices loud enough for him to hear.

I was surprised by the seemingly patient manner in which hereceived assistance. I was far more aware of my own reticence toinvade boundaries of nearly half a century. I learned to use thelift so he could sit in a chair and start off the day with break-fast-every morning the Lord's Prayer and a bowl of oatmeal. Iread his Sabbath School lessons to him and sat and listened totapes of hymns by Tennessee Ernie Ford. I ran the medications inhis ventilator. I washed the feces from his body. Did the laundryand dishes. Visited with my mother. And looked for things to doaround the house. But there were still long open spaces in theday.

I turned him during the night as a precaution against bed-sores. The visiting nurse came and demonstrated how to prophim to get him higher onto his side. That night I went out andfound him lying on his back on the floor, his eyes staring upabove him. With a wave of shock I went to him, knowing he wasdead, knowing it was my fault! I had apparently propped him tooclose to the edge and he had rolled on over and onto the floor."Daddy?" I spoke tentatively as I went to him, and without mov-ing, he shifted his gaze to me. "Oh, Daddy. I'm so sorry. Howlong have you been here? I'm so sorry! I must have propped youtoo high." Weak with relief and remorse I babbled on. Reluctantto move him for fear of broken bones, I covered him with a quiltand called my brother who was staying at my sister's house tocome and help. And then I kneeled down and while we waited, Isat and held his hand, too sick at heart to talk at all.

We found he was okay, no broken bones, and didn't evencatch cold, but a great weight hung upon me. It was the shame ofmy ineptness, and of bone-crushing boredom. It was the smells.It was the lifelong suspicion that I truly was as worthless as myfather had suggested long ago.

I longed to run away; I longed for the distance that I hadlearned to live with even though it too was filled with pain. But Istayed. Fumbling and bumbling my way through the week, I

stayed. Like eating bread without butter or jam, I stayed. I stayedand bumbled along with the truth of being myself. Swallowingthe truth: I am not as worthless as I feared, nor as capable andstrong and noble as I had always hoped I would become.Swallowing the truth that love does not change the smell ofexcrement nor forgiveness the results of injury. The truth that Iloved my father after all. That I had forgiven him for not meet-ing my requirements for a father. That I could also forgive myselffor not being the daughter he imagined. I stayed because this wasthe first time he had ever accepted even one small thing withoutcomplaint or rejection. And it might be the only chance I'd everhave.

The DreamOne night before I left I had a dream.I dreamed I sat by my father's bed-on the back side of the

bed-facing into the room. I reached out and placed my handon my father's arm and with shock I felt the coldness. He isdead, I thought, but as I looked into his face I saw his eyes, seri-ous and alert, looking at me. Just then the door opened and Ilooked up. It was Jesus. He was dressed in ordinary modernclothes, but I recognized him at once and with a cry leaped tomy feet and began to make my way to him, around the end ofthe bed, stepping and stumbling over the ventilator tubes,squeezing past the oxygen tank and the night stand with med-ical supplies. I threw myself into his open arms with tears ofrelief and joy. And as he held me I felt a melding with him, asthough now dissolved into one with him. With great surprise, Ilifted my head from his chest and looked questioningly up athim. "Now you know," he said gently. "What do I know?" Iasked. And I awoke

I awoke into peace. "Now you know." I repeated. I knowpeace. I know oneness with God in the midst of the messiness ofliving honestly with contradictions and paradoxes.

I know that all of God we can know is found in the mix ofordinary living-in ordinary thoughts and feelings and actions.

I stayed there for a long time, memorizing the touch of peace.When my visit was over and I sat down to say good-bye, my

father would not let go my hand. He tried to talk ... "Ahn!Ahn! Ahn!" and punctuated each articulation with a firm ges-ture of his left hand. He looked fierce-or was it just earnest? Ihad always dreaded those good-byes. Years of last-minute inter-rogations regarding my adherence to church doctrines, scriptur-al interpretations, and investigations of my faithfulness scrolledthrough my memory. For my father, everything was just yes orno, this or that. My ponderings left him anxious. His anxietyleft me isolated.

The last time I had visited I had sat with him for most of anhour before leaving. I had sat with a grief for the distance we hadnever bridged. Saying with tears what no longer could be saidwith words. How I longed for deep conversation, for understand-ing, for communion! How much I had wished to kneel with thehands of my father upon my head and receive a blessing. FatherAbraham, bless me as I go.

"It's hard to say, 'Good-bye,' isn't it?" he had said. "It's hard tobe so far away," I had said.

The BlessingAnd now there would be no more words. No words except my

own. "Daddy," I say, "I think I know what it is you wish to say.When I've left before, you've always inquired about matters offaith. But I think what you've really wanted was to give me yourblessing and to know that we share the hope of meeting again.We will talk there." I put my hand on my father's head. He beganto cry. And I began to cry. We sat in silence until I had to go.

I had visited again twice: Mother's funeral had been sixmonths later, and then there had been a summer visit with thekids last July. And now ...

I stood in the doorway of my father's house on a winter night.

J know peace. I know one-

ness with God in the midst

of the messiness of living

honestly with' contradictions

and paradoxes.

I had expected to see an empty hospital bed, but the bed and allits accessories were gone. The table again stood in its place.

A table-a place of communion. A holy invitation. "Comein. Come in. Accept the peace of communion. Live honestlywith your limitations and needs and pain and be a living ordi-nance of humility. Gather with one another and accept thebread and wine of brokenness ... For communion as a religiousact is lost unless grounded in the concrete realities of livingeveryday life with one another. Come in and partake of thismystery of Love that coexists with the limitations of beinghuman. Come in. Eat ... Drink ... We commune together even inour broken ways... Do this in memory of Me. Peace is my part-ing gift to you."

(Epilogue: I bought a nice loaf of boule at John's WheatlandBakery yesterday. I'm going to go now and have a couple sliceswith my tea. I am grateful to my father for always keeping breadbefore me. And I will slather it with jam and eat it with joy-tohonor the abundant grace my Redeemer gives.) ~


16 November-December 1998

CHRISTMAS FEATURE

dead. I'll tip it up from the base, and you walk thetop down."

The tree was nearly horizontal when I feltsomething give.

"Great. The legs of the stand just bent," Ryanannounced in a tone that clearly said, "Don't offersympathy."

Nathan and I watched him unscrew the trunk,reposition the stand over the base of the tree, andscrew the bolts back into the wood.

"Here we go," Ryan said. "Lift it back up."I walked the tree back into an upright position

while Ryan tried to steady the compromised stand.Nathan helped by pulling on branches.

"Is it straight?" Ryan asked again from his postunder the tree.

"I'll hold it while you look," offered Nathan.He kept tension on the branches while I

stepped back."No, this time it looks like it's heading for the

fireplace," I announced in clipped tones."How am I going to fix this?" asked Ryan of no

one in particular. "Keep holding it up while I getsome shims."

I settled myself against the tree trunk, andNathan assumed his position opposite me, pullingbranches. This tree seemed the ironic end to ayear of uncertainty and change. My mother-in-lawhad nearly died eleven months before from car-diac complications of the flu. My father had justbeen released from the hospital the week before,following a life-threatening infection, and he andmy mother were arriving from another state thenext day with the intention of looking for a houseto buy near us.

Ryan had also had a troubling year. In Februaryhe had learned for sure that he had an ulcer.Furthermore, the company for which he workedwas reorganizing, and his position was beingthreatened. He dreamed of leaving and establish-ing his own business, but he worried about findinga client base large enough to support us. I worriedabout his losing insurance benefits. I wanted Ryanto be able to be independent, but if I thought longenough about what independence really meant, atide of panic threatened to drown me.

I felt the rough fir bark under my hands, and Ilooked at Nathan helping me steady this mon-strosity that should have been one of the season'ssimple pleasures. His eyes sparkled. For him thiswas exciting.

My mind went back again, further this time.Nathan had been only two when I married Ryan,and Timothy had been six. I had never expectedto be a mother, but the boys and I had growntogether over the last eight years. I thought about

how often I prayed that I would be able to lovethem for God. Nathan especially had been aloofas a small child. His heart had been hurt by amother who punished him with prayer and angryhitting. Countless times over the years I hadprayed that Nathan would learn to love and trustJesus, that he would learn that Jesus was not acelestial punishment waiting for his next sin.

Ryan returned bearing strips of wood.Wordlessly he disappeared again under the tree,and I felt determined bumping and shoving as hetried to wedge the strips to stabilize the tree. "Is itstraight now?" he called.

"Let me look," I called back.Nathan held the tree as I stepped backwards.

"Slowly let go," I told him. Gradually Nathanreleased his tension on the tree, and equally grad-ually it began to lean, this time toward me.

"It's not straight," I reported. "It's got to gotowards the window." I pushed against it in timeto keep it from crashing into me.

"Get it straight," commanded Ryan again."It's as straight as I can make it," I replied irri-

tably.Feeling helpless, I leaned once more into the

branches of the great fir. Suddenly a thoughtflashed across my mind: "Praise the Lord in allthings."

Praise was definitely a new idea. Clearly;though, we needed something to counteract ourfrustration. Silently I said, "I praise you for thisstupid tree, Lord. Now would you please help us toget it to stand up?"

"How is it now?" called Ryan.Before I could step backwards, I knew what the

answer would be.Nathan and I let go slowly, and as we held our

breaths, we realized that not only was the treestraight, it was also standing still. After an hour ofstruggling, the tree was finally upright.

I hurried to get water for the stand. Ryan fol-lowed me into the kitchen.

"I praised God for the stupid tree," I told him alittle sheepishly, "and I suddenly felt much betterabout it."

"Praise God for the stupid tree," Ryan laughed;"it does feel good to say that!"

We watered the tree and had worship with theboys. "We're praising God for the stupid tree," wetold them. "Its trunk is crooked, but we're goingto give thanks in all things." They giggled; tohave permission to label something "stupid" hadto be a Christmas miracle!

By the next morning, though, I knew we had aproblem. The tree had not drunk a drop of water.With a sinking feeling I thought of all the needles

"I praise

you for this

stupid tree,

Lord. Now

would you

please help

us to get it

to stand

up?"


Feeling

trapped, we

looked at the

only remain-

ing option:

keep the

Stupid Tree

and make

do.

we had vacuumed from the carpet the nightbefore. Ryan had been right; the tree was not onlycrooked, it was dead.

With a surge of determination I called the treelot. "We bought a northwest fir tree from you lastnight, and it hasn't drunk a drop. We can't keep atree that won't drink; it's a fire hazard!"

"Bring your receipt back," the manager saidsoothingly. "We'll give you another tree."

I felt my adrenaline abate. "Thank you," Ianswered gratefully.

Four days went by before we could go back tothe lot. The tree stood like an abandoned shadowin the living room, taking up space and absorbingthe light. I wanted to avoid the room. "I'll be soglad to get lights on a decent tree," I thought tomyself.

On Friday we took the boys and went back tothe lot, this time in full sunshine. We wanderedthrough the lot, but no matter where we looked,we couldn't find a tree as tall as our Stupid Tree.The biggest we could find was six feet tall, andthe attendants told us that they weren't expectingto get any more eight-foot trees that season.

Pressured, Ryan and I assessed our options. Hisoffice party would be in our house the next week-end. We didn't have time to look in any morelots, and a six foot tree just wouldn't fill our over-sized living room properly. Feeling trapped, welooked at the only remaining option: keep theStupid Tree and make do. We could take it downbefore New Year's Day, always make sure thelights were off when we weren't around, and hideits brittle branches with decorations.

Resolute, we headed home."Thank you again for the Stupid Tree, Lord," I

whispered in my mind, "and if possible, pleasehelp it not to dry up too fast."

When we got home I took inventory of the sit-uation. Determined to transform the ill-fated tree,I glanced at the stand-and gasped. All the waterwas gone; only a thin film of moisture remainedon the bottom. Grabbing a pitcher, I poured a.fulltwo gallons into the bowl.

"Ryan," I said, breathless; "the tree stand wasdry."

"Well, maybe we'll have a tree after all," hesaid with a hint of a smile.

At worship that evening Ryan talked to theboys about keeping the tree we had. "Wecouldn't get another one this big," he said, "sowe're going to thank God for what we have.This is a chance for us to praise God when ourplans didn't work out. But it's Christmas time;let's each tell something we feel like praisingGod for."

Nathan spoke up last. "I'm praising God for theStupid Tree," he said with a twinkle in his eyes.

That night I strung white lights on the treeand hung gold balls on its boughs. I breatheddeeply of the spicy evergreen smell that camefrom its branches. It still felt supple, and it stillstood straight, even when I brushed against it."Thank you for the Stupid Tree," I whisperedagain.

Two days later I checked the water in thestand. It was half gone.

"Ryan," I said, astonished, "I just gave the treea gallon of water. It's drinking!"

"Praise God for the Stupid Tree," he grinned.When I checked the water again in two days, I

was sure that I was tending a Christmas miracle. Igave it another half gallon.

That night Nathan said his usual bedtimeprayer: "Dear Jesus, help me not to have any baddreams, and help me to have a good day tomor-row-and thank you for the good tree," he ended.

"Ryan," I marveled when I left Nathan's room,"Nathan just thanked God for the good tree.Maybe Nathan is the reason that this tree isdrinking. Maybe God knew he needed somethingtangible to help him know how much he cares forhim."

"He's been praising God for that tree everynight at bedtime," Ryan said softly.

Two days later, after pouring more water intothe stand, I stood up and gazed at the tree. Noneedles had dropped from its branches during thelast six days. Its fragrance enveloped me, and I feltas if the miracle of Christmas filled the room. Thetree was ethereal; white lights reflected off goldballs, and white ribbons and baby's breath made itlook like a Christmas bride.

"It's a tree of life," I thought to myself;"it's a res-urrection tree!" And as I drank in the wonder of itsbeauty I thought of the uncertain future. I thoughtof Ryan starting his own business; I thought of los-ing our financial base. And then, as clearly as Icould see my sparkling tree, I heard a thought in mymind, "Yourbread and water will be sure."

I knew then. The miracle of the Stupid Treewas not just for Nathan. It was also for me, for meand for Ryan and for Timothy. If God could makea stupid, crooked, half-dead tree stand tall anddrink, then he would also hold us up and providewhat we needed for an uncertain future.

"Thank you, Jesus," I whispered, Tears and joypushed up from someplace deep inside, and Iknew at that moment what a miracle Christmasreally was. ~

MORGAN ANDERSON IS A PSEUDONYM.


OPINION

The Pope's PrayerFRED L. ELKINS

When I was pastoring inHouston, Texas, my wifeRuth obtained employmentwith a group of Jewish doc-

tors at the M. D. Anderson CancerCenter. On her way home on the busone day she overheard a conversationbetween two ladies seated behind her.One asked the other, "What group doyou think are the most anti-Semitic?"

"The Seventh-day Adventists. Mydaughter-in-law wanted me to go tochurch with her last Saturday; so I did.When they referred to 'those who cruci-fied our Lord,' I knew good and well theymeant the Jews! And I'm sick and tiredof being referred to as a 'Christ killer!'"

My wife's bus stop came up and shehad to get off, never knowing how thatconversation ended. But didn't Jesus pre-dict in Matthew 20:18-19 that it wouldbe the Gentiles who would mock,scourge, and crucify him?

One Orthodox Jewish convert whomI baptized complained of similar experi-ences, while her Jewish mother leftchurch in tears one Sabbath. My wifeand I have heard these prejudicedremarks by church members ourselves-even a few from fellow ministers in highplaces!

Soon thereafter, Ruth enrolled in ananti-Semitism class at a nearby syna-gogue. She shared with me the thingsthat would help us as we worked withJews

Later, when we visited two of ourAdventist sisters, Ruth mentioned theconversation she'd overheard on the bus.The sisters frowned. "Just what does'anti-Semitism' mean anyway?" theyasked. "

We explained. "Jews are both a raceand a religion. A person who is preju-diced against either one is perceived asan anti-Semite. Anti-Semitism is whensuch a person acts out his disregard

through demeaning words or destructivebehavior.

Both sisters looked agitated. "Ourchurch or schools never taught us to con-sider it as one of our Christian stan-dards!"

"I understand," I replied. "We didn'tknow much about it either until Ruth

Iknew good and well they

meant the Jews! And I'm sick

and tired of being referred to

as a 'Christ killer!'"

went to a synagogue and took a class in itto find out!"

"You did what!" both sisters gasped."Those Jews areJrauds! You never shouldhave stepped your foot inside that door!You must be crazy!"

"Where else could I have gone to fillthat missing gap in my Christian educa-tion? Refraining from acting out anti-Semitism does not automatically happenjust because one is a baptized member ofthe church!"

One sister interjected. "I don't believeany Adventist would say anything thatwould offend a Jew!"

"They sometimes do," we insisted."Last week didn't you say you 'Jeweddown' a salesman?"

A startled look flashed across the sis-ter's face. "Well, I used to say it!"

"According to G. Krefetz in Jews andMoney (1982, NY, Ticknor & Fields,p.7), 'The public opinion polls find that,year after year, close to one third of thepopulation have anti-Semitic leanings.' "

A Jewish convert recently confided inus that a fellow churcllinEmber told ner,"My family doesn't want me to talk to

you anymore because you are Jewish, andJews are evil!"

I asked if she was joking. She replied,"It was not a joke! In the past wheneverI heard anti-Semitic remarks in church, Itried to correct the pastor or evangelistwho was speaking. But now that I'molder, I'm trying to get used to it!"

No wonder this fine Jewish converthas recently started reattending syna-gogue once a month!

Some Adventists "tum off" Jewishpeople by saying, "The Jews departedfrom God; so he gave their blessing tous!"

But Romans 11:29 (RSV) plainlystates, "The gifts and the call of God areirrevocable." But that stands true notonly for the Jews but for all who are"grafted in."

For hundreds of years Christians inEurope justified all kinds of atrocitiesagainst Jews by saying they were Christ-killers. In Video Cassette #586849 andteaching materials entitled, "Jews andCatholics: From Fear to Friendship,"Union of American HebrewCongregations, 838 Fifth Ave., NY10021, Pope John XXIII is referred to asthe man behind the Vatican II (1962)resolution exonerating the Jews of thecharge of deicide. Before his death, hedeclared in prayer that anti-Semitism wasequal to the second crucifixion of Christ!

Could he have been right? ~

Fred Elkins graduated with a degree in theol-ogy from Pacific Union College ion 1950. Hetaught denomination-al schools for 20 years,pastored 19 years, andserved nine years ashospital chaplain.Fred and his wife Ellaare now retired inNampa, Idaho.


Understanding

Q.

At a Conference Constituency Meeting

How is attending a conference constituency meeting different fromhaving a root canal?

A. When you go to the dentist, you expect the pain.

MICHAEL SCOFIELD

Being a delegate to a conference constituencymeeting is one of the least desired responsi-bilities of any church leader-administrator,

minister, or lay person. Why is this? This articleattempts to explain what goes on in these meet-ings, especially behind the scenes. It suggests whatcan be accomplished and what cannot.

The conference constituency meeting is thehighest authoritative body of the conference. It iscomposed of the ministers and lay delegates from allthe churches, as well as representatives from thevarious conference institutions, and other delegatesas provided in the constitution. The primary func-tion of the constituency meeting is to select officersand an executive committee for the conference,and to make any necessary changes to the constitu-tion or bylaws. Occasionally, other major decisionsare presented to the delegates, such as major sales oracquisitions of assets, and policy changes.

Because it is held everyone, two, or three years,depending upon the conference, most of the powerbetween these sessions resides in the conferenceexecutive committee.

The pathways of power and influence in theconference are rather complex.


Michael Scofield is a VicePresident of a large finan-cial institution inCalifornia. A 6th genera-tion Adventist, he servedon the 1984 Pacific UnionConference ChurchStructure Committee. Heis a popular author andspeaker in topics of datawarehousing and enterpriseinformation architecture.His email address [email protected].

The conference constituency meeting is often aconfusing and tedious experience for many lay del-egates. For some, it is quite a negative experience.This is often because (a) many delegates are newand don't know what is going on, (b) many dele-gates have ideals of accomplishing things which arenot possible or practical, (c) most delegates forgetthe significant differences in culture and valuesamong the various churches in the conference, (d)much of the power and decision making is con-cealed from view-generally in the nominatingcommittee or other committees, and (e) many ofthe decisions have been made by a small group ofinfluential officers (conference president, unionconference president, and others) before the con-stituency session begins.

For many years in the development ofAdventism, the constituency meeting was a rathershort, perfunctory session often held during theannual campmeeting session-the only timewhen all the potential delegates were likely to betogether.

More recently, conference constituency meet-ings are held every two or three years, dependingupon the constitution. They are often held in the

mailto:[email protected].

largest church in the conference or in an academyauditorium. The sessions may begin on a Saturdaynight and continue all day on Sunday. Some ses-sions have lasted longer than conference leadersexpected, going into additional weekends.

Delegates include pastors plus delegates repre-senting individual churches and various conferenceinstitutions. Often, all conference workers are exofficio delegates, as are members of the conferenceexecutive committee, union conference officers,and sometimes the union executive committee.Most constitutions also provide that any memberof the General Conference Committee present isan ex officio delegate, and may vote on any matter.

Constituency meetings are often viewed by laydelegates as a negative experience because they dis-cover how little they can accomplish toward what-ever goals they may have for improving or chang-ing something. Because of this experience, it issometimes difficult for churches to get experiencedmembers to endure the ordeal again. Sometimesdelegates who view the process as futile may showup for the Sunday morning session but then slipaway. Many constituency sessions have beenbrought to a grinding halt when there were nolonger enough delegates present to legally continuebusiness.

The session often begins with the selection of a"large committee" (usually composed of one dele-gate from each church), which selects theNominating Committee and perhaps members ofcertain other standing committees, such as the con-stitution and bylaws committee. In some confer-ences the "large committee" meets a few weeksprior to the constituency session, so the nominatingcommittee may have more time to consider andcontact candidates, and possibly interview them.This is particularly valuable if there is a vacancy inthe top offices of the conference.

The plenary sessions of a constituency sessionare large and difficult to manage. These sessionsmay be chaired by the conference president or theunion conference president, or other conferenceofficer as appropriate. Constituency sessions of larg-er conferences may also have an officer from theGeneral Conference or Division office present,who may chair the plenary session.

Some causes of difficulty in such sessions are(a) the amount of material to be covered, (b) thefrequent lack of preparation of delegates, and (c)the sheer number of delegates who may takeinterest in a matter, and wish to speak to thefloor regarding it. In addition, many delegatesdon't understand how the conference works orlack the business skills required to analyze thefinancial statements.

Constituency

meetings are

often viewed

by lay dele-

gates as a neg-

ative experi-

ence because

they discover

how little they

can accom-

plish toward

whatever

goals they

may have for

improving or

changing

something.

Basic parliamentary rules are usually exercised,with a parliamentarian often appointed to assistthe chair through the procedural thicket. The sizeof the voting body (often up to 500-800 delegates)often bequires limits on the length of speeches beset. The chair has a difficult job navigating throughparliamentary procedure, and balancing the needto complete the business of the session with thedesire of passionate (and often ill-prepared or inar-ticulate) delegates to express their opinions about amatter.

In recent years, some delegates have demandeda clear delineation of the role of the chair as animpartial facilitator of the procedures. They do notwant the chair to show conspicuous bias, to com-ment extensively on the matter under debate, or toattempt to unfairly influence the matter. This sen-timent has resulted in conference and union offi-cers, when not functioning as chair, having to usefloor microphones to express their personal opin- .ions. This is far different from the power and influ-ence they had 40 years ago in such sessions.

The General Conference provides a model con-stitution which conferences are encouraged toadopt, but some conferences have experimentedwith constitutions which were significantly differ-ent from this model. In the mid-1980's, the consti-tution committee of the Southeastern CaliforniaConference, for.example, proposed that the presi-dent/secretary/treasurer titles be replaced with apresident/vice-president concept. This was ulti-mately rejected by the body of the constituencywhen union officials argued passionately againstthe proposal.

One source of tension in constituency sessionsarises out of the fact that this is the only opportu-nity many delegates from different churches in theconference have to interact with each other.However, where churches participate in running asingle church school, school board members whoare also delegates may already know each other andthus understand one another's values and needs.

In the past 40 years, needs of subgroups ofchurches and members have received greater atten-tion. Ethnic and lingual minorities seek greaterrepresentation in conference leadership, and arguefor their particular needs. Some of these battles canbecome heated and ugly.

Some conferences have attempted to smooththe way for the constituency meeting by holding"pre-sessions" in various regions of the conference,allowing the potential delegates an opportunity tomeet, see, and hear incumbent officers and depart-mental directors, and to pose questions or proposalswhich they would like to see the whole constituen-cy session address.


A delegate's handbook is usually prepared, con-taining short reports from each officer and depart-ment, a list of the churches, financial statements, acopy of the constitution, and the text of any majorproposals. Often these binders were handed out atthe actual constituency session, but now some con-ferences realize the desire of delegates to have moretime to study this material and provide it in advance.

Constituency Session Nominating CommitteeThe nominating committee has the rather chal-

lenging task of identifying candidates for keyoffices and the executive committee, when incum-bents are deemed inadequate or are leaving. Thenominating committee identifies one candidate foreach of the offices, including president, secretary,treasurer, and lesser constitutional offices such asassistant treasurer, department heads (SabbathSchool, youth, public relations, stewardship, educa-tion, ministry, etc.), and the executive committee.

The nominating committee then submits thesingle candidate for each office before the largeconstituency body, which may approve or rejectthe nomination. Never are two or more candidatespresented as a choice for the delegates to selectfrom. If one candidate is rejected, the nominatingcommittee must reconvene and select another.

Chosen as early in the constituency session aspossible, the nominating committee generally meetsin closed session, although they may invite (or allow)individual delegates to come in to speak regardingparticular candidates. The task of "guarding thedoor" to the nominating committee's deliberationroom is often assigned to a union conference officialsubordinate to the union conference president chair-ing the committee's deliberations. This way, theunion president has "his own man" watching thedoor and maintaining. the flow of delegates who wishto speak before the nominating committee. Iobserved a situation in which a union departmentalman was instructed to fly back from Hawaii, wherehe was conducting meetings, for the sole purpose ofguarding that door. The considerable expense reflect-ed the importance of this exercise of power.

If there is no dissatisfaction with an incumbentpresident, his name is usually sent to the con-stituency floor promptly so he may be reelectedand resume chairing the constituency sessionand/or sit in on the rest of the nominating commit-tee's deliberations. However, if there is a vacancyor the incumbent president is considered to bedoing a poor job, the search for a new presidentcan be lengthy and difficult.

The union conference president (organizational-ly above the conference) has historically played akey role in the nominating committee. Many con-


Iobserved a

situation in

which a union

departmental

man was

instructed to

fly back from

Hawaii, where

he was con-

ducting meet-

ings, for the

sole purpose

of guarding

that door. The

considerable

expense

reflected the

importance of

this exercise

of power.

ferences assume that he will be a member of thenominating committee and chair it; some mandatethis in their constitutions. This gives him consider-able power in the resultant selection of candidatesfor all offices. And thus, they may be beholden tothe union president.

In one sense, such power is beneficial, in that ifno suitable candidate is found from within theranks of conference workers, the union conferencepresident may have knowledge of available candi-dates from other conferences in his own union orelsewhere. In such a role, union conference presi-dents act as "brokers" of information about candi-dates. This knowledge gives them considerableinfluence.

The ability of union conference presidents todominate the work of a nominating committee isalso exercised in how they conduct the proceedings.Their power is further leveraged when the work ofthe nominating committee is constrained to shortperiods of time (often less than 18 clock hours-even less deliberation time should they choose tosleep that Saturday night), thus precluding commu-nication by committee members with potentiaLcan-didates who may be out of state, etc.

For many years, the common practice was to tryto complete all this work in 24 hours, whichmeant that some candidates for critical positionswere never interviewed, nor were their resumesevaluated, nor their willingness to serve evenascertained. If some delegates were first informedof their selection as nominating committee mem-bers on Saturday night and were thus unpreparedfor the deliberations, they had to rely solely uponthe union president for this information andadvice, which was probably something he hadbeen thinking about for some time prior to theconstituency session.

This kind of power and influence has resulted inbacklash in several conferences. In theSoutheastern California Conference the nominat-ing committee is now allowed to do its work overseveral weeks.

At one meeting a union conference presidentwas specifically excluded from the deliberations,over his strident and vocal protest. Calmer headsnow understand the value of the union conferencepresident as a source of information, but many stillwish to separate his advisory role from that ofchairing the nominating committee.

Delegates who understand the process and envi-ronment of the meeting can more realisticallymanage their expectations and endure constituencymeetings without severe loss of faith, hopefullyaccomplishing their important goals and objectivesin a responsible manner. ~

He pulled me to his side and then, for the first time in over 30 years, heleaned his head against my breast. "I'm dying Nanny," was all he said.

NANCY J. SMOLKE

Early in the morning of January 28 I fellasleep at the wheel of my Plymouth Horizonand slammed headfirst into a bridge.

Fortunately I remember little of the actual accident;impact and pain is the extent of it. Collectively Ispent 10 days in the hospital. I have frightful memo-ries of that time, but finding myself alive meant Imust act accordingly. It is foolish to demand healingif I'm flat on my back looking for trouble.

Out of all the nurses, I cherished but one. Hername was May. She talked the whole while she waswith me. She sympathized with my pain, groanedwhen I groaned and winced when I winced. Mostimportantly (and this is the crux of the matter),May touched me. I don't mean her kindnesstouched me (it did), I mean May literally touchedme. She stroked my head when I shuddered. Sherubbed my arm when I cried. When chills set in, shehurried off wordlessly. In my morphine haze Ithought I had lost her. Not so. May returned with ablanket fresh from the oven. She tucked me in likea long-lost child. Her lovely hands instinctivelysmoothed the furrows in my brow and closed myweary eyes.

May was not the only hero in my misery. Everynight my friend Janice drove straight from work tothe hospital. When I was at my worst, Janice cra-dled me in her arms. Each night she made it a pointto touch me in some tangible way. She rubbed myback, massaged my battered legs, combed my hair.Her hands were never far from me, even if it meantto simply sit and stroke my cheek.

Afterwards I asked her why she dedicated herselfin such a way. "It did you good," she said, "and it didme good to see that." The truth of my friend's testa-ment took me back to the previous summer and myexperience with David.

David was my younger brother. We shared thereality of a brutal upbringing. I taught him how tosurvive, he taught himself how to fight. David grewup cocky and cute, while I, failing to win decisivebattles on the home front, simply grew old. We sep-arated until, at the age of 32, David was diagnosed

with inoperable cancer. He asked if I would come"home" and help him face an early grave.

David was not a great one for being touched. Hewas tough, period. I respected the way he faced thegrisly effects of this horrible disease, but I kept pray-ing for a break. When would he need more than awitness? The answer came two days before hisdeath.

Out of the blue David arose from a three-daycoma and asked for food: a piece of toast with straw-berry jam and a little peanut butter. Did we haveany fresh fruit? He wanted watermelon and a bit ofchocolate. Is the milk good? Pour a bowl of cerealand chop a banana up in it. I joyfully prepared hismeal, anxious to tell everyone of his sudden andremarkable recovery. David hoarsely called myname, "Nan?"

"Hmmm?" I said, poking my head around thecomer. He mouthed the word "white." Two weeksearlier I had slipped him some of my whole wheattoast and he had spit it out in disgust. He gave me asuspicious look and wagged one finger in my direc-tion, smiling broadly. We talked, watched TV andtalked some more. At ten-thirty it ended.

"I'm tired Nance," he said. I lowered his bed,gave him his injection, checked the morphinepump, helped him with the urinal and tucked himin. As I stood near his bed putting the syringes away,David reached out and took my arm. He was nearlyasleep. I stepped closer. He pulled me to his side andthen, for the first time in over 30 years, he leanedhis head against my breast. "I'm dying Nanny," wasall he said.

We stay there, frozen in my mind, bridging thedistance between us.

For someone like me, who grew up spinning fromthe back-hand and a swift kick, touch, kindly touchis a radically new experience. The first dictum inmedical education, "Above all, do no harm," is acode that can just as easily be violated dhroughdoing nothing at all. One thing is for certain, if youdecide to reach out and touch someone, you mayalter a life...for good.

Nancy Smolke is a free-lance writer with a BS incommunication. She writesfrom Fair Haven, Vermontwhere she lives with herteenage son Casey.


the book came out," Nancy said.

Seminary States Position inWomen in Ministry

Dissenters Don't PrevailThe nearer press time became, the more

feedback the committee received fromunhappy people. One person called Nancyand told her she was hurting herself andcausing trouble for the seminary by editingthis book.

But the naysayers did not have the lastword. "With the total support of the uni-versity and the seminary administrationand with the support of about 90 percentof the seminary faculty, the book cameout," Nancy said. The book also has thesupport of the ministerial department ofthe General Conference.

The book's prologue explains the com-mittee's hermeneutical method inapproaching this study on ordination. "Webelieve that scripture is the word of God,"Nancy said, "and we believe in the unity ofscripture."

The committee looked closely at bothwhat women do in scripture and at whatscripture says women shouldn't do. Theybecame convinced that New Testa;mentwomen had very important positions inthe church including baptizing, leading,and deaconing. All God's people were gift-ed for ministry.

Junia, for instance, was well-known tothe apostles, Nancy explained. "Older

CONTINUED ON PAGE 10

chapters, and in May, 1997, the lastmanuscript arrived.

"We found ourselves praying more thandiscussing the book," Nancy admits."There was so much at stake, and wedidn't want to raise hackles."

They sent the book in manuscript formto twenty people for their opinions. Somewere helpful, some were not. One personnever returned the critique.

When the book was finally ready forprinting, it still didn't have a name. Nancypassed Andrews University presidentNeils-Erik Andreasen in the hall one dayand said, "What do you think of callingthis book Women in Ministry?"

Go for it, was his essential reply.

"Then do something about it," oneunion president said. Dr. Vyhmeister, deanof the seminary and Nancy's husband,agreed and said that the Dean's Councilwould decide what to do.

The outcome of that decision was a fif-teen-person committee which formed tostudy the subject of hermeneutics andordination. The members consisted of twopeople from each of the six seminarydepartments, two students, and chairper-son Nancy Vyhmeister. The memberswere: Michael Bernoi, Walter B.T.Douglas, Jacques B. Doukhan, Roger L.Dudley, Jon L. Dybdahl, JoAnnDavidson, Richard M. Davidson, RobertM. Johnston, Jerry Moon, W. LarryRichards, Russell L. Staples, Peter M. van

Bemmelen, Nancy Jean Vyhmeister,Randal R. Wisbey, and Alicia A. Worley.

After much prayer and brainstormingthe committee decided that their studyshould result in a book. They took "aquarter-and-a-half' to designate topicsand writers. In the fall of 1996 the com-mittee began meeting regularly to dis-cuss and edit the manuscripts whichwere beginning to come in. As they readthe manuscripts, the committee discov-ered new areas which they hadn't cov-ered in their initial chapter assignments.As the school year progressed theyexpanded their book from 16 to 20

After the 1996 defeat ofwomen's ordination at theGeneral Conference session inUtrecht, feelings ran high.

According to Nancy Vyhmeister, professorof world mission at the Seventh-dayAdventist Theological Seminary atAndrews University, people from oppositeends of the ordination spectrum blamed orpraised the seminary for what they respec-tively saw as the "win" or the "defeat."People blamed the seminary for sendingtwo representatives with opposing view-points.

At the annual convention of theAssociation of Adventist Women held in


"Withthe total support of the university and the

seminary administration and with the support ofabout 90 percent of the seminary faculty,

Seminary Favors Women's OrdinationEvery representative of the seminary

who was attending the meeting insistedthat they were not against women's ordina-tion. In fact, Nancy said, about 90 percentof the seminary faculty favor women's ordi-nation.

Loma Linda, California, last month,Nancy said that the truth is that the sem-inary had nothing to do with the semi-narians who spoke at Utrecht. Thosepeople were invited by "someone else,"and they agreed to speak long before theseminary knew anything about thearrangement.

Less than a month after Utrecht, sever-al North American Division union presi-dents met with the seminary faculty.

"You let us down," they said in essence;"you're against women's ordination."

Adventists, Presbyterians, Buddhists,We loyal Seventh-day Adventists believe ... that Ellen G. White was inspired by God and wrote under the influence of the Holy Spirit. Ifthe Holy

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