We Need Each Other

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CHURCH OF GOD

Evangel JUNE 2014

We Need Each Other

Contents

june 2014

volume 104 n issue 6

IN PSALM 148, people from every generation and every station in life are urged to join the rest of creation in worshiping the Lord: Praise the Lord from the earth. . . . Kings of the earth and all peoples; princes and all judges of the earth; both young men and maidens; old men and children. Let them praise the name of the Lord, for His name alone is exalted; His glory is above the earth and heaven. . . . Praise the Lord! (vv. 7, 11-12, 14 NKJV). This issue of the Evangel urges all generations to come together in worship and ministry.

for all generations 10 We Need Each Other by Phil Harris ‘I was wrong.’ 12 ‘They’ Just Don’t Get It! by Raymond D. Hodge Acknowledgment and appreciation needed 14 Blending New and Old in Chicago by Lance Colkmire The Philadelphia Romanian Church of God



16 Lizzy’s Legacy by Joyce Noel Wyatt Nine decades of life 21 Three Lessons Young Leaders Can Learn From Seniors by Ryan Stigile About tomorrow, responsibility, and family 22 A Family for Millennial Nomads by John UpChurch Searching for a vibrant reality columns 5 In Covenant, Mark L. Williams 24 It’s Not About Us! by Cheryl Bell Honoring God Through Music 7 On My Mind, Lance Colkmire 34 Chronicles, Andrew Sinclair Hudson 25 The Forgotten Ones by Alexander Smithson Serving those who can no longer attend church departments 4 Ministry Snapshot 6 By the Numbers 26 Peeling the Onion of Culture by Josh Rice 8 Currents The hard work is worth it. 17 GlobalConnect 30 Viewpoints 28 The Faith of My Mother by Carolyn Dirksen Frances Poindexter Rowland 32 People and Events features

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PUBLICATIONS MINISTRIES DIVISIONAL DIRECTOR M. Thomas Propes DIRECTOR OF PUBLICATIONS Terry Hart ADMINISTRATIVE ASSISTANT Raymond Hodge MANAGING EDITOR Lance Colkmire

MINISTRY SNAPSHOT Members of Christian Worship Center (Ogden, Utah) planting flowers at the George E. Wahlen Veterans Home

CENTRAL DISTRIBUTION COORDINATOR Robert McCall CFO Wayne Walston PRINTING DIRECTOR Mike Burnett

EVANGEL STAFF EDITOR Lance Colkmire EXECUTIVE SECRETARY Elaine McDavid COPY EDITOR Esther Metaxas GRAPHIC DESIGNER Bob Fisher

EDITORIAL AND PUBLICATIONS BOARD Stephen Darnell, Les Higgins, Ray E. Hurt, Cheryl Johns, David Nitz , Tony Cooper, Antonio Richardson

INTERNATIONAL EXECUTIVE COMMITTEE Mark L. Williams, David M. Griffis, J. David Stephens, Wallace J. Sibley, M. Thomas Propes

CHURCH OF GOD congregations meet throughout the United States and in more than 180 other countries. To find a church and times of services near you, access the church website, www.churchofgod.org, or fax your request to 423-478-7616. Publication of material in the Evangel does not necessarily imply endorsement of the Church of God. The Church of God Evangel (ISSN 0745-6778) is edited and published monthly. n Church of God Publish­ing House, 1080 Montgomery Ave., P.O. Box 2250, Cleveland, TN 37320-2250 n Subscription rates: Single subscription per year $17, Canada $24, Bundle of 15 per month $17, Canada $28, Bundle of 5 per month $7.50, Canada $11.25 n Single copy $1.50 n Periodical postage paid at Cleveland, TN 37311 and at additional mailing offices n ©2014 Church of God Publications n All rights reserved n POSTMASTER: Send change of address to Evangel, P.O. Box 2250, Cleveland, TN 37320-2250. (USPS 112-240)

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MEMBER OF THE EVANGELICAL PRESS ASSOCIATION AND THE INTERNATIONAL PENTECOSTAL PRESS EVANGEL • june 2014 ASSOCIATION

If you have a ministry photo to be considered for this page, send it to [email protected].

Church of God DECLARATION OF FAITH WE BELIEVE: 1. In the verbal inspiration of the Bible. 2. In one God eternally existing in three persons; namely, the Father, Son, and Holy Ghost. 3. That Jesus Christ is the only begotten Son of the Father, conceived of the Holy Ghost, and born of the Virgin Mary. That Jesus was crucified, buried, and raised from the dead. That He ascended to heaven and is today at the right hand of the Father as the Intercessor. 4. That all have sinned and come short of the glory of God and that repentance is commanded of God for all and necessary for forgiveness of sins. 5. That justification, regeneration, and the new birth are wrought by faith in the blood of Jesus Christ. 6. In sanctification subsequent to the new birth, through faith in the blood of Christ; through the Word, and by the Holy Ghost. 7. Holiness to be God’s standard of living for His people. 8. In the baptism with the Holy Ghost subsequent to a clean heart. 9. In speaking with other tongues as the Spirit gives utterance and that it is the initial evidence of the baptism in the Holy Ghost. 10. In water baptism by immersion, and all who repent should be baptized in the name of the Father, and of the Son, and of the Holy Ghost. 11. Divine healing is provided for all in the Atonement. 12. In the Lord’s Supper and washing of the saints’ feet. 13. In the premillennial second coming of Jesus. First, to resurrect the righteous dead and to catch away the living saints to Him in the air. Second, to reign on the earth a thousand years. 14. In the bodily resurrection; eternal life for the righteous, and eternal punishment for the wicked.

IN COVENANT mark l. williams general overseer

FROM EVERY TRIBE, TONGUE, AND NATION

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HE EXPANSION OF the Christian church in the first century is one of the most amazing phenomena in all of human history. This is especially true when you consider that Christianity was, for the most part, considered an illegal and depraved religion. Wave after wave of persecution was unleashed to squash it. There were no great financial resources available to those early disciples, no buildings, no social status, no governmental approval, and no respect from educational institutions. Christians soon separated themselves from associating with the synagogue and had no institutional setting or ancient tradition to appeal to.   What they did have was greater than all the marching legions of Rome. They had a resurrected Messiah who had “ascended up on high [and] led captivity captive” (Eph. 4:8). They had an endowment of “power from on high” (Luke 24:49)—the mighty baptism in the Holy Spirit. His presence released into them power for service, boldness, prayer, and spiritual warfare. They had faith, fellowship, and a new way of life. Most importantly, they had a conviction that everybody ought to know who Jesus is! From 120 to 3,000 . . . from 5,000 to multitudes of men and women . . . from Jerusalem to Samaria, to the uttermost parts of the known world—disciples and churches multiplied. Someone summarized the Book of Acts by saying, “The Savior went up, the Spirit came down, the saints went out, and the sinners came in.” Often overlooked is the qualitative growth that occurred among those who united with the Church. They devoted themselves to instruction, fellowship, communion, and prayer. Wonders and signs were accomplished among them,

and there was a genuine concern for those in need (Acts 2:41-47). Unity characterized their fellowship. Though representing different ages, incomes, nationalities, temperaments, and occupations, Scripture indicates this group had “one heart” and “one soul” (4:32). One heartbeat permeated through the entire body of believers; one life principle pulsated throughout the ranks of the righteous.

The outpouring of the Holy Spirit in Jerusalem occurred in a multicultural context. There were no divisions among them. The glue that held them together was the certainty that Jesus was alive. Their unity was not forced, synthesized, or organized. It was vitalized by the shared conviction that Jesus had risen from the dead. The outpouring of the Holy Spirit in Jerusalem occurred in a multicultural context. “From every nation under heaven,” Jews had come to celebrate Pentecost (2:5). “It is no accident,” writes Cheryl J. Sanders, “that the Spirit chose an international, multicultural gathering of believers in Jerusalem for the Pentecost outpouring, whose testimony was that ‘in our languages we hear them speaking about God’s deeds and power.’ Pentecost is God’s remedy for disunity. Many languages,

many colors, many cultures, but one testimony of one God” (Ministry at the Margins). Unity led to generosity. It is stated literally and emphatically “not one of them claimed that anything belonging to him was his own” (4:32 NASB). Each felt he held his possessions as a trust for the entire church. If there was a need, there was not a question on anyone’s part—the need was met immediately. Unity and generosity empowered their testimony: “With great power the apostles were giving testimony to the resurrection of the Lord Jesus, and abundant grace was upon them all” (v. 33 NASB). That loving and giving church enjoyed “favor with all the people” (2:47). From “every kindred, and tongue, and people, and nation,” Jesus has “redeemed us to God” (Rev. 5:9). Into all the world He now sends us. A Spiritempowered movement characterized by love and generosity will still attract the multitudes, and give witness to the world that Jesus is alive.

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NOTICE OF PROPOSALS TO AMEND THE BYLAWS OF THE INTERNATIONAL GENERAL COUNCIL AND THE INTERNATIONAL GENERAL ASSEMBLY In accordance with the Minutes of the International General Assembly, the following amendments related to the Bylaws of the Church of God are being recommended by the International Executive Council to the 2014 International General Council for consideration.

Previous Notice We recommend: 1. That we amend page 62, S2. BYLAWS OF THE CHURCH OF GOD, ARTICLE VI. Governing Bodies, 2. INTERNATIONAL GENERAL COUNCIL, Agenda, 1, by striking the word “mailed” from the second sentence and inserting the words, “made available by the most efficient and effective methods,” so as to read: The International General Council agenda shall be made available by the most efficient and effective methods to the ordained bishops at least thirty (30) days prior to the International General Council. Rationale: The ever‐increasing cost of mailing combined with the ever‐increasing efficiency of communication via the means of email, and other electronic methods, coupled with the ability to provide quicker notifications merits this change. Consideration will be given to mailing to those who do not report online or who have no email address on file at the Church of God International Offices. 2. That we amend page 62, S2. BYLAWS OF THE CHURCH OF GOD, ARTICLE VI. Governing Bodies, 2. INTERNATIONAL GENERAL COUNCIL, Agenda, 1, by striking the statement “(Minutes of the July 1966, International Executive Council, page 93).” Rationale: The parenthetical statement (Minutes of the July 1966, International Executive Council, page 93) appears as minutes of an Executive Council meeting, which was adopted by the General Council in 1966 and is not needed to validate this measure. 3. That we amend page 65, S2, BYLAWS OF THE CHURCH OF GOD, ARTICLE X. Amendments of Bylaws, Previous Notice, (1) by striking the words “Mail to ministers whose address are on record at” and inserting the words, “That previous notice items be made available by the most efficient and effective methods to ministers who report to,” so as to read: That previous notice items be made available by the most efficient and effective methods to ministers who report to the Church of God International Offices in Cleveland, Tennessee, U.S.A. Rationale: The ever‐increasing cost of mailing combined with the ever‐increasing efficiency of communication via the means of email and other electronic methods, coupled with the ability to provide quicker notifications merits this 6

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change. Consideration will be given to mailing to those who do not report online or who have no email address on file at the Church of God International Offices. 4. That we amend page 61, S2. BYLAWS OF THE CHURCH OF GOD, Article VI. Governing Bodies, International General Assembly, Meeting: by striking the word biennially and add the following as additional paragraphs: Further, the International General Assembly shall convene biennially alternating during each quadrennial term as International General Assembly Business and International General Assembly Celebration. That the alternating quadrennial International General Assembly paradigm be initiated with the International General Assembly Business in 2016 and the International General Assembly Celebration 2018. So as to read: The International General Assembly shall meet to consider all recommendations from the International General Council. Further, the International General Assembly shall convene biennially alternating during each quadrennial term as International General Assembly Business and International General Assembly Celebration. That the alternating quadrennial International General Assembly paradigm be initiated with the International General Assembly Business in 2016 and the International General Assembly Celebration 2018. 5. That we amend page 62, S2. BYLAWS OF THE CHURCH OF GOD, Article VI. Governing Bodies, 2.International General Council, Agenda, Item 1., by deleting the word biennially and inserting the word quadrennially, so as to read: 1. The International General Council shall meet quadrennially to consider all recommendations from the International Executive Council. Further, that all references to “biennially” in the Minutes be edited to conform to the above motion.

ON MY MIND lance colkmire editor

LET GO!

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IVING NEXT to the Withlacoochee River during my teen years gave my friends and me the best “backyard” in the world. We spent summer days tubing, fishing, paddling, and swimming in the dark water. Across the river from our property stood a 25-foot-tall cypress tree at the river’s edge. A rope tied to a strong limb made for a perfect swing. We would take turns grabbing the rope’s knotted end, climbing the riverbank, swinging over the river, and letting go at a deep spot. At least, that was the ideal. One day, six-foot-five-inch Norman was with us. When he swung over the river, for some reason he kept holding on to the rope. As the rope swung back, he made it safely over the cypress “knees” protruding from the water . . . only to slam into the tree and crumple to the ground. There was a time for letting go, but Norman had missed it . . . and suffered the consequences. Today, we as Christians are at a critical spot. It is time to let go and jump into the depths with God . . . but will we?

great, would you not have done it? How much more then, when he says to you, ‘Wash, and be clean’?” (v. 13 NKJV). Like Naaman, too many of us want God to do His work in our way. We hold tightly to our pride, tuning out the Holy Spirit when He leads us to do something we have never done before.

Naaman’s Near Miss In 2 Kings 5:1, we meet a Syrian soldier named Naaman—“a mighty man of valor, but a leper” (NKJV). In his household lived a servant girl from Israel who kept her faith in God despite being a captive. This girl told Naaman’s wife, “If only my master were with the prophet [Elisha] who is in Samaria! For he would heal him of his leprosy” (v. 3 NKJV). Naaman traveled to Israel and found Elisha, who promised healing if Naaman would dip in the Jordan River seven times. Naaman refused, naming two rivers in Syria that he believed had purer and brighter water than the Jordan. The angry officer wanted to hurry back home, but his servants stopped him, saying, “If the prophet had told you to do something

In another sense, God’s calling on your life is different from mine. Consider Jesus’ personal conversation with Simon Peter after Jesus’ resurrection. He prophesied that one day Peter would die as a martyr. Jesus then added, “Follow Me.” Peter replied by glancing at the apostle John and asking Jesus, “What about this man?” Jesus answered, “What is that to you? You follow Me” (see John 21:19-22). The Holy Spirit might . . .

A Personal Calling In one sense, God’s calling on your life is the same as mine. God calls you and me to repent of our sins, mature in the faith, be filled with the Spirit, worship God, pray to God, read God’s Word, live as Christ’s witnesses, serve the church with our spiritual gifts, and walk in the Spirit.

It is time to jump into the depths with God. . . but will we?

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tell me to give up a certain pastime while allowing you to continue enjoying it allow me to be imprisoned for my faith while you remain free.

Whenever the Holy Spirit calls you or me to let go of something—some meals, a comfortable pew, money, a certain activity, or even freedom—how will we respond? Will we wonder, What about him or her? Or will we say, “Yes, Holy Spirit”? Life-Giving River The prophet Ezekiel had a vision in which a river flowed from the throne of God. When he stepped into the water, it was ankle-deep. Soon, however, the river became “deep enough to swim in, but too deep to walk through” (Ezek. 47:5 NLT). An angel told him, “Life will flourish wherever this water flows” (v. 9 NLT). The life-giving, healing, sanctifying presence of God is flowing, and it beckons us. If we jump in, this river will take us to places in worship, ministry, and devotion that will magnify God and transform us. However, if we instead hold tightly to those things God tells us to release, we, like my friend Norman, will suffer the sad results.

• call you to fast while He calls me to feast • lead me to respond to a certain altar call while you stay seated • impress you to give a sacrificial offering while I give my normal tithe

Four ways to contact the editor: • [email protected] • 423-478-7592 • Church of God Evangel on Facebook • Box 2250, Cleveland, TN 37320-2250

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CURRENTS The purpose of CURRENTS is to inform readers of trends and events influencing the culture.

striving for a slower church n C. CHRISTOPHER SMITH and John

Pattison are part of a loose network of writers, friends, theologians, and pastors worried about what they call the “McDonaldization” of church. They say going to church these days can be a bit like eating at a fast-food joint—quick and tasty, but not satisfying to the soul. In their book Slow Church (InterVarsity Press), Smith and Pattison say one cannot franchise the kingdom of God. They say too many small churches try to massproduce spiritual growth by copying the latest megaC. Christopher Smith church techniques. Instead, the writers advocate for “slow church”—an approach to ministry that stresses local context and creativity over prepackaged programs. About 15 years ago, Pattison said, leaders from his home church in Lincoln, Nebraska, tried to import programs from Willow Creek, a megachurch near Chicago. It did not work, and he sees other churches doing the same thing today.    Smith said, “Our biggest concern with megachurches is that they typically draw their members from such a large area that they become churches of nowhere, not belonging to any particular place.”  Smith, who runs an online magazine called the Englewood Review of Books, is a member of Englewood Christian Church in Indianapolis. The church was once booming, drawing more than 1,000 people to services in the 1970s. Today the congregation is more modest, around 180 people. Most of its ministries focus on improving life in the neighborhood. The church runs a well-respected daycare and has renovated a number of local homes. Most Englewood members live in the 8

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neighborhood around the church. Many gather on Sundays for an all-church conversation about social issues and faith. “Conversation is a lost art in our culture,” he said. “People don’t talk to one another. And the church can suffer from that lack of conversation.”    Scott Thumma, a sociologist of religion at Connecticut’s Hartford Seminary, said the pressures of modern society fight against the slow church movement, though it makes for good theology. He compared the approach with “a slowcooked, three-hour meal” using locally grown produce. “We’d all like to have it . . . but few of us have the time or money for it.” Joshua Stoxen, pastor of Vineyard Central Church in Norwood, Ohio, first met Smith at a conference on urban gardening—something that Vineyard Central focuses on. Like other slow churches, Vineyard Central is inspired in part by

Eugene Peterson’s paraphrase of John 1:14: “The Word became flesh and blood, and moved into the neighborhood” (TM).    Phil Kenneson, professor of theology and philosophy at Tennessee’s Milligan College, says the pace of American culture isn’t very conducive for spiritual growth, which requires stability and patience. It often means staying put in one place long enough to develop deep ties with a specific place and groups of people. “You need to commit to a place and people . . . and let God throw you into the rock tumbler with those other people until the rough edges get rubbed off.” Kenneson says the language of slow church is helpful in getting people to pay attention to the need for deliberate spiritual development, though the term is often used tongue-in-cheek fashion. “This isn’t some great new thing,’’ he said. “This is an old thing that we are trying to slow down and pay attention to.” —Bob Smietana (RNS)

n A FINISHED PIECE by John Hendrix, a professional illustrator, created as he listened to one of the sermons at Grace & Peace Fellowship Presbyterian Church in St. Louis. Hendrix starts drawing as he listens to the sermon during church and finishes the drawing and coloring at home later in the week. Photo courtesy John Hendrix and St. Louis Post-Dispatch (RNS)

pakistani christian sentenced to death n A YEAR AFTER Muslims devastated the

predominantly Christian Joseph Colony in Lahore, Pakistan, the man at the center of the controversy has been sentenced to death for allegedly blaspheming the Prophet Muhammad. Sawan Masih’s sentence, handed down in late March, is based on a conversation that occurred between him and a Muslim friend in March 2013. Two days after the conversation, Masih’s residence in Joseph Colony was pillaged by more than 3,000 angry Muslims, who looted and torched Christian homes, shops, and churches, displacing hundreds of families. Masih’s trial was conducted in the Lahore Camp Jail, a place he’s been unable to leave due to danger to his life. Judge Chaudhry Ghulam Murtaza sentenced Masih to death and fined him 200,000 Pakistani rupee, or roughly U.S. $2,000. Pakistan has never carried out an execution for blasphemy, which it defines as “the act of insulting or showing contempt or lack of reverence for God.” The ruling was issued on the same day the U.S. released a report naming Pakistan as the leading country for imprisoning people for blasphemy. “There are no procedural safeguards, making the law ripe for abuse,” said the report by the U.S. Commission on International Religious Freedom, an advisory body to Congress. “Individuals accused of blasphemy have been murdered in vigilante violence. Mere allegations often serve as an accelerant in combustible situations, resulting in mob attacks or violence that undermines Pakistan’s stability and empowers extremists. Despite the law’s rampant abuse and lack of procedural safeguards, Pakistan’s Federal Sharia Court recently ruled that the death penalty should be the sole penalty for blasphemy,” the report said. Masih’s attorney, Naeem Shakir, said an appeal is being filed to the Lahore High

Lahore, Pakistan

Court, which must sign off on death penalty cases. He said the conviction was not based on justice especially since the state has failed to prosecute those accused of destroying Joseph Colony. “Those charged with terrorism, mob violence, and blasphemy are released on bail, but Masih has been convicted and awarded the death penalty despite the lack of proper evidence,” Shakir said. According to the New York Times, Masih released a statement insisting he “had been falsely charged as part of a plot by businessmen to use blasphemy allegations to drive Christians from the land in Joseph Colony so that it could be seized for industrial use. They hatched a conspiracy to push out the residents of the colony. They contrived a case and got it filed by a person who was close to me. I am innocent.” A key part of the evidence provided by Muslim witnesses and the complainant said Masih told his Muslim friend, “My Jesus is genuine. He is Son of Allah. He will return while your Prophet is false. My Jesus is true and will give salvation.”

However, this claim against Masih has raised questions, as the vast majority of Christians do not use the word Allah to refer to God. The Joseph Colony, surrounded by steel mills, has been inhabited by Christian residents for 40 years. The residents settled the area after being evicted from another location and have never owned it, as most of the people are poor and able to find only menial labor given their minority Christian status. Before the Joseph Colony attack, Muslim groups from the nearby factories’ Workers’ Union went on strike for Masih’s arrest. The police assured the Christians in the colony that an attack would be averted if Masih was turned into their station, so he was handed over. The following day, however, a mob attacked the colony, sending hundreds of Christians fleeing their homes. After the incident, police registered a case of mob violence, terrorism, and blasphemy against more than 1,000 people, whom the state has yet to prosecute. All have been released on bail. —World Watch Monitor EVANGEL • june 2014

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by phil harris

we need each other

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HE BIBLE COMMANDS us to confess to one another (James 5:16), so here I go: I was wrong. Before you judge too quickly, I was not willfully wrong. It was an accident—I promise. Nevertheless, I was wrong. See, when it came to generational ministry in the local church, I was a separatist (for lack of a better word). I believed all age groups deserved and needed their own environment at church.

As the person responsible for overseeing the spiritual development of children and youth, I frequently lobbied for rooms and resources. I insisted that we have ageappropriate teaching so kids could “get the gospel on their level.” I contended that in order for our youth to thrive spiritually, they needed their own place to worship. I even supported our senior adults’ endeavors for fellowship and Christian education in their rooms and on their terms. However, I was wrong. While age-focused ministries are important, I was wrong for not realizing how much the generations need each other. I was so adamant that every group should have its own space that I diminished the enormous value in bringing generations together. I missed Lawrenceville Church of God Children’s Choir

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the significance in being with and learning from each other.

porating a few principles will make living with that tension a little easier.

We can never move to where we need to be without speaking honestly about where we are. Many congregations face the problem described by Peter Menconi: “Churches with one dominant generation, no matter what generation it is, are most at risk for ineffectual ministry” (The Intergenerational Church).

Worship

In those churches, major decisions are based on how they affect a specific demographic. Churches who use this restricted filter limit their potential to fulfill the Great Commission. Menconi believes effective intergenerational churches allow all age groups to feel at home as they participate in the life of the church.

Usually, worship experiences serve as the central ministry of a church. They are the center of the hourglass. In order for all generations to feel part of the church, there should be regular opportunities for multigenerational worship.

The struggle is that intergenerational ministry presents challenges. I am not a homebuilder, but I’ve read it is easier to build a new house than to remodel an old one. Clearly many pastors and church leaders apply this philosophy to ministry. They choose to start over rather than to shape and add to what is already established. Intergenerational ministry requires people to see the necessity of honoring their heritage while engaging their future. Intergenerational ministry will force churches to live with the tension that it brings. Incor-

Many sacrifices were offered on that joyous day, for God had given the people cause for great joy. The women and children also participated in the celebration, and the joy of the people of Jerusalem could be heard far away (Neh. 12:43 NLT).

If kids and students never participate in “big church,” they never get the sense of being part of something bigger than themselves. Even worse, if they are exposed only to the age-appropriate environments we’ve created for them, they could become focused on style rather than substance. The danger is when they graduate from these specialized environments, they begin to ask questions like, “Why don’t we sing my kind of music?” If they do not get what they want at your church, they may decide to go to the hipper, cooler church that started on the other side of town.

An effective multigenerational service is not accomplished by just throwing a bone to each generation. If that is all we do, people will leave church not remembering the elements catered to them, but being upset about the parts that were not. A true multigenerational service involves the generations. Kids, students, adults, and seniors serve as greeters, ushers, Scripture readers, and worship leaders. At our church, we include focused prayer as a part of every worship service, and I love it when we team up our kids with adult prayer partners. It is beautiful to see kids and adults praying together. Serve Be like the Son of Man. He did not come to be served. Instead, he came to serve others (Matt. 20:28 NIrV). Over time, organizations tend to turn their energies inward. This is true for churches as well. Every church plant (at least the ones not the product of a church split) starts with a passion for the Great Commission. However, as time passes, even the most outreach-minded churches will begin to assess the needs of their own people. In that process, it is easy to lose sight of the needs of the lost because, well, they may not be in church every week . . . but we are. One of the best ways to escape that trap is by implementing community service. Serving our community takes the focus off ourselves and rightly puts it on others. When Preparing food boxes for delivery

you have a paintbrush in one hand and a hammer in the other, the style of music last Sunday suddenly doesn’t matter as much. When you go with a person from another generation to take food to a needy family, you realize you’re on the same team.

Likewise, it is vital that you listen to the voices of those who have gone before you. Stylistically, you may differ. When it comes to methods, you may not agree. However, their wisdom can help you avoid the pitfalls they’ve already experienced.

When we’re serving, it’s impossible not to have the mind-set described in Philippians 2:4: We no longer focus on our own interests, but we instead focus on the interests of others.

We can read about the worst “church split” in history without going onto the Internet. Bad leadership in the midst of a generational challenge caused it (2 Chron. 10). Rehoboam, the newly appointed king, made a huge mistake. Before making his first major decision as king, he sought the wisdom of two generations. However, he chose to follow only the counsel from friends who had grown up with him. He listened to the folks who looked like him, talked like him, and thought like him, ignoring what his elders had to say. Within days, the nation of Israel split in two.

Value He shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse (Mal. 4:6). When it comes to the generational divide within our tribe, I land somewhere in the middle. I’m young enough to know that kids talking about The Hunger Games are not planning their next “Daniel fast.” However, I’m old enough to have a degree from Lee College. As someone in the middle, I need to value both the voices older than me and younger than me. No matter your age or experience, you need to value those younger than you. Their opinions do matter. Their concerns, as hard as they may be for you to understand, are real. If you do not value those younger than you, when you finally do decide to pass along your faith, you may find there is no one left to receive it.

As church leaders, we need to listen to the voices and opinions of those younger and older than us. Too often church leaders do not listen, and too often the results are similar to what happened to Rehoboam. Conversely, leaders who see the power of connecting generations—choosing to live with the tension it brings and do the hard work of leading through it—will set their churches up to fulfill the Great Commission with greater effectiveness. Phil Harris serves as associate pastor at the Lawrenceville, Georgia, Church of God, where four generations from more than thirty nations worship every week. [email protected]

All generations praying together

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‘They’ just don’t get it! by raymond d. hodge

resolving generational conflict

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N PSALM 145:4, David pictures multiple generations worshiping together and learning from each other: “One generation shall praise thy works to another, and shall declare thy mighty acts.”

When involved in a conflict, the problem seems to always be the fault of the other person(s) involved. “Surely, if ‘they’ understood my point of view, ‘they’ would come to my way of thinking.”

Yet, all too often this is not the reality in many congregations. Maybe you’ve heard comments like these: • “I just don’t understand those young people! I’ve been a member of this church for over 40 years and we have never had people to act like this in church services!” • “If those old people would just get out of the way and stop turning down every request we have, we could really do something great for our youth and young adults!” Whether over worship styles, musical preferences, funding for ministry programs, or dress codes for worship services, many conflicts in local churches are often based in the differences between generations.

Regrettably, both parties usually feel this way. All parties would do well to heed the words of the prayer of St. Francis of Assisi: “Grant that I may not so much seek . . . to be understood, as to understand.”

Name-calling, head-shaking, and repeated laments will never change the situation. What can a congregation do to help resolve such issues? A starting point is to try to understand those with a different point of view.

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In his book Sticking Points, Hayden Shaw gives the following generational characteristics that can help us begin to understand each other better. Traditionalists (“builders,” “greatest generation”) were born prior to 1945. While they compose only 12.7 percent of the U.S. population, their continuing influence is greater than their numbers suggest. This generation experienced the Great Depression and lived through the transition of America from a rural to suburban society. They fought and won World War II and witnessed the dropping of atomic bombs on Japan. They built the world in which we live today. Traditionalists are characterized by hard work, loyalty, and stability. Life taught

them the necessity of structure, a deep respect for authority, and the value of sacrifice. This generation trained the “boomers.” Baby boomers, born from 1946 to 1964, made up the population surge following World War II. They witnessed a time of robust economic growth and expansion. Their numbers make up slightly over 26 percent of the U.S. population. This generation grew up with television and struggled through the Civil Rights Movement of the ’60s. They fought, protested, and/or grieved the losses of the Vietnam conflict. The boomers were sure they would be better off materially than their parents were. They see themselves willing to take on responsibility and being able to handle a crisis. Boomers place a high value on quality and results. They shifted from sacrifice to self as a focus. They wanted it all. Generation X (“baby busters”) arrived on the scene from 1965 until 1980 and make up 20 percent of the population. As children, they saw their parents struggle with double-digit inflation, accelerated household borrowing, and the beginning of the AIDS crisis. Technology began to

take off with this generation. Instead of wanting to arrive early and stay late for work to “prove” themselves, they wanted their bosses to install better technology so they could get their work done faster and get on with life. Friends became family. They denounced the “me first” consumerism of their parents and chose a simpler look, replacing business suits with khakis. This group has a hard time trusting anything. As such, loyalty is seen as an issue by their elders. Millennials (“Gen Y” or “Gen Next”) were born between 1981 and 2001. “Our ideas should be listened to” could be the motto of this generation. This 28 percent of the population thrives on change and does not have a great deal of denominational or party loyalty. They are more comfortable with digital rather than face-to-face communication. On their Little League baseball teams, everyone received a participation trophy. It was feared the losing team would feel badly, so no one kept score. For all of their young lives, this generation was the center of attention. Why should it be different at church or work? One Common Conflict How do these generational differences show up as conflicts within a congregation? One area is what to wear to church. Traditionalists and baby boomers are familiar with dressing in one’s “Sunday best.” Church is the place for gentlemen to wear suits and ties and ladies to wear dresses. “People dress up when they go to church,” these generations would profess. However, this is an alien concept to genXers and millennials. For them, everything is about comfort. If they are going to the park for Sunday lunch, why not wear cargo shorts, T-shirts, and sandals to church? The older generations see this as a total lack of respect because, “This is the house of God.” For the younger generations it is only common sense to dress for the activities of

later in the day. “After all, church is about worshiping God, not impressing people,” they would counter. “If everyone has to dress up to come to church, none of my friends will come; they don’t dress up.” Concerning clothing, a 2011 study showed 64 percent of men surveyed do not own a single suit (refinery29.com). If a suit and tie are required for church attendance, almost two-thirds of men will be left out. And how many women do not own a “Sunday dress”? A starting point in resolving these issues is to acknowledge that differences exist and to appreciate and understand the perspectives of the other generations. The different generations should meet together and discuss the issue of proper church attire: • Are there biblical principles to consider? • Why is the way people dress for church important? • What is the role of modesty in appro- priate dress? • Are there ethnic/cultural considerations to be taken into account?

• • • •

Are there historical congregational norms that need to be considered? Is there a relationship between accept- able church attire and the evangelistic outreach of the congregation? Does the way people in the congrega- tion dress say anything about the openness of the church to newcomers or outsiders? Are proper Christian attitudes being maintained in the discussions?

The Ultimate Goal When a congregation faces generational conflict, it is important that they find an appropriate resolution that fits their cultural context and congregational demographics. There will not be one answer which fits all congregations in all places. The ultimate goal is for the church to embrace all its constituency, regardless of their generational perspective, in order for Christ to be exalted, unity to prevail, and the lost to come to know Christ. Raymond D. Hodge is administrative assistant to the general director of Pathway Press. [email protected]

unresolved conflict

IN THE Chicago Tribune Magazine, William Palmer wrote about an ongoing feud he had with his next-door neighbor, Sam, about the man’s dogs. The feud escalated until Palmer one day received a business letter from Sam regarding a dead elm tree that sat exactly on the border between their two properties. Sam wanted to know if Palmer would pay half the cost to have the tree cut down. Palmer never responded. Months later, Sam had the tree cut in half . . . vertically down the middle! Palmer let the tree stay there for a few years as an ugly conversation piece. This tree symbolizes the ugliness and foolishness of unresolved conflicts that lurk in too many of our churches. Those battles must end, dug up at the roots, if we are to move forward.

EVANGEL • june 2014

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by lance colkmire

blending new and old in chicago

the philadelphia romanian church of god

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ON’T GO TO Pennsylvania to find the Philadelphia Romanian Church of God. Instead, travel 760 miles west to Chicago, where you’ll discover a congregation housed in a beautiful structure erected more than a century ago by the Church of Scientology.

He explained, “Some Romanian churches don’t allow for such music. I just read an article by a pastor blasting churches that are using drums and guitars and singing ‘rock music’ in church. I push all the time—it’s by grace. The worship is very important.”

This congregation, led by Pastor Florin T. Cimpean, is traditional yet contemporary . . . and it is moving forward.

Florin Cimpean was born into an Orthodox family in Romania in 1970, when Communists ruled the nation. He said, “None of my parents or grandparents were born-again, Bible-believing Christians. My great-grandfather was the only person in my extended family who was a Christian. He had received a prophecy that he would not die until all his family came to the Lord. He lived to be almost 100, and saw all of his family saved.

Sunday Mornings Many of the Philadelphia Church’s senior women cover their head with a scarf for worship, following Romanian Orthodox tradition. The Sunday-morning worship service is in the Romanian language, with headsets available for English translation. The music is beautiful, with a large band of mostly brass instruments (including several trumpets and several baritones) seated on one side of the auditorium. The choir sits on the opposite side, singing mostly hymns. Singers and musicians range from teens to senior adults.

Life Under Communism

“When I was seven, my parents came to the Lord—my mom first. My dad was an alcoholic and addicted to cigarettes; he smoked four or five packs a day. God delivered him! In a few years, he became a pastor.”

EVANGEL • june 2014

Michelle said, “We were both 19 when Communism was overthrown. Communism destroys your identity. People are taught to bribe and lie to get by. It’s hard to come out of that system. “I was raised in a Christian home. My grandpa was arrested by the Communists for preaching. He had seven kids and had no land. All the land was taken by the Communists. “I grew up in the city. To buy something, we had to stand in huge lines of 200 to 300 people. Sometimes the product we needed—bread, toilet paper, or whatever—was gone before our turn came. It was just not available.” To the United States In 1994, the Cimpeans came to the United States so Florin could study at the Pentecostal Theological Seminary. While there, he helped organize a Romanian Church of God in Knoxville, Tennessee.

The Third Pastor Florin Cimpean is only the third pastor in the Philadelphia Church’s 40-year history. The founding pastor, George W. Galis, served until his death at age 72. Another well-known minister, Petru Lascau, led the church from 1985 until 2001.

Sunday Nights

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While in seminary, he met his wife, Michelle, who was studying law. They met in church, where they were both involved in youth ministry. They married during their third year of college.

In 1996, Florin began doctoral studies at Vanderbilt University in Nashville. He and Michelle started a Romanian church in their Nashville home. It grew to 180 members in five years. In 2001, at age 31, he was chosen to pastor the church in Chicago.

In the Children’s Department, kids first gather for a time of worship in song, led by a youth band. Next, they are divided by ages for 30 minutes of Romanianlanguage instruction. For the last hour, the kids have Sunday school classes, conducted in English.

On Sunday nights, all ages come together for worship. Pastor Florin said, “It’s a mixed service of English and Romanian. It is geared more to the young people and younger families. We have an English message. We have a lot of music. We have about 12 worship bands led by young people.”

Florin accepted Christ at age 12 and was baptized a year later. Feeling a call to ministry, after high school he attended the Church of God seminary (Institutul Teologic Penticostal) in Bucharest.

Florin and Michelle Cimpean with their children (Abigail, 10; Anthony, 12)

Pastor Florin said, “I was young when I came here. It was a challenge, an older

church. The area had once been ganginfested, but it had become one of the most sought-after areas by the time we arrived.” In 2003, the congregation invested $500,000 to completely restore the facilities. “It’s an old building and it takes a lot of maintenance. Our people take pride in it,” the pastor said. “God helped us to develop new departments and move in new directions, be more open to worship and missions.” A Mission Mind-set As a young Christian in Romania, Florin realized “the main mission concept was to evangelize your own.” However, in 1992 an Assemblies of God missionary, Cameron Wilson, came to Romania with a prophetic vision for Romanian Pentecostals. Florin served as Wilson’s translator. His message was, “A big giant will wake up and raise millions of dollars for world missions.” Florin said, “God used him to wake up the Romanian church to the reality of world missions. Slowly this reality reached Romanian churches in the U.S.” In Romania, Wilson opened a Pentecostal agency, “Discover Mission.” Cimpean became its leader in 2012. He said, “We have 50 Romanian missionaries, and last year we raised hundreds of thousands of dollars.” Every week, the Philadelphia Church of God produces a three-minute video focusing on a prayer need somewhere in the world. After the video is shown, the congregation prays for that need. More than 100 Romanian churches worldwide download the video weekly, using it as a prayer focus. The Philadelphia Church sponsors mission projects in Mozambique, Uganda, Peru, and India. “In India, we are in partnership with an orphanage of 500 girls,” Cimpean said. “I feel God called us to do this.”

Cimpean said, “Our church is not the richest church, but I think ours is the most committed to giving. Ninety percent of our members contribute. We use faith promises.” The home country of Romania is not forgotten. The Philadelphia Church has donated more than 7,000 books to the Church of God seminary in Bucharest, where one of Florin’s brothers serves while also leading a congregation. His other brother pastors a church in central Romania. Prayer Focus Prayer is a priority for the Philadelphia Church. There is a corporate prayer service on Monday nights, and intercessory Baptismal service at the camp property

prayer for one hour on Sunday mornings beginning at 8:30. In March, special services were held on Monday and Thursday evenings for the baptism in the Holy Spirit. “We had two or three prayer lines in each service—it was amazing,” Cimpean said. “We had young and old people baptized in the Holy Spirit.” Camp Property About five years ago, the church leaders had a vision for a camp. The children started praying every Sunday and began raising funds. Last year, after considering various sites, the church found 20 acres about three miles off Interstate 95 in Michigan, near a lake. The owners were asking $60,000, but the church’s offer of $35,000 was accepted! The children had already raised $17,500, and the rest of the congregation matched it. The pastor said, “We didn’t know who we were buying from. When I went to the closing, I met this African-American family. The mother was 95 or so. When I told her it was the children buying the property, she started to praise Jesus. She was Pentecostal. Their family had received this property back in the 1800s as reparation from the South.” Located a couple of hours from Chicago, the land already had water and electricity. Various events (for kids, single adults, and women) have been held there already, and other churches have used the site. Plans are to build a large chapel. “It is good for community,” the pastor said. Continued on page 33

^

The church sponsors a missionary who came to their city to run in the Chicago Marathon. “She came to our church, received the Lord, and was baptized,” the pastor said. “Now she’s a missionary in Peru.

She is a Romanian with two daughters in our church. We sent her to India initially. She was there for three years, and then we transferred her to this new project.”

EVANGEL • june 2014

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by joyce noel wyatt

lizzy’s legacy Something special permeated Lizzy’s simple home.

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Y FRIEND LOU had told me our visit to Lizzy’s would be a blessing, and then added, “Lizzy is about 90 years old now. She and her brother Charles are the only ones left in the family. They live together in their mom and dad’s old house. You might be surprised at what you see.” I smiled, thinking, Nothing surprises me nowadays. With permission, we parked the car at a nearby business before walking up the narrow, rugged road to Lizzy’s house. In just a few minutes, we were nearly out of breath. “I haven’t been on a ‘hollow’ road like this in years,” I commented to Lou, carefully dodging the muddy ruts and eyeing the watercress and wildflowers along the way. It seemed like a long trek, but soon we reached the ancient home. At first sight of the house, I felt as if I was stepping back in time to a place where working the land to make ends meet was all that really mattered. No siding graced the humble home. Doors and windows needed to be replaced, not to mention the roof. To the left of the house, the barn had collapsed. Stepping upon the rickety, wobbly porch, Lou knocked on the door. Lizzy, a smallframed lady with a red bandana adorning her white hair, greeted us. Immediately, I noticed her pleasing smile and the twinkle in her eye. “Hello, Lizzy,” Lou spoke. “Come on in, girls,” Lizzy instructed us. After Lou introduced me to her, a warmth radiated from her face, assuring me that I would never be a stranger in her home. Lizzy led us through the small kitchen and then into a bedroom consisting of two full-size iron beds and a large wood stove. Pictures and odds and ends of every description hung on the walls. A small recliner was positioned close to the single 16

EVANGEL • june 2014

window where Lizzy, her eyesight having now become dim, could watch and hear the birds come and go. “Hello, Charles,” Lou greeted the elderly man sitting on one of the beds, a guitar at his side. After introducing Charles to me, Lou grabbed a small ladder-back chair and Lizzy took her place in her recliner. I sat down on what I presumed was Lizzy’s bed, a faded heirloom quilt as its covering. For a long moment, I tried analyzing this “primitive” world I had just entered. Within and outside of these walls, it was as if time had stood still—not out of necessity, but because Lizzy and Charles had chosen this way. It was the life they loved and knew best. In spite of its crude and outdated look, something so special permeated the room, something I couldn’t put my finger on. What is it? I wondered. We talked about God and family. In that hour and in the weeks and months following, I learned that Lizzy had survived countless hardships, including cancer, but that prayer was her mainstay. For years, twice a day, Lizzy walked to a “prayer rock” and talked with God. A glow could be seen on her face when she came down from praying. Today she still faithfully prays in her home. In just a short while, Lou announced, “It’s time to sing. Charles, pick up your guitar and play for us.” “I can’t play very good,” Charles replied. We chuckled. I discovered that Charles always said those words just before picking up the guitar. Finally, we began to sing some old hymns when suddenly the presence of the Lord saturated that crowded room. I looked at Charles. Did someone say he had arthritic

hands? Yet he strummed the guitar so beautifully. Then I looked at Lizzy, her eyes closed, worshiping God in her own quiet, gentle way. Such contentment on her face! For a moment, I honestly thought the angels had quietly taken her home. I had to know for sure. Inching closer to hear her soft voice, I asked, “Lizzy, did you like that singing?” “I sure did!” she replied. Whew! Thank You, Lord! She is still with us! In that hour I wanted the singing to go on forever. A feeling of contentment swept over me like I had seen on Lizzy’s face. It was then I knew God’s presence permeated the room! In spite of her meager living conditions, Lizzy possessed the most important commodity in life: a deep, personal relationship with her Lord. She was happy and content. Out of touch with our modern society, yes; but devotedly in touch with her Lord. Just like other visitors before and after us, Lou and I left that place with a new outlook on life. The apostle Paul said it best: “I have learned, in whatsoever state I am, therewith to be content” (Phil. 4:11). This is Lizzy’s legacy. The glow on her face says it all. Joyce Noel Wyatt lives in Kodak, Tennessee. She was a longtime housemother at the Smoky Mountain Children’s Home. [email protected]

TIM HILL Director

Finish the Great Commission. Are You Serious?

In common with some of our outstanding

From the Director previous World Missions leaders, I am firmly

JOHN CHILDERS Assistant Director

CHURCH OF GOD

WORLD MISSIONS

FUSING TODAY’S DREAMS WITH TOMORROW’S POTENTIAL.

GlobalConnect WORLD MISSIONS LEADERSHIP Tim Hill, Director John Childers, Assistant Director

convinced that when Jesus announced His Great Commission, He did so with the absolute Dee Raff, Missions Administrator conviction it could be accomplished. Would the Lord of the Church ever give His followers a mandate it would be impossible to complete? EDITOR Bill George Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of DESIGN EDITOR Brandon Spell the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you; and MEDIA TEAM Janet Polen Price, Team lo, I am with you always, even to the end of the age. Amen. Leader; Brandon Spell, Judy Pyeatt Everything is in place—the availability of called missionaries (including those from former mission fields), the rise of technology, the knowledge of where the unreached people live, the accessibility of financial resources, the lateness of the prophetic hour. These facts let us know we must pull out all the stops and finish the missionary task. This is why the General Assembly theme will focus on “FINISH” as the missions theme. Let the acrostic of FINISH instruct us what we must do. Find—Find lost people, especially the Unreached People Groups of the world. Intercede—Intercede for the lost through a global prayer initiative. Nurture—Nurture through discipleship and education. Invest—Invest through a strong tithe, missionary support, and on-field projects. Send—Send men and women who evidence a missionary calling. Harvest—Harvest a field of souls through evangelism and church planting. “And this gospel of the kingdom will be preached in all the world as a witness to all the nations, and then the end will come” (Matthew 24:14). The word “nations” in this passage is the Greek ethnos, translated literally “people,” “tribe,” or “people group.” A generation will see this scripture become a reality as unreached people get the gospel. Let it be this generation! With the anointing of the Holy Spirit, let’s FINISH the Great Commission!

{

Tim Hill Director

What About Unreached People? We do not truly understand the gospel if we spend all of our time preaching it to Christians. The gospel is a missionary gospel.  It is a communication of Good News to people and in places where the name of Christ is unknown. —David Sitton

The truth is that most mission work is carried out where the church already exists.... Only small percentages are working where the church is non-existent. —George Verwer

In 1886, two entities were founded, the Church of God and the Coca-Cola Bottling Company. Today, 128 years later, 96 percent of the people in the world recognize the Coca-Cola logo and product. In 128 years, they have reached the world for profit’s sake. Let’s exhaust all efforts to equal their success in the spiritual realm! global

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The African Firewall

Joint Efforts Help Build Firewall Across Africa people, and Bible teaching. When the firewall is completed, six centers will serve a strategic line from Senegal on the west coast, through Niger and Chad, across to Ethiopia and the Horn of Africa, then south through Kenya to Mozambique. Three of the six centers will be funded by the 2014 Youth World Evangelism Action efforts. Results are already apparent, even before the first structure has been built. Two meetings recently brought church leaders and church planters together for reports and rejoicing, one in French-speaking Togo and the other in Englishspeaking Liberia. The francophone nations reported 61 new churches planted in the past eight months—16 The African Firewall (shown in red) in Burkina Faso, 21 in Togo, 6 in

When Men and Women of Action, Youth and Discipleship, and the Marcelly’s Dream initiative of World Missions join hands to inaugurate a spiritual and physical firewall across the continent of Africa, the result is certain to be success. The concept of the African Firewall envisions a chain of centers that will host church-planting training efforts, homes for new congregations, kindergartens, Internet cafés, sports camps for young

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Benin, 11 in Niger, 4 in Cote d’Ivoire, and 3 in Ghana. The English-speaking nations listed 49 new churches—43 in Liberia, 5 in Sierra Leone, and 1 in Gambia. Steven Loots and Raymond Lombard, on-fire evangelists from South Africa, and David Mills, the West Africa superintendent, are heading the efforts. At the two meetings, 110 pastors who received the church-planting training committed to starting three churches each before the end of 2014. “I am sure we will see at least 200 more new churches in West Africa by the time we meet again in October,” Loots announced. The project is called “Firewall” because it targets a line marking the area where the Islamic-dominated north meets the largely Christian-oriented south. The buildings and ministries developed along the route will advance the church and halt the spread of anti-Christian forces. Great Commission Christians are urged to pray and give to the African Firewall project.

In the Philippines

‘Scattered People’ Focus of Manila Conference Never have so many people lived away from their home of origin. Research shows as many as a billion people are scattered from their places of birth. War, political threats, religious persecution, poverty, natural disasters, desire for a better life, and other causes have forced whole populations to relocate. This phenomenon has brought into focus a new missions challenge for the church, one called “Diaspora Missions.” A Church of God missions thinker is in the forefront of the movement to plan how the church can respond to this global challenge. Dr. Grant McClung has been invited to participate in the Global Diaspora Forum in Manila early next year. He will also help edit a book that will assess the current status and set a future agenda for reaching, discipling, and multiplying churches among “people on the move.” “Diaspora peoples” may be internally displaced within their own countries or living abroad beyond the borders of their original place of birth. Researcher Dr. Sadiri Joy Tira reports that migration experts have estimated more than 214

million international migrants and more than 700 million internally-displaced make up the 1 billion who are called by some the “Nowherians.” McClung is a charter member of the Global Diaspora Network International Advisory Board, an interdenominational, international ministry that operates under the auspices of the Lausanne Movement for World Evangelization. Lausanne is a broad coalition of Great Commission Christians that traces its beginnings to the historic Congress on World Evangelization, convened by Billy Graham and others in Lausanne, Switzerland, in 1974. The Lausanne movement has sponsored ongoing evangelistic and missionary conferences and activities in the last 40 years. The 2015 Manila Conference will help

More than 41 million people live in refugee camps.

the church direct its efforts to reaching scattered people, since those who are on the move are often open to accepting new ideas and making significant new life decisions. Grant McClung is president of Missions Resource Group and works with Lausanne and the World Missions Commission of the Pentecostal World Fellowship and is an international missionary educator with Church of God World Missions, Project Number 0650853.

Assembly Around the Corner

World Missions at the Assembly • Orlando Florida • July 28 – August 1 Only weeks remain until the worldwide family of the Church of God gathers in Orlando for the biennial General Assembly. World Missions will be prominent in the activities of the week, beginning the day before the Assembly actually starts. Monday, July 28, Director Tim Hill and Assistant Director John Childers will lead an 8 a.m. until noon meeting of missionaries and national leaders from around the world. Following lunch, the groups will divide by field areas and meet with their field directors. The Monday seminars are open only to invited participants. “The Applause That Matters” is the theme of the Monday evening Missions Banquet beginning at 6 p.m. in the Hyatt International Plaza Ballroom. The dinner meeting will honor

pastors and state leaders who have excelled in giving during the past biennium, and will recognize retiring missionaries, those who have reached 25 years of service, and the Local Missions Representative of the year. The banquet is by invitation only. Thursday night’s Mission Service may be the high point of the week for those who love the Great Commission. Open to everyone, the service is centered on the theme “Finish,” with an emphasis on completing the Great Commission. The evening’s activities will include video reports on missions achievements, recognition of Marcelly’s Dream triumphs, the traditional Parade of Nations, music, and the FINISH presentation. Evangelist Joycelyn Barnett is the preacher. global

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What’s Happening in Missions Unreached People

Unreached People Groups will see increased focus in the coming months in World Missions. According to researchers, 6,906 ethno-linguistic groups do not have at least two percent of their population as Christians, not enough to evangelize their group; in fact, many groups have no Christians at all. This accounts for 42 percent of the world’s population. “If we are to finish the Great Commission, we must strategize to get the gospel to the people who have never heard it,” said Assistant Director John Childers.

Bangladesh

Youth camp has caught on in this populous South Asian country. Recently 285 young people met for worship, Bible study, games, and workshops on topics chosen by the participants, films, and quizzes. Fully 95 percent of the attendees were from Hindu, Muslim, and non-religious backgrounds, and during the camp 170 of them became Christ-followers.

Bay Islands, Honduras

The first-ever missions trip for Local Missions Representatives took place recently when 16 LMRs from seven states journeyed to the Bay Islands of Honduras. Led by LMR Consultant Judy Pyeatt and Communications Coordinator Grady Murphy, and hosted by missionaries Paul and Kim Dyar, the group helped set up the new Vessels of Mercy medical clinic. They also visited an orphanage and conducted worship services in several churches. “The group quickly bonded and worked exceptionally well together,” Pyeatt said. “They have already told me they are energized for their LMR responsibilities.” Other similar trips are planned for the future.

Connect Online!

Enjoy keeping up with Missions through globalConnect in the Evangel? An online version is available, too, with different content. It offers news from the field, introduces missions personnel, and concludes with a word from the Word by Director Tim Hill. Access it at www.cogwm.org, and click on “Media.”

Togo

The small nation of Togo, Africa, celebrated two momentous occasions: a dedication of the City Church in Lomé, and the graduation of 39 students by the Christian Education department of the Church of God. The graduates received a certificate of successful completion of seven ministerial formation courses written by Field Director Peter Thomas. The European Theological Seminary provided academic credit for the studies. All courses have been translated into French, since good training material in French continues to be a challenge. The Church of God now plans to offer CIMS courses, which will also be translated into French. The national church is accomplishing what it is called to do—make disciples and train workers for the harvest.

Kenya

An outstanding revival in the Masai tribal church in Hell’s Gate National Park brought several people to Christ and richly blessed the congregation, according to missionaries Charles and Alice Tillett. Plans are in motion for a training conference and for another evangelistic drive in October among the five Masai churches. The Masai are a seminomadic tribe of about 800,000 spread across Kenya and Tanzania, noted for their unusual height.

United States

World Missions was tasked with a new challenge in the past year, and Masai women in Kenya worship during a revival. is rapidly moving forward. Because the agency for the last two years has successfully planted an average of one new church every six hours (four churches a day), the Executive Committee asked Missions to spearhead church planting efforts in North America as well. John Childers, assistant director, is charged with the oversight of establishing new congregations. Working with a task force and state administrative bishops, Childers is targeting cities and towns throughout the U.S. and Canada as sites for new churches.

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by ryan stigile

three lessons young leaders can learn from seniors

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FEW DAYS AGO, a kind woman stopped by the church office to inquire about our internship program. There was only one problem. The program is reserved for 18- to 25-year-olds, and this woman is one of our senior adults.

• Young belief: Wins are in my control. Losses are out of my control. • Senior wisdom: I am responsible for every opportunity God gives me. You never outgrow your family When we were kids, family was everything. Come high school and college, we seek independence. No matter how much older we get, that desire for independence never rests. Unfortunately, it can lead us to distance ourselves from those who know and love us the most. I’m often reminded of the value of family by my great-grandmother. After a long and fulfilling life, she still spends each day with the sisters who have been there for her through every season of it.

While she obviously does not meet the requirements, I cannot help but wonder what would happen if she were accepted. What could our incoming class of young leaders learn from her that our staff could never teach? What wisdom and insight might she have to impart from years of life experience? Young leaders can greatly benefit from the mentorship of senior adults. Here are three truths I’ve picked up from those who accomplished a great deal before I was even born:

• Young belief: I’ll invest in my family when I have time.

You never know what comes ahead It is easy to assume that current events clearly indicate our future. This is a nice belief when present circumstances are ideal. However, the moment we hit one small bump in the road, most of us play out all the possible tragedies in our head. Senior adults have enough life experience to hold a more stable perspective. I saw this in Leonard, a study leader at Mount Paran Church of God, who recounted story after story of how God did the unexpected during his time on the mission field. It takes stories from people like Leonard to quiet a young leader’s mind and encourage his or her heart during difficult times. • Young belief: Present circumstances predict the future. • Senior wisdom: Only God knows what’s ahead.

• Senior wisdom: Investing in my family is the best use of my time. Responsibility leaves no room for excuses Young leaders are hungry for more responsibility . . . but as soon as one ball gets dropped, many look for external factors to blame. Some frame excuses as self-praise with phrases like, “Everything would have been perfect if only . . .” Older generations seem to have a much more responsible mind-set. I saw it in my grandfather, who worked up to three jobs at a time to provide for his family of nine. He could have placed blame on his challenging upbringing or eighth-grade education. Instead, he did whatever it took to provide for all God had entrusted with him. It takes people like “Pop-Pop” to remind me that finger-pointing is a cheap replacement for hard work.

Regardless of where we are in life, we will always have more to learn from those who have lived it ahead of us. Young leaders can never underestimate what senior adults have to offer. Likewise, senior adults must never hesitate to pass down their wisdom. Young leader: Who is the senior adult you need to befriend? Senior adult: Are you investing your wisdom in someone who has a lifetime to build on it? Ryan Stigile is assistant director of development at NewPointe Community Church (Ohio) and strategic analyst at The Unstuck Group. He is passionate about helping great visionaries lead with strategy (leadingwithstrategy.com) Twitter: @ryanstigile EVANGEL • june 2014

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N SUNDAY MORNINGS, I lead a small group of teenagers in a discussion about why the Bible matters now and how to pursue Christ. On Wednesday nights, I teach a larger group of mostly “baby boomers” the details of fasting and finding Jesus in the Old Testament. Sometimes the gap between the two settings can feel huge. I’m a millennial in ministry, the generation known for having no need of religious affiliation and no trust of anything that seems organized. In our 20s and early 30s, we’ve been called the “me, me, me generation,” lazy and entitled. We fail to launch out of our parents’ homes because our student debts prove suffocating. We’re more connected by technology but feel more isolated than any generation before us. When we can find work, we’re said to hop from job to job in a matter of months. With all that, you could say the expectations have been set pretty low. So, what are millennials looking for? Looking for Something Real To be sure, we millennials have earned a reputation. Surveys by the Barna Group show we’re “digital natives” who reach for our phones first to read the Bible or check out a church. (If your church doesn’t have a website, we probably won’t attend).

by john upchurch

Nearly 60 percent who hailed from a Christian background have dropped out of church. While this might sound discouraging, it’s not for the reasons you may think. Many of those who left are “nomads” who want to follow Jesus but don’t feel like they fit in with church. Some have been put off by legalistic environments, some have been burned by the moral failure of those in leadership, and still others don’t see houses of worship as alive. These nomads wander on the fringes.

a family for

I’m guilty on all counts. Never having a mooring in faith during childhood, I became my own highest moral authority. In college, I bounced around from one idea

there is nothing else like the body of christ

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millennial nomads

to the next, hoping for something real. Agnosticism gave way to a triumphant atheism, and then Jesus hit me with a road-to-Damascus light that cut right through my flimsy excuses. All that wandering finally brought me to a solid cross. You see, we millennials are searchers, looking for a real and vibrant faith. We go from place to place trying to find something tangible. And when we find it—receiving salvation and the fire of Pentecost—we’re a lot like those in the hills of Appalachia who experienced the power of the Holy Spirit long ago: we can’t help but share it. In fact, contrary to what you might expect, more millennial Christians report having shared their faith in the last month than any other generation, and a large percentage claim to be consistent about spiritual disciplines such as fasting, Bible reading, and prayer (Barna). There may not be many of us in the pews right now, but set us on fire and we’ll burn brightly. Encouraging the Generations Paul’s admonition to the church in Thessalonica has become something of my battle cry in finding ways to bring the generations of our church together to reach these nomads: For God decided to save us through our Lord Jesus Christ, not to pour out his anger on us. He died for us so that we can live with him forever, whether we are dead or alive at the time of his return. So encourage each other and build each other up, just as you are already doing (1 Thess. 5:9–11 NLT).

No matter the differences between us, we have more in common than not. Although we might use different words to say the same thing or different tools to communicate, we share enough in our faith to encourage each other. After all, the part about “God decided to save us” never gets old or loses its luster. To find what we all share, we simply have to look back, look around, and look forward.

Look back. As a church family, we have a shared identity. Heritage may not be as important to Americans as it once was, but there’s no denying the impact the past has on us. Past salvation experiences and past victories, as told by those who’ve been in church for years, can encourage those currently in their own battles. Your scars give others determination. When you can show what Jesus did, you’ll never find a lack of people who need to know.

Young adults are looking for a real and vibrant faith. It’s when we try to go it alone by not learning from the past that we stagger around. That’s why so many in my generation aren’t sure where to land. We need help seeing the importance of how God brought us as a movement to where we are now—the good and the bad. Look around. Paul tells us, “Now is the day of salvation” (2 Cor. 6:2). God is not through reaching people, no matter their age or category. Younger generations may come at church and faith in ways that don’t follow the old patterns. They may not understand (but are willing to learn) the terminology that used to be more common, such as sanctification and justification. However, the same God brings them to realize how much they need Him. Changing how we do things isn’t always comfortable, but seeing people surrender to the Creator of the universe never gets tiring. We millennials and boomers can work together to see that happen. We can learn to understand and depend on each other.

Look forward. Perhaps what most draws generations together is celebrating our shared destiny. In both of his letters to the Thessalonians, Paul tells church members to inspire each other by talking about the return of Christ. He wants to make sure they keep their focus on the main thing. One day, all Christians will worship Christ together in heaven—no matter our age or cultural identity . . . so we should get a head start as a community of believers down here. Differences in musical tastes and styles can’t get in the way of a truly loving community that follows Christ. After all, the gospel is the only force strong enough to not only bring people together across any category, but to keep us together—past, present, and future. Signs of Hope Over 50 years ago, baby boomers (teens at the time) began a trend of “testing the spiritual waters” to see what’s out there. Many of them dropped out of church and came back later in life. Millennials, however, have access to more information than ever before and take longer to explore—if they come back at all (Barna). Our search can go broader and take longer, but never get us anywhere. What millennials outside the church (and the culture at large) need is a Pentecostal Movement that truly believes and shares the “hope of glory” that’s in us (Col. 1:27). As we live out this hope and encourage each other in it, the more our faith becomes real to the “nomads” out there. And real is what they desperately want— real family. The beauty of the Church is that Christ brings together a disparate group of generations and cultures and molds them into a holiness-seeking, Jesus-exalting, Spirit-empowered family. Nothing else like it exists in our world. John UpChurch is the senior editor for BibleStudyTools.com and a pastor-in- training at Enon Church of God near Richmond, Virginia. [email protected]

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by cheryl bell

it’s not about us! honoring god through music

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URN YOUR MUSIC DOWN!” is the cry of many parents to their teenagers.

Even in churches, music is often a point of contention between the generations. What kind of musical instruments can we use in worship? Should choir members wear robes or regular clothes? Should we sing with hymnals or projection screens? Worship should be sacred, but contention over worship music can wear away at the foundation of a congregation. What should worship look like? What types of songs are acceptable? What is the church’s answer to the complaints, and how does the church encourage all participants to enter into worship? Style Many older people live and breathe by hymns, while the younger generation wants the new, seemingly more “alive” music. The older generation forgets that hymns were once new songs, while the younger generation often fails to realize the hymns were written out of dynamic, intimate encounters with the Spirit. The psalmist David wrote, “He has put a new song in my mouth—praise to our God; many will see it and fear, and will trust in the Lord” (Ps. 40:3 NKJV). We should use new songs in our worship, and we should also use weathered songs (which were once new). Lyrics Many of the older hymns have archaic wording (such as “Come, Thou Fount of ev’ry blessing” and “Hangs my hapless soul on Thee”). The generation which grew up loving the hymns argues that “more recent praise choruses seem to ignore all the rules of good composition, giving us not wellshaped melodies but just one note after another” (Chuck Colson, “Worship Wars,” 24

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The Christian Post). I have heard my retired pastor-father, who is in his 60s, argue that worship songs are just repetitive. It is important to incorporate songs in our worship services that are biblically and doctrinally sound. Jesus said, “God is Spirit, and those who worship Him must worship in spirit and truth” (John 4:24 NKJV). Instruments Cathy Grossman wrote, “Nearly 50 percent of Protestant churches now say they use electric guitars or drums in worship, up from nearly 35 percent in 2000, according to the recently released Faith Communities Today study of 14,000 congregations” (USA Today News, Nov. 2011). Some churches advocate nonelectric instruments only, while others use full orchestras. The argument against instruments, or certain types of instruments, becomes valid when the focus is placed on the instruments rather than the One being worshiped. However, if God is receiving the glory, instruments should be allowed. Psalm 150 says we should “praise Him” with stringed, percussion, and wind instruments.

Focus Is the Key Worship should not cause dissension. Focus on the Lord is the key. In Revelation 4:11, the 24 elders cry out, “You are worthy, O Lord, to receive glory and honor and power; for You created all things, and by Your will they exist and were created” (NKJV). If everything we do as Christians is supposed to give honor and glory to God, it must break His heart for us to argue over worship music. The genre of a song is not important. If it gives honor and glory to God, it is appropriate for worship. If the lyrics honor God, the song is acceptable for worship. If the instruments demand all the attention, detracting focus on God, they should be toned down. Otherwise, they are appropriate for worship. Churches must seek unity in every aspect, including worship music. This sometimes means reminding all generations that worship is not for the worshipers, but for the One being worshiped. Cheryl Bell is a Lee University student majoring in ministry with a counseling emphasis. She is from Appomattox, Virginia.

by alexander SMITHSON

the forgotten ones

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ILL COOPER is 92 years of age and confined to a nursing home in North Carolina.* He has been a widower for several years, and has two children—one lives in Florida, the other in Michigan. He has no other immediate relatives nearby. Bill is a retired factory worker, having led a very active life. He is mentally as clear as ever, but his physical body is weak.

Bill is a longtime member of his local church and still sends his tithes into the church regularly. In years past, he has served in many capacities—Sunday school director, teacher, and church board member. Bill’s days are indeed long. He is mostly confined to bed, spending his time just lying there thinking. His roommate is not conversant, continually chattering away. Oh, how Bill wishes someone would come to see him; but day in and day out, little changes. Where is his church family? Have they forgotten him? Sadly, yes. Martha Martin is an elderly widow who lives at home, where her daughter cares for her. Martha is unable to walk. She uses

a wheelchair to get around the house, and occasionally her daughter brings her to church. Otherwise, she is homebound.

Martha was once very active in her church. She led the women’s ministries for many years, and taught the senior adult Sunday school class for a decade. She spent many hours cooking for various church functions. However, those days are now past. Martha’s daughter is there, but where is her church? Martha is largely forgotten. What about Carlos Sanchez or Evelyn Brown? They both have dementia and are hardly aware of their surroundings. Because they now are both mentally incapable of serving in their church as they once did, should the church forget them? The apostle Paul said, “Those members of the body which seem to be weaker are necessary. . . . If one member suffers, all the members suffer with it” (1 Cor. 12:22, 26 NKJV). Yet, forgotten ones exist in almost all churches of all denominations. Few churches have an adequate ministry to those who have given so much through so many years.

How can this change? How can this need be met?

The first responsibility lies with the pastor and, if the church is large enough, with the pastoral staff. They are busy people, but surely they can find time to occasionally drop by the nursing home to see Bill, or by the house to pray with Martha. When stopping by the room of someone with dementia, the pastor or associate pastor can leave his or her card, letting the family know of the visit. If the pastor is someday called on to officiate at Bill or Martha’s funeral, how sad if the pastor hardly knows him or her! Or, it could be a new pastor who does not know them at all! I challenge every church this article touches to do whatever is necessary to remember the forgotten ones. They are still a vital part of our churches, and we have a clear responsibility to minister to them. *All names in this article are fictional. Alexander Smithson, 91, lives in Cleveland, Tennessee. He spent 57 years working as an educator. EVANGEL • june 2014

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Josh Rice with students and faculty at the Church of God seminary in Haiti

by josh rice

peeling the onion of culture

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effecting change requires hard work

OMETIMES, life is so sweetly not fair. Last December, I received an email asking if I would be interested in an all-expense-paid trip to Haiti to teach the Books of Luke and Acts to 40 or 50 graduate students, most of them working pastors. Yes! Therefore, in January I had one of the most enjoyable experiences of my professional life. Through the relationship between the Pentecostal Theological Seminary and the STEDH (le Séminaire Théologique de l’Église de Dieu en Haïti), I spent three days in pristine weather teaching the Books of Luke and Acts to seminary students in an open-air classroom in the hills of Haiti. I felt as though I had died and gone to heaven. I have had the opportunity to travel and to preach in various islands of the Caribbean, but there was something special about this trip. It was about as immersive as a cross-cultural trip can be, in that I spent all day, every day in the classroom with the same large group of people. They had to interact with me continually since I was leading the class. And, by God’s grace, I had the sense by the start of our second session that I had won their trust. 26

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“He is young,” one student told the president of the seminary, “but he is heavy.” I will not soon forget that compliment. No one who finds himself in the middle of Port-au-Prince will have a difficult time figuring out that they aren’t in Kansas anymore. The language, the food, the housing, and the social etiquette are nothing like the mainstream of life in the United States. This is typically where the average tourist’s cross-cultural experience begins and ends—by noticing clear differences in appearance and living customs. However, these are not really examples of culture; they are manifestations of it. These manifestations are the tip of an iceberg of localized nuances that cannot be known apart from a deep engagement with “the way people are with one another.” I do not know a better way to define culture. What is even trickier about this “way people are with one another” is that it is the product of a laundry list of fairly random ingredients that stretches back hundreds, and sometimes even thousands, of years. I would not be able to pick out examples of this duality between visible difference and invisible culture without having

spent such concerted time interacting with Haitians without any other Americans around. As I continued to observe and ask questions, examples of invisible culture abounded. To get at them, though, required peeling back the onion of culture. The flight to Port-au-Prince was two-thirds empty; yet, in typical airline fashion, the passengers were all seated together in full rows. When the seatbelt light dinged off, I assumed everyone would rush to an empty row for more space. However, not one Haitian budged. It was in the classroom that I realized this was not an issue of preferred proximity; it was a manifestation of what anthropologists call dyadic (or communitarian) personality. This same culture of collectivism relieves the need for grocery stores. They don’t exist, since open-air street vendors take their place. What we see on airplanes and in the streets is people living, working, and even traveling in very close quarters. Peel back the cultural onion, and we find the unconscious, firm belief that life is inherently more public than private. It’s not a preference, but an is. It’s “the way people are with one another” because that is the way it is.

Another example of peeling the cultural onion occurred in the classroom. I was at first taken aback by the intensity of the questions shot at me. It seemed the students were sparring with me rather than creating discussion. My translator referred to it as the “shooting range,” which didn’t help. After our first day in the classroom, however, I realized I was not being attacked. The intensity of the questioning was simply a manifestation of the dialogical nature of the culture, which is also demonstrated in worship services. A preacher in Haiti who is not constantly being interrupted by participation from the congregation is off his or her game. One-way preaching isn’t preaching, as Haitian preaching is a conversation with the audience. As an American professor, I felt like I was being put on the hot seat, but in actuality I was just joining in the daily dialogue of a Haitian classroom. These are simply the nuances observable by the pedestrian on a day-to-day basis. To peel back the cultural onion more forcibly requires hard research into Haiti’s history. Indeed, the effects of the colonization of Haiti as a French slave depot have reaped libraries of sociological study. I discovered in the classroom that virtually all Haitians speak Creole, and everyone understands French. However, not everyone feels comfortable speaking French, as it is a mark of social status, and mistakes would be terribly embarrassing. When I inquired about the safety of the streets, they assured me I was much safer most anywhere in the city than the average Haitian, because foreigners are respected and protected. How could such a proud nation that fought so hard for independence from France seem so imbalanced in their classism and their preference for outsiders? The growing discipline of postcolonial studies supplies the answer: these are the visible manifestations of a culture influenced by the invisible history of colonization. The colonized tend to take on the traits of the colonizers. Sad but true. My relative safety on the streets of Port-au-Prince that week was the result

of happenings in the 18th century. Such invisible mysteries are waiting to be revealed in every arena of relationships to those with the courage to peel back the onion of culture. For whatever reason, I have always been a hack student of organizational culture. This impulse may stem from my commitment as a New Testament scholar to de-familiarizing the text so that Bible study becomes what it should be: a crosscultural Indiana Jones adventure into what Karl Barth called “the strange new world of the Bible.” It may stem from being a lifelong cultural urbanite in a denomination whose center of gravity is profoundly

All that matters are the intangibles— all that matters is culture. rural. It certainly stems from the privilege I have had to serve in such a variety of churches and colleges. I have learned over time that the heartbeat of every organized group of people, “the way people are with one another,” is always created by the invisibilities of culture. Always. This reality has unspeakable consequences for church leaders. In his pace-setting book Leading Change, John Kotter describes eight stages of successfully implementing change in any organization. These stages are universal, and they all count. Miss one and the change fails. He argues that most changes that have initial success fade out because they fail at the final stage: anchoring new approaches in the culture of the organization. Simply put, culture trumps everything. Forget about the mission statement, core values, and other formulas crafted for web advertising, preaching, and cheerleading. They mean almost nothing. All that

matters are the intangibles—all that matters is culture. We ignore this reality to our own peril. Yet it is so hard not to ignore it. I ignore it all the time. It is hard work to peel back the onion. Only a methodical trek through sets of very inconvenient questions sharpens the cultural onion peeler. It is easier to work with visible raw materials rather than invisible histories, drives, and nuances. The German architect Ludwig Mies van der Rohe famously said of his magnificent craft, “God is in the details.” I have especially learned that when it comes to creating a win-win situation in a Haitian classroom, among a board of directors, or in a church capital campaign, God is in the nuances. This is the true battleground for those of us who want to make a positive impact on our families and marriages (yes, your marriage has a culture). You are the way you are with one another because of a variety of invisible fears, insecurities, proclivities, and histories, most of which stretch back to childhood experiences. “The way people are with one another” is the product of complex cultural dynamics. We can have the courage to admit this unchangeable reality and dive into its complexity, conceding that culture dies hard and changes at a breathlessly slow pace. Or we can just talk slower and louder to the French-speaking Haitians, expecting that eventually they will understand us without us taking on the responsibility to understand them. We can return to the same old tactics of setting New Year’s resolutions, creating new policies, adjusting our calendars, reorganizing strategies, and cranking out new print materials full of exciting, vision-oriented rhetoric (such as “At our church, every member is a minister!”). Eventually, however, if we want to effect positive change, we’ll close our fancy laptops and reach for the plain old onion peeler. Josh Rice, Ph.D., is teaching pastor at Mount Paran North Church of God (Marietta, Georgia) and a generosity strategist for the Generis Group. [email protected] EVANGEL • june 2014

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by carolyn dirksen

the faith of my mother

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Y MOTHER, Frances Poindexter Rowland, married at 19, and World War II began shortly after. For the first few years of the war, my mother was “Rosie the Riveter,” doing welding in a shipyard. “If I ever read about a ship sinking,” she once told me, “I always wondered whether it was my fault.” Just after she learned that she was pregnant with my sister Twila, my father was shipped to England where he stayed until my sister was nearly two. Somewhere in the family archives are dozens of pictures of my beautiful mother holding her red-haired child—pictures that were mailed to my father so he could keep track of his daughter’s development. My father came home from the war in 1945, and I was born a year later. My father was Episcopalian, so his views of church differed widely from my [Church of God] mother’s. To complicate matters, my very strict, Pentecostal grandmother lived with us for most of my childhood, and she was so convinced of the “holiness or hell” alternatives that she was willing to confront my father to keep us all on the straight and narrow. During this time, my mother was the peacemaker, and the compromise she worked out was that my sister and I could go to the movies with my father every Saturday, but the rest of the week we were purely Pentecostal. My Episcopalian grandmother and most of my mother’s extended family were scandalized by my mother’s Pentecostalism, but she never argued or fought back. She simply was who she was—the most integrated, consistent, and whole person I have ever met. Her faithfulness, goodness, and kindness ultimately quieted her detractors. My mother’s life was centered in the church for all those years. “It was my career,” she once told me. “I worked at it 28

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just as if it were a job.” My very earliest memory is of holding my mother’s hand and walking what seemed like a thousand miles to a meeting of the Ladies Willing Worker Band. My sister and I learned to embroider before we learned to read, and our house was often fragrant with a boiling sugar mixture as my mother made fudge and divinity that my sister and I sold door-todoor to finance the church. My mother and her band of willing workers made and

sold tea towels, hand towels, pillowcases, and cross-stitch aprons by the hundreds, and our household theology was intertwined with the need for commerce. There was always a practical side to religion in our family: God would provide the spiritual blessings, but someone had to pay the church electric bill. I learned from my mother that the church is important, that it is our responsibility, and that it is worth working for. My grandmother was the Bible scholar in our family, and her bedroom was filled

with commentaries, concordances, and Bible dictionaries. She read the Bible constantly and could quote massive passages from memory. While my grandmother provided the intellectual side of our religion through her stringent Bible interpretation, my mother provided our religion’s warm heart. Much less strict than my grandmother, she embodied for us the kind gentleness of a Savior who was full of grace and love. We knew our faith was demanding and that membership in a church community brought responsibilities, but we learned from our mother the truest of all lessons, “God is love.” Shortly after my father died in 1956, we discovered that my younger sister was developmentally delayed because of a birth injury. The story of my mother’s care for her would fill volumes, but the world has seldom seen a fiercer, more consistent, or more protective love. There was no special education in our town when my sister reached school age, and the school system claimed there were not enough children to start such a class. Undaunted, my mother went door-todoor, finding and recruiting students until she had enough for the district to open its first special education program. She saw my sister through a lifetime of ups and downs with a steady, uncompromising, unconditional love so rare and so beautiful that its power was stunning. What better model could I have had of the unconditional and persistent love of Christ? Carolyn Dirksen, Ph.D., is the director of faculty development at Lee University, Cleveland, Tennessee. Excerpted from Faith of Our Mothers: Inspirational Stories of Church of God Women, edited by Donald S. Aultman. Available from pathwaybookstore.com or by calling 800-553-8506.

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VIEWPOINTS

How are you seeking to pass on the Pentecostal faith to your congregation’s youth and young adults? WE MUST BE INTENTIONAL G. Scott Hager is pastor of the North Walhalla Church of God in Walhalla, South Carolina.



When all that generation had been gathered to their fathers, another generation arose after them who did not know the Lord nor the work which He had done for Israel (Judg. 2:10 NKJV). THIS SCRIPTURE is the heartbeat of our pastoral ministry. It shows us what happened to Israel after Joshua, who had carried the flame after Moses and invaded the city of Jericho, had died and was buried. He was the one whom the Lord had promised, “Every place that the sole of your foot will tread upon I have given you. . . . I will be with you. I will not leave you nor forsake you. . . . Be strong and of good courage; do not be afraid, nor be dismayed, for the Lord your God is with you wherever you go” (Josh. 1:3, 5, 9 NKJV). When all of Joshua’s generation had passed, the next generation did not know the Lord or the work He had done! They did not know the Lord of the promises and the miracles (the parting of the Red Sea, the provision of manna, the water from the rock). We read and wonder, How can this be? After all God had done, all He had promised, and all He had kept them from, how could this be? If we Pentecostals are not careful about passing along our faith to the next generation, the same thing will be written about us. It may sound like this: “There arose a generation that did not know the Lord nor the works which He had done in Walhalla, South Carolina; in Cleveland, Tennessee; at the Barney Creek Meetinghouse, North Carolina; on Azusa Street in Los Angeles; and in ______________ [fill in your place].” We must define what we desire to pass to the next generation. What is the “Pentecostal faith”? According to Steve Land, president of the Pentecostal Theological Seminary, as Pentecostals we believe “Jesus Christ is the Savior, the sanctifier, the Holy Ghost baptizer, the Healer, and the soon-coming King.” We at North Walhalla Church of God, which is 100 years old this year, are being intentional about passing this along to the next generation. We focus one whole month—normally May or June—to teach who we are, what sets us apart, what makes us the same, and why we are Pentecostal. We teach this to our children, our teens, and our young adults.

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We intentionally make room in our worship services, throughout the year, for the Holy Spirit to illuminate truth and speak to us during worship, including the sacraments. It’s not enough to think, assume, or hope the next generation catches it in a sermon, a revival, at youth camp, or at Winterfest. It is not enough for them to watch us, as mature mothers and fathers, dance in an altar service at flames of Pentecost. We invite and welcome our young people to experience the fires of Pentecost with us so they can continue to fan the flame after this generation is gone. The Lord promised, “I will pour out My Spirit on all flesh; your sons and your daughters shall prophesy” (Joel 2:28 NKJV). We must be intentional!

PASS IT ON Rocky Shrable is lead pastor of Wings of Faith Fellowship in Ocala, Florida.

MOSES ENCOURAGED the young nation of Israel to pass their faith on to their children: Fix these words of mine in your hearts and minds; tie them as symbols on your hands and bind them on your foreheads. Teach them to your children, talking about them when you sit at home and when you walk along the road, when you lie down and when you get up. Write them on the doorframes of your houses and on your gates (Deut. 11:18-20 NIV).

Israel intentionally passed their faith on to their children by putting the Word of God, the worship of God, and the work of God first in their everyday life. It was not a “Sabbath only” faith; it was a daily faith. They established the Word of God within their minds by keeping it visible—Scripture was written on the top of the doorposts of their homes. It was also stitched on leather and hung like pictures on their walls. It was an intentional effort to hand down their faith; their commitment to the Word of God affected every area of their life. The worship of God was emphasized through the commitment to keep the house of God central in their community. The younger generation would observe their parents taking the best of their flocks and sacrificing them to God. The work of God was impressed on the youth of Israel when their parents observed the law of God in rotating their crops and

providing for the poor among them—the poor would glean from the edges of their fields. Today, like Israel, our congregation intentionally passes on our Pentecostal faith by prioritizing the Word of God, the worship of God, and the work of God. We encourage annual Biblereading plans, and we challenge our people, including our youth, to get involved in our small-group ministry, where the Word of God and prayer are given priority. We make every effort to keep the house of God, and (consequently) the worship of God the central focus in our community. We promote Spirit-led services where people engage in worship, and we consistently call people forward for prayer, anoint them with oil, and believe God to work miracles in their lives. Often, our youth will respond to this invitation. We believe the work of God is the action of the Spirit of God in our lives. So, we minister in jails, nursing homes, and schools, as well as through government agencies, community-action groups, and feeding the poor. We take our youth on a mission trip every year, where they share the gospel through music, drama, preaching, and teaching. They participate in humanitarian efforts and demonstrate the love of God in various ways. As a result of the Word of God, the worship of God, and the work of God being a priority to us, we are teaching our youth and young adults, this is the norm. This is our culture—the way we live out our faith.

PROCLAIM, PRAY, PRESERVE, AND LIVE Garry E. Barton is lead pastor of Victorious Life Church of God in Ypsilanti, Michigan.

OUR PENTECOSTAL FAITH must be perpetuated in every generation; not just talking about it, but experiencing it firsthand. Speaking through the prophet Joel, God promised: “I will pour out My Spirit on all flesh; your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions. And also on My menservants and on My maidservants I will pour out My Spirit in those days” (Joel 2:28-29 NKJV). More than ever before in my earthly journey, there is a continuous drumbeat in my heart to experience a daily refreshing of my Pentecostal faith. I want to be renewed with God’s presence so I may model for the generations to follow the reality of daily walking in this wonderful Pentecostal lifestyle. Having the privilege of serving as a Church of God pastor now for almost 30 years, I am persuaded that in order for me to con-

tinue to impact my sphere of influence for the kingdom of God, I must continue to do four things: 1. Proclaim the message of the promise of Pentecost. When Christ birthed His church, it was a Pentecostal outpouring, and the promise of that experience is still real and available today. The youth and young adults in our local church must hear and receive the message of Pentecost again and again. No other message has the authority or power to sustain them within our society. 2. Provide powerful prayer gatherings that promote the Spirit of Pentecost. Choosing to lead by example is the key to demonstrate to the youth of our church that an effective prayer life is essential to maintain this Pentecostal lifestyle. As their pastor, I must create inviting and meaningful youth services that perpetuate and welcome the outpouring of the Holy Spirit of God. In our corporate worship services, we must assimilate our younger generations to participate, let them serve in leadership roles, and help them embrace and experience the infilling of the Holy Spirit. I believe young adults and youth desire to be treated and welcomed as the church of today. I believe the prayers of our youth today, when spoken from the heart, have great power and authority that can move the hand of God. 3. Preserve the memorials of the past. In Exodus 17:14, the Lord said to Moses, “Write this for a memorial in the book and recount it in the hearing of Joshua” (NKJV). There have been many wonderful milestones in my ministry, and I must recount them to our young adults and youth to preserve the memories of what the Lord has done. This helps persuade them that God’s miraculous power does not change. If He has done it before, God can surely do it again. In a culture where life is moving at an amazing speed, I must also remind them of the spiritual memorials God is raising up in their own lives. 4. Live in the power of the present. The spiritual power and authority accompanying the Pentecostal lifestyle is something to be experienced now. Jesus said in Acts 1:8, “You shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me” (NKJV). Walking in the power and anointing of the Holy Spirit is for our younger generations to receive and enjoy today. There is no time like the present!

EVANGEL EVANGEL • june june 2014 2014

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PEOPLE AND EVENTS

Mitchell Tolle speaking at Growth Temple

THE WORLD BEYOND OUR WALLS LEXINGTON, Ky.—We were a church in trouble—our needs outweighed our resources. Without realizing it, we who had been called to “freely give as we had freely received” found ourselves needing desperately to receive. We had become a band of beggars, asking the very marketplace we were called to serve, to serve us. When we gained more resources, like the farmer in Luke 12, we spent the increase on ourselves. In time, the same church council who fought so valiantly to balance the budget when things were tight became the guardian of the treasured nest egg. Honestly, I didn’t see the problem and I wasn’t looking to change anything. However, two perfectly timed events caused me to make a major shift. David Griffis, assistant general overseer, was giving leadership training to the pastors of Kentucky. I was there. He made a brief reference to a need in India—an orphanage where hundreds of children slept on the floor. It was a simple, well-defined request for help. Two days later, a friend who had planted a small church across town in a poorer part of the city told me how he and his wife spent hours each Sunday morning bringing people to church in their own car because their church members did not have cars. God began to move on my heart. I told my church about both needs: “There is a world beyond 32

EVANGEL • june 2014

our walls—here in Lexington and far away in India. We will give money to the orphanage in India [2013 YWEA project] and buy a van for Growth Temple—the church across town.” I asked members to begin setting aside an offering each week for the next month. I thought we might give three or four thousand dollars to each cause. When the day came for our special “World Beyond Our Walls”

service, there was a sense of excitement as people took their offerings directly to the boxes in the rear of the sanctuary. The worship leader had prepared songs with an international and intercultural sound. It was not just different; it was electrifying. Later, our church clerk slipped a small piece of paper into my hand. As I read it, I began to weep. Total giving was $38,000! We purchased a 2012 van for Growth Temple, complete with a new sign and six months of insurance, and we gave $16,000 to YWEA! (I learned later that people had sold jewelry and other items to make this offering possible.) As I stood before the congregation to offer a prayer of thanksgiving, the Holy Spirit invaded my mind. I said, “Father, I realize that many who have given need You to honor Your promise to bless the giver; but I know that if we seek You first, ‘all these things will be

added to us.’ Therefore, I speak for us all when I say, we are not asking for money in return for our offering. We are asking, instead, for souls. God, please give us souls.” The Lord has responded lavishly. In the twelve months that followed, 155 souls have been saved in our altars and 68 have been baptized in water. His blessing has also impacted the income at the church, enabling us to give $25,000 for a water-filtration system to the Church of God Orphanage in Kibera, Kenya, and to procure and renovate a new sanctuary space for our little sister church, Growth Temple. I now humbly encourage fellow pastors to engage their church in missions giving, at home and around the world. Rewards await those leaders who make heaven’s greatest priority their own. —Pastor Mitchell Tolle, Man o’ War Church of God

singing for children’s freedom PORT-AU-PRINCE, HAITI— Luciano Etrenne, a member of the Centre Street Church of God (Eglise de Dieu de la Rue du Centre), received the first runner-up prize in the “Songs for Freedom” competition sponsored by Restavek Freedom Foundation. Restavek is the culturally accepted practice of child domestic servitude in Luciano Etrenne sings at “Songs of Freedom” competition.

Haiti, which the Church of God is helping to combat. Luciano came to the competition supported by his church and a cadre of Church of God members. He and the other contestants were required to write original lyrics and music about restavek and their hope for Haiti. Luciano’s strong and commanding voice, lyrics, choreography, and crowd support

propelled him to the top three. Luciano sang: “Children are the flowers of hope. Do you not feel your heart ripping out when you are living with me as your slave? Do you have the courage to look. . . . I am alive and I look like a corpse.” His lyrics resonated with the more than 3,000 people attending this event, as they responded with cheers and shouts. On August 23, Restavek Freedom Foundation will host a national event where the winner of each department will compete for the top prize. Please pray that this event will open the hearts and minds of the Haitian people to see these children as God sees them—His valued and loved creation.—Joan Conn; photo by Tammy Rockwell

For daily news updates about what’s happening in the Church of God and Evangelical world, visit FAITH NEWS NETWORK, at www.faithnews.cc.

park appointed to irish post DROGHEDA, County Louth, IRELAND—Nick Park, pastor of the Solid Rock Church in Drogheda and administrative bishop for the Church of God in Ireland, has been appointed executive director of Evangelical Alliance Ireland (EAI). Nick Park The EAI is the Irish equivalent of the National Association of Evangelicals (in the U.S.) and part of the World Evangelical Alliance. Park is the first Pentecostal to hold this position. 

Pastor Park will concentrate on developing EAI’s vision and engagement with government and the media. He said: “Evangelical believers are still a minority group in Ireland, but are growing rapidly. At a time of massive social and cultural change, EAI’s goal is to speak into Irish society with a strong voice that combines humility and compassion with a firm commitment to biblical truth. At the heart of the gospel lies grace and truth—and any voice that distorts either of these facets so as to obscure the other is not being faithful to the message of Christ.”

DECEASED MINISTERS n BUNTING, Ralph Decatur; 90; ordained minister; Florida; Pat Eunice Bunting (wife)

n PATRICK, Cecil Junior; 87; ordained bishop; Washington; Maxine Patrick (wife)

n FRANKLIN, Terry; 51; exhorter; Mississippi; Debbie Franklin (wife)

n QUILES, Fernando; 81; ordained minister; Puerto Rico; Martha Moreno (wife)

n GREEN, Don Lewis; 70; ordained bishop; Georgia; Alma Green (wife)

n RODRIQUEZ, Ernesto L.; 58; ordained bishop; Puerto Rico; Lourdes Dumont (wife)

n HOWELL, Charles A.; 85; ordained bishop; Georgia; Jayne Howell (wife)

n SANGER, Charles Edward; 83; ordained bishop; Tennessee; Paul Sanger (son)

n KING, John Gaylen; 79; ordained bishop; Montana; Miriam King (wife)

n THOMAS, Mary; 89; ordained minister; Florida; Waymon W. Thomas Jr. (son)

n MARCELLE, Norbert S., Jr.; 84; ordained bishop; Florida; Beatrice Louise Marcelle (wife)

n TURNER, Carl, Jr.; 89; ordained minister; Mississippi; Ruby Lynn Turner (wife)

n NORTHCUTT, J. Carla; 70; ordained minister; Georgia; Ben Northcutt (husband)

n WILLIAMS, Frederick E.; 76; ordained minister; West Virginia; Norma Jean Williams (wife)

chicago

Continued from page 15

GENERATIONS UNITED IN LOMPOC

Amazing Breakthrough

LOMPOC, Calif.—The Generations United Church of God is intent on giving individuals a true sense of belonging—no more segregation between “old school” and “new school” stereotypes—with no age, race, or culture barriers. Different generations come together to worship God and declare, “Jesus is Lord!” Since their arrival at Generations United in May 2008, Pastor Rob and Belinda Kee have been diligently working to polish up the church property. Nick and Rachel Alexander (associate pastor) and Robert and Lori Kee (worship pastor), in partnership with the congregation, have all made this happen.

Pastor Florin told about a woman and her son who began attending their church several years ago. “The son wanted to get baptized, but his father would not let him. He said, ‘I’ll kill you if you do that.’ Several of us began praying for that man. “A couple of years ago, I was watching a movie with my kids when my phone rang. It was that man, and he was crying. He said, ‘Pastor, I want to receive the Lord. I want to get baptized. I want to change my life.’ “I told him the next baptismal service would be held in two weeks. He said, ‘No, I want to get baptized right away.’ I told him to

The interior has been entirely repainted, and new stucco added to the exterior. Lighting has been improved inside and outside, and landscaping has been done. A refinished and brightly lighted corner sign now proclaims an encouraging theme each week. A new media center has been built in the sanctuary, children’s rooms and the fellowship hall have been remodeled, and a gleaming new kitchen is in operation. The improvements made to the property, in conjunction with the spiritual development God has brought to the growing congregation, is a testimony to the community.

n NOTICE, Guy Symour; 84; ordained bishop; Florida; Azelma Notice (wife)

come on Sunday and we would talk. I did not know if he would come, but he did. “After I preached, I said, ‘There is someone here who is messed up, but really wants to let the Lord straighten out his life.’ The man stepped forward. It was such a great time of confession. He asked forgiveness from his wife, and then I baptized him. This guy is now a great evangelist. He was a chef in the Army, and he is very talented. He cooks for many of our events.” The pastor continued, “We had a gang of older guys come to church. They are called the ‘40 brothers.’ They do crazy stuff. He cooked for them. He is bringing them in one by one. God is really working in his life. His family has probably brought the most people to the Lord in our church. It is amazing how God works.” EVANGEL • june 2014

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CHURCH OF GOD CHRONICLES by andrew sinclair hudson

pioneer preacher myrtle whitehead:

“your sister in the lord”

O

NE TIME I FELL [and] hurt my foot. I preached standing on one foot part of the time until I was healed,” recalled Myrtle Whitehead in 1955. Echoed in her song “Going Through With Jesus,” Whitehead’s life and ministry were characterized by continued hurdling of obstacles through a committed faith and Spirit-empowered calling. Born in 1887 in Franklin County, Georgia, Whitehead was a trailblazer, an evangelist, a church planter, and a Spirit-filled woman of God who often signed her reports to the Church of God Evangel, “Your Sister in the Lord.” After receiving the baptism in the Holy Spirit in 1916, Myrtle was called to ministry “one Thursday [as she] walked the floor, cried, and prayed because of the burden of lost souls.” Telling her parents, “I must leave . . . and go tell the world about Jesus,” Whitehead remembered, “The Lord called me that day to preach His Word. I said, ‘Yes, Lord, I’ll go.’’’ Whitehead’s story was fraught with pain and suffering. Death and illness afflicted her and her family, but she was committed to preaching a lived doctrine of divine healing. “If we live divine healing, then we can preach it good, so let us practice what we preach,” Whitehead proclaimed in 1921 . . . and preach she did. Credentialed in 1917, Whitehead ministered until her death in 1962. She preached the message of Pentecostal sanctification and Spirit baptism in revivals in Georgia, North Carolina, Tennessee, Florida, Alabama, and West Virginia. In a social context and era where the lives of women were often limited, Whitehead held revivals and planted churches across

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EVANGEL • june EVANGEL • may 20142014

the Southeast. She taught herself a “fair education,” and grew in her ministry. She pushed onward through the anointing of the Holy Spirit with confidence that God was using her. Determined to preach despite the apprehension of family and opposition to her Holiness-Pentecostal message, she followed God without wavering in her conviction. She was spat on, shot at with guns, and threatened with knives, yet she refused to be silent. Along with her preaching, Whitehead’s voice was published 29 times in the Church of God Evangel as she pastored three congregations and planted seven churches. Whitehead led 1,707 people to accept Jesus as Lord and Savior, 690 into a life of sanctification, and 471 to receive the baptism in the Holy Spirit. On her deathbed, she lifted her arm and departed this life declaring, “Oh what a beautiful place, what a beautiful place!” The life and ministry of Reverend Myrtle Viola Whitehead reminds us our church was pioneered by women and men committed to reaching our world with the love of Jesus. Her 1922 song continues moving us forward:



I’m going through with Jesus, Though friends may forsake me here. I’ll look to Him who is above me, My lonely heart He will cheer. I trust Him for both soul and body While I’m in this narrow way; He never fails to heal And to hear me when I pray.

Andrew Sinclair Hudson is an ordained minister in the Church of God and a Ph.D. candidate (in religious studies) at the University of Pennsylvania.

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