MV Fall 2020

By Ed Barnett … Loyalty is absolutely critical in today’s world. Where do your loyalties lie? Is it hard to prioritize them? Politicians are now in a race to win the November 3 elections in the United States. They want your loyalties.

During a recent Zoom meeting with RMC pastors, I presented a list of loyalties and priorities relative to pastoral ministry. The three simple beliefs presented were: 1) Ministers must first have a firm relationship with Jesus. He is our number one priority. Our loyalties must begin with Him; 2) Our second priority must be families. Our loved ones need our loyalty as well; 3) Lastly, we need to be loyal to our pastoral duties.

Our country deserves our loyalty as well.

How do you choose who and what gets your loyalties? Is it based on a biblical belief? Is it simply based on your feelings? What rationale do you apply when choosing your loyalties?

The Bible offers help for making this choice. In the words of Jesus Himself, “No man can serve two masters: for either he will hate the one and love the other; or else he will hold to the one and despise the other. Ye cannot serve God and mammon” (Matthew 6:24, KJV).

Wikipedia offers an explanation of mammon: “Money, material wealth, or any entity that promises wealth, and is associated with the greedy pursuit of gain.”

The words of Jesus clearly state that loyalty to God must come first. Loyalty to God is primary, as opposed to the pursuit of gain. Yes, we all need to earn money and make a living, but this can’t be the central goal of life.

At one time, Jesus was confronted by a group of Pharisees who were trying to trap Him. They came asking if it is lawful to pay taxes. He had a blunt response:

But Jesus, aware of their malice, said, “Why put me to the test, you hypocrites? Show me the coin for the tax.” And they brought him a denarius. And Jesus said to them, “Whose likeness and inscription is this?” They said, “Caesar’s.” Then he said to them, “Therefore render to Caesar the things that are Caesar’s, and to God the things that are God’s.” When they heard it, they marveled. And they left him and went away. (Matthew 22: 15-22, ESV)

Once again, Jesus made it clear that our loyalty must be with God first and then we should abide by the laws of the land. Scripture is clear as to what comes first—our primary loyalties are to be with Jesus and other loyalties follow.

To underline this loyalty principle, 1 John 5:11-13 points out that “God gave us eternal life, and this life is in His Son. Whoever has the Son has life; whoever does not have the Son of God does not have life. I write these things to you who believe in the name of the Son of God, that you may know that you have eternal life.”

The words, “life is in His Son” make it clear why Jesus has to be our first loyalty and priority. Our eternal life is dependent on whether Jesus is our top priority.

May you be sure that your first loyalty is Jesus. You can count on His loyalty and be assured of eternal life.

***

Recognizing the importance of loyalty in our broken world, we are presenting this edition of Mountain Views as a contribution to our personal and church evaluation of who and what should be the object of our loyalty.

–Ed Barnett is RMC president. Email him at: [email protected]

By Ron Price … A friend of mine likes to use the term “simplex” to de- scribe various life-enhancing concepts. By that he means the concepts are simple to understand and implement, but complex in scope and depth of impact. To me, loyalty is a simplex term. You and I would likely agree somewhat on its meaning, but we might differ significantly on its application.

When I hear the term “loyalty,” whether it be in reference to my Lord and Savior Jesus Christ, my Seventh-day Adventist Church, my spouse, my clients, etc., I correlate the term with “commitment.” While there are varied components of loyalty, commitment is one that should be considered essential, for without commitment, you cannot have loyalty. Commitment is, to many among us, a scary word.

Numerous stories abound about one gender, in particular, being unwilling to commit to marriage. Since I happen to be numbered among that gender, we will, for the moment, let it remain unidentified.

On a more serious note, commitment should be a bit intimidating. It puts you in a position of making choices that, at times, will go against your preferences or desires. As author and psychology professor Scott Stanley says, “Commitment is making a choice to give up other choices.” For example, once I committed to my wife, I chose to give up my right to be physically or emotionally intimate with any other female on the planet. Once I committed to membership in the Seventh-day Adventist Church, I chose to support that church with my contributions of time, finances, defense, etc., first and foremost above any other denomination.

Commitment does not mean I abandon my ability to think for myself and voice concerns when I see behaviors or attitudes with which I cannot entirely agree. It does, however, mean that I must address those differences civilly and biblically. It means I do not just “cut and run” when decisions go against my preferences.

While the act of committing imposes certain limitations, it also brings in its train a degree of empowerment, freedom, and peace. When confronted by a situation that might threaten my marital vow, I don’t need to give it another thought. I don’t have to get entangled in a mental debate of “should I or shouldn’t I?” God said, and I’m confident my wife would agree, “Thou shalt not commit adultery.” My commitment to God and to my wife, help me easily avoid entering into a debate on the topic and making a decision I would indeed live to regret. (Please see Hebrews 13:4 for further convincing.)

I believe that between Gethsemane and Calvary, the former was more difficult for Jesus to endure. Please stay with me as I explain how commitment made the difference. On that awful night, our Lord spent in the Garden of Gethsemane, He clearly saw the path marked out before Him, and it caused Him to wonder if perhaps there might be another route for Him to take other than to the Cross. He pleaded with His Father, “Take this cup from me.” He was not fully committed to His mission at that point. His humanity led Him to seek a more comfortable alternative.

This is by no means meant to imply that the Cross was in any way a “piece of cake.” But I am convinced that due to the finality of the commitment He made to His Father the night before, Christ entertained no thoughts of doing other than what He was called to do. He won the battle at Gethsemane, and commitment gave Him the strength He needed to face agony the likes of which we can never fully appreciate.

None of us will ever be called upon to give our lives for the salvation of people, many of whom resent our intrusion into their lives. We will not be asked to choose to die that others may live. But God does call us to live our lives with Him firmly in the driver’s seat. He has laid out a path for us to walk, and He warned us that our way would be filled with danger and disappointment (see John 16:33). But He also gave us His assurance that as we live our lives fully committed to Him, we can expect a great reward to follow.

No one ever said life is, or should be, easy. I’m convinced, however, that the more committed one is to live his or her life by established principles, the easier their life will be. I base this view in part on the wisdom found in Psalm 37:5 (NLT), where David wrote, “Commit everything you do to the LORD. Trust Him, and He will help you.” I also appreciate what Solomon wrote, as found in Proverbs 16:3: “Commit your actions to the LORD, and your plans will succeed.”

So, I hope you will choose to look at the concept of commitment in a positive sense. Please be very careful to whom or to what you determine to commit yourself, but once committed, please let no thing or no one prevent you from carrying out your commitment. By doing so, you can expect to enjoy healthier relationships with yourself and others. Honoring your commitment to Christ will also enable you to one day hear those beautiful words, “Well done, thou good and faithful servant.”

–Ron Price is a member of the RMC Executive Committee and lives in Farmington, New Mexico. Email him at: [email protected]

By Reinder Bruinsma … The United Kingdom is in many respects unique, and this also applies to its governmental structure. It basically has a two-party parliamentary system, with the governing party on one side of the aisle in the House of Commons, and Her Majesty’s Loyal Opposition, with its “shadow cabinet,” on the other side. In the Brexit debates in the recent past, the system may not have worked in an optimal way, but the underlying principle of the system is clear: Opposition is not bad and can actually play a very constructive role in politics.

I live in the Netherlands, a country with a multi-party system. When we go to the polls, we seldom have fewer than ten parties to choose from, which must then divide the 150 seats in the Second Chamber and the 75 seats in the First Chamber of our parliament (comparable to the House and the Senate, respectively, in the US). Presently, the Dutch cabinet consists of ministers from four different parties. It can count on the support of a majority of just one in the Second Chamber, while it does not have majority-support in the First Chamber. In many cases the cabinet must seek support from one or more opposition parties. This requires a certain degree of loyalty from the opposition and presupposes from the government a willingness to listen to the opposition and, often, to seek reasonable compromises. Interestingly enough, when during the pandemic crisis the cabinet post that deals with hospitals became vacant, a member of one of the opposition parties was asked to temporarily fill that post, as he was deemed to be the most qualified person for the job.

I am so used to this political system that in my mind the concepts of “loyalty” and “opposition” do not necessarily conflict. But what about a “loyal opposition” in the church— at its various levels? Those who have sat on local church boards, conference boards or other church committees, know how awkward things can be when there is a person who is opposed to any proposal that might come from the chair, or when there is a small group which is always com- plaining about various programs and policies, and is always suspicious that administrators are keeping vital information from them. And, unfortunately, all too often pastors and other church leaders are confronted with constant accusations about their alleged lack of orthodoxy. That kind of opposition can easily poison the atmosphere and have a toxic influence on the church. Yet, at the same time, it must be admitted that not all complaints and criticisms are unjustified. But is the idea of a “loyal opposition” in the church not too far-fetched?

Independent Ministries and Critical Voices

To define “loyal opposition” is far from easy. Let’s first look at the phenomenon of independent ministries. Christianity in the United States, much more than elsewhere in the world, is characterized by innumerable “independent ministries.” The fact that in the United States of America these ministries flourish more than anywhere else may well have to do with the American utilitarian spirit: If you see a need, you investigate what it takes to respond to that need, and then you start a “ministry” to do deal with that need. No one knows how many independent ministries are operating in Adventism. They vary from one-person-led websites to well- oiled organizations with multi-million-dollar budgets, and everything in between. Traditionally, the church has established a number of criteria to differentiate between “supportive” and “non-supportive” ministries. One of these criteria is whether a ministry truly supports or competes with the denomination or with denominational entities, in particular with regard to financial resources. It seems to me that organizations that are truly supportive may be classified as “loyal,” even when they may have their special emphases, that the church may see as one-sided, and may be critical of some tendencies and methods of the church. The church should not too easily feel threatened by the activities of such supportive ministries. Continuous dialogue between the church and these independent entities can only be beneficial for both parties.

There is, however, another kind of opposition that is not always thought of as loyal. Some independent publications are very critical of particular denominational policies and some authors’ books—either published by Adventist publishers or elsewhere. They point to tendencies in the church that they want to warn against in no uncertain terms. And quite a few lecturers tour the world with messages which a section of the church finds quite objectionable, while another section at the other side of the theological spectrum warmly welcomes this point of view. It is clear, however, that these popular speakers in most cases do not represent middle-of-the-road Adventism.

Do the publishers of these journals, the authors of these books and these traveling speakers belong to the church’s loyal opposition? It is impossible for me (or anyone) to give a definitive answer. Whether opposition is “loyal” depends to a large extent on the methods that are used (which are at times quite dubious) and the underlying motivation. Do they build and strengthen the church or is their own status or organizational structure their primary concern?

Dissent

It is crucial that those who see themselves as part of the “loyal opposition” continue to recognize the authority of the church and its duly elected leaders. Gilbert Meilaender, a professor in Christian ethics at the University of Valparaiso, makes an important point when he maintains that the authority of the church must be respected, because the church is addressed by the Lord. However, he adds that there is also another aspect: “The believer is also addressed singly. That is, each believer is addressed not only by the Body of Christ, but also by the Head of that Body, the Lord Himself.”1

While it is true that individual church members or groups of members must listen to the voice of the church, the church also has the obligation to listen to, and examine, the views of the loyal opposition. “Even if found unacceptable in many respects,” such opinions may contain “a part of the truth, which can then be opened up in fuller and richer ways.”2 Johannes A. van der Ven, a Dutch professor in practical theology, is of the opinion that the church is always in need of reformation and that this reformation will never take place without conflict. It may actually be a sign that a church is quite dead, when there is no diversity of opinion and when no dissenting voices are heard. 3

It is important that the church—at all its organizational levels—find productive ways to deal with persons, groups and organizations that challenge it with respect to methods and policies, the use of resources, and yes, also with regard to theological and moral issues. Dialogue is of the essence. Listening to each other before speaking (and condemning) can prevent misunderstandings and will prove to be enriching.

There may, however, come a point when the tension between the official views of the church and those of the “opposition” rises to a point where the church must take measures to protect its identity and unity. The church has the right to discipline members (including pastors), when they manifest a persistent lack of loyalty and no longer support the essential Adventist beliefs. History has, however, provided ample proof that this should always be a measure of last resort. Re- moving dissenting voices has usually resulted in acrimonious controversy and widespread polarization.

Love for the Church

In a world church of over twenty million members, with a large number of cultural and historical backgrounds, diversity is not only inevitable but also a great enrichment. Church members who make up local churches also tend to come from very diverse backgrounds and are at various stages of spiritual growth. It is to be expected that opinions differ about spiritual issues as well as organizational and material matters.

The fact that individual or corporate opposition arises in various forms can help the church to develop, to avoid and correct errors and to find new and promising ways of ex- pressing and spreading its message. The one absolute condition is that all forms of opposition are “loyal.” Opposition must always be anchored in love for the church and for the Lord of the church. In his famous chapter about love, the apostle Paul expressed what loyal opposition looks like from a biblical perspective. Just exchange the word love with the term “loyal opposition”:

Loyal opposition is patient, loyal opposition is kind. It does not envy, it does not boast, it is not proud. It does not dishonor others, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. Loyal opposition does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, always perseveres. (1 Corinthians 13:4-7)  

–Reinder Bruinsma, PhD, has served the Seventh-day Adventist Church in publishing, education, and church administration on three continents. He writes from the Netherlands where he lives with his wife Aafie. Among his latest books is “I Have a Future: Christ’s Resurrection and Mine.” Email him at: [email protected]

References

1Meilaender, op. cit., p. 37.
2Ibid., p. 35.
3Johannes A. van der Ven, Ecclesiology in Context (Grand Rapids, MI: Wm. B. Eerdmans Publishing Company, 1996), p. 381.

By Barry Casey … Whoever is loyal, whatever be his cause, is devoted, is active, surrenders his private self-will, controls himself, is in love with his cause, and believes in it.1

Sometimes the most consequential moments of life arrive when we’re looking in another direction. I was nineteen when I realized that what I enjoyed doing could become what I did for a living. In high school, studying under an admired teacher, I thought I wanted to teach religion and history to high school students. I had read Neil Postman’s Teaching as a Subversive Activity, and Jonathan Kozol’s Death at an Early Age, and I saw myself blazing new paths in education. In college, with a sharper focus and a new awareness of my strengths and limitations, I realized how much I loved learning. I also recognized that I needed to leave high- school teaching to others and aim for college and university classrooms.

Sometimes we need an image, a token, something to write out and recite to ourselves, a liminal window through which we can imagine a sacred place for ourselves. I found this:

The Lord God has given me
The tongue of a teacher
And skill to console the weary
With a word in the morning;
He sharpened my hearing
That I might listen like one who is taught.

And I found this:

He will not break a bruised reed, Or snuff out a smoldering wick . . . 3

These texts brought up the ideal teacher, one who teaches in humility because he or she is still learning, and who hopes to encourage the broken and dispirited. Ten more years of second-guessing myself, a lot of hard work, and several degrees later, I finally entered the classroom. I had found a cause which would hold my loyalty for decades. I also had a standard before me to which I could aspire.

***

As children, we begin in loyalty almost by default. We are loyal without realizing it, without knowing why, only that it is right to be so. We discover it first when something or someone we love is at risk. Later, conscious of the power and imperative of choice, we commit to a cause.

The complexity of loyalty as a virtue begins with the warning flag, “blind loyalty.” The blindly loyal, we imagine, follow someone or some cause without question. We, of course, don’t think ourselves that stupid. We’ve carefully considered the cause, weighed the cost, and only then made a choice.

We don’t want to think we’ve given our total support to someone who is deeply flawed. Even more, we don’t want to think we weren’t aware of those flaws. But since all of us are flawed, how can loyalty be something that is truly given? Does anyone deserve our full loyalty? And is a conditional loyalty even real loyalty?

When we pledge loyalty to some cause—or someone— we place ourselves in an active field of moral choice. The conventional political idea of loyalty is one of total allegiance. It is the loyalist, after all, who provides the spirit and power to overcome setbacks and endure to victory. It is the loyalist who shows up at the rallies, rings the doorbells, wears the T-shirt and the funny hat, and sacrifices time, money, and energy to the cause. The loyalist does not begrudge the cost, however, for the cause and its success is the reward. The question is whether that can be achieved without moral compromise.

Our loyalties conflict. Sometimes they cut us up and spread us out in little pieces between family, friends, neighborhood, city, state, country, religion, sports teams, schools. How do we choose? Do we pick the one with the least personal consequences and/or the greatest reward? There are many causes which we are implored to support, and every time we do, we give away a piece of ourselves. The tendency is to recoil and withdraw, if only to preserve some sense of autonomy in our choice-making.

Nevertheless, we are drawn to causes, said Josiah Royce, in his The Philosophy of Loyalty, one of the few philosophical examinations of loyalty. “A man is loyal when, first, he has some cause to which he is loyal; when, secondly, he willingly and thoroughly devotes himself to this cause; and when, thirdly, he expresses his devotion in some sustained and practical way, by acting steadily in the service of his cause.”4

Royce said we live in a paradox that defines our loyalties. The causes we commit to and the standards we try to uphold come from outside ourselves. But the will to commit and the assurance that we are committing to a worthy cause, can only come from within. We might be wrong about the depth of our commitment, and the cause to which we commit might not be all that we think it is. Yet, we make those choices and stand by our loyalty because it is what draws the many strands of our life together. It gives us purpose and meaning, and it reveals to us what we love. It is the risk through which we find ourselves. The principle that guides, said Royce, reflects the triad of a marriage: there are the two lovers and there is their loyalty to the marriage itself. Loyalty to loyalty. In the words of Gabriel Marcel, another philosopher who wrote about loyalty, “I hope in thee for us.”

Given the fact that our moral view is formed from the outside in, how do we know if a cause is right? What reason can we give for why this duty should be our duty? “My duty,” says Royce, “is simply my own will brought to my clear self-consciousness. That which I can rightly view as good for me is simply the object of my own deepest desire set plainly before my insight.”5

I read this as clarifying and revealing what my own heart longs for, but my head has not yet understood. This is where the Holy Spirit impresses us to move ahead or hold back. In the parable of the sower and the seed—that wildly improbable but liberating analogy—we become the good soil. What we find to give ourselves to is proven right by the effects it has in our life—and the lives of those we touch.

“Loyalty is for the loyal man . . . chief amongst all the moral goods of his life,” comments Royce, “because it furnishes to him a personal solution of the hardest of human practical problems, the problem: ‘For what do I live? Why am I here? For what am I good? Why am I needed?’”6

Recently, a friend sent me an article about Bobby Kennedy’s last days. My friend had dropped out of college in his freshman year to work on Kennedy’s presidential campaign because he was inspired by his ideals. Even now, over fifty years later, he recalls what a pivotal decision that was in his life. “It was the year I learned the meaning of grace from a candidate for president,” he wrote.

Reading his remarks and the words of Kennedy as he consoled and inspired a crowd of mostly Black Americans hours after Martin Luther King, Jr., had been murdered, my eyes filled with tears. Not just for the experience of my friend, and not only for the depth of compassion in Bobby Kennedy’s spontaneous speech, but also because it reminded me of my own admiration for him as a man whose ideals were aimed at the healing of the nation, ideals to which I was loyal as a 16-year-old and still find worthy today.

Our loyalty to Christ, rendered real through experience, allows for both commitment and doubt. It is not blind nor is it unthinking. It rises from gratitude and grace, not from fear or greed. It is conditional in the sense that we are fallible; it is firm because we find our true home within it.

–Barry Casey taught religion, philosophy, and communication for 37 years in Maryland and Washington, D.C. He is now retired and writing in Burtonsville, Maryland. More of the author’s writing can be found on his blog, Dante’s Woods. His first collection of essays, “Wandering, Not Lost,” was recently published by Wipf and Stock. Email him at: [email protected]

References

1Royce, Josiah. The Philosophy of Loyalty. With a new introduction by John J. McDermott. Nashville, TN: Vanderbilt University, 1908, p. 12.
2Isa. 50:4, NEB.
3Isa. 42:3, NEB.
4Royce, p. 9.
5Royce, p. 13.
6Royce, p. 28.

By Zdravko Plantak … The Challenge to Loyalty

In his last speech to the Israelites at Shechem, Joshua challenged the people to be loyal to God. “Choose today whom you will serve… as for me and my family, we will serve the LORD”( Joshua 24:15, NLT).

The challenge to loyalty is the same for us today. Who are we loyal to? How do we show our loyalty? Are we even loyal?

In today’s world there’s not much loyalty around. Business strategist Frederick R. Reichheld observes: “Loyalty is dead, the experts proclaim, and the statistics seem to bear them out. On average, U.S. corporations now lose half their customers in five years, half their employees in four, and half their investors in less than one. We seem to face a future in which the only business relationships will be opportunistic transactions between virtual strangers.”1

What a tragedy! There’s just no loyalty anymore. Not between retailers and customers, not between employers and employees, not even between husbands and wives. This situation reflects our time when loyalty is so undervalued . . .

So, we must ask ourselves, “Who are we loyal to?”

Maybe we think of our family. Or our country. Or our church. Yes, we should have such loyalty, though sometimes our loyalty is conflicted because of the way we may be treated, or by the way in which people act. When it comes to patriotism, one kind of loyalty, Mark Twain wryly commented, “Loyalty to the nation all the time, loyalty to the government when it deserves it.”

Loyalty Is Earned

Which brings up the concept of loyalty being earned and deserved. “A person who deserves my loyalty receives it,” says Joyce Maynard, while Jeffrey Gitomer states, “You don’t earn loyalty in a day. You earn loyalty day-by-day.”

That’s so true. You are loyal to those you believe in, those you trust. It doesn’t happen overnight. It takes time to build up an experience of trust. Trust is based on many positive experiences over a significant period of time.

The Experience of Israel

Back to Joshua. When he called the people of Israel to choose, to express their loyalty to God, he didn’t just ask the question. He gave them a history lesson! He took them back to their father Abraham and reminded them of how God led him to Canaan and gave him many descendants. Joshua talked to them about the Exodus—how God delivered them from slavery and took them to the Promised Land. Joshua recalled God’s incredible miracle at the Red Sea where the Israelites walked across on the seabed, but the Egyptian army was destroyed. He detailed their wanderings in the wilderness, and how God was with them at all times. He recounted how God went before them to drive out their enemies from Canaan so that they could settle down in their own land.

After such a set of wonderful, miraculous experiences, how could the Israelites say no? God realized that they had come out of slavery and had a very poor religious experience, especially having seen how the Egyptians worshiped their different gods. God recognized that “You cannot buy loyalty; you cannot buy the devotion of hearts, minds, and souls. You have to earn these things,” as Clarence Francis has said.

So, God gave them all this evidence to prove that He was trustworthy in order that His people would be loyal to Him. Sadly, they were not always loyal to Him, as much of the Old Testament reveals. In their disloyalty they misrepresented Him before the other nations. All too often they let God down. Both loyalty and the lack of it have definite consequences.

So, What About Us?

That’s the question! We said before that we may have many different loyalties—whether it be to our home or school or country or church and so on. But while these different aspects may be important, I want to affirm that the most important loyalty is to God. My loyalty to God takes precedence over all other loyalties. This leads to some challenges. Because if loyalties are in conflict, then I always want to choose God. This may even mean I oppose my church or my present government if I believe that I have to do so in order to defend my loyalty to God.

Sometimes people have to make very tough choices as to whether they will be loyal to God or their families. In some countries following Jesus means giving up your family. These decisions are incredibly painful, even dangerous— people have lost their lives by choosing God over family or country.

My own mother as a young child had to make appalling decisions in atrocious conditions as she experienced the ravages of the Second World War in Europe. Despite suffering a whole series of life-threatening diseases, she survived. But in the process, she was forced to bury her father and sister herself. Despite these multiple tragedies she committed her- self to God and became an Adventist after meeting my father. She gave her loyalty to God, and He rewarded her. All three of her children and four grandchildren work in Adventist ministry today.

When Jesus speaks of loyalty, He does so in terms of faithfulness and commitment and friendship. “Greater love has no one than this: to lay down one’s life for one’s friends. You are my friends if you do what I command. I no longer call you servants, because a servant does not know his master’s business. Instead, I have called you friends, for everything that I learned from my Father I have made known to you” (John 15:13-15, NIV).

Notice that loyalty to Jesus comes from knowing Him as your friend. Your friendship with Jesus means you’re loyal to Him above everything else. Lauren Conrad explains it this way: “I think a good friend, to me, is all about trust and loyalty. You don’t ever want to second-guess whether you can tell your friend something.”

If you’re friends with Jesus, you can tell Him everything. You can share your deepest secrets with Him, for He is loyal and trustworthy. He won’t let you down. We may not always be loyal, but He will! “If we are unfaithful, He remains faithful, for He cannot deny who He is” (2 Timothy 2:13, NIV).

Consequently, we choose loyalty to God because he has proved He is always loyal: “Let us hold unswervingly to the hope we profess, for He who promised is faithful.” (Hebrews 10:23, NIV). There are times that loyalties are in conflict and must be prioritized. I identify with many things in my life and desire to be loyal and act with integrity to various entities and commitments. However, when my loyalties are stretched between those in church or in the society in which I live, I must choose to be loyal to God and His Kingdom first. And that means that I will side with God and what I understand is God’s heart and love for those who are too often marginalized and oppressed.

Therefore, my loyalties will need to be questioned and readjusted with that measurement stick of what I understand God’s character to be and what I see as His desires for the world. And I will even oppose all other otherwise necessary loyalties if they step into conflict with the loyalty to the Kingdom of God as expressed in Jesus’ life and calling.

I choose God always—for to do so is to be genuinely loyal in a disloyal age!

–Zdravko (Zack) Plantak, PhD, is professor of religion and ethics at the School of Religion at Loma Linda University. Email him at: [email protected]

References

1Frederick R. Reichheld , “The Loyalty Effect: The Hidden Force Behind Growth, Profits, and Loyalty,” from The Loyalty Effect: The Hidden Force Behind Growth, Profits, and Lasting Value. (Accessed September 1, 2020).
2As quoted in Robert Evans Wilson, “Who Deserves Our Loyalty?” Psychology Today (January 15, 2019). (Accessed September 1 2020).

By Shawn Nowlan … Until Jesus comes again, the church and each of us must confront the question: “What does it mean to be faithful as we live under human government?” In peaceful times, the question is less pressing, but it becomes vital in times of conflict.

As I see it, the Bible gives us guidance both for times of peace and of conflict. This involves two separate principles.

First, in Romans 13:1, we read: “Let every person be subject to the governing authorities; for there is no authority except from God, and those authorities that exist have been instituted by God.” (NRSV) And in 1 Peter 2:13,14, 17, the writer urges us, “For the Lord’s sake accept the authority of every human institution, whether of the emperor as supreme, or of governors, as sent by Him to punish those who do wrong and to praise those who do right. . . . Fear God. Honor the emperor” (NRSV). These verses from the New Testament seem very clear, but they have been abused by oppressive governments attempting to squelch resistance.

Therefore, and second, the Bible also presents a response to this oppression. In Acts, we see reported, “When they [the temple police] had brought them [the apostles], they had them stand before the council. The high priest questioned them . . . But Peter and the apostles answered, ‘We must obey God rather than any human authority’” (Acts 5:27, 29, NRSV). Earlier, we read, “Shadrach, Meshach, and Abednego answered the king, ‘O Nebuchadnezzar, we have no need to present a defense to you in this matter. If our God whom we serve is able to deliver us from the furnace of blazing fire and out of your hand, O king, let Him deliver us. But if not, be it known to you, O king, that we will not serve your gods and we will not worship the golden statue that you have set up’” (Daniel 3:16-18).

Putting these two principles together, I think the wholistic biblical approach always puts God first. If there is a conflict, we serve God before we submit to human government.

The truly hard question flows from this wholistic approach. When do we know if our faithfulness to God is being compromised by our loyalty to human government? The answer to this dilemma often becomes clearer in hindsight than it is at the time events are occurring.

In 2020, Christians in the United States generally see righteous actions in both (a) the resistance to the Fugitive Slave Act of 1850 (which required that all escaped slaves, upon capture, be returned to their masters and that officials and citizens of free states had to cooperate) and (b) the operation of the Underground Railroad for escaped slaves. That is, these actions follow those of Peter and the Apostles and those of the three Hebrews in the fiery furnace. Christians in the 1850s, however, were much more split on the question—particularly since both actions clearly broke the law as it existed in the 1850s when they occurred.

Turning to 2020, one issue that now burns hotly is the US federal government’s response to undocumented immigration to the United States. The current federal administration is now doing its best to get rid of DACA (the policy of the prior federal administration), build a border wall, and apprehend undocumented immigrants already in the country. Some states and many cities and counties have adopted resolutions that discourage or prohibit cooperation with the current federal approach to undocumented immigrants. Some Christians support the federal government, and some support the cities and states.

What does our faith tell us about this 2020 controversy? How do we live faithfully?

Rather than give a final answer here, I think each of us needs to prayerfully consider and decide which approach is more consistent with our faith. In that decision, I begin with the starting place Jesus Himself gave us: The Great Commandment (a teaching so important that it is included in three of the four Gospels: Mathew 22:35-40; Mark 12:28-31; and Luke 10:27). Here is how Matthew states it:

. . . and one of them, a lawyer, asked him a question to test him. “Teacher, which commandment in the law is the greatest?” He said to him, “‘You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.’ This is the greatest and first commandment. And a second is like it: ‘You shall love your neighbor as yourself.’ On these two commandments hang all the law and the prophets.” (NRSV)

When I am following Jesus, I am prayerfully seeking guidance, wisdom, and discernment to follow the Great Commandment.

As a teenage Seventh-day Adventist Christian, I tended to see the resistance to human government Jesus required as almost always relating to the worship of God (as was the case with the three Hebrews and the fiery furnace). That is, I saw my obligation to protect the right to worship God on our Saturday Sabbath. In hindsight, this view only embraces half of the Great Commandment.

As I have matured, I realized more clearly that Jesus, in the Great Commandment, also told me to love my neighbor as myself (and He told the Parable of the Good Samaritan to illustrate what this means). Then I began to read about Ellen White’s strong fight for temperance—where she became a secular advocate for the issue, as well. (See “Adventists, Prohibition, and Political Involvement” by Jared Miller, published in Liberty Magazine.) Clearly, Ellen White saw temperance as an issue where she was called to intervene— and I think this call to intervene must flow from the second half of the Great Commandment.

Today, as I look at our world, I realize that I need to apply both halves of the Great Commandment as I live under human government. Using both halves, I propose that if we see our government (or governments) doing something clearly inconsistent with either half of the Great Commandment, then we should say, with Peter and the Apostles: “We must obey God rather than any human authority.”

–Shawn Nowlan is an attorney currently working for the federal government in Denver. He is a member of the Boulder Adventist Church. Email him at: [email protected]

By Nathan Brown … A few years ago, I wrote a chapter in a book about what faith means in the context of following Jesus. I carefully built the distinctions between believing about Jesus, believing in Jesus and—more simply but deeply—believing Jesus. I thought this was a clever way of explaining it, particularly the experimental aspect of seeking to live and follow in the ways that Jesus taught in order to know more of who and what He was about—until I was talking with a friend about the formulation that I had set out in the chapter and he responded, “Oh, you mean trusting Jesus.”

“Yes . . . yeah, that’s . . . exactly . . . what I meant,” I stammered a reply, suddenly realizing that I had not invented any new or particularly clever insights, even if my distinctions had helped me understand the question I had been wrestling with through writing.

This brief snippet of conversation stuck in my mind. Not only is it a helpful reminder of my need for humility, but I have also continued to reflect on the nature of faith, belief and trust. And, more recently, I have been prompted to think that there might still be more to understand about what it means to believe.

The New Testament word that we most often read as faith is pistis. And like many of the Greek words that make up the original text of our Scripture, the word does not offer a direct match to a single English word. This has been a topic of renewed study by theologians in recent years, particularly in the context of different ways of talking about what we describe as the Gospel. One of the vital rediscoveries of the Reformation was that salvation comes “by faith”—as Galatians put it, “The just shall live by faith”—but a more recently-debated question has been what the Bible means when it talks about “salvation by pistis.”2

I understand that this might be primarily of interest to theology nerds, but allow me a couple of short paragraphs to set out the parties and then we can get to the practical implications for why this discussion matters.

Continuing to argue for the more commonly accepted “salvation by faith,” meaning accepting the death of Jesus for forgiveness of our sins, are voices including John MacArthur, John Piper, R.C. Sproul, Albert Mohler and others associated with organizations including Together for the Gospel and The Gospel Coalition. Critiquing the narrowness of this understanding are voices led by N.T. Wright, Scott McKnight and Matthew Bates, among others.

This second group of “gospel allegiance” theologians point to statements as simple as Jesus’ opening announcement of the “Good News” in the Gospel of Mark: “The Kingdom of God is near! Repent of your sins and believe the Good News!” (Mark 1:15). They argue that neither individual salvation nor faith are the gospel, which is encapsulated instead in this announcement by Jesus—and the apostles after Him—that the kingdom of God has come. “Believing, the faith activity, the pistis action, is better understood as the required response to the Gospel.”3 If the Gospel is the announcement of the Kingdom, the pistis is allegiance to this Kingdom—which is a meaning that fits with this original language—and the saving death of Jesus is a benefit that is then applied to those who give their loyalty to this Kingdom.

It might seem a subtle change in wording and emphasis, but significantly this tends to shift the focus away from us to God and His faithfulness—and there are some aspects of this assertion of “salvation by loyalty” that are of interest to Adventist theology.

Practical

Adventists have long talked about questions of loyalty to God and His ways. This has kept us perpetually teetering on the brink of legalism and, in reaction, has seen many in re- cent generations embrace the good news of God’s love and grace as a refreshing breeze. The grace of God is a truth that must not be lost; we are loved by God unconditionally and we are offered the gift of renewed relationship with God freely. We can trust that the thief crucified with Jesus was fully saved in that moment of conversation with Jesus (see Luke 23:40–43).

But we are to receive and accept this gift. And the reality of this acceptance is practical. Jesus’ parable of the sheep and the goats in Matthew 25 seems to challenge a simplistic “saved by faith” argument, until we recognize that this story is not about how people are saved, but about how saved people—those loyal to the kingdom—live, even if demonstrated unwittingly. In His dealings with human beings, God is al- most always less spiritual and more practical than we expect.

Wholistic

Related to this practical understanding of salvation, Adventist theology has insisted that we are whole beings. Our souls are not and never will be separate or detached from our bodies. Faith is a slippery concept when we insist on it as mere intellectual assent, but is truly transformative when understood wholistically: “Saving faith is not primarily interior mental confidence that Jesus died for our sins. Rather, saving allegiance (pistis) faces outward relationally in response to Jesus’ kingship [and] is inescapably embodied.”4 Wholistic faith is not something we do only with our minds or hearts, but also with our hands and feet, voices and bodies.

As James would urge the early believers, faith without works is dead in the same way as a body without works is dead (see James 2:26). But there is only one order to this equation: a dead body does not come to life by action, but there will be action of some kind if there is life. So, works do not initiate or replace faith, even if we might fool others or even sometimes ourselves. But we should expect that true faith—allegiance and loyalty—will lead to action as fits our time, opportunity and resources.

Apocalyptic

Focusing on the book of Revelation, Adventists have focused on a choice between allegiances to opposing forces amid a great and ongoing conflict between good and evil. With the growing urgency of the end times, the call is to give worship and loyalty to God rather than following the forces of evil in this world and the spiritual realm, defeated though they be (see Revelation 14:6–12). But there is a sense in which the whole of the New Testament presents an apocalyptic call and claim on our allegiance. From the first announcement that the Kingdom is near to the description of its final fulfillment (see Revelation 21 and 22), the central claim is that Jesus and His Kingdom offer an alternative inaugurated and inevitable reality for our lives and our world. This was also the content of the first proclamations of Jesus’ followers: “So let everyone in Israel know for certain that God has made this Jesus, whom you crucified, to be both Lord and Messiah!” (Acts 2:36). Choose a side—they urged— turn around, give your loyalty to the One who is the true Lord of all people and all creation.

Believing Jesus

So, I have come to appreciate more of my earlier formulation of believing Jesus. Yes, trusting Jesus is an important aspect of this posture of humble faith. But giving allegiance to Him and practicing loyalty feel like they include this and more. Loyal to the reality of Jesus, we embody the good news of the Kingdom to others, we seek to live in the way that He taught—and we trust Him to care for our salvation. Responding to the faithfulness, grace and love of God, we step out into our world as citizens of the kingdom into which we have been invited. As agents of goodness, truth, beauty, justice, healing and hope. As ambassadors of Him.

–Nathan Brown is a writer and editor at Signs Publishing in Warburton, Victoria, Australia. Check out the website for Nathan’s newest book, “Of Falafels and Following Jesus” at www.FalafelsandFollowingJesus.com. Email him at: [email protected]

References

1See Why I Try to Believe (Signs Publishing, 2015), Chapter 6, “Believing Jesus.”
2For an extended discussion of the meaning of pistis in the context of Revelation 14:12, see Sigve Tonstad’s dissertation published as Saving God’s Reputation: The Theological Function of Pistis Iesou in the Cosmic Narratives of Revelation, Continuum, 2012.
3 Matthew Bates, Gospel Allegiance: What Faith in Jesus Misses for Salvation in Christ, Brazos Press, 2019, page 41.
4Ibid, page 175.

By Nathaniel Gamble … The Importance of Loyalty in Human Life

Regardless of era and place, people have constantly devoted their attention to matters of loyalty. Loyalty to country, family, ethnic or cultural community, and even religion, are matters of daily consideration. In discussions of loyalty, the specter of disloyalty—breaking faith with people or ideas which you should implicitly support—can also haunt the conversation.

The pursuit of loyalty always carries the potential for conflict, since many dispute whether a person can have multiple loyalties and to whom or what loyalty is due. In the Seventh-day Adventist Church, there has been much discussion for the last couple of decades regarding the real or perceived dichotomy between loyalty to God and loyalty to the denomination.

The Bible and Issues of Loyalty and Disloyalty

The Bible, too, extensively wrestles with the issue of loyalty. The Old Testament most often uses the concept of “covenant faithfulness” or “loving kindness” to describe loyalty, while the New Testament utilizes the word “faith” (with its semantic meanings of truth and trust, faithfulness, reliability, and even allegiance) to discuss the practice of loyalty. Likewise, both testaments use the terms “duplicity,” “double-mindedness,” “apostasy,” and, in its skeptical form, “being doubtful,” to talk about disloyalty to someone or something.

These notions of loyalty and disloyalty show up in many well-known Bible stories. Adam and Eve’s disloyalty to God’s instruction in Genesis 3 results in the stories of human rebellion and disloyalty that follow, as well as the repeated story of God’s redemption and faithfulness: the biblical stories of disloyalty under Cain (Genesis 4), Pharaoh (Exodus 1-12), Israel in the wilderness (Exodus through Numbers), Achan (Joshua 7), the Levite and the twelve tribes (Judges 19-21), Israelite and Judean kings (1 Kings through 2 Chronicles), and God’s people before and after exile (the prophets and the Gospels) are offset by stories of partial loyalty under Seth (Genesis 5), Noah (Genesis 6), Abraham (Genesis 12), Moses (Deuteronomy), Joshua (Joshua 1-6), a few leaders (Judges), a remnant of Israel after the exile (Ezra and Nehemiah), and the early Christians (Acts).

The Key to a Biblical Theology of Loyalty

The story that provides the key to the Bible’s theology of loyalty, however, is actually found in two pieces of poetry— Philippians 2:5-11 and Ezekiel 28:11-19. In these biblical passages, one a song, the other a prophecy, we find all the stories of the Bible considered in the light of loyalty: how loyalty to God was faced in the Garden of Eden and at the cross of Christ.

Philippians 2:1-4 encourages believers to take care of each other in imitation of Jesus, and then describes how Jesus exhibited care in His relationship with God and other people in Philippians 2:5-11. Jesus existed in the form of God, but did not consider equality with God as something to be grasped (Verse 6). There has been much debate among theologians about what it means for Jesus to exist in the form of God and how Jesus could have grasped at equality with God, but what is readily apparent from this hymn is that Jesus’ story begins with His relationship with God—a relationship that had already existed well before we encounter the story—and Jesus’ story purposefully intersects with another narrative that has already been told in Scripture: the tale of a figure in a garden, as told in Ezekiel 28.

In Ezekiel 28:12, God gives a prophecy about the king of Tyre. In relating this prophecy to Ezekiel, however, God chooses to talk about Tyre and its king by referring to a much older setting and set of characters: the Garden of Eden and the first human and first angelic rebel. Since the human king of Tyre is first referenced in Verse 12, it makes sense that the character in the Garden of Eden is Adam, the first man; it is entirely within reason to initially see him as the “seal of perfection” and “full of wisdom and perfect in beauty.” But Adam was never clothed with precious stones or gold (Verse 13), and we eventually discover that a supernatural being who was present in the Garden of Eden is also being referenced: the “guardian cherub” (Verse 14).

Even prior to his presence in the garden, this cherub had been on God’s holy mountain—in the very presence of God —until “wickedness” (literally “violent injustice” in Hebrew) was found in him (Verses 14-15). This violent injustice be- came manifest in this cherub as cruelty and oppression of others (Verse 16), the twisting and perverting of skill or ability that was intended to serve and help others (Verse 17), and actively polluting or corrupting places of refuge by crimes and mischief against those seeking sanctuary (Verse 18). The tone of this prophecy, which harkens back to the rebellion of Adam in the Garden of Eden (Genesis 3) and the rampant violence in Noah’s day (Genesis 6), suggests that all these angelic actions are deliberate acts of disloyalty. And the tone of the song in Philippians 2 suggests that the author of the hymn is aware of this story and wants to tell a narrative about the divine-human figure who remained loyal to God.

The term in Philippians 2:6 for “grasp” actually means “violently seize” or “take advantage.” It bears connotations of rape, manipulation, even torture and brutal aggression to get what you want—in short, disloyalty. But instead of “grasping” at equality with God, Jesus used his equality with God to demonstrate continued loyalty to God. Jesus demonstrated his loyalty by first making himself “nothing” (with a linguistic nod to doing the opposite of vainglorious violence), then embracing the position of a servant, and finally becoming a human being (Verse 7). Still equal with God, Jesus further demonstrated his loyalty by humbling himself (thus deepening his opposition to vainglory and violence), being obedient to God, and going to such lengths in his obedience to God as to die on a cross (Verse 8). Because Jesus was loyal to God in humility, God showed his loyalty to Jesus by exalting and glorifying him (Verses 9-11).

Unlike Adam and Lucifer, who are portrayed in Ezekiel 28 as being disloyal to God and creating models of disloyalty that are imitated throughout the Bible’s stories, Jesus is shown in Philippians 2 as the example par excellence of what it means to be loyal—to God, to yourself, and to others. According to Scripture, a theology of loyalty entails humility, obedience, and love, because the Bible’s theology of loyalty is Jesus Christ.

Lingering Questions about Loyalty

This central biblical story answers the dominant question: what does it mean to be truly loyal? Loyalty means to follow and imitate Jesus. But in good biblical fashion, this central story also raises several troubling questions. In light of Jesus’ model of loyalty, what does it mean to give to Caesar and to God (Mark 12:17)?

Even more puzzling, how do you exhibit loyalty in society—all of which are technically opposed to God? What is the difference between loyalty and idolatry, or even selfish- ness? Is there a relationship between loyalty and sacrifice? Perhaps the ultimate question Jesus’ loyalty to God (and us!) poses, especially in light of the faithfulness of Jesus in Revelation, is this: is there such a thing as “bad loyalty”—loyalty that is not disloyalty, but is still used for evil purposes?

In the final analysis, these kinds of questions are absolutely essential for Adventists to consider, because the insurmountable loyalty Jesus has for God and people is the foundation of our imitation of Jesus’ loyalty.

–Nathaniel Gamble is pastor, among others, of Fort Lupton Seventh-day Adventist Church and Aspen Park Seventh-day Adventist Church. Email him at: [email protected]

By Tony Hunter … Loyalty is evil.

Perhaps that’s a bit harsh and exaggerated. Anyone who thinks about that statement for 2.7 seconds will be able to cite at least one example of loyalty that isn’t evil. So, let me try again.

Loyalty without honesty is a recipe for abuse to happen unchecked. In that context, loyalty can allow evil to thrive because there is an absence of integrity. Is that still too strong a statement? Maybe you haven’t experienced that reality. But if you want the proof for it, just ask anyone who was abused by a parent, or a teacher, or an employer, or a pastor, or [insert abusive person or group here].

Ask the wife who was regularly beaten and raped by her husband, but never told anyone because she was taught to uphold the sanctity of marital loyalty above all things until death do they part. She was forced by upbringing, culture, and religion that doing the right thing was to be loyal to her husband. This meant never sharing what was happening and keeping private things private, not sullying her husband’s reputation and the bounds of their marriage. It meant she needed to do what was right and be strong for the sake of the perception of the relationship and the greater good.

What greater good would that be? The perception that good Christians don’t leave each other because in Christ all wounds are healed and all relationships restored. That good was to preserve the sanctity of Christian rule. Don’t get divorced. Don’t betray your spouse. Except—except in order to do that, both spouses had to do one important thing.

Lie.

In order to uphold what the church needed, in order to maintain loyalty to the marriage and to church rule, they had to be completely dishonest.

Some of you may not believe me. You may think that I am distorting the facts to fit a point. But I assure you, I’m not. I’ve been in ministry almost my entire adult life. I’ve pastored churches that had members with horrifying views on marriage and abuse. Abuse was wrong, they said, but to be disloyal to the marriage by allowing the abused party to leave would be worse because it would taint the institution designed by God, and break the promise made to God. Of course, they ignored the fact that the abuse did that the very first time it took place. Who could say, they argued, how the husband might change if she stayed and continued to show love and patience? Eventually God would reward her with dedication and loyalty. God would prevail.

I can’t begin to tell you all the things wrong with that logic. We have all lived long enough to know that God doesn’t stop every evil just because we are dedicated and loyal to something. That’s just one of the problems. But this isn’t the point.

You may be thinking that just because some church members thought that way doesn’t mean they were taught that by the church and its leaders. I used to believe that as well. They would tell me that some pastor, when they were young, told them it was the greater sin to dissolve the marriage because of abuse than it was to allow abuse to continue. Why? Because abuse was never spoken of in the Bible in relationship to divorce, but that divorce was spoken of as bad. It’s an insane argument, the details of which are for a different article. I never believed it.

Until I met one. Then two. And more. All of whom were convinced it was better to hide these things for the sake of the marriage so that they would not sin with divorce. That’s almost a direct quote.

But let’s pull this back into context because this article isn’t about divorce and marriage. It’s not even about abuse specifically. It’s about something more foundational.

It’s about who we are as children of a Divine and Holy God of Love and Truth. The God who said, “Thou shalt not lie.” The God who said, “Love your neighbor as yourself.” The God who said in Micah 6:8, “He has shown you, O mortal, what is good. And what does the Lord require of you? To act justly and to love mercy and to walk humbly with your God” (NIV).

What is it to be like Jesus? Did Jesus act dishonestly just so He could be in line with any given group? What does it even mean to be honest as a child of God? Be honest with each other? To be honest with ourselves about who we are and what we believe as an individual? And how that relates to us within a group? Does honesty and the goal of a Christ inspired character allow us to live and support a belief we don’t actually believe or agree with?

But what if the organization we believe in teaches a thing we aren’t convinced is correct? What do we do? Do we assume them infallible and just agree? If we do that, we make two mistakes. First, we assume the organization is infallible. Second, we hand over our free will and intention and remove it from our journey. We then start to rely on someone else to make our spiritual and religious decisions for us. We become puppets for some other human’s ideals.

We either become victims or victimizers in their name.

A number of years back I worked in a conference where a black female colleague was being regularly abused by a conference official. The abuse was racial and gender based, but not physical. It was verbal abuse levied with the power of his authority to end her career. Every week he would summon her and make her stand in his office and repeat phrases and sayings that he wanted her to say and believe. And when she didn’t say it right, he would tell her to “say it in that black girl voice” while making sassy gestures.

I found out about it when I stopped by her office after my weekly meetings and she was weeping behind her desk. She talked and I listened. I held her hand and we prayed together. But here is the point that relates to our topic. She refused to tell anyone. I begged her to. But she wouldn’t. I asked her why and she said this: “If I report what is going on, it will get out, and I don’t want my selfish need to ruin the reputation of the Adventist church.” I was stunned because she is insanely intelligent, and yet there were so many things wrong with that sentence. I asked her what her husband had said about it when she told him. She hadn’t told her husband because she knew he would act. Eventually, she did tell. And to be clear, I reported it immediately to the Union. Also, to be clear, they did nothing, and for largely the same reasons as she stated. “Tony, we really can’t do anything, but these things will work out in the end when one day God brings justice to us all.” I had never been so ashamed to represent Adventism as I was in that moment.

I tell you that story so I can make two points.

Point one. We do not exist to serve Adventism as an organization. It exists to serve us and the community around us. The church is not the point. It is a vehicle to greater community. A resource we use, not one that uses us. When we forget that, we lose all power and agency in our spiritual journey and work.

Point two. Truth isn’t about information and facts. These things change as we grow and learn. Truth is always about character. It’s about being honest with ourselves and about who we are, whose children we are and what that means.

Loyalty isn’t about people or groups. They will lie, cheat, and steal, or worse. Be loyal to something greater. Be loyal to honesty and integrity. Be loyal to love. Loyalty to these ideals is to be loyal to the ingredients of righteous character as exemplified by Christ.

The Seventh-day Adventist Church is an organization that provides resources for people to more effectively do the work of mercy, justice, and love, but it is humanity we serve in Christ’s name and His character we represent. To flip flop that dynamic is to live a disloyal lie, and no one wants to live a lie.

So, my advice? Don’t.

–Tony Hunter is a Seventh-day Adventist pastor and a hospice chaplain working for Elevation Hospice in Northern Colorado. Email him at [email protected]

By Jessyka Dooley … Who’s your team? People in Colorado love the Broncos, like really love them. When my husband and I picked up our sweet puppy Paddie, we were given a Ziplock bag of her food, a few toys, a little Broncos baby blanket. As a transplant to the Denver area, the Broncos are not my team. Needless to say, the Bronco blanket is not on display, but rather folded nicely in the back of a closet.

So much gets wrapped up into our affiliation and loyalty with sports teams. I’ve watched grown adults shed tears over games and take days off of work or school to mourn their losses. Entire cities erupt in geographical joy when their team brings home a big win. It’s a little over the top if you really pause to think about it—a bunch of men in uniforms getting paid incredible amounts of money to play a produced version of a game kids play at the park. Why is this? Because, it’s more than a game. Loyalty to sports teams creates a deep sense of belonging and community. While staying loyal to a team can increase the quality of life for fans, The Wall Street Journal contains an article on the benefits for players who stay loyal to one team for the majority of their career. Shirley S. Wang wrote: “Professional football players also may benefit from sticking with one team. Football statistician Rupert Patrick observed that players perform better initially in the year following a change, but in the long term, those who remain on the same team for at least five years do better.

Wang writes, “Players may have greater motivation when they get to a new team, or the coaching staff may be more willing to highlight the player and give him more playing time, says Mr. Patrick. . . . But when a player isn’t moving around, he works with the same playbook and teammates, which can help in the long run, he says.” You see, loyalty has great long-term effects on players when they are able to actively work on a familiar team. Then why is it so common for players to be traded around? Where is their loyalty to their team?

Much like NFL football players, the Millennial generation was born with little opportunity to stay in one place. LinkedIn conducted a survey reporting that Millennials do more job-hopping than any other generation. Where is their loyalty to their workplace? I believe there is a strong correlation between NFL players hopping teams and Millennials hopping jobs; neither will stay where they are not valued and where they are being underpaid. Their loyalty does not lie with a team or with a company, but rather in themselves and the value they can bring.

Young people’s lack of loyalty to the church and their mass exodus from Adventism is a redundant topic, to say
the least. It’s redundant because there is nothing new to share. The information is there, but a solution is it seems just as ambiguous as the problem itself. What if, metaphorically speaking, we have benched the next generation for too many games? What if we’ve paid minimum wage without benefits for too long?

The church often asks, “Why are they leaving?” When for many young adults still in the church the question is, “Why haven’t you left?”

I’ve been asked a handful of times about my loyalty to the Adventist Church. “Why do you stay?” “Why do you stay if you cannot be recognized the same as your male colleagues?” “Why do you stay when the church is silent on moral and social justice issues?” “Why do you stay working for an outdated system?” “Why?”

It has taken me a few years to fully form an honest answer, but at the end of the day, it’s quite simple: “Because I get to be a part of positive change and growth in the church.” I don’t get benched . . . at least not every game, but I’m the exception. I can count on one hand, one hand, the number of people my age that work within our conference. Seats at the table are just not being insisted upon for the next generation. Let’s give this generation, and the next, and the next, a place to sit, a place to stay. The upcoming generations are fiercely loyal, but not in the traditional sense. They are not specifically loyal to organizations, but rather to values. Do not just assume they will be fans of your team because of the name itself. Being loyal to a church organization and being loyal to God are not always synonymous.

Team sports give us something to believe in. Religion gives us someone to believe in. It brings us together. We’re willing to tough it out with teams when they’re going through tough patches and just can’t seem to win a game. Millennials are willing to tough it out with the Adventist Church, but the church needs to recognize that the next generations aren’t merely fans, rather we are on the team. We bring fresh energy, new plays, and a love for the game.

Put us in, Coach!

–Jessyka Dooley is RMC associate youth director. Email her at: [email protected]

*“A Healthy Dose of Loyalty; Being Loyal Is Our Innate State, Scientists Say; It Yields Benefits,” June 21, 2011.