Trinity Magazine (fall '13)

FOR THE TRINITY COMMUNITY WORLDWIDE | FALL 2013

E G L ACY E H T OF

Carl F.H.Henry AN EVANGELICAL'S EVANGELICAL

Also Inside:

Professor Sundene offers biblical wisdom on interacting with emerging adults An inside look at the many short-term mission opportunities at Trinity

Trinity International University Trinity College | Trinity Evangelical Divinity School | Trinity Graduate School | Trinity Law School

A WOR D F R O M T H E IN T ER I M P R E S I D ENT

PRESIDENT’S CABINET Interim President Neil Nyberg, JD (BA ’74)

As

Called to Serve

part of my orientation to the appointment as Trinity’s interim president, I met with the leaders of the University and asked them, among other things, why they came to Trinity and why they stay. The specific words used to answer those questions varied with each person, but there was a common theme that clearly emerged: they are here because they believe God has called them.

When I talk with faculty I often hear the same thought. God has called them to Trinity, and in response to that calling many have devoted their lives to serving here. Trinity is blessed to have faculty, administrators, and staff who see their service at Trinity as not just a job, but a calling.

Tim Keller often speaks about how a calling to any ministry involves a combination of three elements: affinity—a burden to do ministry; ability—the community recognizing your gifts; and opportunity—God providentially opening the door. Keller believes the call to ministry is cumulative, not instant, and “when those three things all come together, you’ve got a call” (Bible Study Magazine, March/April 2013, p. 12).

After President Williford resigned, the board considered a number of immediate options as they began their search for a person to serve as Trinity’s president. The three elements that Keller wrote about came together for me when the board asked me to consider serving in the interim at the school I know and love while they complete their search for TIU’s next president. I felt called

by God to serve.

In this issue you will read about others in the Trinity community who have responded to God’s call. Such callings in life—from theologian (pp. 8–11) to disciple-maker (pp. 12–15) to student and short-term missionary (pp. 18–21) to pharmacist, Sunday School teacher, and letteranswerer (p. 32)—flow from God’s love for us in Christ. And, mysteriously, our work somehow plays a part in the drama of that glorious day when the entire creation will be set free from its bondage (Rom. 8:18–28). This means we are called to work toward that future liberation in the present by fulfilling our callings as wise stewards of God’s creation, as well as of society, just like he always intended.

Thank you for partnering with us as we work together to fulfill our calling to educate men and women to engage in God’s redemptive work in the world.

Neil Nyberg (BA ’74) Interim President

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Co-Provost Senior Vice President for Academic Affairs Dean of College & Graduate School Jeanette L. Hsieh, EdD Co-Provost, Senior Vice President of Education​ Dean, Trinity Evangelical Divinity School Tite Tiénou, PhD Senior Vice President for Information Technology and Planning Steven Geggie Senior Vice President for Enrollment Roger Kieffer Senior Vice President for University Advancement David A. Hoag, PhD Senior Vice President of Business and Finance, Chief Financial Officer J. Michael Picha Senior Vice President for Student Affairs Dean of Students, Trinity College William O. Washington, PhD (BA ’88, MAR ’98)

TRINITY MAGAZINE Editor and Director of Communication Chris Donato Communication Assistant Bethany Kemming (BA ’13) Design Wayne Kijanowski (MDiv ’91) Julia Wright (MA ’07) Cover & Feature Illustrations Lisa Kowieski (BA ’14) Trinity Magazine exists to tell Trinity’s stories, to serve Trinity alumni and friends, and to connect the Trinity community. Opinions expressed are those of contributors and not necessarily the official position of Trinity.

To contact the editor, email editor@tiu.edu or call 847.317.8113. To send alumni news items or to change your mailing address, email alumni@tiu.edu or call 877.339.1416.

Trinity International University is a private, Christian university composed of four schools: Trinity College, Trinity Evangelical Divinity School, Trinity Graduate School, and Trinity Law School. Trinity has more than 2,800 students from more than three dozen countries and throughout the United States. Trinity is committed to biblical authority, Christ centeredness, comprehensive education, community, church connectedness, and cultural engagement.

TRINIT Y M AG A Z INE

C O N T E N T S feat u res

Shaped or Being Shaped?

The Word of God and the Widow's Plight

Interacting with Emerging Adults

The Legacy of Carl F. H. Henry:

by Jana Sundene

An Evangelical’s Evangelical

by Rory Tyer with Chris Donato & Geoffrey Fulkerson

by Rory Tyer

Partnerships:

Answers to the Problems Facing Short-Term Missions

by Bethany Kemming

depa r t ment s 2 A WORD FROM THE PRESIDENT

7 CENTERS UPDATE

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25 ALUMNI UPDATES

6 FACULTY NEWS

31 LOOKING BACK

FALL 2013 | 3

INTE@ RN ATI O N AL TRINIT Y UNI V E R S IT Y INTO GHANA: THE RECONCILING LOVE OF CHRIST Executive Director of the South Chicago Regional Center Dr. Michael Reynolds led a team of ten to Accra, Ghana, and the surrounding region from May 24 through June 4. The team sought to learn more deeply about the practice of reconciliation within the church, as well as the opportunities for theological education there.

Reynolds said their team had many expectations for the trip, but their main one was to listen and learn: “Our goal was to become more familiar with Ghanaian culture in order to better prepare us to minister in that context,” he said.

EMERGING KINGDOM LEADERS CONFERENCE: CHRIST THE CENTER Trinity’s undergraduate leadership program Emerging Kingdom Leaders (EKL), which launched in 2007, hosted their first ever soldout annual conference, with 400 high school students attending on April 26–27. EKL is a leadership program designed for freshman undergraduate students, and students can continue to participate as mentors throughout their undergraduate career.

Director of Leadership Development and Director of the Office of Christian Formation and Mission Katherine Jeffery said the conference looked at each part of life and how to grow in each part, with Christ in the center of it all. EKL developed the 360° logo around this idea, with the horizontal bar of the cross forming a circle.

TIU Senior Brittany Aylesworth has been involved with EKL since her freshman year. She first attended the conference in high school because of her leadership involvement there. “I love seeing the high school students and knowing that not only are they prospective Trinity students, they are more importantly future leaders. It is awesome to think that God might be using our conference to affect future teachers, ministers, businessmen, or world leaders,” she said.

TIU JOINS THE FRAY: MANDATED HEALTH COVERAGE OF CONTROVERSIAL SERVICES In early February 2013, the Department of Health and Human Services requested comments on its Notice of Proposed Rulemaking that offered draft and amended regulations concerning mandated coverage in health plans of controversial preventive health services for churches and faith-based organizations who object to including some or all of the coverage.

The comments from Trinity International University (found at cbhd.org) on the proposed rule-making argue that the proposed “accommodation” for faith-based organizations such as TIU does not resolve the religious freedom concerns originally created by the mandated coverage.

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One of the more difficult experiences of the trip for the team was visiting the forts where slaves were held before they were taken to North America. According to Reynolds, there were many team members that knew that at some point in their lineage their family had traveled through these forts. Seeing the shore from where the ships left to go to America and envisioning what their ancestors went through was an emotional and educational experience for everyone.

TIU RECEIVES GRANT FROM THE CROWELL TRUST The University received a $35,000 grant from The Crowell Trust (crowelltrust.org) in May 2013. This grant will be used to support under-resourced Latino students through scholarships made available at TIU-FL, which will help to drive TIU’s mission forward down new and exciting paths.

Trinity has been the recipient of more than $500,000 of grant funding from The Crowell Trust, with a relationship dating back to the early 1970s. The Trust was established in 1927 by Henry Parsons Crowell, founder of The Quaker Oats Company.

NEW OPPORTUNITIES FOR TRINITY LAW SCHOOL STUDENTS Opportunities at Trinity Law School have been changing to meet a growing demand in the legal marketplace: practice-ready graduates. TLS has announced several new clinical opportunities that give its students an edge in the marketplace. Employers want new associates who can get legal work done quickly and accurately, so TLS has expanded its range of clinical opportunities to give students the unique experiences that will make them practice-ready.

Among the new clinics are a poverty law clinic offered in association with the Christian Legal Aid Office of Orange County, which gives students the opportunity to provide criminal, family, and guardianship legal services for those unable to afford an attorney. This year TLS also opened a mediation clinic in partnership with Orange County Human Relations and the Orange County Superior Court where students get hands-on experience providing mediation services to Orange County litigants.

THIS SEMESTER IN TROJAN ATHLETICS With the 2013–14 school year just beginning, the Trinity International Athletics’ fall sports are already in full swing, preparing for another successful campaign. The Trojans football squad has shown steady improvement over the past two seasons, and head coach Kirk Wherritt believes his team has a good chance to deliver TIU’s first winning season in nine years. The sophomore duo of quarterback Stephen Anderson and running back Chris Elliott return to the team and will look to light up the scoreboard at Leslie Frazier Field.

Men’s and women’s soccer spent part of August ministering to the people of Costa Rica during a team missions trip. The Trojans played matches against local teams, training for the upcoming season, while also hosting camps and working with local churches. For the women’s team, leading scorer Samantha Yasatan returns for her sophomore season poised to move up the CCAC standings from their fourth-place finish last season. The men’s team will also bring back a number of key starters from a year ago, as head coach Patrick Gilliam leads both teams into the fall semester.

Clinical programs are a vital part of Trinity’s legal curriculum and the University is thrilled to be able to offer clinical programs that prepare our students not only to be successful attorneys, but to fulfill the work to which they have been called.

CARING FOR MIAMI AT TIU-FL Dr. Elizabeth Skjoldal, director of MACP program at TIU-FL and associate professor of counseling psychology in TGS, is also the executive director of Caring for Miami (caringformiami.org).

CFM exists to care for families in need through serving their physical, emotional, and spiritual needs.

Dr. Skjoldal enters her twentieth year at TIU and sees CFM as an extension of her teaching ministry, which has always emphasized reaching out to “the least of these.” CFM provides free dental services through its mobile health unit and professional Christian counseling through the Counseling Center at its three Miami locations. Through Dr. Skjoldal’s leadership, special community initiatives were added within the last year, including counseling for human trafficking victims and first responders and a service network of the Children of Inmates.

CFM currently employs counselors and student mental health interns on clinical rotations from local universities, including TIU.

Trojan volleyball will go for their first winning season since 2010, as head coach Karen Hall begins her third season on the TIU bench. A young team in 2012, the Trojans had six freshmen and two sophomores listed on their roster; that group gained valuable experience a year ago, and will look to compete among the top programs in the conference.

The TIU men’s and women’s cross country teams got their season underway on August 30 in Elmhurst, Ill., where they hope to improve the three-year-old program that was revived in 2010. Senior Dane Christiansen will lead the men’s squad that finished ninth at the CCAC Championships in 2012, while the women’s team will feature a young roster, filled with a number of promising athletes.

DIGGING THE HOLY LAND Seeking to better understand the Bible in its cultural and historical context, forty-nine members of the Trinity community journeyed to Israel from February 27–March 11 as part of a TEDS Spring Break Study Tour. Led by TEDS Old Testament Professors Drs. John Monson and James Hoffmeier, the group visited key biblical sites, including locations the average pilgrim tour might not see.

Dr. Monson and another group of students returned to Israel for a summer study from June 10–22, with some participants extending their stay until July 19 to participate in an archaeological dig at the ancient biblical city of Abel Beth-Maacah. TEDS students had the opportunity to earn academic credits on each trip.

“To stand in these places and see the same things that the biblical authors saw, to experience the desert, the Sea of Galilee . . . it heightens one’s understanding of Scripture and brings the Bible into HD, like a BluRay player, if you will,” TEDS Old Testament Professor Dr. Dennis Magary said.

THREE-YEAR UNDERGRADUATE DEGREE COMPLETION PROGRAM A major facet of TIU’s mission is to enable others to bring honor and glory to God by providing an excellent liberal arts education in an affordable, accessible way. To that end, a 3-year degree option has been launched for more than twenty undergraduate majors. Students can spend at least 2 summers taking free classes online and in the classroom, graduating from Trinity with 1 affordable, Christ-centered education. See tiu.edu/three for more information.

WANT MORE TRINITY NEWS? Visit the TIU Newsroom at news.tiu.edu for feature updates, faculty news, and campus highlights.

FALL 2013 | 5

FACULT Y NEWS

GREGORY CARLSON

BRAD FRUHAUFF

DAVID GUSTAFSON (MDIV '88, THM '89)

Gregory C. Carlson (Christian ministries; director of the Division of Biblical, Religious, and Philosophical Studies), has conducted six Walk Thru the Bible live events (in five states) over the spring semester, and in March he gave a Christian Education seminar at the Free Will Baptist Convention of Illinois.

Bradly Fruhauff (English) took two students, Andrew Koenig (’14) and Kelley Goewey (’13) with him to the Making Literature conference at Taylor University in early March. Goewy presented a paper, “Bleak House: Social Justice and Moral Responsibility.” Fruhauff’s article, “The Devil You Know: Sentimentalism and Gothic Threat in The Pickwick Papers and The Old Curiosity Shop” appeared in the fall 2012 edition of Victorians: A Journal of Culture and Literature, and two of his poems were published in Rock & Sling: A Journal of Witness.

DONALD GUTHRIE (MDIV '85)

Resilent Ministry,

by Donald Guthrie

DANA HARRIS (MA '06, PHD '09)

Kristin Lindholm (communication) directed Our Town for Trinity this spring (March 22–23), this year being the 75th anniversary of the Pulitzer Prize winning show. She also made a presentation on how to conduct a job search at a meeting of Lambda Pi Eta in February and is currently reviewing manuscripts for the Health Communication Division of the National Communication Association.

Laurie Matthias (education) and Karen Wrobbel (associate dean, TC and TGS) co-wrote an article on “Teacher Candidates’ Perceptions of the Integration of Faith and Learning as Christian Vocation” for the Journal of the International Christian Community for Teacher Education.

In addition, Dr. Matthias contributed a book review to the International Journal of Multicultural Education.

David M. Gustafson (director of placement) wrote the article “Miss Modin: The Swedish Lady Missionary” for the spring/summer 2013 edition of the journal Pietisten.

Scott M. Manetsch (church history) published the book Calvin’s Company of Pastors: Pastoral Care and the Emerging Reformed Church, 1536–1609 (OUP).

Donald C. Guthrie (educational ministries; director of the PhD/EDS) co-wrote the book Resilient Ministry: What Pastors Told Us About Surviving and Thriving (IVP), with Bob Burns and Tasha D. Chapman.

Harold A. Netland (philosophy of religion and intercultural studies; director of the PhD/ICS) wrote in dialogue with Paul Knitter on the question Can Only One Religion Be True? (Fortress). This volume highlights points of agreement and disagreement on the subject of religious pluralism.

Dana M. Harris (New Testament) wrote a commentary on the Letter to the Hebrews for B&H Academic’s new Exegetical Guide to the Greek New Testament, a tool that focuses on paragraph-by-paragraph exegesis of the Greek text and includes homiletical helps and suggestions for further study. A comprehensive exegetical outline completes each volume.

SCOTT MANETSCH (MDIV '86, MA '88) 6 | TRINITY MAGAZINE

Calvin's Company of Pastors,

by Scott Manetsch

Craig L. Ott (mission) co-edited with J.D. Payne Missionary Methods: Research, Reflections and Realities (Wm. Carey Library), a selected collection of papers from 2012’s Evangelical Missiological Society meeting.

Douglas A. Sweeney (church history; chair of the Department of Church History and

HAROLD NETLAND

Can Only One Religion Be True?

by Harold Netland

CRAIG OTT (MDIV '77, PHD '91)

KRISTIN LINHOLM (MA '97)

LAURIE MATTHIAS

History of Christian Thought) wrote the article “Why I am an Evangelical Christian and a Lutheran” (Why We Belong: Stories of Evangelical Unity, Amidst Diversity, Crossway); and co-wrote with Richard J. Mouw the book The Suffering and Victorious Christ: Toward a More Compassionate Christology (Baker Academic).

Kevin J. Vanhoozer (biblical and systematic theology) has written and published several articles and essays during the course of his sabbatical this past spring semester, including “Interpreting Scripture between the Rock of Biblical Studies and the Hard Place of Systematic Theology: the State of the Evangelical (dis)Union” (Renewing the Evangelical Mission, Eerdmans); “Ontology, Missiology, and the Travail of Christian doctrine: A Conversation with Kevin Hector’s Theology Without Metaphysics” (Journal of Analytic Theology 1.1); and two articles in The Routledge Religion Companion series “Scripture and Theology: On Proving Doctrine Biblically” (Companion to the Practice of Christian Theology) and “Systematic Theology” (Companion to Modern Christian Thought).

Karen Wrobbel (associate dean, TC and TGS) has published book reviews in the International Journal of Multicultural Education and in the Journal of Education & Christian Belief. In May, Dr. Wrobbel presented on the importance of holistic Christian learning at the Association of Christian Schools, International’s educators convention in Paraguay, and then went on to Argentina, where she gave four workshops at three different schools.

DOUG SWEENEY (MA '89)

KEVIN VANHOOZER

KAREN WROBBEL

C ENT E R S U P DAT E

THE HENRY CENTER FOR THEOLOGICAL UNDERSTANDING remains actively involved in the edification of the church. In addition to continuing our intellectually engaging lineup of perennial lectures, luncheons, and debates, two faculty-led initiatives are especially noteworthy.

In March, TEDS Dean Tite Tiénou and Professor Robert Priest (MDiv '82) led a faculty initiative addressing the pressing human-rights concern of witchcraft accusations. Consisting mostly of African church leaders and hosted by the African International University (Nairobi, Kenya), this gathering marked the first-ever international, interdenominational effort, from within the framework of Christian theology, to address this social concern.

The gathering built consensus and unity, while opening new vistas for diverse areas of research and resource development. Further plans are forthcoming.

In May, Professor Peter Cha (MDiv ’86, ThM ’93) led another faculty initiative named The Hana Project. The Hana Project, a three-day consultation that convened sixty Hispanic and Asian North American pastors and theologians together on the Deerfield campus, represented an unprecedented level of collaboration and constructive pastoral and theological engagement between two of North America’s most rapidly growing demographic communities.

The conversation addressed theological topics shared by these communities within the North American church context, such as immigration, intergenerational relationship, and lament. This gathering marks the beginning of this collaborative relationship, and new networks and events are already in the early planning process.

FRANCIS CARDINAL GEORGE, OMI, delivers his plenary address at CBHD’s 20th Annual Summer Conference.

OLIVER CRISP (Fuller Seminary) lectures on Edwards’ understanding of preaching.

THE CENTER FOR BIOETHICS & HUMAN DIGNITY continues leveraging staff

Dr. Michael Sleasman was interviewed on “The Ethics and Risks of Social Egg Freezing” and co-authored “Christian Physicians: Reclaiming Integrity through Conscience, Philanthropia, and Vocation” with CBHD Fellow Dr. Gregory Rutecki.

and resources to accelerate the roll-out of key initiatives, while also maintaining momentum in on-going projects.

The Center’s 2013 Annual Summer Conference marked its 20th anniversary and featured Francis Cardinal George as the keynote speaker. The Cardinal spoke on “Conditions for Human Flourishing.” The anniversary dinner celebration featured an address from Helen Alvaré, the premiere of the special anniversary video, and reflections from founders of the Center.

This year CBHD partnered with several organizations to host a one-day conference on Managing an Unexpected Prenatal Diagnosis. In March, the Center launched Her Dignity Network and HerDignity.net, the Center’s newest initiative in global women’s health. Highlighting the launch, Her. meneutics.com published an article by Paige C. Cunningham (MA ’04), titled “She’s a Person, Not a Uterus,” and Relevant Magazine published “Waking Up to the Women’s Health Crisis,” co-authored by Jennifer McVey (CBHD's event and education manager) and Dr. Michelle Kirtley.

THE JONATHAN EDWARDS CENTER AT TEDS, led by Professor Doug

Sweeney, continues to be one of the premier voices of Edwards studies in North America and around the world. For several years, the Edwards Center has featured two primary lecture series: “New Directions,” which takes a more scholarly approach by promoting the ongoing study and advancement of Jonathan Edwards research, and “Jonathan Edwards and the Church” (co-sponored with the Henry Center), which probes the riches of Edwards’ theology for its enduring pastoral fruitfulness. In addition to these lectures, the Edwards Center now has a new, third lecture series: “The Global Edwards.” Thanks to the generous support of Yullin Church (South Korea), we will inaugurate this series in fall 2013 with lectures from British theologian Paul Helm, Dutch historian Adriaan Neele, and South African professor Dolf Britz (the latter two addressing Edwards’ reception in Africa).

Nigeria, Kenya: ROBERT PRIEST (TEDS) leads the witchcraft accusation colloquium.

FALL 2013 | 7

THE LEGACY OF

Carl F.H.Henry AN EVANGELICAL'S EVANGELICAL

“ Whoever lacks the initiative to read books stifles his own selfhood,” proclaimed Carl F. H. Henry on a blustery October day in 1985, as he dedicated his ten-thousand-plus volume collection to Rolfing Library.

Spoken in characteristic Henry fashion, each word, each clause, each sentence was chosen carefully—the craft of a writer first and public speaker second. But while Dr. Henry was often called “the thinking man’s Billy Graham,” he did not suffer from the bookish elitism found in many halls of academia. Rather, his intellect was capacious, his confidence in the gospel unmoved, and his spirit generous in transcending the superficial barriers that had been erected by a separatistic mentality.

Although not an ideal figure in the current age of sound bites, Carl Henry knew about the power of the pen. His 1947 Uneasy Conscience of American Fundamentalism galvanized him as a leader in the blossoming U.S. evangelical church and has served a catalyst for evangelical activism up to this day. His magnum opus, the sixvolume God, Revelation, and Authority, became the benchmark for an evangelical doctrine of Scripture for several generations.

However significant Dr. Henry’s books might have been in the formation of the evangelical heritage, it was his conviction about the utter truthfulness of the Book and its implications for all of life,

Christian and “pagan” alike, that stood at the hallmark of his life’s achievement. And this returns us to that rather ordinary autumn day, when Dr. Henry dedicated his personal collection to Rolfing Library. That event—inconspicuous both in the history of Trinity International University and in the life of Carl F. H. Henry— nonetheless represents the relationship between this man and this institution: the life of the mind that necessarily leads to cultural engagement as an essential trait of Christian identity.

Moreover, if books and mind and, consequently, social action are inextricably bound together, and if their unity is what ties Trinity to Dr. Henry, it is even more so the Book that forged this pact of identities, which led Dr. Henry to both give Trinity his single largest gift and his personal archives (now housed in the basement of Rodine). All our books and social causes Dr. Henry would see as vanity, if it does not conform to the pattern of truth set before us in revelation, most clearly evident in Jesus Christ and preserved for us today in the spirit-penned Scriptures. Dr. Henry’s life-achievement, and Trinity’s institutional identity, is bound with this simple proposition: Christians must be continually engaged in explicating and defending the reliability and authority of the Bible.

Why? Because it is in the Scripture’s gospel that the only hope for the coming “twilight of a great civilization”1 can be found.

UNEASY CONSCIENCE AND THE RISE OF EVANGELICALISM

Carl Ferdinand Howard Henry was born on January 22, 1913, and was born again in 1933 while working as a journalist in New York. His conversion was a powerful experience that eventually led him into full-time ministry, earning degrees first at Wheaton College and Northern Baptist Theological Seminary, and then Boston University. Evangelical institutions (publishers, parachurch organizations, schools, and seminaries) are numerous in North America today, but at that time most Christian institutions were shaped either by liberal theology—and these were the most culturally prominent ones—or by a separatist reaction to that theology by fundamentalists. The ethos of organizations like the National Association of Evangelicals (NAE) and, later, Fuller Seminary and Christianity Today (of which Dr. Henry was first dean and a founding editor, respectively), was shaped by the conviction that liberal theology, and the currents of modernity that gave rise to it, ought to be critically engaged rather than ignored or demonized. Henry applauded the NAE for its “determination to rise above a protest mentality and to shape a positive program,”2 and similar convictions would continue to shape Dr. Henry’s work throughout his life.

ALL OUR BOOKS AND SOCIAL CAUSES DR. HENRY WOULD SEE AS VANITY, IF IT DOES NOT CONFORM TO THE PATTERN OF TRUTH SET BEFORE US IN REVELATION, MOST CLEARLY EVIDENT IN JESUS CHRIST AND PRESERVED FOR US TODAY IN THE SPIRIT-PENNED SCRIPTURES.

resurgence that Dr. Henry published The Uneasy Conscience of Modern Fundamentalism (1947). Originally meant, in his words, as “a tract for the times,”3 Uneasy Conscience is widely recognized as essential reading for anyone wanting to understand post-World War II North American evangelicalism. Culturally it is dated; theologically it is not. The book’s main thesis is that fundamentalism had, or ought to have had, an “uneasy conscience” because of its separatist and reactionary approach to modernity.

Henry thought that the separatists had essentially conceded to the liberal churches their adoption of the culture’s entirely this-worldly view of the universe and relegated the gospel to the shelf of private devotion. In other words, they had given up the world: while retaining a high view of Scripture, it appeared as if God’s revelation had no bearing on the world at large, no principles to apply to the world’s social issues. On the other hand, those liberal churches who capitulated to modernity still presented a public theology to and for the world, but in the end, it was indistinguishable from their “pagan” counterparts because it was not ultimately founded on the gospel.

One significant ramification of orthodox Christians’ retreat from the public sphere was the unfortunate separation of the saving message of the gospel from

It was in the early stages of these movements of evangelical

Carl F. H. Henry began teaching at TEDS in 1971 as a visiting professor. In the late 1970s The James E. Rolfing Memorial Library began receiving his personal collection, and in October 1985, a $2 million addition to the library was dedicated as The Carl F.H. Henry Resource Center. Up to his death on December 7, 2003, his connection to Trinity continued through friendships with various faculty members.

the urgency of intellectual and cultural engagement, or what we would today call “social justice” concerns (although Henry would hope for stronger focus on the intellectual side of this engagement than is currently happening). For Henry, both proclamation of the gospel and participation in social activism are Christian imperatives because they flow necessarily from the fact that God is sovereign, the fact that this world is God’s world. “We are motivated in a mission to a world that God the Creator made and sustains. We sing, ‘This is my Father’s world,’ and well we may. Day after day it mirrors the Creator’s glory. . . . We glory in God’s sovereign rule over the universe.”4 The fundamentalists were conceding the world, and the liberal churches were conceding the gospel. Both had conceded a robust doctrine of God’s revelation from which faith and action flow, and a theological vacuum was waiting to be filled.

“Dr. Henry was the ‘Great Recoverer’ of social justice and the gospel and the relationship between them,” notes Dr. John Woodbridge, research professor of church history at TEDS and personal friend of Henry. Not surprisingly, Henry came under attack from both sides: the separatists railed against him for championing a united evangelical witness; the liberal churches mocked him for his insistence on biblical authority and inerrancy.

DR. HENRY WAS THE ‘GREAT RECOVERER’ OF SOCIAL JUSTICE AND THE GOSPEL AND THE RELATIONSHIP BETWEEN THEM.

But the times have changed.

North American evangelical identity has undergone several transformations since the publication of Uneasy Conscience— for better and worse, as Henry himself lamented up to the time of his death.

During Henry’s day, social justice causes and political activism were dominated by theologically liberal Christians; today it is evangelical Christians who are on the front lines of many ministries of justice and mercy, and this trend continues to grow. Furthermore, the existence of conservative evangelicals as a significant voting bloc— unthinkable to many in the 1940s—has been assumed since at least the 1970s; current debates center not on their existence as a political force but on their identity and trajectory. All this is tempered, however, by Henry’s prophetic call for his fellow evangelicals to remain steadfast in upholding a robust doctrine of Scripture (which must include authority and inerrancy), as well as fighting the temptation to become lax with respect to deep theological matters.

Otherwise, they run the risk of becoming an ugly hybrid of the old separatism (not interested in defending the faith, or offering a public theology to and for the world) and liberalism (accommodating to the prevailing “pagan” worldview).

While there are many figures and organizations that led the way—including Billy Graham, the Lausanne Congress, World Vision, the now-defunct Moral Majority, and many others—Dr. Henry’s influence was great. Indeed, “his approach,” says Paul House, “forces believers into the difficult world of constantly forming a truly biblical worldview truly relevant to the times.”5

HENRY, TRINITY, AND THE FUTURE OF EVANGELICAL IDENTITY

Following Dr. Henry’s retirement from Christianity Today in 1968, he spent the remaining years of his career as a scholar-at-large teaching and lecturing around the world. Although he was never a full-time faculty member at Trinity, he taught at least one class a semester here for over a decade. “He taught at many schools,” says Doug Sweeney, professor of church history at TEDS, about Dr. Henry’s post-CT years, “but I think TEDS was his favorite.”

This claim is substantiated by Dr. Henry’s financial and personal endowment mentioned earlier. Trinity’s commitment—not least through the leadership of Dr. Kenneth Kantzer (founding dean of TEDS and editor of Christianity Today from 1977–82)—to the very things Henry articulated most forcefully in God, Revelation, and Authority gave him confidence in its education and its foundation for intellectual and cultural engagement.

In 1991, Drs. Henry and Kantzer were hosted by Drs. John Woodbridge and D. A. Carson for a Christian Thought lecture series titled “American Evangelicalism: Past, Present, and Future.” Both Henry and Kantzer had been instrumental architects of post-WWII evangelicalism, and spoke at length about its historical contexts and the necessity of reaffirming the authority and inerrancy of the Bible in the face of an increasingly diversifying movement. Henry praised Kantzer and Trinity, saying, “It is precisely Dr. Kantzer’s stand for the truthfulness of Scripture, for the importance of a full-orbed Christian world and life view, and for bold fulfillment of Christ’s missionary mandate in our pluralistic society that

A well-known speaker, Dr. Henry conducted lecture series at colleges and seminaries across the United States and Canada. He gained international prominence teaching at seminaries and participating in seminars all over the world. He also served as lecturer-at-large for World Vision International and Prison Fellowship. While widely published, Dr. Henry’s lasting legacy remains the vision of a united, though confessionally grounded, evangelicalism that works to apply Christian principles to social issues, as well as his institutional savvy in the work of creating a culture that reflects the Creator’s love.

EVANGELICALISM AT ITS BEST HAS BEEN INTENTIONALLY COLLABORATIVE, INTENTIONALLY INTERNATIONAL, INTER-ETHNIC, AND INTERDENOMINATIONAL.

has made Trinity a significant factor in American Christianity.”6

Most illuminating, however, is the Q & A following both lectures, in which Carson asks both Henry and Kantzer numerous questions about evangelical identity and prospects.7 Their comments, now more than twenty years old, are prescient. Henry notes, for instance, that many minority evangelicals feel excluded from evangelical organizations and schools, and speculates that white evangelicals would be a minority within evangelicalism within a decade; Kantzer notes how charismatic believers helped correct a lack of teaching on the Holy Spirit. Henry’s ministry was a global ministry, and he believed that the authority and inerrancy of Scripture could anchor a gospel-centered evangelical ethos that transcended geographic and ethnic boundaries. Sweeney, elaborating on Henry’s commitment to evangelical identity, follows this thought: “Evangelicalism at its best has been intentionally collaborative, intentionally international, inter-ethnic, and interdenominational. We need to be fed by the deep waters of our own denominational, churchly, and confessional traditions, even as we agree to disagree on secondary matters for the sake of working together for the gospel.”

2 Carl F. H. Henry, Confessions of a Theologian: An Autobiography (Waco, TX: Word Books, 1986), 106.

3 Ibid., 113.

4 Carl F. H. Henry, gods of this age or God of The Ages? ed. R. Albert Mohler (Nashville: Broadman & Holman, 1994), 286.

5 Paul House, “Remaking the Modern Mind: Revisiting Carl Henry’s Theological Vision,” in The Southern Baptist Journal of Theology (Vol. 8, Winter 2004), 8.

6 henrycenter.org/2013/01/24/american-evangelicalism-part-2/ 7 henrycenter.org/2013/01/22/american-evangelicalism-yesterday-todayand-tomorrow/ 8 Ibid.

9 Carl F. H. Henry, “Standing on the Promises,” Christianity Today, September 16, 1996, 35.

HENRY'S PUBLICATIONS INCLUDE: • • • • • • • • • •

The Pacific Garden Mission (1942) The Uneasy Conscious of Modern Fundamentalism (1947) Remaking the Modern Mind (1948) Aspects of Christian Social Ethics (1964) A Plea for Evangelical Demonstration (1971) God, Revelation and Authority (1979–83, six volumes) The Christian Mindset in a Secular Society (1984) Confessions of a Theologian (1986) Twilight of a Great Civilization: The Drift Toward Neo-Paganism (1988) The Identity of Jesus of Nazareth (1992)

In short, the hope of the gospel given to us through God’s authoritative Word, which Trinity has sought to uphold and which Henry had seen the liberal churches give away, provides the necessary foundation upon which all Christian aspirations regarding the transformation of God’s world rest. Indeed, “whereas what passes for modernity soon calls for postmodernity, the truths of the Bible remain an unrivaled and abiding stimulus for constructive cultural engagement and for a personal walk with God.”8 Evangelicals can “still make gains that exceed any made this side of the apostolic age, including the Reformation,” Henry said in a subsequent interview, pointing to the absolute necessity of vigorous engagement with the world, submitted to the living Word of God. “But they will come only in the context of the bended knee and the throbbing heart.”9 This article was produced through the collaborative efforts of Rory Tyer (MDiv class of ’15; Copywriter & Content Developer for Marketing & Creative Services), Chris Donato (Director of University Communication), and Geoffrey Fulkerson (MDiv ’10, PhD cand.; Managing Director of the Henry Center for Theological Understanding).

1 See Henry’s book of the same name, Twilight of a Great Civilization: The Drift Toward Neo-Paganism (Wheaton, IL: Crossway, 1988).

Time magazine referred to Dr. Henry as “the leading theologian” among American evangelicals in 1977. He received six honorary doctorates and wrote forty books. Henry also edited eleven books, and at the request of Billy Graham, he worked as the founding editor of Christianity Today from 1956–74. Later in life he contributed to World magazine as a religion correspondent.

?

Shaping or Being Shaped

Interacting with Emerging Adults

By Jana Sundene

“More than anyone in my life,

you have not only witnessed but pilgrimed with me in my singleness and now also in my relationship with my new husband. You have challenged me in sin, encouraged me to life, sharpened me through conflict, loved me deeply in listening and spoken God’s presence to me.… You know the beauty and the ugliness and have sacrificially loved me and paced with me in both.”

This

is from a note written to me recently by an emerging adult that I have had the privilege of walking with for a good number of years now. The note honors me by sharing how I have been a shaping force in her life.

What the note does not reveal, however, is how my relationship with this young woman has been a shaping force in my life! She has also

12 | TRINITY MAGAZINE

been a voice of affirmation for me (as you can see by the note!). She has challenged and sharpened me through her questions and through engaging in conflict with me. She has many times ministered God’s presence to me through prayer, scripture, or listening.

So it strikes me that the name of the book Rick Dunn (PhD ’94; former chair of the Department of Educational Ministries at TEDS) and I wrote, Shaping the Journey of Emerging Adults, is a bit presumptuous. Though the book is concerned with discovering how to be a transformative influence in the lives of young adults (shaping), some of the most powerful chapters to write were the chapters at the end of the book where we reflected on the personal life of a disciplemaker (being shaped). In the book, we give guiding principles for people who desire to assist emerging adults in negotiating life’s challenges. We define an emerging adult as someone between the ages of twenty and thirty-five who is in a time of identity exploration, tends to live in flux and be in transition, and probably shows a reluctance to enter what they perceive as “full-fledged” adulthood. He is well connected yet often lonely. She is adventurous and globally aware. We also discuss ways to journey with emerging adults and examine how those who disciple emerging adults are shaped in that process. In this article, I want to comment on the shaping aspect of that process.

Yes, effective disciple-makers need to understand the world of “Emerging Adulthood.” We need to understand how growing up in this economy with the constancy of technologically mediated communication and yet the instability of relational, geographical, and vocational constants has and is affecting this generation. We need to develop compassion for their reticence to “grow up” in the same ways that generations before them have. And yes, we need a plan for how to journey alongside young adults who have a deep spiritual and relational hunger but have too often felt themselves a bit alienated by the local church. It’s true that the plan can’t just be adding a new program for this demographic. It must be personal, interactive, and responsive, yet anchored in the truths that give us direction for how to become more like Christ in our everyday lives. Those things are important. So important that the first 11 chapters of Shaping the Journey attempt to compassionately explore those areas: challenges emerging adults face, clear goals for walking alongside them for life transformation, and a rhythm of relating in order to be helpful to them as they search for the best ways to grow into adulthood in a Christ-like way.

But understanding and walking and helping others is rarely effective when

We need a plan for how to

journey alongside young adults who have a deep spiritual and relational hunger but have too often felt themselves a bit alienated by the local church.

it is done from a place of superiority—“I know what you need and you need what I know!” So perhaps the last few chapters of our book are some of the most important because they engage us in our own spiritual journey—our willingness to be shaped. I won’t be an effective journey companion for an emerging adult if I am trying to fit myself to the exact contour of the emerging adult’s journey—to become like them in order to reach them—I must live my own stage in the journey authentically and reflectively. This brings to mind Paul’s words in 1 Corinthians 9:22, “I have become all things to all people, that by all means I might save some.” My words might seem to run counter to this advice. However, Paul was explaining that he chose not to despise or judge those who were unlike him, but to be compassionate and respectful by refraining from placing a stumbling block in someone’s way that would keep them from receiving the gospel. I do not think he was suggesting we pretend to be something we are not, but that we refrain from behaviors that might be alienating. I think this is good advice for interacting with emerging adults! In essence, what I am saying is, in order to be good “Shapers” we must be in the process of “Being Shaped.”

we need a plan for how

journey alongsid

young adults who have a deep spiritual an relational hunger but have too ofte felt themselves a bit alienated in the local churc

relational rhythms: discernment intentionality reflection

“Yes, of course,” most established and seasoned adults would say.

But don’t misunderstand me. I’m not talking about the common formula bandied about for disciple-making where one is told, “You must be x, y, or z as a pre-requisite for reaching into the life of another.” If that was the way it went, then I would probably be tempted to think, “I am not z, so therefore I should not disciple” (the reticent disciple-maker), or “I am x, y, and z, and therefore I can tell others how to live their lives” (the arrogant disciple-maker), or I would be in denial or trying very hard to cover up that I was

It’s about my own openness to the way

God is working with me presently. It’s about the way that

God might choose to work in me through my relationship with this young adult. not x, y, or z (the disguised disciple-maker). I am talking about the willingness to be in one’s own journey as one journeys with the young adult. That’s it. It’s about my own openness to the way God is working with me presently. It’s about the way that God might choose to work in me through my relationship with this young adult.

If indeed I am reticent or arrogant or often in denial, then instead of using that as a qualification or a disqualification for journeying with an emerging adult, I can see it as a connecting point.

In fact, the rhythms of discernment, intentionality, and reflection that Rick and I suggest as a good approach for walking with emerging adults have a built-in place for us to connect with our own journey. I’ll explain these relational rhythms briefly. Discernment is a look forward—listening to what will be needed in your encounter with the young adult. It is a listening time with one ear to God and one ear to previous conversations with the young adult.

This time may help the disciple-maker determine where God is already moving or might want to move in the emerging adult’s life.

The second rhythm is intentionality. This is a step forward with young adults to assist them where they are struggling or help them 14 | TRINITY MAGAZINE

cooperate with where God is moving in their lives. In this step the disciple-maker takes action with the young adult on what has been discerned. The last rhythm is reflection. Reflection asks you to look backward—what happened when we took these steps? How did I contribute or hinder them in moving toward the goals of trust, submission, and love? This is the step that helps me learn where I can grow as a disciple-maker.

Do you want to know how to effectively interact with an emerging adult in your life? In a very real sense all you need to do is show up. Really show up. Not with your advice or the lesson you learned last year or 15 years ago, but as a fellow believer who is struggling to live into the abundance of all Christ has put before you. Let the young adult into your world, your messy and imperfect world, so you can open a dialog about how one does negotiate the challenges and adventures of adulthood as a follower of Christ.

Jana Sundene (MA ’00) is associate professor of Christian Ministries at Trinity College, and is also a founding and long-standing member of the Association of Youth Ministry Educators. She has written several articles and essays, including the book Shaping the Journey of Emerging Adults, co-authored with Rick Dunn.

Between adolescence and adulthood comes a new stage of life known as emerging adulthood.

Those in their twenties and early thirties find themselves in transition. This “provisional adulthood” is a time of identity exploration and instability in which one’s vocation, purpose, relationships, and spirituality are all being renegotiated. Whether you’re an older adult ministering to the next generation or a younger adult with a heart for your peers, Shaping the Journey by committed disciple-makers Rick Dunn and Jana Sundene is an accessible, hopeful guide for effective ministry to emerging adults.

Talk IT Up ThoughTs on life by The sTudenTs of TriniTy inTernaTional universiTy

Follow the daily lives oF 8 college students! tiu.edu/talkitup

Differentiate Yourself with Trinity’s New MEd in Diverse Learning Special Education and English as a Second Language (ESL) endorsements division of education information session: october 15, 2013 at 5:30 p.m. In addition to learning

about the program, you’ll participate in a workshop with content designed to take into your classroom the very next day! Learn more and register for the event at tiu.edu/MEd “I was drawn to the MEd program because it was designed with the working teacher in mind. For example, in a course designed specifically for differentiated instruction, I was able to create a lesson plan to use in my classroom the next week. It has all been very practical and useful in the classroom. This MEd is worth the time, money, and effort.”

Kristin Murnek (MEd, class of 2014) Second Grade Teacher, St. Joseph School, Libertyville, IL

for high school students aspiring to become great leaders also includes workshops for youth pastors

Conference includes leadership seminars, discussions and fun, including a Causegear or TOMS Shoes Style your Sole Party.

Last year’s conference SOLD OUT, so register now!

Bring a group from church or school and get a group rate.

Our students were blown away by the quality of speakers and ideas at the 360 Conference! Spending time with leaders who are making real change in the world challenged and inspired our student-leaders, which has proven to be a blessing to our entire student ministry.

— Adam Mearse, Naperville Church of Christ, Naperville, IL —

To register and join the 360 community: tiu.edu/360

facebook.com/TIU360LeadershipConference

@tiu360

CHAPL AIN’S CORNER Starting well is easy. Big deal! Finishing well is the challenge. How we finish is a big deal to God, because the Bible has no record of God saying to you and me when we stand in his presence, “Well started.” But hopefully he’ll say to us, “Well done!”

BRYAN LORITTS Senior Pastor, Fellowship Memphis

Heaven is a present reality and not just a future attainment. In our experience of the living presence of Christ with us in worship, we are engaged in procession upward to the sanctuary of God. In worship, we are taken into his very presence, sitting at the throne of God and experiencing him in a new and deeper way.

H E A R D I N C H A P E L

GRANT OSBORNE Professor of New Testament, Trinity Evangelical Divinity School

To be full of oneself is to be so preoccupied with yourself—whether that’s your sin, your issues, your insecurities, your dreams, your reputation, your ambitions—that there is simply no room for God. We often can’t experience the fullness of God’s glory because we’re so full of ourselves.

CHRISTINE LEE (MDIV ’98, THM ’00) Associate Rector, All Angels’ Episcopal Church, NYC

What happens in community life when unexpected challenges come up? Do we simply walk away or do we stay together and work through those issues as an opportunity to receive new gifts?

PETER CHA Associate Professor of Pastoral Theology, Trinity Evangelical Divinity School

If you will let God bring you to the end of yourself—no more explanations, no more justifications—in your brokenness God will open your eyes and you will see, not only what you’ve done, not only what it has cost you, but what he is and has done to enable you to stand with open lips to praise him.

JOHN OSWALT Visiting Distinguished Professor of Old Testament, Asbury Theological Seminary

GOOGLE M APS A ND GOD’S WAY

Since we live by the Spirit, let us keep in step with the Spirit. ~ Galatians 5:25 ~ I have a fondness for the tangible and the concrete. When traveling, I tend to rely on Google Maps instead of following my nose. In new situations, I am quick to learn the rules and the boundaries. When anxious, my impulse is to hold tightly to that which appears rooted and permanent. There is certainly some logic to these tendencies, even wisdom. Yet the longer I walk with God, the more I feel him nudging me to loosen my grip upon the tangible so that I might be free to follow in the steps of his Spirit.

It’s a question of trust, I suppose. Do I really believe that God is faithful, that he has my best interests at heart and moves in ways that are discernable to the eyes of faith? On a cognitive level, we affirm this unreservedly and celebrate this in our times of worship.

The challenge is to live into this truth.

Scripture introduces us to many characters who rejected God’s offer of abundant life because they refused to let go of their status, comfort, relationships, or feelings of certainty. I wonder if an honest look at the choices we’ve made might reveal similar tendencies.

When my wife, Haley, was pregnant with our son, the prospect of becoming parents left us feeling excited, anxious, hopeful, and inadequate—all at the same time! Haley and I responded to the uncertainty and unknown by imposing as much control over the process as possible. We read book after book on pregnancy and child development. We charted the daily growth of our unborn son. We attended all the classes recommended to us. In the midst of an internship as a hospital chaplain, I worked overtime to ensure that my time at the hospital would wrap up a full two weeks before Haley’s due date.

Yet Elijah wasn’t born on his due date; he instead arrived 2 ½ months early.

Weighing little more than two pounds, he came into the world fighting for breath.

Our attempts to impose order on our world were futile. We were completely dependent upon the skill of nurses and doctors and, especially, the mercy of God. We had little choice but to lean on God’s steadfast love and watch for the movement of the Spirit during Elijah’s forty days in the neonatal ICU and the months to follow.

Today we’re grateful for God’s restorative hand upon Elijah’s life and for leading us into places of trust and wholeness that we wouldn’t have found on our own.

Keeping in step with the Spirit does not come natural to us. Often it’s in the chaos that we learn to look, trust, and follow. May the One who knows our inmost thoughts help loosen our grip upon that which is unworthy of our trust. May he teach us how to follow his Spirit with freedom and joy.

Grace & Peace,

Scott Samuelson (MDiv ’98) University Chaplain FALL 2013 | 17

Partnerships ANSWERS TO THE PROBLEMS FACING SHORT-TERM MIS SIONS

By Bethany Kemming It was hot, it was January, and their transport was lost. A group of ten Trinity students and faculty were sitting on a bus in rural India on a short-term mission trip, waiting for the driver to figure out where they were. For two weeks they had visited rural churches and schools in partnership with India Rural Evangelical Fellowship (IREF). Since the recent New Year, they were often greeted by mothers, lifting up their children to be touched and blessed during this time. It was no surprise, then, when they heard a noise outside and saw a smiling group of women and children.

“Happy New Year! Happy New Year!”

The team of students touched the children, smiling and wishing each and every face, young and old, a happy New Year. The group slowly continued past the bus, but one woman didn’t leave. She continued lifting up her child and repeating something in earnest for several minutes.

“What is she saying? What is it?” one student asked the translator, John.

“She’s saying: ‘Do you want him? You can take him. If you want him, take him with you,’” John said without glancing up from his camera.

Everyone slowly sat down, not knowing what to do. But still the child was there in the arms of his mother, unaware of the offer made on his behalf.

“Do you want to take him? Do you want him?”

This question stuck with many of the team’s members for the rest of the day, sparking lively discussions. Several thought the mother offered up her child because she assumed he would have

a better life with a white Westerner. Yet others argued this is often how children end up as slaves, with promises of a better life from the faces of strangers. The biggest question—why this even happened—was the most difficult to answer.

“The hardest thing to understand was the fact that it happened and that we were even trying to justify it. That there was a woman in a position where she felt that she had to give up her own child was shocking,” team member Kelley Goewey said. “We discussed and wondered what our responsibility to this woman was supposed to be. What kind of emotional response were we supposed to have to the fact that this woman is trying to give her baby away to strangers? I find it difficult to think that God would look at this situation and not have an emotional response to it.”

These real-life scenarios that provoke such difficult questions can often be the most meaningful experiences on short-term mission trips. The chance to come face to face with poverty and injustice and seek the heart of God on such a personal level is often a reason many gladly, if not cautiously, go on short-term mission trips.

Recently, however, more mission teams have begun to question if mission-trip experiences can come at the expense of those on the receiving end. Are those being ministered to finding hurt more than help? After the publication of the book When Helping Hurts, by Steve Corbett and Brian Fikkert, the conversation went viral, leaving no Christian institution untouched, including higher education.

Painting houses, putting on Vacation Bible Schools, or handing out donated items can have a negative impact if there is a lack of clear communication on both sides of the exchange. Not immune to the possibility of hurtful helping, Trinity’s Director of Global Community Partnerships Cooper Smith said Trinity has sought to avoid common and hurtful problems associated with STM (shortterm missions) through establishing partnerships, emphasizing mutual benefit, and intense student participation.

Since 2011, Trinity has visited nine different domestic and international locations each year for short-term mission trips,

Pictured, Left: Trinity College Dean of Students Dr. William Washington served as one of the leaders on the 2013 Trinity Uganda Team.

Center Left: Former Trinity Dean of Students Graham Aitken (BA '04, MA '09) playing with children in May 2011 with Trinity's inaugural Uganda team.

Center Right: Elizabeth Aitken (MA ’11) and Missy Yamamoto (BA ’11) on the May 2011 Uganda trip. Right: A group from Trinity prays over two women on their January 2011 trip to India.

FALL 2013 | 19

"It was about BEING THERE, BEING PRESENT—not fixing things. It was more honoring to them to just be with them and accepting what they had to offer us."

“We do not want to do something like a Vacation Bible School if we know there’s not going to be any follow-up. Instead, we ask how can we COME ALONGSIDE EXISTING PROGRAMS rather than doing what we want to see done?”

each with an established partner that seeks to express to Trinity what is needed or desired and ways that students and faculty could help. Domestic partnership locations over the past eight years have included Chicago, New York, and New Orleans.

Globally, Trinity has mission partners in France, India, Uganda, Zambia, El Salvador, and Costa Rica.

“We go back to our same partners every year.

It takes time to establish a partnership and to be truly helpful,” Smith said. “It took three or four years for our partner in Zambia to realize we had the intention of returning each year. After that, they were able to share with us ways that we could really help them.”

Trinity’s oldest partnership is with IREF in India and began in 2004. Trinity students and faculty have returned nearly every year for two weeks, working with the President of IREF Emmanuel Rebba and his wife, Dee. This coming December, the team from Trinity plans to visit for three weeks, continuing to visit local churches and schools connected to IREF, focusing on outreach and encouraging IREF in their ministry.

Mission trips overseas can be expensive, and many question if it would be better to just raise money and help these ministries financially, rather than going themselves. In Robert Lupton’s book Toxic Charity: How Churches and Charities Hurt Those They Help (And How to Reverse It), he writes that the money spent on a mission trip to Central America to repaint an orphanage/school could have provided for local painters, two new teachers, and new uniforms for everyone in the school. While Smith believes these studies should be considered, he also knows that mission trips provide social capital and enable local ministries to connect.

Visitors often draw locals to the church, allowing the church to interact with individuals who wouldn’t normally attend.

“In a sense, we bring excitement and opportunity. We go out in a bus and have impromptu church services and more people come Pictured, Left: Rebecca Spellman (MA ’13) lifting up in prayer the mission's work in India. Right: Trinity students were warmly welcomed while working with India Rural Evangelical Fellowship.

because they see the strangers,” Smith said. “Even though you don’t do anything different, the fact that you came from America has an impact.”

The nearby local ministry is then able to connect, serve, and speak with these individuals.

Trinity’s emphasis on working in long-term partnerships is not only beneficial to those being ministered to but also to the students on the trip, according to Smith. By participating in a trip with a long-term partnership, they are able to serve toward a goal as “links in the chain.”

“These partnerships exist before and after they leave Trinity.

They are able to continue contributing to what God is doing in the world,” Smith said.

Through these partnerships, Trinity’s missions department also aims for mutual benefit—of Trinity and the partnership organization. A focus on mutual benefit has helped guide each trip’s activities and goals.

In certain circumstances, this means that Trinity’s team will forego doing what they think needs to be done and instead ask the partner where they desire help.

“We do not want to do something like a Vacation Bible School if we know there’s not going to be any follow-up. Instead, we ask how can we come alongside existing programs rather than doing what we want to see done,” Smith said.

Once Trinity establishes a partnership, they make a formal contract that lays out expectations for both parties.

Smith said this way of formalizing a partnership allows both Trinity and the organization to be clear and responsible for their future together, as well as protects the organization in case of turn-over in Trinity’s Missions Department.

One of the strongest features of Trinity’s Missions Department is that . . . in any given academic year, OVER 10 PERCENT OF TRINITY’S UNDERGRADUATES participate in an STM with Trinity.

Senior Yvonne Hennrich went to Uganda with Trinity in 2012 and 2013. While she had been on previous work-based mission trips, she found her time in Uganda with Trinity to be entirely different. While her previous trip experience had been focused solely on ways a team could help by bringing items and doing physical labor, her time in Uganda was focused on encouraging and helping in ways that she found better dignified their partners in Uganda.

“It was about being there, being present—not fixing things. It was more honoring to them to just be with them and accepting what they had to offer us than coming in with a bunch of stuff and dumping it on them,” Hennrich said. “Sometimes going into a different country one might have that feeling of ‘I need to fix things,’ instead of just seeing them, instead of just being with the people where they are and lifting them up where they are. In terms of helping where it is not needed, the Uganda mission trip definitely showed me how service can overcome this type of pitfall.”

One of the strongest features of Trinity’s Missions Department, according to Smith, is that experiences like Yvonne’s are not rare. In any given academic year, over 10 percent of Trinity’s undergraduates participate in an STM with Trinity.

“I think this demonstrates that this generation is passionate about spreading the gospel and that students are resonating with what we’re doing,” Smith said.

One of the ways Trinity’s Missions Department has sought to avoid “hurtful helping”—while still equipping students to participate in missions— is through consistent and mandatory preparation and debriefing. Before each trip, team members attend six training sessions where they learn about the culture and ministry at their destination, along with participating in guided reading and discussion.

In addition, students on the trips to Uganda and Zambia also have the opportunity to take a class

“I think this demonstrates that this generation is passionate about SPREADING THE GOSPEL and that students are resonating with what we’re doing,” for academic credit that provides them with cultural information and training about the country and ministry where they will be serving. During each trip, team members debrief every night, discussing what they were learning and ways that they could serve their ministry better. After each trip, team members are required to attend two debrief sessions, where they are able to process their experiences on the trip together as well as with other mission-trip teams from Trinity.

“Though it couldn’t completely prepare me for going overseas to a foreign place, I would have felt lost without the training. It gave me information to fall back on when I was in Uganda,” Hennrich said. “Debriefing was one of my favorite things after coming back. I had all these things to process, and I think debriefing a few weeks later solidified everything that I was thinking.”

Trinity’s solution, then, to the possible pitfalls associated with short-term mission trips, is not to end the trips, but rather to consider ways of reforming them, “listening to the partners and being very intentional,” Smith added. In this way, Trinity students receive the joy of engaging God’s redemptive work in the world, while also witnessing a model of missions that can be mirrored throughout the remainder of their lives.

To be faithful to God’s call and to keep informed about what happens around the world and why can be a challenging process, which is why Trinity puts so much thought and effort in walking beside its students during each mission opportunity.

The Indian child offered to strangers, the village in Uganda that lacks clean water, or boys and girls in New York City growing up in violent neighborhoods all give pause to students and faculty, forcing them to question not only what they think they know about the world, but what they know about God and his redemptive work. This type of engagement can come with positives and pitfalls, but stopping such opportunities to take part in God’s mission is not an option, for, as Paul asks the church at Rome, how can the world hear unless those who bring the good news are sent (see Rom. 10:13–15)?

“We didn’t know what we could do for that mother and her child in India, but it was clear that we couldn’t ignore it,” Goewey said.

“God designed us to have an emotional responses to these types of situations, and our reactions influence how we do missions, school, life, and, ultimately, what we do for the sake of God’s kingdom.”

A recent graduate and former communication assistant at TIU, BETHANY KEMMING (BA ’13) will be studying in the Post-Baccalaureate Capstone Certificate in Communication Sciences and Disorders Program at the University of Wisconsin Madison, with plans to attend graduate school for speech pathology thereafter.

The Word of God and The Widow's Plight

by Rory Tyer

As Bulus (PhD ’95) and Rose Galadema (PhD ’05) were leaving Nigeria to come to the U.S., they were met at the airport by a group of widows who wanted to say goodbye. They hugged Bulus and Rose tightly, and Rose recalls one of them pleading, “I know that by the time you get back here I will be dead; I can’t handle this, but please, when I die, will you take care of my children?”

That plea never stopped ringing in their ears.

We

caught up with Bulus and Rose in July 2013, when they were back in the States for a few months. Both of them grew up in Jos, the capital city of Plateau State in central Nigeria. They met as teenagers and were married at 23, two years after Bulus graduated from Jos ECWA Theological Seminary (JETS). “Seminary” means “Bible college” in Nigeria; ECWA stands for Evangelical Church Winning All, a Nigerian denomination that currently has about six million members.

As they were preparing to leave so that Bulus could pursue master’s work at Wheaton Graduate School, Rose’s father died. Shortly thereafter, her mother threatened to commit suicide. When Bulus and Rose sought out other widows at their church for help and support, they discovered a physically and emotionally neglected community, not least by the church. In the local culture, “some of the widows were subjected to horrible treatment. For example, if the man died, the widow must have had a hand in his death, even if he was sick,” Rose told us. “After cleaning the corpse, the widow might be forced to drink the cleaning

water to prove her innocence; others were sexually molested, and others had their children taken away from them.” There was not, she explained, any sort of support network for these widows, which was a driving factor behind her decision to complete a bachelor’s in psychology while Bulus completed his MA at Wheaton.

Bulus was subsequently admitted to Trinity’s PhD in Theological Studies with a focus in Historical Theology; Rose completed her MA in Higher Education Administration from Northwestern and coursework for Trinity’s MA in Mental Health Counseling. Along the way, they were both involved with ministry and raising a family. The memory of the widow community still lingered in their minds, however, and the desire to minister to them continued to grow. Rose visited and stayed with several different rescue missions in various states, and both of them began learning as much as they could about starting development work.

Instead of assuming you know what the people’s needs are,

sit with them

and you might be surprised.

Upon earning his PhD at TEDS, the denomination asked Bulus to return to Nigeria so that he could begin teaching at his alma mater, Jos ECWA Theological Seminary. Rose had been admitted to Trinity’s PhD in Educational Studies, but they accepted their denomination’s call and returned. Both of them were immediately involved with teaching at JETS and with ministry—including founding a ministry to widows called Almanah Rescue Mission.

Almanah is the Hebrew word for “widow.”

They credit two former TEDS professors, Linda Cannell and Ted Ward, for helping them learn that “if you really want the program to be successful, instead of assuming you know what the people’s needs are, sit with them, and you might be surprised,” Bulus said.

“Just sit with them and then ask them, ‘What are your needs, how can we come alongside you?’”

Almanah Rescue Mission offers medical services, skills and employment training, legal services, education for widows’ children, counseling, and Christian fellowship and teaching, and the vast majority of costs and skills are provided by locals rather than by overseas funding. The program is intentionally interdenominational and has seen many different churches in Jos enthusiastically support its mission. It is now almost twenty years since the program’s founding, and some of the children who received their education through Almanah are now the ones supporting it. Rose mentioned specifically a doctor who now donates his services and a lawyer who donates his legal expertise. It has been so impactful that the state government noticed and began giving some financial support, “since ‘they were doing the job that the government should have started anyways,’” Rose noted with a laugh, paraphrasing the governor at the time.

Bulus and Rose would eventually return to the States from 2000– 2006 so that Rose could finish her PhD in Educational Studies at TEDS. While Bulus continued his ministry involvement during this time, his main focus was helping to support Rose through working and raising their family.

In 2008, Bulus was asked to become the president—“in Nigeria, we call it ‘provost,’” he explained—of Jos ECWA Theological Seminary, and he continues in that role currently. He and Rose continue to serve on the board of Almanah and are involved with mentoring young ministry couples. Their school continues to face

The Galademas illustrate the global impact of the TEDS community. Many widows, students, children, and community members’ lives will be forever changed because of Rose and Bulus’ faithfulness to the Lord and their willingness to pursue an education that placed the authority of Scripture at its center. It is our prayer that their ministry would continue to bear much fruit, and that TEDS would continue, by the grace of God, to fuel the development of ministry leaders worldwide.

some challenges, not least of which involves the often volatile state of Muslim-Christian relations in Nigeria and Jos specifically. (The Boko Haram attacks in 2009 were well publicized because of their extensive nature; occasional violence and smaller crises are an ongoing issue.) But Bulus was adamant that the Lord had provided, and Rose explained that her counseling work at JETS had brought about a mental health clinic that enabled the school to serve both Muslims and Christians who have been affected by violence. Bulus also explained that Muslim-Christian relations is one of the next frontiers of the school’s activity, one in which, as always, the hand of the Lord is evident.

When asked what he thought North American churches might learn from their counterparts in Nigeria, Bulus suggested that Nigerian churches are less apt to fall prey to the idea that reality is divided between the sacred and secular. “This division between the sacred and the secular, the encroachment of materialism—these are things that I think are eating very, very deeply into the fabric of the church,” he said. “Our situation, the poverty and everything, helps us to read certain parts of Scripture a bit more literally. ‘Give us this day our daily bread’—when we pray that prayer, sometimes for us it actually means our next meal. I know that God has blessed America in great ways, but again, as he said to the Israelites, be careful when you enjoy all of these things that you do not think it is your own strength that has given them to you.” He continued: “I’m not grateful that Africa is poor the way it is, but I wouldn’t want to trade [what we have].”

Bulus credits TEDS with solidifying his commitment to the centrality and authority of Scripture. He mentioned faculty like Kenneth Kantzer, Carl Henry, Linda Cannell, John Woodbridge, and Kevin Vanhoozer, and said: “You see that there’s no conflict—you really can be a top-notch intellectual scholar but also have the same high degree of devotion to Christ and the authority of the Word.”

THE TRINITY FUND

An immediate investment with lifelong impact

My wife and I are preparing to be missionaries in Japan, and we are very excited to get there. TEDS has been a major milestone in preparation for the mission field, but seminary can be expensive. Thankfully, through the support of people like you through the Trinity Fund, I did not have to take out loans this past year. This helped keep my family from taking on more debt and will allow us to get to Japan sooner. My time at TEDS has been tremendously formative and I am so grateful to be a part of the Trinity community. Being here has changed my life and prepared us for ministry in Japan.

Andrew Seaman, MDiv ’12 and MA in Counseling Class of 2014

Invest in students through the Trinity Fund with a gift of any amount—$1, 10, 100, 1,000, $10,000 or more!

Trinity provides more than $12 million in scholarships for the neediest and most capable students each year, and the Trinity Fund plays a significant part in that. We would be grateful for your investment in our students at any level. tiu.edu/giveonline 24 | TRINITY MAGAZINE

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ALUMNUS/A OF THE YEAR NOMINATIONS

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You can now have the

Trinity experience

…

nline!

To learn more (or refer a friend), visit tiu.edu/online.

Then join us for a Trinity Alumni & Friends Reception.

For date, time, and registration information, log on to TrinityTown.com or contact the Alumni & Community Relations Department at alumni@tiu.edu.

Trinity’s Online Campus provides students with a new, flexible, and convenient learning option to the Christian community.

Undergraduate degree completion programs in Christian Ministries, Business, or Psychology

FALL 2013 | 25

LO O K I NG B AC K

The Centrality of God's Word

Two-thousand thirteen marks the thirty-fifth anniversary of the Chicago Statement on Biblical Inerrancy. Carl F. H. Henry’s work on the authority of the Scriptures had deeply impacted the evangelicals who formulated this statement, which announced their confidence that the Bible’s original manuscripts faithfully communicate—without the tiniest error— God’s redemptive plan for his world.

The Statement was produced at the Hyatt Regency O’Hare in Chicago in the fall of 1978.

It was signed by nearly 300 noted evangelical scholars, including James Montgomery Boice, Norman L. Geisler, Carl F. H. Henry, Kenneth Kantzer, John Warwick Montgomery, Roger Nicole, J.I. Packer, Robert Preus, Francis Schaeffer, and R.C. Sproul.

Remembering Carl Henry

Evangelicalism Yesterday, Today, and Tomorrow A one-day conference commemorating Carl F. H. Henry’s life and ministry and rekindling the enduring significance of his theological vision October 11, 2013 Trinity Evangelical Divinity School For more information and to register, please visit rememberinghenry.org.

2065 Half Day Road • Deerfield, IL 60015 847.945.8800 • www.tiu.edu

“Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth” (2 Tim. 2:15).

The message of this snippet from Paul to his understudy Timothy has impacted Louis and Marion Balster throughout their lives, and its wise advice stands as the main reason they decided to establish an endowed scholarship at Trinity Evangelical Divinity School. In the face of unspeakable tragedy—they lost their two youngest children in a drowning accident in 1961—Louis and Marion clung to the words of truth delivered each Lord’s Day from the pulpit.

“We appreciated the various pastors that would come and speak in our church from Trinity. We felt that they were faithfully teaching the Word of God and that’s what we were anxious to receive,” Marion said.

Louis and Marion grew up in Maple Lake, Minnesota, on adjacent farms, and married in 1943. Louis received his pharmacy degree from the University of Minnesota and then served in the Navy for several years. While Louis was in the service, their family moved frequently and learned to trust in God through the frequent changes of scenery.

“The Bible taught us exactly how the Lord wanted us to live. Through the loss of our children we knew that we had to depend upon the Lord to take us through that. We didn’t know why it happened, but God knew,” Marion said.

It was 1950 in Minnesota when Louis and Marion began attending St. Louis Park Evangelical Free Church. While there, several of their pastors would lead the church in regular prayer for Trinity. They had visited the university once before and appreciated the teaching and the theological faithfulness that they witnessed. Louis desired to support Trinity's mission because it was the main seminary of their denomination and, more importantly, he experienced firsthand the fruit of the TEDS commitment to God’s Word through the various ministries of its alumni.

“There are places where people seem to forget the Word in their teaching and preaching,” said Marion. “And Louis and I were concerned that our church leaders be trained to teach and preach faithfully.”

After Louis passed away in 2008, Marion, now 93, and her son contacted Trinity to establish the Louis and Marion Balster Endowed Scholarship, designated for students seeking to be pastors and missionaries, faithful to God's Word.

“While our mission field grows smaller with each passing year, we can provide for someone more mobile to take our place,” Marion said. Such is one important way that the Great Commission continues across generations— through the generosity and selflessness of God's servants.

For more information about gift planning with Trinity and creating a lasting legacy, please contact Joel Dillon at (847) 317-7006 or jdillon@tiu.edu.