Urban

Evangelism
Biblical-Sociological Principles to Reach the Cities
 Urban
Evangelism
Biblical-Sociological Principles to Reach the Cities.

Manuel Rosario, Ph.D

Original Title:
Urban Evangelism
Biblical-Sociological Principles to Reach the Cities.

Author:
Manuel A. Rosario

Published by:
CreateSpace, an Amazon company - 2014
Charleston, SC,USA

Text Edition:
Manuel Rosario

Cover design and layout:

Víctor Campusano

This publication may be translated, reproduced or transmitted in any

form , except for brief quotation without prior permission.

All rights reserved. Printed in United States of America.

 Dedication

To our Lord Jesus Christ - author and finisher of our faith -

in whose life, death, resurrection and priesthood, the gospel takes
hold.
 Acknowledgements

I am deeply grateful to God for inspiring me to write about

such an exciting subject; thanks also to my wife, children, par-
ents, siblings and friends, for their support during the process.
 Author

Manuel Rosario, PhD, is a passionate about the science of

salvation. He is also the director of Evangelism of Greater NY
Conference of SDA. His experience as a Metropolitan pastor and
his academic formation permits him to discuss the topic from
distinct angles. He is married to psychologist Jazmín Tolentino,
with whom he has fathered two children: Carlos Manuel and
Carolin Jazmín. He is the author of the book Mayordomía es
salvación, published by the Interamerican Publishing House.
 Table of Contents

Dedication ............................................................................... ii
Acknowledgements ............................................................... iii
Author ..................................................................................... iv
Table of Contents ................................................................... v

Introduction ........................................................................... 1

Section I: The Metropolitan Context

A look at the cities ................................................................. 9
A look at the citizens ............................................................. 17

Section II: The Urban Mission

The mission of the prophet .................................................. 27
A prophetic people ................................................................ 35
Three angels, one gospel ....................................................... 45

Section III: The enemies of urban evangelization

The church in the days of Noah ........................................... 53
Giants in Canaan .................................................................... 59
Modern Samaritans ................................................................ 67

Section IV: The challenges of urban evangelization

Running with the horsemen .................................................. 75
Flying through the sky ........................................................... 91
The Foundation for Christian effort ..................................... 103
With Such An Army ................................................................ 115
The Upper Class and Special Groups ................................... 123

Section V: Success in Urban Evangelism

Cities of Refuge ........................................................................ 137
Not by power, but by my Spirit ............................................. 149

References .................................................................................. 155
 Introduction

W
e often hear of the urban: Sociology, psychology,
geography and even urban music! We are in a new
cultural explosion, with new models of behavior, atti-
tudes and forms of coexistence, which are evident in
urban citizens.
The rural-urban dichotomy, was raised by European econ-
omists, philosophers, sociologists, and psychologists in the nine-
teenth century, who differentiated between city singularities to
those of the country; by 1903, the German scholar George Simmel
raised in his essay:
The large cities and the life of the spirit, that the stresses to which
the citizen was exposed to, gave shape to an agitated and nervous
personality type. 1

Horacio Capel summarizes the central ideas of Simmel’s

work using the words, “life is more intellectual in a large city.”
Furthermore, in the cities the pace of life is faster than in the
small towns in the countryside and in the country, and there is an
“intensification of a nervous life.” The multitude of excitations
that occur determine whether someone is unable to react to them
and lead to man-weary, product type from the big city. The atti-
tude of citizens toward their neighbors is of caution. But the city
offers a freedom that is not found in any other place, although
this is linked to loneliness…2
What an enlightened vision! Wouldn’t you say? Two dec-
ades later, the sociologist, Max Weber defined the city as a new
type of community and later, investigators from the Chicago
school wrote in their articles about urban sociology, published
during the 1920s in the American Journal of Sociology, that it
was responsible for creating new forms of behavior.3 Shocking!
Wouldn’t you agree?
Similarly Ortega and Gasset, in his book The Revolt of the
Masses, first published in 1929, explained:
“The cities are full of people. The houses full of tenants. The hotels
full of guests. Trains full of passengers. The cafes full of customers.
The streets full of pedestrians. The famous medical wards full of
2 Urban Evangelism

patients. The shows full of spectators. The beaches full of bathers.

What once used to be no problem begins to be almost continuously:
finding space.”4

Although several decades have passed and the effect of

the masses has increased, paradoxically, the citizen confesses
to be increasingly isolated. The apathy of great urban centers,
the hyper individualism and syndrome of the lonely crowd, are
direct sources of depression and suicide. The city is the place of
those who have no place, where voluntary marginalization is the
standard.
Social networks are trying to fill the void; the connection
has grown, but not strong commitments. Sadly, the person to
person contact has given way to mask to mask contact. People
need people, not machines, real company! And it is not about
meeting people, but people who empathize, and this is precisely
what is missing in the cities.5 Today more than ever are the words
of Christ true: “Do you not say, ‘Four months more and then the
harvest’? I tell you, open your eyes and look at the fields! They
are ripe for harvest.”6 Here is a great opportunity for the gospel!

Cities and Evangelism

For the 1970s, evangelists, administrators and Adventist
theologians, especially in the United States, showed great con-
cern for the apparent impact of city effect on evangelism, which
is why in the General Conference Session of 1980 held in Dal-
las, a secularism committee was appointed under the direction of
Dr. Humberto Rasi, in order to understand the phenomenon and
find strategies to address it.
The same expectation was appreciated among Catholics,
who in 1979 under the leadership of the Latin American Episco-
pal Council (CELAM), gathered their bishops of Latin America
and the Caribbean, to study the new evangelization that, in their
view, America and the world needed. As reactions to the insist-
ing Second Vatican Council (1962 - 1965) where it was repeat-
edly proclaimed, “humanity is experiencing a new period of his-
tory”.7 And to the subsequent insistence of Paul VI, who pointed
as one of the new social problems the urban phenomenon, in his
Apostolic Letter Octogesima Adveniens, from May 14 1971.
 Introduction 3

Again in October 1992, during the celebration of the V Cen-

tenary of America Evangelization, held in Santo Domingo, D. R.,
the need for a new evangelization was argued, defining it as the
set of actions to place the gospel in active dialogue with the mod-
ern and the postmodern. The world had entered a new phase and
the church should adopt a new form of evangelization, articu-
lated in new methods, new expressions and a new fervor.8
Alister McGrath, professor of historic theology at the
Oxford University, and director of Wycliffe Hall9, says that
Christians were negligent due to the immediate rise in church
attendance after the Second World War. For most congregations,
evangelism had lost all sense of urgency when they believed all
people would come anyway!
He then says: “And then came the crisis of the 60s. Time
Magazine published the following headline, “Is God Dead?” Sec-
ularization had deeply affected western society [...] In the 70’s
the large churches started losing their members in large scale. By
the end of the 80’s a pattern was identified. Churches committed
to outreach were still growing, but the ones not committed were
shrinking.10

Striking Numbers

86%
76%

8.2% 14.1% 15%

1990 2000 2008

Religious No Religious

The American Religious Identification Survey of 2008 documented

the dramatic decline. In just one generation the American adults who
declared themselves Christians dropped from 86% in 1990 to 76%
in 2008! In a historic decrease of 10%. On the other hand the grow-
ing segment that shows no religious preference: atheists or agnostics
rose from 8.2% in 1990 to 14.1% in 2000 and then to 15% in 2008.11
4 Urban Evangelism

It is surprising that different groups coincide in pointing

out the secularization phenomenon in the new urban context as
the challenging element of evangelization; and it is sad to think
about what one of the scholars who concluded the Adventist
study, Doctor Paulien, said, that the document did not have the
desired impact due to it being considered highly technical.12
You may ask yourself, what does all this have to do with
preaching the gospel? Quite a lot! The gospel is eternal, but soci-
eties are ever changing, for this reason it is so dangerous to try to
change the message as well as not wanting to update the meth-
ods. Peter and Paul served the same gospel in different packag-
ing; they knew very well that it was not strategic to follow the
same method to evangelize Jews and Gentiles.
To some extent the effect of secularization on evangelism
is very similar to the progression of cancer in the human body,
silent but sure! We can deceive ourselves and consider that our
mission fields are protected, but that’s how some North-Ameri-
can Adventist congregations of the 50’s felt, which do not exist
today.
The truth is that those who were born or lived part of their
lives in the country and then migrated to the cities or were caught
by them, are dying and giving way to a new generation that is
unfamiliar to the countryside. Consider the challenges multiple
churches are facing trying to keep the second and third genera-
tion of Adventists. We must look ourselves in this mirror at the
local level! If we pray and take steps then the results could be
different. “A prudent man sees danger and takes refuge, but the
simple keep going and suffer for it.”13 Secularism has been capa-
ble of changing great churches into museums!
Urban evangelism, biblical-sociological principles to reach
the cities, is intended to serve as a stimulus for the study of the
subject. It is like an optimistic grain of sand in the immense ocean
of the solemn call to the worldwide church to evangelize the cit-
ies. Jesus loves the cities; he cried over Jerusalem, cries over our
cities and seeks workers who will cry like Him. The question still
resounds: Whom shall I send and who will go for us?14
This book is composed of 15 chapters distributed into five
sections, which I describe below:
 Introduction 5

The first section, composed of chapters one and two, is

called: The metropolitan Context, and aims to provide an overview
of the rapid development of cities and the type of modern citi-
zens who dwell in them or will be very soon. It is discussed how
the social facts affect evangelization and what we can do to be
more effective in urban preaching.
The second section, composed of chapters three to five, is
called: Urban Mission and it rekindles the sense of mission of the
remnant people. It also outlines the distinctive features of the bib-
lical prophets and draws an analogy between the prophetic mis-
sion of John the Baptist and the Seventh-day Adventist Church,
and it also dedicates a space to analyze the implications of the
third angel’s message in the context of the evangelization of the
cities.
The third section, composed of chapters six to eight, is
called: The Enemies of Urban Evangelization, and warns of the major
internal enemies the church faces in the fulfillment of its mission:
apathy, prejudice, and evangelistic discrimination, as well as the
biblical guidelines to address them.
The fourth section, composed of chapters nine to thirteen, is
called: The Challenges of Urban Evangelization and raises the need
to utilize the scientific and technological tools available in build-
ing the kingdom of God, which among other things includes
some ideas on how to gather information relevant to the com-
munity and integrate it into a practical strategic plan to poten-
tialize local evangelistic work. This section examines the role of
the media in evangelization as well as small groups ministry and
other evangelistic methods, of no less relevance. It also consid-
ers the urgency of increasing the role of youth and children in
the advancement of the everlasting gospel, as well as defining
structured plans to reach the middle and high classes, and spe-
cial groups.
The fifth and final section, composed of chapters fourteen
and fifteen, is called: The Success of Urban Evangelism, and focuses
on the need that our houses of worship are perceived to be real
cities of refuge, a shelter of love and peace! That it may be a place
of inspiring worship and of well-focused community outreach
for the fulfillment of the mission. The section also analyzes some
6 Urban Evangelism

of God’s wonderful promises to fund his work and it highlights

the Holy Spirit as the missionary Leader by excellence of the
church.
I hope that this book will be a great blessing in your spirit-
ual life; that it contributes to the community in which you live in,
and that it inspires a new evangelizing air in the church in which
you assemble together and serve.
As John L. Dybdahl well said it, “Mission is central to our
identity; Jesus did not create the church and then gave her a
mission as one of her responsibilities. The divine plan of salva-
tion precedes the church. Mission gave birth to church, it is her
mother. The very essence and nature of the church is missionary.
If the church stops being missional, she has not only failed in
one of her responsibilities, she also ceases being the church and
becomes only a social organization with religious orientation.15

Manuel Rosario
Introduction 7
 Section I

The Metropolitan Context

This section aims to provide an overview of
the rapid development of cities and the type of
modern citizens who dwell in them or will be
very soon. It is discussed how the social facts
affect evangelization and what we can do to
be more effective in urban preaching.
 Chapter 1

A look at the cities

O
n October 31, 2011, symbolically, humanity met the mile-
stone of seven billion people, of which an increasing pro-
portion lives in cities. It is expected that by June 15, 2025
the world will have reached eight billion people, and by
June 18, 2083 an astronomical ten billion earthlings.1 At the rate
we are going it seems impossible to fulfill the Gospel mandate:
“And this gospel of the kingdom will be preached in the whole
world as a testimony to all nations, and then the end will come.”2
Actually, it is not only about the demographic explosion,
it is equally necessary to consider the unprecedented growth of
urban areas. In mid-2009, the number of residents in the urban
fringes (3.42 billion) for the first time exceeded the inhabitants
of rural areas (3.41 billion) making the world more urban than
rural. It is expected that the global level of urbanization of 50 per-
cent surpasses the 50 percent in 2009 to 69 percent in 2050.3
Although the concept of city is not a consensus issue in soci-
ology, the European Conference of Statistics in Prague defines it
as an agglomeration of more than 2,000 inhabitants whose popu-
lation engaged in agriculture does not exceed twenty-five per-
cent. They also consider that from 10,000 inhabitants, all urban
agglomerations are cities, where they are concentrated and are
primarily engaged in industry, commerce or services. 4
For other experts it is sufficient to indicate that a city is an
urban entity with high population density which is dominated
mainly by manufacturing and services, what matters is the level
of development in relation to the territory in which it stands.5
10 Urban Evangelism

The numerical criterion alone is not proof.6 They also discard the
rural-urban opposition, at least in the highly industrialized coun-
tries, and consider the increasing impact of intermediate levels,
as suburban or semi-urban areas outside the metropolis with fast
access to them, which are especially attractive to the middle and
high strata.
The truth is that many urban centers are expanding rap-
idly, transforming villages into towns and then into cities and
megacities. Historically, urbanization is driven by the concentra-
tion of investment and employment. It is estimated that 80% of
global gross domestic product is generated in urban areas, which
consequently attracts more capital and more labor force, i.e.,
more people.7
The United Nations, aware of this reality, concluded stat-
ing that the next two billion people of world population will live
in the cities; therefore it is very important to start planning for
them now.8
I wonder, is it not also a good tip for the Seventh-day
Adventist Church? The world today is urban, and it is necessary
that the church takes this into consideration as we budget our
priorities and determine our concerns. This new scenario presup-
poses a theological reflection about the cities and the future of
urban life is more necessary than ever.9

Mega and Meta cities

One aspect to consider carefully in the context of urban
evangelism is of the megacities or metropolis with a population
of over ten million people. It is risky to refer statistics around
large cities, because it will be outdated in a short time, but accord-
ing to the World Urbanization Prospectus: 2009 Revision, the ten
most populated cities in the world in descending order are:
1. Tokyo in Japan,
2. Delhi in India,
3. São Paulo in Brazil,
4. Mumbai (Bombay) in India,
 A look at the cities 11

5. Mexico City in Mexico,

6. New York-Newark in the U.S.,
7. Shanghai in China,
8. Kolkata (Calcutta) in India,
9. Dakar in Bangladesh and
10. Buenos Aires in Argentina.10

It is convenient to refer to the official statistical projections

of the UN in its vision to 2025 that it does not indicate significant
changes in this table, unless there is a slip of the city of Buenos
Aires to number 15, the rise of the city of Dhaka from the 9th
position to the 4th and the jump to 10th place of Karachi in Paki-
stan.11 It is appropriate to note that even though the Asian conti-
nent is at the forefront in the emergence of megacities, in general
the percentage of urbanism by geographical area is as follows:
Africa 39.6; Asia 41.7; Oceania 70.2; Latin America and the Carib-
bean 79.3 and North America 81.9%.12
This data in no way represents a contradiction since meg-
acities are also a political theme and of financial globalization.13
As sociologist Rudi Maier puts it, “The massive numerical
growth does not represent a reality all the time”. On the contrary,
as Manuel Castells describes, its strength lays on the meaning
of global economy. The mega cities cannot be seen just by their
numerical size, but also for their importance on global scenario.14
We must admit that an urban person is a global person!
A similar theory to that of Maier is supported by Sir Peter
Hall, professor of urban planning and urban trends expert at
the University of London. In fact, as in the days of the Tower of
Babel, crowds are a symbol of power. The strategic plan of Babel
was to place man in the sky. 15
In the case of the cities ranked above, each has a population
of over thirteen million inhabitants, highlighting Tokyo as the
largest urban agglomeration in the world, with over thirty-six
million. It should be noted that cities with a population of over
twenty million people are name Metacities or hyper cities, Delhi
and São Paulo also fall in this range. It is expected that by 2025
12 Urban Evangelism

Mumbai, Dakar, Mexico City, New York-Newark, Kolkata and

Shanghai will have been added to the elite group.

The megalopolis
If the phenomenon of large cities is surprising, what can
we say about the union of many urban centers or megalopolis, a
term introduced by the geographer Jean Gottman in 1960 which
describes an urban continuum of hundreds of kilometers and a
population of more than twenty million people, caused due to
the growth of a city that makes contact with the area of influ-
ence of another city and so on […]. These large urban extensions
are characteristic of developed countries, particularly the United
States, Japan and Western Europe.16
Among the major megalopolis distinguished in global
scale is BosWash extending from Boston to Washington, includ-
ing metropolitan areas like New York, Philadelphia and Balti-
more. It brings together a population of approximately 50 million
people and is an area of great economic, political, and cultural
dynamism. Tokaido made up of the Japanese metropolitan areas
Tokyo, Yokohama, Nagoya, Osaka and Kobe, with around 45
million inhabitants, forming the most important concentration of
economic and technological potential in the world.

Life in the cities

In these urban agglomerations, as mega and meta cit-
ies are technically called, live hundreds of thousands of fami-
lies, crowded into multifamily housing resembling huge honey-
combs, which also move in means of transportation where the
people feel canned and drowned in a very small space. But some
are also centers of economic growth, technological progress and
cultural development which make them particularly attractive,
although others with an infrastructure that appears as if it will
soon collapse still remain attractive employment options for citi-
zens of those countries.
The city is a place of intense contradictions:
“It kills, destroys, and gives heart attacks, cancer and other physical
 A look at the cities 13

and psychological maladies […] It is the place for mobs, gangs, delin-
quency, drug addiction, and every kind of evil; since long time ago
it is the Babylon that corrupts naïve spirits with their youthful ide-
als […]. On the other hand the city can also be a place to find answer
and resources to solve most of the same problems. It is a place where
important decisions are taken, a place for business and jobs.17

An author who is impossible to overlook given his signif-

icant contributions in this regard is Louis Wirth, German-born
American sociologist who in the first half of the twentieth cen-
tury, specified with unquestionable precision the characteristic
features of urban way of life, namely:
• Social isolation
• Secularization;
• Segmentation of roles;
• Loosely defined standards;
• Social relations characterized by superficiality, ano-
nymity, and transient nature and utilitarian;
• Functional specialization and division of labor;
• Spirit of competition, against the solidarity of rural
societies;
• High mobility market economy, dominated by second-
ary and impersonal relationships over the essential
ones;
• Weakening of fragile family structures and
• Disappearance of family relationships with extended
relatives.18
It seems like a prophecy!
In her time, Ellen G. White commenting on the lifestyle of
the cities said:
“The physical surroundings in the cities are often a peril to health.
The constant liability to contact with disease, the prevalence of foul
air, impure water, impure food, the crowded, dark unhealthful
dwellings, are some of the many evils to be met.”19

In a second statement the said author insists,

“Life in the cities is false and artificial. The intense passion for money
14 Urban Evangelism

getting, the whirl of excitement and pleasure seeking, the thirst for
display, the luxury and extravagance, all are forces that, with the
great masses of mankind, are turning the mind from life’s true pur-
pose. They are opening the door to a thousand evils. Upon the youth
they have almost irresistible power.”20

For UN – HABITAT these cities are so huge that they have

changed the dynamics of urbanization, making people travel
daily from outlying villages or suburbs to work in them.21 One of
the mega cities characteristics is that they have several centers or
downtown areas. Places that attract businesses, social and politi-
cal activities.22 Usually, these economies are based on advanced
production services, especially financial, banking, advertising,
legal, administrative assistance and insurance.
These cities and urban belts generate their own rules and
impose a new lifestyle that greatly impacts people and conse-
quently changes their habits and character. Possibly, the change
in mentality is slower than the physical changes, but almost
always the speed of the means will impose for change.

The new Red Sea

Reflecting on this phenomenon of urban demographic
explosion and considering the mandate to preach the gospel,
some questions arise; Did God not consider the exponential
growth of humanity by placing such disconcerting objectives for
evangelism? Since the completion of the preaching of the gospel
is the distinctive sign which marks the second coming, when will
the end come?
Fortunately, there are no mistakes with God, as it is writ-
ten, the gospel will be preached and then shall the end come. The
Scriptures state that at the fullness of time Jesus came to the earth
for the first time23 and when the time is fulfilled He will come for
the second time. For man it could be a utopia, but for the God
who opened the Red Sea and the Jordan, it is not difficult to fulfill
His will once more. Ellen G. White said:
“Go to work, it is the word of God to you. They cannot see the end
from the beginning and yet pray, create and advance. ‘Go forward’
was the word of the Lord to Israel as they stood with the Red Sea
before them and Pharaoh’s host pressing hard after them. They
obeyed, and as Moses smote the water with his rod, lo, they parted
 A look at the cities 15

and stood up on one side as a wall, making a path over which the
people passed in safety. With faith and trust let us go forward in the
word that the Lord has given us, assured that He will be with us as
our Helper and Protector.24

It seems that the preaching of the gospel is the new Red

Sea that must be crossed as we leave Egypt, and the great Jordan
which the people of God needs to cross before taking possession
of Canaan. Ellen White emphasized:
“The work in the cities is the essential work for this time. When the
cities are worked as God would have them, the result will be the
setting in operation of a mighty movement such as we have not yet
witnessed.”25

The Lord never asked Moses to open the sea, neither did he
demand Joshua to divide the waters of the Jordan; it would be a
waste of time. God did the miracle! He just ordered them to go
forward. Obedience is the key!26

1st Evangelistic Principle

Total obedience
To be a prophetic church means that we will succeed by following the lines traced
by God, not our own. It is our turn to march. That is the order!

PRACTICAL IDEAS

1. Find a map of your community and determine the geographic location

in which your church is located.
2. Mark on the map the mission field of your church or group of churches.
3. Find out if your area is more urban than rural or more rural than urban.
4. Find out about the official number of people in your community, whether
provincial municipality, city, state [...]
5. List the industries that are in your community and think of a plan to
evangelize their employees and executives.
6. Correlate the number of people in your region with the number of active
members of your church; reflect upon the magnitude of the task and
pray to God for strength and courage.

Aim today by the grace of Christ to obey the order to march!

 Chapter 2

A look at the citizens

W
hen planning the evangelization of our cities, it is
essential to first consider those who are or will be
soon its undoubted inhabitants, the postmodern citi-
zens. While the most common meaning of postmod-
ernism became popular with the publication in 1979 of the work:
The Postmodern Condition of Jean-François Lyotard, the term had
already been used previously.
In sociology, the term postmodern refers to a cultural pro-
cess identified mainly in developed countries in the early 70s,
but observed in recent decades in different parts of the planet. It
is the so-called secular-mind, a phenomenon even more convinc-
ing in the United States and Europe, but not exclusive to those
latitudes, because secularization occur in all societies as they
become modern.1
In his essay, Urban Mission in a postmodern world, Kleber De
Oliveira, Ph.D. in missions and director of the Center for secular
and postmodernists studies of the Adventist Church, proposes
postmodernism as a result of urbanization, and globalization as
one of its channels for worldwide broadcast, and in which he
states:
“The centralizing power of urbanization makes urban context the
place where postmodern condition occurs. As perceptively noted
by Erwin McManus: ‘If postmodernism were a painter, his canvas
would be the city.’”2
18 Urban Evangelism

The secular mind

The ideology that rules the postmodern man is secularism.
A secular person is someone that lives with little or no reference
to God or religious practice in a daily basis. Being a secular per-
son usually is not a conscious decision; the majority of secular
people are not atheists. The typical secular person may not be
hostile towards religion, but is someone that doesn’t practice
most of religious traditions such as reading the Bible, praying or
attending worship.3
The traditional secular mentality, hedonistic and individu-
alistic, is well represented in the Bible by Esau, the profane who
sold his birthright (a spiritual blessing) for a bowl of lentils. The
secular cannot discern spiritual things, and makes no distinction
between the holy and the profane.4 Recall that the Apostle Paul
warned Timothy that in the last days there would be a generation
“lovers of pleasure rather than lovers of God – having a form of
godliness but denying its power.”5 Actually, secularism is more
than a new phenomenon it is a rendition of the days of Noah that
has been strengthening and mutating throughout generations.6
Joao Batista throws light when he explains:
“The urban world has an extreme secular ideology centered on indi-
vidual pleasure; and religious motivations lose their strength there.
Religion is only attractive if it sparks pleasure and fulfillment. An
extreme competition with other forms of pleasure offered by a wide
spectrum of city options.7 The church on the other hand can no
longer be a toy or fun center in the city, which follows the principles,
strategies, methods and rhythms of the world, on the contrary is the
church of the living God, which constantly points to the Lamb of
God who takes away the sin of the world”.8

Evolution of postmodern thought

Dr. Humberto M. Rasi in his essay, The challenge of Secular-
ism, develops the four basic assumptions that have characterized
traditional secularism, namely:9
• Contingency: All that exists is the result of chance in the
universe, which has always existed by itself.
• Autonomy: Men are independent and only they can
determine their own destiny.
 A look at the citizens 19

• Relativity: There is no absolute morality; time and place

are the ones that determine what is acceptable for a par-
ticular individual or group of people.
• Timeliness: Since there is no empirical evidence of life
beyond the grave, death is the end of everything.
On the other hand Dr. Jon Paulien, who has studied the
evolution of postmodern culture for decades, raises the coexist-
ence of two very contrasting trends of secularism: the traditional
secular and postmodern secular. To understand this is funda-
mental to the advancement of the gospel in our cities. He argues
that in broad terms it can be said that the traditional secular mind
does not fight God, but He is not present in his or her everyday
life, however, in present days a second trend has made peace
with spirituality giving way to the secular postmodern thought,
whose characteristics are clearly visible in the form of conversion
of important figures of the media. Nevertheless, biblical faith still
cannot conquer a society that is increasingly ‘spiritual’ but less
religious.
The secular postmodern, whose growth has been evident
in recent years in religious terms are opposed to traditional secu-
lar, in the sense that they are ‘very spiritual’, take time for pri-
vate meditation, enjoy contemporary worship and meetings of
praise in homes, so long as they are not required to provide a
long term commitment. They are aware of God, but establish
their own agendas to relate to him. They are determined to cul-
tivate a private relationship with God for themselves, without
religious institutions or moral mandates. They are in charge of
their own spiritual life. Their two distinctive characteristics are
autonomy and relativity, as well as sharing the hedonistic princi-
ples with the traditional seculars. 10

Psychosocial characteristics
In spite of the two trends previously outlined, I believe that
it is very difficult to segment the postmodern man because of his
or her high level of independence and social change, yet there are
some psychosocial characteristics that they have in common; I’ll
list some of the most relevant for evangelistic purposes:
20 Urban Evangelism

1. Incredulous about the meta narratives, shutting out the

possibility of a story beyond the story11
2. Deeply disillusioned and has renounced utopias and is
committed to individual progress.
3. Sensitive to environmental issues and moral values.
4. Compulsive buyer.
5. Values and promotes cultural diversity and the rich-
ness of diversity.
6. Has replaced ideology with the image; gives more
value to the form and degree of conviction produced
than to the content of the message.
7. Downplays the importance and authority of traditional
sacred texts.
8. Assumes mass media to be criteria of truth, if it does
not appear in mass media it does not exist.
9. Has lost privacy. His/her life and that of others is a
show, especially in the context of social networks.
10. Desecrates politics.
11. Demystifies the leaders.
12. Questions the great religions.
13. Searches for the immediate. The future and the past
have lost their importance.
14. Turns to the mystical looking for questions and answers.
15. Truth is a matter of perspective or context and not uni-
versal.
16. Constantly worried about major disasters and the end
of the world.
It is necessary to address that the postmodern man tries to
explain and live his or her life from here and now, so it becomes
difficult to accept a cosmic explanation to his or her private sor-
rows.
Although we know from the Word of God that the struggle
between good and evil is real, and that there was a war in heaven
in which Michael and his angels fought against the dragon, we
 A look at the citizens 21

must be wise in presenting it so that it does not generate unnec-

essary rejection. A good strategy to teach the great truths of the
gospel is one used by Pastor Hermes Tavera in the book The End
of the World. He taps into a media phenomenon to attract atten-
tion to biblical truth, and when the postmodern reader comes
to realize, he or she is already understanding the great prophe-
cies of the book of Daniel, interpreting the sanctuary, diving into
Revelation and wanting to be among the faithful redeemed. As
you can see, it is not hiding the truth. Never! But it is using the
bait that the people of this generation will bite on.12

How to reach the secular mind?

Largely this book is precisely about this, however I will
sprinkle some ideas and will refer to the proposals of two of our
best examples, Paulien and Norman Jean Earnan.
Dr. Paulien, based on what he calls the evangelism of salt, in
which to fulfill your mission you have to mingle with whom you
want to reach, outlines nine very interesting steps to work suc-
cessfully with the secular mind, his thoughts are challenging and
pose a real transition and evangelistic revolution at all levels:
1. Moving from public evangelism to relational evange-
lism.
2. Moving from short term evangelism to long term evan-
gelism.
3. Moving from our own personal agenda to one that is
focused on the needs of others.
4. Moving from a church based in the neighborhood to a
church that is supported by the workplace.
5. Moving from a single focus or evangelistic style to mul-
tiple approaches.
6. Moving from the concentration on baptism to the con-
centration of the process of salvation.
7. Moving from the building to the community.
8. Moving from the control of the church to the control of
God.
22 Urban Evangelism

9. Moving from an exclusive evangelism to an inclusive

evangelism.
As can be seen, most of these are relational aspects and it
is what Michael Green raises as he tries to answer the question,
Why are there non-Christians? and propose ideological reasons,
reasons of the past, intellectual reasons and reasons of the heart.
If we try to bring people to Christianity, but we avoid the chal-
lenges that faith poses to the human mind, we will not get lasting
results.13
A second proposal is presented by Dr. Ernan A. Norman
in his book entitled: A strategy for reaching secular people, which
devotes an entire chapter to submit three proposals of which I
will address one: the seven-step strategy used by Willow Creek
Community Church in Illinois, which collects the largest quan-
tity of information possible and then create a profile of their pro-
spective worshipers. They believe that the essence of persuasion
is to move a person from where they are to where they should
be and for them this is crucial information.14 Specifically the pro-
posal is:
• Building authentic relationships with unbelievers with
the well-defined idea of taking them to Christ.
• Share personal testimony, for which they receive train-
ing.
• Invite new worshipers to a service designed especially
for them.
• Set a weekly service with an emphasis on evangelism.
• Integrate new worshipers to a small group.
• Discover and develop the spiritual gifts of new visitors
to integrate them into one of the 94 ministries identified
by the church.
• Teach the biblical principles of stewardship, teaching
the new believers that all they are and have belong to
God and they should honor Him returning the tithe, or
10% of all income.15
I must say that Dr. Earnan’s proposal focuses on plant-
ing what he calls intentional churches, defined by the author as
 A look at the citizens 23

churches that structure their initiative with the purpose to reach

unchurched secular people.16
Among the series of steps involved in the proposal are:
• Cultivate the vision,
• Understanding secularization and secularism,
• Raise local information,
• Start advanced strategic planning,
• Ministerial analysis to determine how the church is
equipped for the task,
• Establish teams of service according to the gifts,
• Do a demographic study to determine the values,
• Including commitment, establish a biblical mission
statement,
• Brief and comprehensive, build the vision statement,
indicating what kind of church we want to plant and
• Develop practical and contextualized strategies.17
We must also rethink our method, because as Michael
Green proposes the first question people ask is not, is it right?
but what consequences this will bring to me? It is not enough
to know, it is necessary to experience. Pragmatism? Yes. The
experts say the climax of the New Age movement is a reaction to
the modern spiritual drought of the Enlightenment.
The great emphasis Enlightenment put in rationalism
became boring and irrelevant. We cannot state we have the truth
anymore, or we will sound like arrogant triumphalists, and call-
ing everybody else liars.
In a pluralistic environment where most of us live today,
saying that someone has the truth will be seen as intellectual fas-
cism.18
I propose a new advancing strategy: Christ’s method of wit-
nessing! You will say it is an old method, but I follow the logic
of Christ by expressing: ‘A new commandment I give you: Love
one another as I have loved you, that ye also love one another.’19
24 Urban Evangelism

Although it was old, 20 for them it was brand new. With the secu-
lar mindset, today as in the time of Christ social openness pre-
cedes spiritual openness.
In due time we will deal with it in more detail, but as a
reminder:
«Christ’s method alone will give true success in reaching the people.
The Savior mingled with men as one who desired their good. He
showed His sympathy for them, ministered to their needs, and won
their confidence. Then He bade them, ‘Follow me.’»21

Go and do the same!

The end of the speech

In his presentation, The church in the city, Joao Batista
Libanius, argues that although the city is the place of invisible
religion, another name for secularism, where religion loses its
external location and is internalized, these inner realities remain
if they are fueled by the conviction, so that religion needs to find
times and places to strengthen the conviction, even if it means
more effort from pastoral creativity.22
The conclusion is obvious, we want to reach the cities; it is
necessary that we strive to understand the mentality of the peo-
ple living in them. With good reason Ellen White said:
“He who seeks to transform humanity must himself understand
humanity. Only through sympathy, faith, and love can men be
reached and uplifted.”23

We must also become familiar with social phenomena such

as globalization and its impact on evangelism; we are dealing
with postmodern citizens, which due to urban development and
the globalization process are not confined to a secluded area of
the planet, but trapped in the inversion of values and cultural
relativism, and are not strangers, but our own family, friends,
neighbors and coworkers. We are challenged to learn to deal
with the postmodern mind or resign ourselves to look away from
the faith, in many cases our own family.
Fortunately victory is assured, since in 1909 Ellen White
wrote:
“I saw jets of light shining from cities and villages, and from the high
 A look at the citizens 25

places and the low places of the earth. God’s word was obeyed, and
as a result there were memorials for Him in every city and village.
His truth was proclaimed throughout the world.”24

The postmodern mind cannot prevent Christ from entering

into the hearts of the millions who at the last minute will respond
to the gospel.

2nd Evangelistic Principle

Understand how to reach secular mind.
We need to know how the people we want to reach think.

PRACTICAL IDEAS

1. Observe how the citizens around you behave for one month, take notes
and document without leaving comments: what is their philosophy of
life, what they value, what they hate, etc.
2. Define if your community has a greater tendency to traditional secular
or modern secular.
3. Make a list of topics from which you can reach your community socially.
4. Identify a viable service that your church can offer to your community.
5. Investigate how effective your church has been keeping the second
and third generations of Adventists in recent years and make a plan to
improve that picture.

Aim today by the grace of Christ, to reach someone you know

with a postmodern mindset with the gospel! God hates sin but
loves the sinner; the blood of Christ also covers secular man.
 Section II

The Urban Mission

This section seeks to revive the sense of mis-
sion of the remnant people; it outlines the
distinctive features of the biblical prophets
and draws an analogy between the prophetic
mission of John the Baptist and the Seventh-
day Adventist Church, there is also a dedi-
cated space to analyze the implications of the
third angel’s message in the context of the
evangelization of the cities
 Chapter 3

The mission of the prophet

B
y meditating on the possible distinctive features of the
biblical prophets, among other things I rule out: gender,
age, style, education, social class and profession. It is clear
that God did not condition the prophetic call to any par-
ticular class or segment, Peter was a fisherman and Luke a physi-
cian, Solomon was a king and Amos a drover.1 Paul and Timothy
were used mightily by the Holy Spirit regardless of their age,
the same way God enabled both men and women to transmit
His will. Recall for example the prominent role of the prophetess
Huldah in the time of King Josiah!2
So what is a prophet? What does the prophet prophesy?
What could be a common feature of all the prophets? Observe
one! All were commissioned to communicate. The common
denominator of the prophets is the message, not in their kind,
such as: caution, warning or encouragement, but in the fact that
all without exception, were called to proclaim a message.
Leon J. Wood says that:
“one of the reasons to explain the greatness of the prophets was
their special call. They did not inherit this ministry; they were not
born into a tribe or family of prophets. The fact of being a prophet’s
child did not give any promise of having the spirit of prophecy. Each
prophet was individually selected by God and called to a specific
task”.3

It is true that for many a prophet is essentially someone

who predicts the future and actually Samuel predicted that the
28 Urban Evangelism

donkeys that had been lost to Saul’s father had been found and
Ahijah was blind and knew that the woman who came to visit in
disguise was the wife of king Jeroboam and Elisha knew Gehazi
received and hid money. Even the Samaritan woman, excited by
the revelation of his past said to Jesus, Lord! I see that you are a
prophet, but a careful study shows that the prophet is more than
just revealing what is hidden.4,5 Navi, of the most frequently used
Hebrew words for prophet seems to have its roots in the idea of
a messenger or one who proclaims a message.6
The scholar Abraham J. Hescher proposes:
“It is the word of God when it descends on man which makes him a
prophet.7 Prophecy is God’s voice to the silent agony. It is a way of
living, a place where God and man meet each other”.8

In fact, the prophet is not an eco, but the voice of God.

Consider following prophets, pay particular attention to
the reason for the call that each received from the Lord:

God’s reasons for the call

Get up and go to the great city of Nineveh, and
Jonah deliver the message I have given you. ( Jonah 3:2 )

“Alas, Sovereign Lord, “I said, “I do not know how

to speak; I am too young.” But the Lord said to
Jeremiah me, “Do not say, ‘I am too young.’ You must go to
everyone I send you to and say whatever I com-
mand you.” ( Jeremiah 1: 6,7 )

“Then He said to me: “Son of man, go to the

Ezekiel house of Israel and speak with my words to
them.” ( Ezekiel 3:4 )
“Then Ananias answered, “Lord, I have heard
from many about this man, how much harm
he has done to your saints in Jerusalem. But the
Paul Lord said to him, ‘Go, for he is a chosen vessel
of mine to bear my name before Gentiles, kings,
and the children of Israel.” ( Acts 9: 13- 15)
 The mission of the prophet 29

Phrases such as “[…] deliver the message I have given you”,

“[…] say whatever I command you”, “…speak with My words to
them” and “[…] go, for he is a chosen vessel of Mine to bear My
name…” clearly establish that the message makes the prophet.
What’s more, the true prophet does not invent the message! Sim-
ply receives it and delivers it at the time and place indicated.
The prophet was called to communicate a divine message.
The Seventh-day Adventist Bible Dictionary defines it as some-
one who first received God’s instructions and then transmitted to
people. The prophet speaks for God! Sticking to the task makes
a prophet. The recipients of the message could change, the mes-
senger style could be different, he was even allowed in many
cases to choose his lexicon, but could not change the message.
He could not, for example, conclude as peaceful a war message.
Prophet Amos affirms, «Surely the Lord God does nothing,
unless He reveals His secret to His servants the prophets.»9
A prophet is God’s emissary, called to communicate His
secrets. He is a messenger, but not in the sense of a simple carrier
of news, the prophet is a friend and confidant. He can even argue
with the Lord and ask him to change his will.10
The prophets were God’s heralds (Ex. 7:1-2; Jer. 1:4-10).
Their main role was to communicate God’s words. As God’s mes-
sengers they were not only to declare the truth. Their purpose
was way beyond of just repeating what they heard. The proph-
ets were preachers that communicated God’s words in order to
change their listener’s way of thinking and behaving.11
The prophets are channels of divine mercy and even
though they may be many, the message is essentially the same.
This is the basic reason for the surprising connection of the Scrip-
tures. This is the reason why a prophet of God who writes about
the year 70 AD, as did Judas, can freely express his message, pro-
claimed already by the prophet Enoch, the seventh since Adam.12

Tension between the prophets and the message

There is no prophet if there is no message! However through-
out the Scriptures there is a certain tension between the messen-
30 Urban Evangelism

gers and the message and on more than one occasion the Word
became a source of anguish for the emissaries of God.
The prophet is a person, not a microphone. The prophet is
someone that received a mission with the power of the word, that
is not his or hers, and still has its own individuality. Sometimes
the reaction to the divine message came by the influence of the
same personality that presented the word. The prophet’s mission
is to communicate the divine vision, speaking God’s word inter-
preted by his or her own situation.13
Jeremiah complained bitterly that the only messages he
had were of destruction:
Whenever I speak, I cry out proclaiming violence and destruction.
So
the word of the Lord has brought me insult and reproach all day
long. But if I say, “I will not mention his word
or speak anymore in
his name,”
his word is in my heart like a fire, 
a fire shut up in my
bones.
I am weary of holding it in; indeed, I cannot.”14

Beautiful! “I am weary of holding it in; indeed I can-

not.” The message is imposed upon the prophet, declining it is
renouncing the prophetic call. Paul expressed it in the following:
«For when I preach the gospel, I cannot boast, since I am compelled
to preach. Woe to me if I do not preach the gospel!» 15

An initial reaction to the prophetic order that deserves

mention is that of Moses, a typical example of a prophet that at
least at the beginning of his call, shrank to the message. Recall
that when called he responded by saying: «What if they do not
believe me or listen to me and say, ‘The Lord did not appear to
you’?» 16 The case of this Prophet reminds us that sometimes the
weight of the message can overwhelm the prophet.
Thankfully, the Lord in his goodness encouraged the fear-
ful messenger and proceeded to explain the plan, to which he
replied, “Pardon your servant, Lord. I have never been eloquent,
neither in the past nor since you have spoken to your servant. I
am slow of speech and tongue.”17 Only to hear the solemn rebuke,
“Who gave human beings their mouths? Who makes them deaf
or mute? Who gives them sight or makes them blind? Is it not I,
the Lord? Now go; I will help you speak and will teach you what
to say.”18
The Lord’s promise to the prophet who fears is: I will be
 The mission of the prophet 31

with your mouth. Although Moses argued against, the call was
irrevocable and God invoked His mandate. Such was the grace of
God on this holy man where in his epitaph was written:
“Since then, no prophet has risen in Israel like Moses, whom the Lord
knew face to face, who did all those signs and wonders the Lord sent
him to do in Egypt—to Pharaoh and to all his officials and to his
whole land. For no one has ever shown the mighty power or per-
formed the awesome deeds that Moses did in the sight of all Israel.”19

The prophets are commissioned by God for great things,

their words burn, their authority is that of the sender. The Scrip-
tures tell how they faced kings, pharaohs and even entire vil-
lages. In the parable of the wicked tenants, the prophets are pre-
sented as collectors of God; their mission was to demand fruits
worthy of repentance. 20 Extreme cases that catch the eye are those
of Balaam, the “prophet” who bewitched by the gifts of foretell-
ing, tried to change the message and Jesus the Prophet and God
who died for not changing the message. 21
Jerusalem in its impenitency became famous for mistreat-
ing and killing the prophets. In the second book of Chronicles it
says
“The Lord, the God of their ancestors, sent word to them through his
messengers again and again, because he had pity on his people and
on his dwelling place. But they mocked God’s messengers, despised
his words and scoffed at his prophets until the wrath of the Lord was
aroused against his people and there was no remedy.”22

Going to Jerusalem was a kind of death sentence. Jesus

described it as, “Jerusalem, Jerusalem, you who kill the proph-
ets and stone those sent to you.”23 He went further, “how often
I have longed to gather your children together, as a hen gathers
her chicks under her wings, and you were not willing!”24 God
sent his prophets in order to gather His people under his wings,
even the most fearsome messages were intended to redeem the
people.

The church as a prophet of God

The church as a whole, besides personal responsibility, has
been commissioned by God to deliver his message. In the apos-
tolic mandates Jesus emphasized:
32 Urban Evangelism

«Teaching them to observe all things whatsoever I have commanded

you: and lo, I am with you always, even unto the end of the world.
Amen. » 25

And the apostle Peter reminds us,

«but you are a chosen people, a royal priesthood, a holy nation,
God’s special possession, that you may declare the praises of him
who called you out of darkness into his wonderful light » 26

People called to proclaim! This is a call to the prophetic

ministry. Wouldn’t you agree?
We have nothing to fear! Richard Bauckham, 27 discusses
how God moves from just one to reaching the many, and reminds
us of the example of Abraham, whom God called to bless all the
families of the earth.28 He also mentions Israel, the only nation to
which God calls my own possession among all peoples, and then
declares a kingdom of priests and a holy nation.29 The theologian
concludes with the statement of the Apostle Paul to the Corinthi-
ans:
“[…] the foolish things of the world to shame the wise; God chose
the weak things of the world to shame the strong. God chose the
lowly things of this world and the despised things—and the things
that are not—to nullify the things that are, so that no one may boast
before him.”30

Here God again make use of the ‘less’ to reach the most.
The secular mind has questions and expects answers from
Christianity. Strong responses to its needs and miseries. The
apostle Peter warns again:
“[…] Always be prepared to give an answer to everyone who asks
you to give the reason for the hope that you have.”31

The gospel is good news and it is rightfully the church’s

responsibility to share it. It’s the new voice crying in the wilder-
ness! Whether by force of attraction or expansion as evangelistic
strategies have differentiated centripetal and centrifugal of Israel
and the early church respectively32, the message has to be deliv-
ered.
The sincere has the right to expect that church members
may present their convictions in a persuasive and intelligent
way. In fact, church members should be prepared to be chal-
lenged, truth is reasonable and has no fear to face opposition.33
 The mission of the prophet 33

Ellen G. White rightly said:

“From the beginning it has been God’s plan that through His church
shall be reflected to the world His fullness and His sufficiency. The
members of the church, those whom He has called out of darkness
into His marvelous light, are to show forth His glory. The church is
the repository of the riches of the grace of Christ; and through the
church will eventually be made manifest, even to “the principalities
and powers in heavenly places” (Ephesians 3:10), the final and full
display of the love of God.”34

Michael Green offers five suggestions to Christian apolo-

gists, namely: start where the people you talk to are, this is to
start where conversation flows, do not be embarrassed to open
the bible, use it without authoritarianism, but authoritative; spe-
cialize in Jesus and resurrection, it is an unbeatable combination,
distinguish between the smoke and the real problems, some-
one always wants to put one excuse after another, and finally be
loving, but honest. After all, sooner or later everyone will have
to face the question of Pilate: What to do with this Jesus called
Christ?35

3rd Evangelistic Principle

Understand and accept our prophetic mission.
We have a message to deliver and it is urgent that we perceive the solemnity of
the engagement. Time is running out and recipients await us!

PRACTICAL IDEAS

1. Name your favorite bible prophet and list the qualities you most admire
in them.
2. Meditate on the corporate function of the church as God’s prophet.
3. Write in a visible place two practical ways your congregation can fulfill
their prophetic mission.
4. Define your roll in the prophetic mission of your local church.

Aim today by the grace of Christ to deliver the message that has
been entrusted!
 Chapter 4

A prophetic people

A
message that is inseparable from the early church as pro-
phetic community is proclaiming the kingdom of God,1 to
which the Scriptures refer to as present and future, all at
once. When Jesus was asked by the Pharisees when the
kingdom would come, he replied, «“The coming of the kingdom
of God is not something that can be observed, nor will people
say, ‘Here it is,’ or ‘There it is,’ because the kingdom of God is
in your midst.”2 But during his last supper, taking the cup: “[...]
gave thanks and said, Take this, and divide it among yourselves:
for I say to not drink of the fruit of the vine, until the kingdom of
God comes.”3»
Is the kingdom of God within us or no? Has it come or
is it coming? Both. The Kingdom of God is now in the time of
grace and soon it will be in glory. This explains the references to
a throne of grace that we can come boldly to, as is emphasized
in the letter to the Hebrews by declaring: “Let us therefore come
boldly unto the throne of grace to receive mercy and find grace
to help in time.” And a throne of glory will come into play at
the time of the second coming, as reported by Matthew when he
wrote: “When the Son of Man comes in his glory, and all the holy
angels with him, then shall he sit upon the throne of glory.”4
Note the contrast! At this stage of glory only those whom
God invite inherit the kingdom prepared from the foundation of
the world. This distinction between these two great moments of the
36 Urban Evangelism

kingdom of God also explains why Jesus proclaimed in that par-

ticular context that his kingdom would not come with warning,5
obviously referring to the stage of grace, as describing his coming
in glory, compared with the lightning flashes and lights from one
end of heaven to the other.6
Although the first advent materialized in a discreet and
modest manger, the second coming, curtain of the kingdom of
glory, will be with a shout, with the voice of the archangel and
with the trumpet of God!7

It is finished
You may wonder “Did not the kingdom of grace exist from
Eden?” Ellen White clarifies the issue by saying:
“The kingdom of grace was instituted immediately after the fall
of man, when a plan was devised for the redemption of the guilty
race. It then existed in the purpose and by the promise of God; and
through faith, men could become its subjects. Yet it was not actually
established until the death of Christ. …When the Saviour yielded up
his life and with his expiring breath cried out, “It is finished,” then
the fulfillment of the plan of redemption was assured. The promise
of salvation made to the sinful pair in Eden was ratified. The king-
dom of grace, which had before existed by the promise of God, was
then established.”8

I like to illustrate it by indicating that although Eden wrote

the check, the deposit and payment was made on the cross. It is
finished, is the hallmark of our debt cancellation. Glory to God!
The expression it is finished appears in Scripture three times;
the first is in the narrative of John, on the occasion of the death of
Jesus, we read:
“When he had received the drink, Jesus said, ‘It is finished.’ With
that, he bowed his head and gave up his spirit.”9

That historical statement established the kingdom in its

period of grace. Obviously a part of the plan of salvation was
completed, the Lamb of God who takes away the sin of the world
had been sacrificed, was now the priest, the same Christ in his
role of mediator, an theme throughout the book of Hebrews. I
must emphasize that the Greek verb here is teleo, which trans-
 A prophetic people 37

lates as finished, complete, execute, conclude, discharge a debt,

pay, satisfy, terminate, finish, fulfill.

A second and third is finished

After his resurrection, Jesus spent forty days with his dis-
ciples speaking about the kingdom of God.10 Over the next ten
days between the ascension and Pentecost a beautiful party was
celebrated in heaven because of his exaltation.11 In his sermon
at the Pentecost, the apostle Peter answers with three powerful
arguments to those who attributed drunkenness the powerful
manifestation of the Holy Spirit:
We’re not drunk, it is the fulfillment of the prophecy of the prophet
Joel12
Jesus of Nazareth, whom you killed, is risen, destroying the pains
of death, in fulfillment of the prophecy of King David about not let-
ting your soul in hell or allowing your Holy One to see corruption.13

Resurrecting Jesus from the death was needed to fulfill the proph-
ecy of offspring given to David, he was exalted by the right hand of God
and received from the Father the promise of a Holy Spirit, the real con-
sequence of what they saw and heard. 14
The apostle Peter said in his sermon that day of Pentecost,
as the beginning of the fulfillment of the prophecy of Psalm 110:15

1 The Lord said to my Lord: ‘Sit at my right hand until I make your
enemies a footstool for your feet.’
2 The Lord shall send the rod of thy Sion to Rule in the midst of your
enemies.
3 Thy people shall be willing in the day of thy power, in the beau-
ties of holiness. From the womb of the morning: thou hast the dew
of thy youth.
4 The Lord has sworn and will not repent, Thou art a priest for ever
after the order of Melchizedek.
5 The Lord at thy right hand shall strike through kings in the day of
his wrath.
6 He shall judge among the nations, heaping up the dead; wound the
heads over many countries.
7 drink of the brook in the way, so shall he lift his head.
38 Urban Evangelism

Having seen the image from the Psalms let us now see the
end of Peter’s sermon:
32 This Jesus God raised up, whereof we all are witnesses.
33 Therefore being exalted to the right hand of God, and having
received from the Father the promised Holy Spirit and has poured
out what you now see and hear.
34 For David is not ascended into the heavens: but he saith himself,
The Lord said unto my Lord, Sit at my right hand,
35 until I make thine enemies thy footstool.
36 Know therefore let all the house of Israel, that this Jesus whom
you crucified, God has made him
​​ both Lord and Christ.16

Phrases such as, Sit at my right hand! You are a priest for-
ever! God has made you Lord and Christ!, show that we must
emphasize not only what happened on earth but what happened
in heaven at Pentecost. Jesus, anointed as king and priest, began
to minister with his own blood in the sanctuary! This leads us
to the second ‘It is finished’, which closes the period of grace for
God’s kingdom and gives way to the period of glory.
Indeed the second ‘It is finished’17 appears in the book of
Revelation 16:17, during the last of the seven plagues that fall
upon the earth. We know that the plagues begin to fall immedi-
ately after the end of the period of grace, note that in Revelation
15: 5-8, as the angels receive the bowls, the sanctuary was filled
with smoke, symbol of a sanctuary where you cannot minister,
which means without a mediator and without grace.18
Elena G. White states:
“Already a few drops of God’s wrath have fallen upon the earth;
but when the seven last plagues shall be poured out without mix-
ture into the cup of His indignation, then it will be forever too late to
repent and find shelter. No atoning blood will then wash away the
stains of sin.”19

And she also said that:

“It was impossible for the plagues to be poured out while Jesus offi-
ciated in the sanctuary; but as His work there is finished, and His
intercession closes, there is nothing to stay the wrath of God, and it
breaks with fury upon the shelterless head of the guilty sinner, who
has slighted salvation and hated reproof. … Then I saw Jesus lay off
His priestly attire and clothe Himself with His most kingly robes.
Upon His head were many crowns, a crown within a crown. Sur-
rounded by the angelic host, He left heaven.”20
 A prophetic people 39

With the second ‘It is finished’ probation is closed and ends

the second phase of the plan of salvation, Christ the priest, now
takes mainly as King, beginning with his coming to the period
of glory of his kingdom. The third ‘It is finished’ ends this tale of
misery for good and sin and evil are destroyed forever, it is quite
rightly stated in the context of the new heaven and the new earth
of Revelation 21. It is written:
“And he said, It is finished. I am the Alpha and the Omega, the begin-
ning and the end. To the thirsty I will give from the spring of the
water of life.”21

The Prophet Elijah and the kingdom of grace

The period of grace of God’s kingdom was widely
announced, when just before the first coming of Christ, John the
Baptist came.22 Matthew emphasizes:
“In those days came John the Baptist preaching in the wilderness
of Judea, saying, Repent, for the kingdom of heaven is at hand. For
this is he that was spoken by the prophet Isaiah, saying, The voice of
one crying in the wilderness: Prepare the way of the Lord, make his
paths straight.23“

The way of the Lord should be paved, so established the

Messianic prophecies.24 Luke quotes Isaiah as follows:
“Every valley shall be filled, and every mountain and hill made low.
The crooked roads shall become straight, the rough ways smooth,
and all flesh shall see the salvation of God.”25

This powerful prophet named John, who would come in

the power and spirit of Elijah, was also announced by the prophet
Malachi.
“Behold, I send My messenger, and he will prepare the way before
Me. And the Lord, whom you seek, will suddenly come to His tem-
ple, even the Messenger of the covenant, in whom you delight.
Behold, He is coming, says the Lord of hosts.”26

Note that as in the prophecy of Isaiah the role of this mes-

senger was to prepare the way for Jesus, The Lord or the Angel
of the Covenant.
This coming to his temple alludes to Christ’s ministry in
the sanctuary, just what Jesus did after his death and resurrec-
tion. Concerning this, Ellen White says:
40 Urban Evangelism

“Christ had come, not to the earth, as they expected, but, as fore-
shadowed in the type, to the most holy place of the temple of God
in heaven. He is represented by the prophet Daniel as coming at
this time to the Ancient of Days…27 This coming is foretold also by
the prophet Malachi… The coming of the Lord to His temple was
sudden, unexpected, to His people. They were not looking for Him
there. They expected Him to come to earth, “in flaming fire taking
vengeance on them that know not God, and that obey not the gospel
(2 Thessalonians 1:8).”28

Recall that John himself was questioned by the Pharisees

if he was Elijah29 to which he answered, I am the voice crying
in the wilderness, alluding to the prophecy of Isaiah 40:3. How-
ever, Jesus openly called him the Elijah who was to come into
the world.30 It is not a reincarnation of the historical Elijah, but a
prophet with similar qualities. And in fact the parallels between
the two are amazing. John the Baptist connects the two dispen-
sations; he was that lesser light which would be followed by a
greater light.31

The Prophet Elijah and the kingdom of glory

The prophet Malachi announces a second Elijah. In his
fourth chapter, after mentioning the coming of the day as a fiery
furnace in which some will be destroyed and others will rejoice,
in a clear allusion to the contrast between the righteous and the
wicked in the second coming, he states:
“Behold, I will send you Elijah the prophet before the coming of the
great and dreadful day of the Lord. And he will turn the hearts of the
fathers to the children, and the hearts of the children to their fathers,
lest I come and strike the earth with a curse.”32

This new prophet Elijah that Malachi announced is to pre-

pare the way for the second coming, just as John prepared for the
first advent, both the first and the second Elijah serve as the mas-
ter of ceremony of the kingdom of God. To John was accounted
the honor to declare “[...] Behold the Lamb of God who takes
away the sin of the world.”33 The second Elijah shall declare:
“[...] Behold, this is our God, we have waited for Him, and He will
save us. This is the Lord; we have waited for Him; we will be glad
and rejoice in His salvation.”34

But before He should fly across the sky with equal fervor
proclaiming the third angel’s message.
 A prophetic people 41

Ellen G. White explains:

Those preparing the way for the second coming of Jesus are repre-
sented by the faithful Elijah, as well as John came in the spirit of Eli-
jah in order to prepare the way for the first coming of Christ.35 “As a
prophet, John was ‘to turn the hearts of the fathers to the children,
and the disobedient to the wisdom of the just; to make ready a peo-
ple prepared for the Lord.’ In preparing the way for Christ’s first
advent, he was a representative of those who are to prepare a people
for our Lord’s second coming.”36

These statements clearly establish that John the Baptist, in

his eschatological application represents a prophetic people, who
are called to proclaim the second coming. Just as it was John’s
responsibility to announce the first advent.37 The two main char-
acteristics of this people are:
• They keep the commandments of God and
• Posses the Spirit of Prophecy.38
It is a people of prophets! It is not in vain that it is ordered
of them: “You must prophesy again about many peoples, nations,
languages and kings.”39
Morris L. Venden states in his book The Return of Elijah:
“The prophet hide himself for three and half years. We also noticed
that the prophecy of Daniel and Revelation another period of three
and half years, which is equivalent to 1,260 years. According to pro-
phetic calculation, this period finished in 1798. If this is correct, then
the fulfillment of Elijah’s coming would occur after 1798.”40

The author also compares the essence of the message of

the three Elijah: The Tishbite,41 John the Baptist and the third Eli-
jah: The Seventh-day Adventist Church. The message of the first
clearly defines the path of the others
“And he answered, I have not troubled Israel, but thou and thy
father’s house, have forsaken the commandments of the LORD and
followed the Baals.”42

It is a call to return to God and his commandments!43

The message that will stir the cities should be simple, but
powerful, like that of Elijah or Jonah, “Yet forty days, and Nin-
eveh shall be overthrown.”44 Jonah presented his message going
from one street to another. Then the message spread by word
of mouth, until everyone had heard the announcement.45 It is
42 Urban Evangelism

not necessary that we explain, in principle, all the details of the

Unknown God.46 It will be enough to “not know anything among
you except Jesus Christ and Him crucified.”47
It is noteworthy in this context how the name Seventh-
day Adventists was selected. Regarding this, George R. Knight
recounts that:
“Many were inclined to the name Church of God, but the group
did not accept because other denominations were already using it.
Finally, David Hewitt suggested Seventh-day Adventists. This rec-
ommendation was accepted in order to express our faith and doc-
trine (RH, October 23, 1860, 179). According to the minutes of the
session, Ellen G. White was silent, but after the fact she expressed
her enthusiasm about the name. As an arrow will hit the transgres-
sors of God’s law, and call for repentance and faith in Jesus Christ”.48

Obviously we can agree that the selection of our denom-

inational name is no coincidence, but providence. Seventh-day
Adventists, is the right name for the third Elijah!49 And in fact the
essence of our message is in our name.
Pastor Ted Wilson in his book Almost Home, a call to
revival and reformation, makes a solemn call to each Adventist
to never forget their name. He further states that «like John we
need to present a good example of our name in a pious lifestyle.50
We are the people that bear the name of the Lord to proclaim the
divine truth.» 51 But where are we? Hiding in a cave or preaching
at Carmel?
 A prophetic people 43

4th Evangelistic Principle

Mantain focus.
As Adventists we have to proclaim the kingdom of God, or give up the name.
We are masters of ceremony of the glory of Christ’s kingdom, as was John in the
period of grace! Everything we do has to proclaim the glorious appearing of our
great God and Savior Jesus Christ.52

PRACTICAL IDEAS

1. List the peculiar characteristics of prophet Elijah and contrast them to

those of John the Baptist.
2. Compare the similarities between John the Baptist and the Seventh-Day
Adventist Church.
3. Meditate on how leaders of Jesus’ time even with the prophetic map in
hand ignored the time of the coming of the Lord.
4. Reflect on how the name Seventh-day Adventists is closely related to our
prophetic mission.
5. Share with your best friend ideas on how to strengthen the proclamation
of the Second Advent.

Aim today by the grace of Christ to be an active spokesman for

his second coming!
 Chapter 5

Three angels, one gospel

T
he Lord Jesus said in Matthew 24:14 said: “And this gospel
of the kingdom will be preached in all the world as a wit-
ness unto all nations and then shall the end come.” And in
Revelation 14:6-20, is told in detail the way in which this
glorious prophecy come to happy fulfillment. The prophetic sce-
nario is occupied by three angels flying in the midst of heaven
having the everlasting gospel to preach unto them that dwell on
the earth, to every nation, kindred, tongue and people1, which
then give way to the scene “[...] a white cloud, and upon the
cloud one sat like unto the Son of man, having on his head a
golden crown, and in his hand a sharp sickle.”2
Who are these preaching angels flying through the midst
of heaven? Why three? Are there three Gospels? Is it possible to
identify any particular time for their prophetic ministry? What is
the content? Ellen G. White solemnly wrote:
“The most solemn, sacred work ever given to mortals is the procla-
mation of the first, second, and third angel’s messages to our world.”3

Preaching angels
An angel is a special messenger of God. In the Scriptures
the expressions Mal’ak in Hebrew and angelos in Greek, both
refer to supernatural beings, like humans, prophets and other
persons that fulfilled this function.
46 Urban Evangelism

God has assigned his messengers to specific functions at

the discretion of His sovereign wisdom. This concept is clearly
seen in the following texts:
“So David sent messengers to Ishbosheth, Saul’s son, saying, ‘Give
me my wife Michal, whom I betrothed to myself for a hundred fore-
skins of the Philistines.’ ”4
“Then Haggai, the Lord’s messenger, spoke the Lord’s message to
the people, saying, ‘I am with you, says the Lord.’”5
“As they departed, Jesus began to say to the multitudes concerning
John: ‘What did you go out into the wilderness to see? A reed shaken
by the wind?’ ”6
“To the angel of the church of Ephesus write, ‘These things says He
who holds the seven stars in His right hand, who walks in the midst
of the seven golden lampstands.’ ”7

Note that both David and John sent angels, that is messen-
gers; the prophet Haggai came to town as an angel of God; the
faithful witness instructed the apostle John to write to the angel
of the church, that is the spiritual leader of the congregation to
that the letter was addressed, and concerning John the Lord him-
self said, I send my messenger and he shall prepare the way, just
as before coming a second time, the Lord sends his angels to pre-
pare the way!
A second aspect to consider is that God assigned to the
supernatural angels to be ministering spirits, sent forth to min-
ister to those who shall be heirs of salvation.8 That is the funda-
mental reason for their close cooperation with humans in pro-
claiming the good news of salvation. One case among many is
recorded in Acts 8:26 - 38 when an angel of the Lord spoke to
Philip and asked him to change the direction which he was going
and evangelize an Ethiopian.
Both in Matthew 28: 18 -20 as in Acts 1:8 it is clear that God
commissioned his human angels to preach the gospel. God in
his infinite mercy placed the treasure in earthen vessels, that the
excellency of the power may be of God and not from us.9
In his letter to the Corinthians the Apostle Paul reminds
us that God has given us the ministry of reconciliation and uses
phrases like:
[...] We are committed to use the word of reconciliation, we are
 Three angels, one gospel 47

ambassadors for Christ, as if God is pleading through us: we implore

you on Christ’s behalf: Be reconciled to God.10

The three angels flying in the midst of heaven represent the

remnant people of God in the fulfillment of his prophetic mis-
sion to proclaim the gospel to all nations as Christ prophesied in
Matthew 24:14. This is the reason why the angels fly through the
midst of heaven, and not the banks. It is a global mission!

Why three Angels?

While there are three angels, there is only one gospel. Jesus
called it the gospel of the kingdom. The apostle Paul: the gospel
of God, the gospel of Christ, the gospel of the grace of God and
the gospel of the glory of Christ11 and John, the seer of Patmos,
called it the everlasting gospel. These qualifiers are rather quali-
ties of its own, distinctive and unique message.
Paul in his epistle to the Galatians warned that although
some would pervert the gospel of Christ, they should not be
believed and solemnly declared:
“But though we, or an angel from heaven, preach any other gospel to
you than what we have preached, let him be accursed.”12

The three angels represent three moments, three spe-

cial emphasis on the revelation of this last message of warning
to mankind, it is worth emphasizing that although the three
angels flying together through the midst of heaven, do not come
together at the sky, note the sequence:
1. [...] I saw flying through the midst of heaven another
angel, having the everlasting gospel to preach
2. [...] And another angel followed, saying
3. [...] And the third angel followed them, saying with a
loud voice…13
The prophecies of Daniel 2, 7 and 8 with Revelation 13 and
14, signal the precise point at which these angels began and will
end his ministry.
Clifford Goldstein in his book Graffiti in the Holy of Holies14,
summarizes the sequence of these three chapters of Daniel in the
table below:
48 Urban Evangelism

DANIEL 2 DANIEL 7 DANIEL 8

Babylon Babylon ---

Medo-Persian Medo-Persian Medo-Persian

Greece Greece Greece

Pagan and Papal Pagan and Papal Pagan and Papal

Rome Rome Rome

--- Judgement in Heaven Cleansing of Sanctuary

SECOND COMING

The point of Dr. Goldstein and many other exegetes is that

these chapters are parallel15, which means among other things,
that both the judgment in heaven as the cleansing of the sanctu-
ary, both after pagan and papal Rome, are the same event.16
For his part, Dr. Jacques B. Doukhan in his book Secrets of
Revelation emphasizes the parallels between Daniel 7 and Rev-
elation 13 to 14, which in his opinion suggests that the message
of the three angels in Daniel 7 corresponds to the time of judg-
ment (Daniel 7:9-12), or Kippur (Daniel 8:14), which clarifies the
following17:

Daniel 7 Revelation 13,14

Four beasts ( lion, bear, Beast with ten horns ( character-
leopard, beast with ten horns ) istics of a lion, bear, leopard )

Oppressing Power (42 months) Oppressing Power (42 months)

Judgement in Heaven Proclamation of the three angels

Coming soon of man Coming soon of man

 Three angels, one gospel 49

This is very significant because when the first angel pro-

claims that the hour of judgment has come, he is referring to the
judgment described by the prophet Daniel in chapter 7, which
is equivalent to the cleansing of the sanctuary in Chapter 8. We
know from the prophecies of Daniel 8:14 and Daniel 9:24-27, con-
cerning the 2,300 days and 70 weeks respectively, the investiga-
tive judgment began on October 22, 1844.
Therefore, the message of the three angels extends from the
great Millerite movement prior to 1844 until the second coming
of Christ.18
The three angels preach the everlasting gospel to the entire
globe; their route covers every nation, kindred, tongue and peo-
ple. Their mission fulfills the preaching of the gospel to all eth-
nic groups (ethnos) and by extension to all population groups
and sub ​​groups, regardless of race, level of civilization, culture
or socioeconomic status. Their mission includes from the largest
cyber world called Facebook, to the smallest communities and
the physically disabled. Dumb Deaf communities, for example,
are also waiting for the third angel! Their clear message implies:
• Rejoice! (Revere God, worship the Creator for the hour
of his judgment is come)19
• Proclamation! (Babylon is fallen!)
• Warning! (If anyone worships the beast and his image
and receives his mark the drink of the wine of the wrath
of God).
Both the first and the third message will give a loud voice.20
At first, the second angel does not proclaim his message in
a loud voice, so it is repeated again by the mighty angel of Rev-
elation 18:2, which joins the three angels and lightens the earth
with his glory, cries out with a loud voice, Babylon is fallen! Ellen
White expresses the power that this message proclaims in these
two allusive quotations:
“The power which stirred the people so mightily in the 1844 move-
ment will again be revealed. The third angel’s message will go forth,
not in whispered tones, but with a loud voice.”21
“I saw that this message will close with power and strength far
exceeding the midnight cry.”22
50 Urban Evangelism

The everlasting gospel and the prophet Elijah

Jesus proclaimed that He is the gospel when He read in
Nazareth:
“The Spirit of the Lord is upon me, because he has anointed me to
preach good news to the poor, He has sent me to heal the broken-
hearted, to preach deliverance to the captives and recovery of sight
to the blind, to set at liberty those who are oppressed, to preach the
acceptable year of the Lord.”23
The prophet Isaiah foretold that the Messiah would come
to evangelize (Isaiah 61: 1 -3). Christ took the scroll and read the
prophecy, including the phrase “anointed Me to preach good
news to the poor”, evangelize in Greek evangelisastai, then pro-
claimed “ [...] Today this scripture is fulfilled in your hearing.”24
And it is that the everlasting gospel is proclaimed according to
the Scriptures, as it was claimed by the apostles’ preaching in
Scripture.25
As Jesus read, He announced the year of goodness, but
intentionally omitted the reference to the day of vengeance of our
God26 which is understandable, since that part of the prophecy
was reserved for the end time. The everlasting gospel moves
between grace and law, justice and mercy, between the years
of kindness and the day of vengeance. Christ’s command to his
disciples and by extension to us is:
“Teaching them to observe all things whatsoever I have commanded
you: and lo, I am with you always, even unto the end of the world.
Amen.”27

The everlasting gospel is the same message of justification

by faith.

E = MC 2
Science
Theology
Energy at rest = Mass
× (light constant)2 Gospel = ministry of
Christ’s at its best
 Three angels, one gospel 51

Ellen G. White wrote in 1890:

“Several have written to me, inquiring if the message of justification
by faith is the third angel’s message, and I have answered, ‘It is the
third angel’s message in verity.’”28
Finally, as noted, the relationship between the three angels
and the third Elijah is directly proportional, because both groups
represent the same people, The Seventh Day Adventist scholar
Hans K. LA Rondelle expressed it in the following words:
“The Elijah message for the end time is developed by the Spirit of
prophecy in Revelation 14: 6-12. Its worldwide proclamation will be
continued by the second coming of Christ as King and Judge (cf. vv.
-20 14), which defines the triple message as the call to wake up to
prepare a people for the second coming of Christ.”29

5th Evangelistic Principle

Keep Biblical route.
We are a people of preaching angels flying through the midst of heaven. Not for
us to choose the path; we have to light the whole earth with the glory that comes
from God.

PRACTICAL IDEAS

1. Read and meditate on the message of the three angels and their impli-
cations for cities.
2. Discuss with your family or study group the responsibilities of being
angels of God.
3. Draw or ask a friend who has the gift to interpret the message of the
three angels.
4. Identify a forgotten setting in your community and make an urgent plan
to proclaim the three angels’ messages.
5. Outline the relationship of the third angel with third Elijah.

Aim today by the grace of Christ, to include a place or popula-

tion segment which is rarely visited in your missionary route.
 Section III

The enemies of urban

evangelization
This section gives warning of the large inter-
nal enemies facing the church in fulfilling the
gospel commission, namely apathy, complexes
- evangelistic prejudices and discrimination,
as well as biblical guidelines to address them.
 Chapter 6

The church in the days of Noah

W
e know from Scripture that we are facing a com-
pletely apathetic and secular world in these last days.
It is written: “But as the days of Noah, so it will be the
coming of the Son of Man. For as in the days before
the flood they were eating and drinking, marrying and giving in
marriage, until the day that Noah entered into the ark, And knew
not until the flood came and took them all away, so also will the
coming the Son of Man.“1
They did not understand it until the flood came and carried
them all! This is a generation that is not interested in the spirit-
ual and yet needs to be reached. Their carelessness is such that
its behavior is similar to that of the Sodomites. Regarding such
Luke says:
“Likewise as it was in the days of Lot: they ate, they drank, they
bought, they sold, they planted, they builded; But the day Lot left
Sodom, it rained from heaven fire and brimstone, and destroyed
them all.”2

It’s sad but we are aware, the widespread disdain causes

us to mourn but does not surprise us. What makes us concerned
is not that the world is like the days of Noah, but that the church
gets to be like Noah’s contemporaries: Apathetic! Indifferent!
Indolent! The lack of energy to face daily chores is the abso-
lute indifference to everything. In general, apathy and discour-
agement are symptoms of depression.3 Is the church living in a
period of depression?
54 Urban Evangelism

Jim George states that « apathy is equivalent to die by spir-

itual cold. If we expose ourselves to the extreme cold of igno-
rance compromise of principles, little by little we can experience
the cold death of spiritual hypothermia».4 We cannot deny apa-
thy has clothed us for such a long time. Ellen G. White wrote,
«The heathen in the cities at our doors have been strangely
neglected.»”5 In a second quote she comments:
“It is a mystery that there are not hundreds at work where now there
is but one. The heavenly universe is astonished at the apathy, the
coldness, the listlessness of those who profess to be sons and daugh-
ters of God.”6

To overcome apathy, behavior specialists recommend

among other things:
• Acknowledge the state,
• Find its source and
• Deal with it responsibly and structure a new life plan to
overcome the situation of inactivity.
Fortunately for the church the Holy Spirit is the antidote to
apathy: a deadly poison of the old serpent. It is written:
“But you will receive power when there come upon you the Holy
Spirit, and you will be my witnesses in Jerusalem, throughout Judea,
in Samaria, and unto the uttermost part of the earth”7

We can agree that a heart dynamited by the spirit has

no room for laziness. Luke reaffirms by declaring. «When they
had prayed, the place where they were assembled together was
shaken, and they were all filled with the Holy Spirit and spoke
boldly the word of God. » 8 The response from the Spirit for apa-
thy is boldness: courage, effort, audacity.

Listen or don’t listen

The apostle Peter rightly called Noah a preacher of right-
eousness.9 For a hundred and twenty long years he preached
with a hammer as a microphone, as exposed by Ellen G. White:
“Each hammer given in building the ark was a witness to the
people,” In a second comment on his long and faithful ministry,
the prophetess points out:
 The church in the days of Noah 55

“The message of Noah was to him a reality. Amid the scoffs and jeers
of the world, he was an unbending witness for God. His meekness
and righteousness were in bright contrast to the revolting crimes,
intrigue, and violence continually practiced around him. A power
attended his words; for it was the voice of God to man through His
servant. Connection with God made him strong in the strength of
infinite power, while for one hundred and twenty years his solemn
warning voice fell upon the ears of the men of that generation…”10

Noah made a mark in his generation! No doubt about it.

The message must be proclaimed, if people listen or fail to
listen. When God commissioned the prophet Ezekiel to speak on
His behalf, he warned him that although he was not sent to a peo-
ple of a hard language, but to his own people Israel, they would
not want to listen because they had a hard front and stubborn
heart. In this context God reveals himself to the Prophet and said:
“Behold I have made thy face strong against their faces, and thy fore-
head strong against their foreheads. As an adamant harder than flint
have I made your forehead not, neither be afraid before them, they
are a rebellious house.”11

God told Ezekiel to not be afraid! Fear shuts down and

stops the church. The disciples were paralyzed for fear after the
crucifixion of Jesus, but once Jesus was raised from the dead, he
appeared in their midst and said, “Peace be with you.” Then he
breathed on them the Holy Spirit.12 And fear became courage. In
front of a face of stone, stood a face of diamond. Perseverance,
that’s the secret!
The success of Noah was that he did not allow to be led by
the mentality of those days. Noah was not deterred, he spoke and
hammered! The church cannot afford to deviate from the mission
and start living as in the days of Noah, our plans, resources, min-
istries, institutions [...] must necessarily be focused on the mis-
sion, if we are not careful, the plague of indolence of the final
days can infect us.
The April 16, 2012 ABC news chain surprised the world
with the incredible story of Trish Vickers, a blind 59 year old
English writer, who wrote 26 pages of her novel Grannifer leg-
acy with a pen without ink. For two weeks, she worked thrilled
and full of inspiration, in what would be her great work, but as
she gave it to her son to read, became shocked with the sad rea-
56 Urban Evangelism

lity that collided with the sad reality that scribbled on paper, but
it did not mark because the pen did not have any ink.13 The mere
fact of doing activities does not mean we are impacting or being
relevant to our communities. This is also apathy!
If the church, the salt of the earth and light of the world
really wants to glorify God it should take up the mission. Jesus
said,
“Ye are the salt of the earth: but if the salt has lost his savor, where-
with shall it be salted? No good for nothing but to be thrown out and
trampled by men.”14

And after he encouraged his disciples to place their light on

a stand, not under a bushel, he proclaimed,
“Let your light shine before men, that they may see your good deeds
and praise your Father in heaven.”15

The apostle Paul reminds us that: God founded the church

even « so that the manifold wisdom of God might now be made
known through the church to the principalities and powers in the
heavenly places. »16
The Swiss theologian Emil Brunner, commenting on the
missionary role of the church and its relation to the spiritual
life, said: « The church exists for mission as fire exists for burn-
ing, when there is no mission there is no church, no mission, no
faith.»17 And Christ as He established His church and ordained
the twelve, did this so they would be with him and to send to
preach: devotion and mission is the entirety of the Church.18

A dream worth telling

On September 29, 1886 Mrs. White had a dream in which
she was picking strawberries in the city with a large entourage.
Upon reaching the laden bushes she started collecting the nearby
fruit carefully to avoid harvesting the green strawberries that
were so mixed in with the ripe ones that you could only take one
or two of each cluster, the others had already fallen to the ground
and were half rotten. In astonishment she tells of the apathy of
those who ate the provisions mindlessly, without remember-
ing that their mission was to collect fruits. They complained that
there were no strawberries in the low bushes, while still chatting,
 The church in the days of Noah 57

eating and complaining. Not to mention that even though there

were plenty bags for work, they used it to hold their own food.
The author concludes:
“Thus the day wore on, and very little was accomplished. At last I
said: “Brethren, you call this an unsuccessful expedition. If this is
the way you work, I do not wonder at your lack of success. Your
success or failure depends upon the way you take hold of the work.
There are berries here; for I have found them. Some of you have been
searching the low bushes in vain; others have found a few berries;
but the high bushes have been passed by, simply because you did
not expect to find fruit on them. You see that the fruit which I have
gathered is large and ripe. In a little while other berries will ripen,
and we can go over the bushes again. This is the way in which I was
taught to gather fruit. … You should be diligent, first to pick the ber-
ries nearest you, and then to search for those farther away; after that
you can return and work nearby again, and thus you will be suc-
cessful.”19

A deaf bell
By analyzing some evangelistic aspects from the ten wise
and foolish virgins, Ellen White refers:
“In the parable the wise virgins had oil in their vessels with their
lamps. Their light burned with undimmed flame through the night
of watching. It helped to swell the illumination for the bridegroom’s
honor. Shining out in the darkness, it helped to illuminate the way to
the home of the bridegroom, to the marriage feast.”20

It is not the same to sleep with lighted and oiled lamps

than with lamps that are off and empty. Only those who keep
their lamps filled with oil are true missionaries, the others will be
overcome by spiritual indolence of the days of Noah. It was the
encounter with Christ that converted the Samaritan woman into
a missionary.
“Every true disciple is born into the kingdom of God as a mission-
ary. He who drinks of the living water becomes a fountain of life.
The receiver becomes a giver. The grace of Christ in the soul is like a
spring in the desert, welling up to refresh all, and making those who
are ready to perish eager to drink of the water of life.”21

The church of the living God, cannot afford to compare

itself with the proverbial Ambrosio’s carbine.22 Labriego of Sevil-
lian origin, according to tradition, assaulted on roads with a rifle
that was not loaded with gunpowder, but a type of bean, so the
58 Urban Evangelism

expression is applied to a useless object, or it does not fit where it

was designed to fit. A kind of prophet with no message!
The largest bell in the world was cast in Russia in 1733
and weighs 216 tons, but unfortunately has never been rung
because before it was installed it was stored in a warehouse that
caught fire and to prevent the fire from melting it, they decided
to throw water, which caused the overheated bell to crack. The
world’s largest bell never rang! A church without a mission, like
a prophet without a message, is like a deaf bell.

The sixth principle is to accelerate the progress. God’s

response to the abundance of sin is over - abundance of grace, let
us respond to worldly apathy with missionary fervor. Indiffer-
ence against people for whom Christ died is an offense to God.

6th Evangelistic Principle

Accelerate the progress.
God’s response to the abundance of sin is over - abundance of grace, let us
respond to worldly apathy with missionary fervor. Indifference against people for
whom Christ died is an offense to God.

PRACTICAL IDEAS

1. Reflect on the possible expressions of mission apathy of your local church

and pray for them.
2. Identify your cracks and ask God to heal you and allow you to clatter
with more intensity.
3. Suggest an area in your city where you would place a new strategic
campaign.
4. Explain how you and your church are leaving a mark in your community.

Aim for the grace of Christ today to Dream! Hammer! Now!

 Chapter 7

Giants in Canaan

W
hy did the Israelites who left Egypt refuse to possess
Canaan? Sociologically the answer is simple: by preju-
dice! The sacred text reveals their thoughts by stating:
« [...] The people who live there are powerful, and the
cities are fortified and very large, and moreover we saw the chil-
dren of Anak [...] » 1
One could argue that the problem was their lack of faith and
actually biblically these social attitudes are usually side effects of
spiritual evil, yet psychosocial element analysis is equally signifi-
cant. Consider the following statement:
”But the men that went up with him said, We cannot attack those
people, they are stronger than we [...] The land we passed through
to search it, is a land that devours its inhabitants, and all the people
that we saw in midst of it are men of great stature. There we saw the
giants, the sons of Anak, which come of the giants: and we were in
our own sight as grasshoppers, and so we were in their sight.”2

It’s obvious that their main concern was the height of the
inhabitants, especially the giant sons of Anak, whose exploits
caused horror to them, creating the famous saying: Who can
stand up against the Anakites?3
The theme of the giants in the Bible is recurrent, remember
that Goliath measured up six cubits and a span4, equivalent to about
9 feet ( 2.74 meters). King Og mentioned in Deuteronomy 3:11 and
to which the Scriptures refer to as the last surviving giant of giants,
slept on an iron bed nine cubits, about 14 feet ( 4.26 m. ) long, reason
60 Urban Evangelism

which leads us to believe that he would have measured at least 12

feet ( 3.96 m. ) tall.

Prejudice and evangelization

A prejudice is a preconceived attitude, lacking in evidence
or adequate experience that tends to manifest in the form of sym-
pathy or antipathy, against individuals, races, nationalities, insti-
tutions, patterns, ideas, experiences, etc. In our social structure
the following types of prejudice are distinguished:
1. Social and economic prejudice,
2. Gender prejudice,
3. Ethnic and racial prejudice,
4. Religious prejudice,
5. Prejudice because of disability,
6. Prejudice because of image,
7. Prejudice because of age, among others of lesser social
impact. 5
For Hans Georg Gadamer men are installed on prejudice,
i.e., in a historical tradition into which they were born and devel-
oped and within which it is possible to dialogue and communi-
cation [...] That is why Gadamer affirms that the prejudices of
an individual are far more a reality in their life than reason or
common sense.6 The author also documents that precipitation is
one of the main sources of prejudice. Any similarity to the case
of Israel?
In general, two types of prejudices are distinguished: the
positive and the negative. The former comes from a positive view
of the object, although the object has not yet been investigated,
while in the second case a negative view of the object is held also
without knowing the reality of the object. The positive bias pre-
disposes an approach, while the negative bias leads to intellec-
tual resistance, resulting in a certain mental barrier that antago-
nizes one as they approach the object.7
A famous fatal prejudice among some Christian commu-
 Giants in Canaan 61

nities is that ‘the rich are not interested in the gospel’, that is the
tendency to think that if the house is luxurious, its inhabitants are
materialistic. These prejudices obviously segregate evangelism, but
is the church really benefitted by the ‘positive’ prejudices or do
they produce evangelistic biases?
Prejudices are based mainly on stereotypes and categoriza-
tions, while evaluative beliefs, be they positive or negative, are
accepted as criteria of truth. It is a form of labeling the world,
amongst other things, in the light of our experiences, beliefs and
needs; this way we are distorting and limiting our social rela-
tions.
Racial stereotypes are common in sports. The studied Stone,
Perry and Darley in 1997 confirmed that Americans believe that
whites don’t know how to jump. According to this stereotype
black basketball players are by nature superior in athletic skills.
In contrast to white players, they are erroneously perceived as
more intelligent and dedicated. The same phenomenon occurs in
politics, religion, evangelism and other social contexts. 8
Humans tend to catalog the world. We tend to classify eve-
rything that exists to know it better, so we talk about tall and
short, beautiful and ugly, but stereotypes go beyond because
they include personality traits, emotions, hobbies, tastes and
spiritual aspects [...] that is thought to be shared by members of a
group, violating in many cases the biblical principle of not judg-
ing lest we be judged.9
Indeed Dennis Coon defines stereotypes as « oversimpli-
fied images of the members of a group.» 10 If one is tall, good-look-
ing and travels in a luxury vehicle, they are not worth preaching
to. Muslim equals danger. The black are tough. These are rude
examples of racial prejudice. How sad!
The truth is that the prejudices that still hold us and are
rooted in our ideologies and lifestyles, are difficult if not impos-
sible to change.
Now why consider an issue like this in the context of evan-
gelization? Because especially in religious matters, prejudices are
highly exclusive; they produce evangelistic paralysis, hence the
importance of knowing them, knowing how they arise, how to
62 Urban Evangelism

avoid them and how to remove them from our staff and church
environment.

We seemed like grasshoppers. A complex?

It’s one thing to be prejudiced and a different, but equally
damaging thing is to be subject of prejudice. John the Baptist suf-
fered the affront of many of his contemporaries, who considered
him to be a simple reed moved by the wind, when in fact he was
more than a prophet. 11
In the expression: « ... and we were in our own sight as
grasshoppers, and so we seemed to them »12 we can evidence
the feeling of superiority of these Canaanites and discrimina-
tion towards God’s people, but we can also observe complexes in
some of the princes of Israel themselves.
A complex is a feeling, generally of inferiority, produc-
ing a shy or inhibited behavior, and the stigmas in those that are
objects, sometimes collectively, that can be generated are danger-
ous personal disorders, especially in sensitive subjects.
Complexes largely stem from comparisons and are strongly
related to self-esteem. The big problem with complexes is that
they own and imprison us. « Complexes interfere with the inten-
tion of will and alter the activity of consciousness. » 13
There is, moreover the danger of believing ourselves to be
giants and generators of prejudices and complexes. Christ our
example, never did this, instead he ate with publicans and sin-
ners.14 Ellen G. White warned:
“Today the truth is to be proclaimed to all nations and kindreds and
tongues and peoples. Christ desires us to labor in a way that will
not arouse prejudice, for when prejudice is aroused, some are cut off
from hearing the truth...”15
Always remember that the Giants do not survive and that
Christ broke down the dividing wall.16

How to overcome prejudice?

How many Adventists are ridiculed by expressing their agree-
ment with a literal and recent creation? How many are accused of
 Giants in Canaan 63

not eating, bathing or even brushing on Sabbath? Our brothers and

sisters must be taught how to handle these prejudices. A good way
to shield against them is becoming aware of the God whom we
serve and of the call we have answered.
The apostle Paul was emphatic :
“I am not ashamed of the gospel, for it is the power of God for sal-
vation to everyone who believes, first to the Jew first and also to the
Greek.”17

His preaching focused on Christ crucified, a stumbling

block to Jews and foolishness to Gentiles, but to the apostle,
power and wisdom of God.18
Sociologists argue that prejudice can be reduced as contacts
narrow down and perception of reality becomes more accurate;
prejudices tend to move away, but in order to overcome them we
must educate ourselves on the subject of prejudice. When Natha-
nael asked the prejudiced question if anything good could come
out of Nazareth, Philip only replied, “come and see.”19
One meeting was enough, but it was not just any encoun-
ter. As Nathanael physically approached Jesus, he expected him
empathetically. An effective way to change attitudes is to develop
empathy to put ourselves in the place of others. It is expected that
members of different groups working to eliminate their preju-
dices have the same status and pursue joint activities, always in
cooperation and never in competition.
Daniel and his friends knew in whom they had believed, so
that when they were faced with prejudice against the effective-
ness of a vegetarian diet, spoke directly about their beliefs and
principles:
“Please test your servants for ten days, and let them give us vegeta-
bles to eat and water to drink. Then let our appearance be examined
before you, and the appearance of the young men who eat the por-
tion of the king’s delicacies; and as you see fit, so deal with your
servants.”20

Despite Einstein’s famous saying that it is easier to disinte-

grate an atom than a prejudice, you can confront prejudice like
this: try me, know me and you will see! If your neighbor thinks
you do not eat on Saturdays, a simple invitation to lunch is good
enough, it’s amazing the doors that a gesture of courtesy can open.
64 Urban Evangelism

“From prejudice reasoning is not released one, as is commonly

believed naively. Nothing to argue before the beliefs, the unique
opportunity to oppose them is judicious destroy evidence.”21

Modern Giants
The XXI century church is challenged to possess Canaan. I
cannot imagine a generation that welcomes the next century. And
what of our prejudices? Residential quarters declared impenetra-
ble! Secularism made of steel! High towers which we are locusts
compared to them! Our prejudices can become our main evange-
listic barrier or we can decide to move forward by faith and crush
the obstacles.
Israel’s response was mournful; as a modern Israel we have
to respond differently. It is written: “So all the congregation lifted
up their voices and cried, and the people wept that night.”22 On
this sad scene Ellen White comments :
“As the people listened to this report they gave vent to their disap-
pointment with bitter reproaches and wailing. They did not wait
and reflect and reason that God, who had brought them out thus far,
would certainly give them the land. But they yielded to discourage-
ment at once. They limited the power of the Holy One and trusted
not in God, who had hitherto led them.”23

Although Caleb and Joshua encouraged the people argu-

ing that they would eat them like bread,24 the people did not lis-
ten but talked about stoning them. Forty years later, Caleb son
of Jephunneh according to the commandment of the LORD to
Joshua, received the city of Arba the father of Anak. “And Caleb
drove out the three sons of Anak: Sheshai, Ahiman, and Talmai,
the children of Anak.”25 The sons of Anak were real, but the God
of Israel, whose glorious manifestations had been so obvious was
too and still is real.
The best way to face our fears and banish prejudices and com-
plexes, is faith in the God of our history.
The Book of the Apostles chapter 10 is a good example of
how God finally dodged the barrier of prejudice to advance the
gospel in the early church:
“God’s role is to destroy the giants. The part is played by his people
trust him to do that and keep your eyes on the one for whom there are
no giants. “26
 Giants in Canaan 65

Caleb and Joshua remained free of complexes and preju-

dices because they knew in whom they had believed. Today the
formula remains exactly the same. Ellen G. White confirmed this
idea when she wrote:
« We have nothing to fear for the future, except as we shall
forget the way the Lord has led us, and His teaching in our past
history. » 27

7th Evangelistic Principle

Crush prejudice.
We have to keep conquering giants, although modern cities are planted with tall
towers and overwhelming structures, our God is great and powerful. We are not
ashamed of the gospel because it is the power of God!

PRACTICAL IDEAS

8. Evaluate your personal prejudices and decide to face them in the name
of the Lord.
9. Reflect on your own complexes and seek help to overcome them.
10. Challenge your small group or church to conquer Canaan for Christ.
11. Make a list and your giant presents God with faith and prayer.
12. Encourage your church to remove barriers that negatively project
in your community.

Aim today by the grace of Christ, to overcome your fears, preju-

dices and complexes, and conquer your neighborhood, school or
work colleagues for the kingdom of God!
 Chapter 8

Modern Samaritans

J
esus clearly traced the missionary path for his disciples
by declaring : “[...] You will be my witnesses in Jerusalem,
throughout Judea, in Samaria, and unto the uttermost part
of the earth.”1 While every aspect of the commission was
challenging, the test remained reaching the Gentiles, beginning
with the Samaritans, who were systematically overlooked.
This discriminatory attitude can be seen during the perse-
cution after Stephen’s death, narrated by Luke as follows :
“At that time a great persecution arose against the church which was
at Jerusalem; and they were all scattered throughout the regions of
Judea and Samaria, except the apostles.”2

Samaria? Would this ceaseless hunt be converted into a

unique opportunity to complete the task? It should be recalled
that this incident took place in 34 AD, three and a half years after
the death of the Messiah, which means that the seventy weeks
determined upon the Jewish nation had just finished.3 It was time
to impact the Gentiles with the gospel, but were Christians ready
for such a challenge?
Some, yes! Philip went down to Samaria and preached
Christ, whom they had met in person, after his conversation with
the Samaritan woman. Jesus was strongly interested in the evan-
gelization of the Samaritans, passing through Samaria and then
sending of the seventy confirms this.4
Regarding this Ellen White said :
68 Urban Evangelism

“The Saviour’s own visit to Samaria, and later, the commendation of

the good Samaritan, and the grateful joy of that leper, a Samaritan,
who alone of the ten returned to give thanks to Christ, were full of
significance to the disciples. The lesson sank deep into their hearts.
… When in their Master’s name they went to Samaria…. After His
ascension they welcomed the Saviour’s messengers, and the disci-
ples gathered a precious harvest from among those who had once
been their bitterest enemies.”5

The answer to Philip’s preaching was particularly blunt!

The testimony of Scripture is that there was great joy in that city.6
However, even among many fellow Jews, everything to the Gen-
tiles was highly suspicious. Peter himself was interrogated for
the crime of preaching and baptizing in the house of Cornelius.7
After an interlude to discuss the evangelization of Ethio-
pia, Saul’s conversion and repentance of Cornelius, essentially
related to the Gentiles preaching texts, Luke resumes his account
of the flight commenting:
“Now those who were scattered because of the persecution that
arose because of Stephen traveled as far as Phoenicia, Cyprus and
Antioch, speaking the word to no one but unto the Jews only.”8

The great omission

Why only the Jews? Didn’t Jesus say: Jerusalem, Judea,
Samaria and to the ends of the earth? It’s the sad old story, the
same as Jonah’s! Charting our own path, affected by our own
prejudices. These good brothers and sisters were willing to die
for their faith, left father, mother, possessions, but excluded from
their preaching those who were not Jews. They were missionar-
ies! But selective.
It is a fact, prejudice will lead to discrimination! The gospel
must go to the ends of the earth; the last corner, the last race, the
last layer [...] there is no room for derangement. Everyone has the
right to hear the word and decide whether they believe it.
A selective obedience to the gospel requirements is to some
extent a Christianized version of Jewish ethnocentrism of the
first century. This emotional tendency of the culture makes the
sole discretion to interpret the behavior of other groups, races or
societies.9 And typically involves the belief that one’s own eth-
 Modern Samaritans 69

nic group‘s cultural, religious, linguistic or socially important or

superior to those of other cultures.10
Seventh-day Adventists in particular, we must remember
that Christ is the light that illuminates the entire world.11 And as
Paul specifically told the Corinthians, we know in part and we
prophesy in part, by looking through a dark glass.12 The religious
ethnocentrism is not well seen by postmodernists and by heaven
either, it is better to be humble!

Dimensions of the Mission

For teaching purposes I like to imagine God’s mission
entrusted to the church in two dimensions: a prophetic and an
apostolic. The prophet delivers a message, if they listen or not,
and the church is committed to deliver its message in the same
conditions. If it is well received, it is the duty of the apostle to
continue the missionary work so listeners become disciples of
Christ, if not received, there will come a time that he will shake
the dust off his shoes.13 Although the mission seeks to make disci-
ples, it begins by announcing the gospel by precept and example.
I think the following statement by Ellen White goes in these
terms:
“The church is God’s appointed agency for the salvation of men. It
was organized for service, and its mission is to carry the gospel to
the world.”14

Paul emphatically asks :

How, then shall they call on Him in whom they have not believed?
And how shall they believe in him of whom they have not heard?
And how shall they hear without a preacher?15

The church does not end when it proclaims the Gospel, it is

just beginning! It is our duty to notify the gospel to all, and dis-
ciple those who believe. Our mission embraces all humanity, not
just the tiny group who decides to believe.
“The world’s Redeemer had many hearers, but few followers. Noah
preached one hundred and twenty years to the people before the
Flood, and yet there were few who appreciated this precious, pro-
bationary time. Save Noah and his family, not one was numbered
with the believers and entered into the ark. Of all the inhabitants of
the earth, only eight souls received the message; but that message
70 Urban Evangelism

condemned the world… Our message to the world will be a savor

of life unto life to all who accept it, and of condemnation to all who
reject it.”16

Bold!
Luke, a gentile, warns excitedly as he continues his story:
“But some of them were men of Cyprus and Cyrene, who, when
they came to Antioch, spoke unto the Grecians, preaching the Lord
Jesus. And the hand of the Lord was with them: and a great number
believed and turned to the Lord.”17

Barnabas and Paul continued the beautiful work of disci-

pleship for a year, a great many people were added, and the dis-
ciples were called Christians first in Antioch.18 What great lesson
for us? The great truth is that the church stopped growing when
it stopped talking and began to grow again when it continued to
spoke.
To McGavran, a third-generation missionary who served
35 years in India, growth is the sine qua non of the mission, i.e.
if the mission is fulfilled there has to be growth.19 “As soon as
a church implements a strategy to reach people, growth can be
expected.”20
Paul inspires us with his example by stating:
“ [...] first unto them of Damascus, and at Jerusalem, and throughout
all the land of Judea, and to the Gentiles, that they should repent and
turn to God, performing deeds repentance. For these causes the Jews
caught me in the temple, tried to kill me. Having therefore obtained
help of God, I continue unto this day, witnessing both to small and
great, saying none of the things which the prophets and Moses said
would happen. “21

Shocking! Paul began to testify in the same place where

Christ met him, he did not discriminate between Jews and Gen-
tiles, but preached to large and small, kings and slaves. So it is
written. Interestingly, in the Scriptures there is no gift of witness-
ing, although there is of evangelist.22 “A witness is someone who
can attest to something.”23 And we all have been called to testify
to all about Jesus.
Sadly most of us have our own Samaria, our local gen-
tiles. Those are the social, ethnic, cultural, intellectual, economic
 Modern Samaritans 71

or religious differences, those who are intentionally overlooked,

and whom we have had the luxury of deciding, claiming they
would not believe. The rich, disabled, addicts, beggars, members
of other religious congregations, political, minority groups are
just some of those cases that could be among our favorite Gen-
tiles.
There is the danger of isolating ourselves rather than sepa-
rating from the world.
Jesus prayed:
“ My prayer is not that you take them out of the world but that you
protect them from evil. They do not belong to the world, as I am not
of the world. Sanctify them through thy truth: thy word is truth As
you sent me into the world, I also sent them into the world. “24

Luis Sáez, a discipleship expert says:

”We need love, strength and discernment to know what we share
with non-believers and how to communicate in a loving way that
we cannot participate with them in certain things. The problem
with many of us is that after being in the church for some time have
increasingly less incredulous friends.”25

Phillip G. Samaan challenges us to remember that it is the

salt which takes the initiative: penetrating, invading. « It spreads
through food (not vice versa). » 26

Get to work!
In his article, ‘The Great Omission” Dr. Gregg Detwiler,
director of Intercultural Ministries of the Emmanuel Gospel
Center, says this great danger of exclusions in fulfilling the mis-
sion and invites the church of God to overcome utilizing Jesus’
model, as is clear from his encounter with the Samaritan woman.
He says that if we are really determined to reach our nations, we
should ponder the following:
• Be intentional. For Christ to cross Samaria, it was much
more than a geographical duty, it was a spiritual duty,
(thousands of Jewish travelers preferred to go around
the Jordan Valley, submitting themselves to a painful
and dangerous journey.)
• Crossing barriers. Christ crossed at least four: a geo-
72 Urban Evangelism

graphical barrier, a cultural, a gender and finally the

barrier of sin.
• Use spiritual resources. Christ offered living water.
• Wait for transformations. Not only the woman was
transformed, but those who lived around her were also
transformed. As we work with our gentiles, we can
expect many surprises.

“Jesus had to go through Samaria because it was not in his way, but
because it was in his mind. It was on purpose and not by accident. In
fact, as the text says, it was necessary, but the need was in Him and
not in the circumstances.”27

Go thou and do likewise!

8th Evangelistic Principle

Focus on those overlooked.
God has ordained us to carry the gospel also to Samaria. “He is no respecter of
persons: But in every nation the man that fears him and works righteousness.”28

PRACTICAL IDEAS

1. Make a list of people you have overlooked in your community.

2. Identify your groups of modern day Samaritans.
3. Make a plan to visit your favorite Samaritans.
4. Create the good habit of inviting a someone in need to eat.
5. Pass by your Samaria and ask for a drink.
6. Identify possible ‘gentiles’ at your workplace.
7. Practice new forms of teaching the truth with humbleness.
8. List minority groups, foreigners, seniors of your community.
9. Identify and visit some neighbor whom you fear or whom you have never
preached the Word of God to.

Aim today by the grace of Christ to preach the gospel to all you
can without discrimination!
Modern Samaritans 73
 SeCTion iV

The challenges of urban

evangelization
This section discusses the need for scientific and
technological tools available in building the king-
dom of God, which among other things includes
some ideas on how to raise relevant informa-
tion to the community and integrate them into a
local strategic plan in order to potentialize prac-
tical evangelistic work. It also studies the role of
the media in evangelism and the ministry of small
groups and other evangelistic methods, of no
lesser importance. It also considers the urgency to
strengthen the role of youth and children in the
advancement of the everlasting gospel, and well-
defined structure plans to achieve the average,
high and special class groups.
 Chapter 9

Running with the horsemen

T
he ingenious Hidalgo Don Quixote fought against wind-
mills, but not us, indeed, we don’t even fight against flesh
and blood, but against the rulers of darkness and spiritual
wickedness in high places.1 Therefore, we must march in
order! That Jehovah will fight for us is no excuse for the lack of
organization. There is no contradiction between “The Lord will
fight for you. Rest assured”2 and the following verse: “... Why are
you crying out to me? Tell the Israelites to go forward.”3 The first
is an invitation to trust, not to wander and the second is a call to
do our part.
The story of Gideon reveals how he divided his three hun-
dred men into three companies to create the illusion that the ene-
mies were surrounded by a large army, and his ingenious tactics
to start blowing trumpets at midnight, just as they had the senti-
nels, i.e. at a strategic time.4
Ellen White explains:
“By divine direction a plan of attack was suggested to him, which
he immediately set out to execute. The three hundred men were
divided into three companies. To every man were given a trumpet,
and a torch concealed in an earthen pitcher… In every direction was
heard the sound of trumpets, with the cry of the assailants. Believ-
ing themselves at the mercy of an overwhelming force, the Midian-
ites were panic-stricken. With wild cries of alarm they fled for life,
and, mistaking their own companions for enemies, they slew one
another.”5
76 Urban Evangelism

It is also inspiring to see how God integrates planning and

spiritual preparation. Gideon had to declare war on the idolatry
of his father before God could use him.6 Joshua had to circumcise
the Israelites again and celebrate the Passover with the people
before driving his draft surround Jericho for seven days.7 And
Moses was severely rebuked by the Lord because of their indo-
lence to circumcise his son Eliezer, while returning to Egypt with
the plan to liberate the Jews.8, 9

Revival and a new paradigm

God has arranged for revival and reformation to walk hand
in hand. While revival is a spiritual resurrection, reform is a new
way of doing things. It’s a paradigm shift!
In 1902 Ellen White emphasized:
“A revival and reformation under the ministration of the Holy Spirit
must be made. Revival and reformation are two different things.
Revival signifies a renewal of spiritual life, a quickening of the pow-
ers of mind and heart, a resurrection from spiritual death. Reforma-
tion signifies a reorganization, a change in ideas and theories, habits
and practices. The reform will not bring forth the good fruit of right-
eousness unless it is connected with the revival of the spirit. Revival
and reformation are to do the appointed work, and in doing this
work both should be combined”.10

A change in ideas and theories, habits and practices is a

paradigm shift. That’s it! If at any time the church needed reform
it is now and this implies openness to new ways of doing things.
The writer and prophet, Ellen G. White also stressed :
“Men are needed who pray to God for wisdom, and who, under the
guidance of God, can put new life into the old methods of labor and
can invent new plans and new methods of awakening the interest of
church members and reaching the men and women of the world.”11

It is dangerous to close the mind by the simple fact that it is

new. It has been said that the mind is like a parachute and it only
works when opened. The Swiss seriously depleted its leadership in
the watch market for being slow to accept the quartz watch, from
65 % control of the market in 1968 to less than 10 % when Japan
came out with the new paradigm they had discarded. We know
the phrase, «Not even the best watchmakers can stop the time.» 12
 Running with the horsemen 77

Coca - cola lost millions of dollars when, on April 23, 1985,

it decided to change its formula and to launch the new Coca -
cola (New Coke ), in what is considered one of the worst mar-
keting mistakes of history; consumers rebelled and the original
formula had to return to the market as Coca Cola Classic ( Coke
Classic ).
On the contrary, the world’s most recognizable commercial
icon, the Contour Bottle by Coca -Cola itself, since 1916 has had
all sorts of versions, sizes and materials, including the El Salva-
dor plastic bag or bottle made ​​from plants distributed in Den-
mark, the company reinventing and making millions of dollars.
As a church we should not negotiate the biblical founda-
tions of our faith, but we can evaluate our presentation and make
it more friendly and empathetic as well as designing new ways
to conquer cities and retain people.

A spiritual business
At this point I wonder, is it possible to achieve cities with-
out specific well articulated plans? I think not! What is our strat-
egy for reaching the deaf ? The blind? The rich? Ellen G. White
states :
“All Heaven is in activity, and the angels of God are waiting to co-
operate with all who will devise plans whereby souls for whom
Christ died may hear the glad tidings of salvation.”13

Clearly danger does not lie in planning but when our plans
do not harmonize with the plans of God.
The church is a spiritual enterprise that runs at this track
called world against the thousands of sin providers; promot-
ers of entertainment, of pornography and greed. It’s an age-old
struggle that gets stronger every day. I wonder : How well do we
run ? Are we behind or ahead of our competitors?
It is in our interest to reflect upon this in light of the Scrip-
tures:
“If thou hast run with the footmen, and they have wearied you, how
canst thou contend with horses? [...]”14

Worldly companies are organized every day, are equipped

78 Urban Evangelism

technologically, innovate and invest often in human develop-

ment of its staff. I believe that if a challenge is urban evangelism,
we have to realize that the world has changed and act accord-
ingly. We do not fight against windmills! Therefore we should
not fight like one who is striking the air.
What company today would give into the luxury of advanc-
ing without a clear definition of mission, vision and values? Or
without a strategic plan? What organization would dare plan
without investigating? Who would leave the market without a
strategy to position your brand? We run with the horsemen. We
need to use science!
Whether we want to or not, we are running alongside a
world of the twenty-first century, but with XXI century mental-
ity, not the world of IXX century. And it is our challenge to run
well for the glory of God and the blessing of His cause.

Urban Tools
It is very important to know the social purposes of plan-
ning evangelistic events, since an urban mind implies an urban
strategy and to plan for the secular mind demands knowledge
of the secular mind. This is where disciplines such as sociology,
applied statistics and social research can enhance evangelization.
The prominent sociologist at the University of Andrews,
Lionel Matthews said :
“Sociology is a useful tool for Christians, since [...] through it you can
get the much needed understanding of the social world. “15

Urban sociology, in turn, studies human interaction in

metropolitan areas and integrates quantitative and qualitative
research methods to propose improvements in levels of living.
These twinned with theology and science in the service of the
Great Commission could be of great blessing to build the king-
dom of God. It possibly calls for reengineering our missionary
and evangelistic strategies!
Only in the area of qualitative research do we have the help
in the following possibilities:
• Phenomenological studies (They deal with the experience)
 Running with the horsemen 79

• Grounded theory studies (build significant theories sub-

jects studied)
• Case studies (deeply explore a contemporary phenome-
non in its real context of existence.)
• Research - action (studies are performed on the practice)
• Ethnographic studies (They deal with the culture)

On the ethnographic method, Vieytes Ruth explains:

“Their goal is to provide a way of understanding culture as a whole
that encompasses beliefs, customs, knowledge and standards, capa-
bilities and habits acquired by man - and to be a member of soci-
ety.”16

This could be a very useful tool for our missionaries in for-

eign and local lands! Whenever possible, we must know as much
as possible about the people we intend to evangelize.
Quantitative techniques use surveys, sampling or census as
basic raw material. The basics here include instrument validity,
selection and sample size and relevance of the statistical treat-
ment given to the data. Sampling techniques should be noted rig-
orously, confidence levels should be respected and margins of
error minimally accepted.

The need of questions

The church must ask questions and seek answers. It was
a question that prompted Donald A. McGavran to get started in
the interesting field of social research applied to church growth.
He wanted to know: How do people become Christian? His
response led him to become the father of church growth.
Christ Himself said to Peter, Whom do men say that the
Son of Man is?
Sociologists say that perception is as important as reality
itself, how people perceive us? What do men say is the Adventist
Church ? We could be surprised by the answers!
“And they said, Some say John the Baptist, others Elijah, still others
Jeremiah or one of the prophets. He said unto them, But who do you
80 Urban Evangelism

say that I am? Simon Peter answered and said, You are the Christ, the
Son of the living God. Jesus replied, Blessed are you, Simon son of
Jonah, for flesh and blood has not revealed this to you, but my Father
who is in heaven.”

What do our friends say? What do our members say ? And

above all, what does God say ? Interesting questions!
In 2004 an Adventist Conference in the Dominican Republic
asked itself questions and decided to consult 8,790 families
living around its more than two hundred congregations. They
did not discuss demographics to reveal their strengths to social
phenomena and their impact on strategic planning.17 The author
had the honor of leading this investigation. What follows are
some questions and answers :

1. Are you actively attending any church?

41% 44%

15%

Yes No Did not answered

2. If yes, please indicate which one?

Other 4%

Mormon 2%

Jehovah's Witnesses 2%

Baptist 11%

Adventist 11%

Protestant 22%

Catholic 48%

3. Why do you think that many people do not attend

church?
 Running with the horsemen 81

Did not answered 11%

other reasons 10%
Few attractive activities 3%
Bad witness 8%
Confusion 4%
Lack of values 5%
Dislike 11%
Services 12%
Lack of time 15%
Disbelief 21%

4. If you were to seek a church to attend what do you

expect it to have?

Did not answered 8%

Other 18%
Good Youth activities 2%
A good Pastor 4%
Good Programming 5%
To Preach the word 14%
Spirituality 17%
Good emotional relationships 32%

These responses alone should be enough to shake the foundations

of our evangelistic vision.
5. What advice would you give to a pastor who really
wants to help people?

Did not answered 15%

other 20%
Pray for them 5%
Have a good report 15%
Resonates with people 20%
Work for community 25%
82 Urban Evangelism

6. Is there anything I can do for you?

Did not answered 14%

Do not know 5%
Help Economically 5%
Visit 6%
Advise 8%
Other 10%
Nothing 12%
Bible study 13%
Pray 27%

7. What does the name Seventh-day Adventist mean to you?

This question is fundamental because it reveals the posi-
tioning of our name (brand) in the market.

Did not answered 14%

other 15%
Keeping Sabbath and proclaim second coming 2%
Good people 6%
Proclaiming second coming 7%
Keeping Sabbath 21%
Do not know 35%

Remember we questioned neighbors of our churches, some

of which had been there for years.
8. If you came to visit our church, Saturday morning
which of these times would be better?

Did not answered 13%

Any hour 3%

At Night 5%

Afternoon 2%

10:00 to 12:00 p.m. 24%

9:00 to 11:00 a.m. 18%

8:00 to 10:00 a.m. 35%

 Running with the horsemen 83

It is obvious that friends prefer a schedule that allows them

to worship and then continue with their chores. I like the idea,
Faith comes by hearing!18
As you can observe, these responses are a real mine. Com-
panies use data mining as a useful tool in their strategic plan-
ning. Research is not an end in itself, particularly I think it’s a gift
from God and should be at the service of the Great Commission,
this philosophy is what has given success to the work of Chris-
tian Schwarz and the tenets of ‘Natural Development churches.‘

The Church and research

Some years ago the General Conference of Seventh-
day Adventists established at Andrews University the Global
Research Center which supports the strategists of the church,
and to monitor the health and growth of the church worldwide.
I think this initiative should be replicated in each division and if
possible in each country.
Similarly, leaders at all levels should be trained to man-
age the church strategically, from leadership programs based on
strategic leadership. The church would do well to clearly iden-
tify their professionals: pastors and lay workers in the areas of
applied statistics, research and sociology, because they will be
needed.
Under the subtitle, Research and the future of the Seventh-
day Adventist Church, Erich W. Baumgartner, who precisely
works in the Global Research Center at Andrews, expressed the
following considerations:
• Modern organizations cannot function effectively with-
out adequate information.
• Research provides the information necessary to
develop, monitor, evaluate and improve the mission-
ary strategies.
• Research is an important leadership role in modern
organizations operating the mission in the information
era.
• Research provides useful information for decision-
84 Urban Evangelism

making. However, researchers need to know how to

pour it into strategic decisions.
• Leaders, who are constantly confronted with the needs
of the moment, need help and specific training in the
strategic use of information.

The birth of a business

Every moderately organized company will have a declara-
tion of its mission statement, vision, values and logo, along with
a balanced strategic planning and institutional manual for guid-
ance. These operational issues along with the legal aspects, are
the birth of the company. The Seventh-day Adventist Church has
its birth certificate.
Sadly, however, many of these elements fail to land at our
missions or church organizations much less to local congrega-
tions. If you decide at this time to investigate, you will realize
that every day a greater number of establishments have hung
their mission statement, vision and values in a conspicuous
place; although we have made progress, our delay is still evident.
It has been shown consistently that by establishing a vision,
defining a mission, planning and setting goals, positively influ-
ences the performance of the institution.19 It is urgent therefore
that the mission statement, vision and values ​​of the Seventh Day
Adventist Church is known, understood and integrated by our
pastors and members in local strategic planning; they should
study it and publish it to be part of the actions of church life.
Our mission statement, as was approved by the Board of
the General Conference on October 13, 2009 at the Annual Coun-
cil in Silver Spring Maryland states:
“The mission of the Seventh Day Adventist Church is to make disci-
ples of all nations through the proclamation of the everlasting gos-
pel in the context of the three angels’ messages of Revelation 14 : 1-6,
leading them to accept Jesus as personal Savior and to unite with his
remnant church, and instructing them to serve the Lord and prepare
for His soon return“.

The document continues :

“ We carry out this mission under the guidance and training of the
 Running with the horsemen 85

Holy Spirit, through the preaching, teaching, healing and disciple-

ship.”20

The purpose of the mission is to establish the reason for the

company to disclose what it does, its main purpose is to provide
direction. In fact as Ferrell et all, states:
“Of all the components of the strategic plan, the mission is to be
changed less frequently.”21

It is the cornerstone of the strategic plan, if it changes, eve-

rything must change. For Adventist mission is clearly delineated
in the word of God, so that could change your mission statement,
to be a better way to express it, but not the mission itself, not its
essence.
The vision for its part, is the box in which our preferred
future is painted, its function is to provide inspiration, it evokes
a picture that I have not yet seen but dream to reach in medium
to long term.22 It is rightly said that the vision defines the institu-
tion.23 Values ​​are the principles that unite us, in which we have
agreed and ultimately shape our actions. They are indispensable
for the harmonious and balanced development of any institution
and more from the Church.
“You cannot achieve excellence if you do not have clear values and
​​
keep the firm conviction.”24

It is impossible to talk about strategic planning in our vari-

ous church levels, if these elements outlined previously are not
sufficiently clear. Once set out, it is necessary some level of social
research, remember that in the multitude of counselors there is
wisdom.25 It is not possible to achieve sound planning unless it
is founded on research, which is why I reiterate, the concept of
data mining has been popularized. In this respect I consider fun-
damental to this new paradigm, the role of our Adventists uni-
versities, they must work hand in hand with unions and local
fields and take the lead in conducting relevant research to the
local church community.

SWOT Matrix
A simple and practical tool for raising and organizing
information is the SWOT matrix, which corresponds to the acro-
86 Urban Evangelism

nym: Strengths, Weaknesses, Opportunities and Threats. Every

institution has it internally with regard to fulfilling its mission,
the achievement of the vision and the preservation of its values:
strengths and weaknesses as well as externally: opportunities
and threats.
As Jairo Amaya raises :
“There should be included key factors on the SWOT analysis related
to the organization, markets, competition, financial resources, infra-
structure, human resources, inventory, system marketing, distribu-
tion, research and development trends, social, economic and techno-
logical variables and competitiveness policies.”26

For the Adventist church Strengths could be:

• Infrastructure: If you are attractive and strategically
located.
• The quality of human resources, trained, responsive,
sincere, active, united.
• The quality of worship and church programs, if they
are inspiring.

Weaknesses could be:

• Deficient devotional habits of members and leaders
of the congregation.
• The lack of attention to non-Adventist visitors.
• The lack of physical space.

Threats could be:

• Neighborhood Discontent (for e.g. parking)
• Crime
• Dissident groups

Opportunities could include:

• Frequent visitor attendance to the local congregation.
 Running with the horsemen 87

• Freedom of religion and worship.

• Good relations with the media.
Díaz de Santos comments on this delicate business assess-
ment:
“The strengths and opportunities factors promote the achieve-
ment of objectives and the weaknesses and threats factors affect the
achievement of objectives.”27

Therefore as we name and classify SWOT indicators, it is

important that a neat collection of information is done, for which
it is vital to get the actors in the institutional activities and thus
avoid biases and contradictions in the information.
In a mission or Conference, custodians, teachers, pastors,
departmental administrators, secretaries, a representative sam-
ple of the church members in general, should be consulted. In
a church, the different segments of the congregation should be
consulted.
Once data is collected, it is convenient to prioritize it, tak-
ing those points of highest impact, and proceed to evaluate them
in order of importance within the project, in other words, if you
list ten weaknesses we arrange them in order of importance and
make sure not to repeat concepts. Once this process is through,
you can proceed to building the matrix, which simply shows
the internal and external conflict in order to generate alternative
strategies.
Consider the following example:

Internal and
Opportunities Threats
External Analysis

Strengths Potential Risks

Weaknesses Challenge Limitations

This table shows that by correlating the opportunities
offered by the environment with the internal strengths of the com-
pany you would reveal the potential and possibilities you will
have on hand if strategic objectives were combined. By match-
ing the environmental threats to my strengths, I am warned of
the risks and so will leave it up the challenges and limitations. It
88 Urban Evangelism

is expected to generate attack strategies and institutional defense

from this chart.
Consider also the following chart:

Opportunities Threats
Strengths SO Strategies (Growth) ST Strategies (Survival)

Weaknesses WO Strategies (Survival) WT Strategies (Escape)

The SO strategies aim to correlate the best opportunities in
the environment with their own advantages, with the intention
of growing the business outlined in the mission. If we have as
one of our strengths: a comfortable temple with a prime location
and we have the wonderful opportunity where we often get a
good number of visitors we should be able to generate strategies
aimed primarily to focus our programs and activities to accom-
plish the mission.
One idea could be to generate an inspiring Christ- centered
worship and thus for the service of the mission, this will make
all attendees remain in love and want to return, if instead they
attend an impromptu meeting and sit through a monotonous
program they may not be motivated to return.
The same logic is followed in the other case. The WO strat-
egies seek to overcome internal weaknesses using the opportuni-
ties offered by the environment. The ST strategies try to address
environmental threats, making good use of internal strengths.28
The WT strategies help to view alternatives of escape, given
a situation of weakness and threat where the system is put at
high risk. Other strategies such as SW, i.e. using one’s strengths
to address weaknesses are equally valuable and widely used.
These strategies should be split up into short, medium and
long term objectives, which in turn must be achievable and meas-
urable. A classic way is to make them operational by establishing
the what, who, how, when and where, and in turn generating
programs, schedules and budgets. It is further desirable to have
a good system of assessment and accountability. It works!
 Running with the horsemen 89

Remember, salvation is a science, and science implies having

a method; any method entails techniques, the techniques are not
randomly chosen, but are part of a design, which follows a certain
logic and structure. You can become a good seller depending only
on the innate qualities, but you will always be more efficient if well
educated in the art of marketing. To some extent the Evangelist is
a salesman, offering ideas, wanting to conquer as many as possible
for the kingdom of God.
Do not forget, we run with the horsemen! But no rider could
or can match our Master, the great King who rides a white horse
judging and fighting with justice.29

9th Evangelistic Principle

Structure strategic spiritual plans.
God wants us to integrate tools and techniques provided by him through science,
and placed at the service of the great commission.

PRACTICAL IDEAS

1. Study and memorize the mission statement of the Seventh-day Advent-

ist Church
2. Placed your local church’s mission statement, vision and values​​ in a vis-
ible place in your church.
3. Ask some random neighbors and then explain the meaning of the name
Seventh-day Adventist
4. Practice making a personal development plan for five years.
5. Make a SWOT exercise applying the tool to your local church
6. Promote in your local church a 5-year strategic plan to reach your com-
munity for Christ.

Aim today by the grace of Christ, to work in the vineyard of the

Lord, in the order that the Lord of the vineyard requires!
 Chapter 10

Flying through the sky

T
he mission of the preaching angels of Revelation is sol-
emn and encompassing. They fly through the sky, with
a loud voice, preaching the everlasting gospel, carrying
the message to every nation, tribe, tongue and people and
illuminate the whole earth with their glory. Wow! How could a
small remnant achieve this? Obviously divine providence! But
when considering how it is done, it is reasonable to think that the
God of science and true author of progress, the only one who is
able to order ‘let there be light’, uses means to bless us.
If we notice well, what these preaching angels are doing
is an aerial seeding. I must admit that until recently I did not
know that this type of agro-space resource was possible, but the
truth is that the seeding aircraft, although somewhat unknown,
is well documented and reported to be faster and more efficient
and therefore less expensive than traditional methods.
While aerial reforestation is done through direct release of
seeds from the air, as corn is traditionally sown, it is a real pecu-
liar science because in order for the seed to be spread evenly and
in the desired amount by surface, a diluted mixture must pre-
pared that takes into account the planned density of the seeds; it
is also necessary to protect them from pest repellent and estab-
lish an optimal air operation logistic through a study of aerial
photographs to define the boundaries and set forest inventory.
It is also necessary to design the flight plan with satellite
92 Urban Evangelism

coordinates on the computer, as well as taking into consideration

the time and motion for planting and for refills of seed and fuel
as needed. An estimated 410 hours of planting, flying and refu-
eling operations is enough to reforest 120,000 hectares at a func-
tional cost incomparably less than with any other method.1

The Printed Page

I wonder, what about aerial sowing of the gospel? Accord-
ing to Ellen White, resources such as printing are among the
advertising media represented by the flying angel, she states that
it is from our publishing houses where terrible message is given:
Fallen, fallen is Babylon! And the great voice of the angel warns
against the mark of the beast. She further states:
“In a large degree through our publishing houses is to be accom-
plished the work of that other angel who comes down from heaven
with great power and who lightens the earth with his glory.”2

Do you ever wonder what made the Millerite movement

so famous? Without a doubt, the printed page. For eight years,
Miller worked as an itinerant preacher and a specialist in produc-
ing religious revivals. In December 1839, there was a very nice
change when Joshua V. Himes (1805 - 1895), pastor of the Chris-
tian Connection, adopted its cause [...] home to Miller a news-
paper, Signs of the Times the first of a few newspapers that he
founded to spread the ideas of Miller. He also published more
than forty books about the second coming in the space of five
years.3 Beyond that, Himes started the Midnight Cry publication
in 1842 regards the Millerite campaign in the large cities. He used
to print ten thousand daily for several weeks. In 1842 it was dis-
tributed six hundred thousands of them in five months alone.4
It was precisely Mrs. White whom after receiving the vision
in Dorchester, Massachusetts, in November 1848, told her hus-
band James:
« I have a message for you. You must begin to print a little paper and
send it out to the people [....] it was shown to me to be like streams of
light that went clear round the world. »5

Today, by the grace of God, the Seventh-day Adventist

Church operates over fifty publishing houses around the world,
has published in almost every known language, and thousands of
 Flying through the sky 93

canvassers spread these pages like autumn leaves, such as the tree
life is for the healing of the nations.
Only one of our publishing houses, the South American,
reported in 2012 an average use of 320 tons of paper monthly.
Glory to God!6
In his time Martin Luther said: «The press is the latest gift
given by God to mankind for evangelism.»7 We could say that
when the fullness of the time had come, God sent the press of
Johannes Gutenberg, which in 1455 inaugurated the western
publishing industry with the printing of the Bible. After their
contribution the saying that “a drop of ink makes millions think
and a pen is mightier than the sword is invigorated”.
It is true that at times the press has been misused by pro-
ducing books that should never have been printed, but although
this slip belies the judgment of men, it does not diminish the
great blessing represented by the instrument.
Observe the following declaration:
“The press is a powerful means to move the minds and hearts of the
people. The men of this world seize the press, and make the most of
every opportunity to get poisonous literature before the people. If
men under the influence of the spirit of the world and of Satan, are
earnest to circulate books, tracts, and papers of a corrupting nature,
you should be more earnest to get reading matter of an elevating and
saving character before the people.”8

It is something to meditate on, isn’t it true?

With great wisdom, Ellen G. White also said:
“Small tracts on the different points of Bible truth applicable to the
present time should be printed in different languages and scat-
tered where there is any probability that they would be read. God
has placed at the command of His people advantages in the press,
which, combined with other agencies, will be successful in extend-
ing the knowledge of the truth. Tracts, papers, and books, as the case
demands, should be circulated in all the cities and villages in the
land. Here is missionary work for all to engage in.”9

What would those other instruments that would boost the

knowledge of the truth? What about the radio, television, inter-
net, social networking, audio books, tablets and applications for
smart phones? Good! These sure are the latest gifts of God given
to the preaching of the gospel.
94 Urban Evangelism

As can be seen the real challenge is not to fly, but to link

resources with people in their proper perspective, I think this
detail catapulted the Millerite success. The idea is not to replace
people but to empower them.
The above expression “Here is missionary work for all to
engage in” is true in the broadest sense, and it has never been so
easy to publish as it is now! Forums, blogs, post, videos, tweets,
are just some of the new forms of flying through the midst of
heaven we have. With the democratization of knowledge the
subject of publications is no longer exclusive to of our publish-
ing houses, to some extent, every computer is a press and every
Christian could be a writer or editor.

Adventist World Radio

Adventist World Radio (AWR)10 is the official mission-
ary radial branch of the Seventh-day Adventist Church and its
mission is to convey the message of the second advent of Christ
to groups more difficult to reach in the world in their own lan-
guages. Although the first Adventist radio station was estab-
lished in the Emmanuel Missionary College in Michigan in
1923, just three years after the first radio broadcast in the United
States,11 this international radio initiative arises on the 1st of Octo-
ber,1971, in response to the challenge to reach people in commu-
nist countries of Europe.
AWR produce their programs in over 75 studios around
the world and broadcast in some 90 languages daily from its own
transmitter plant on the island of Guam and from rented transmit-
ters in Europe, Africa, Madagascar, Taiwan, among other coun-
tries. This allows them to cover Africa, Europe, Latin America
[...] and through satellite coverage to North America and north-
ern Australia, basically almost everyone, though mostly in the
Americas it is accomplished via FM affiliate stations webpages
and podcast. In India alone, it is transmitted in ten languages and
in the country of Myanmar (Burma) in eight languages, the great
ethnic diversity in those places.
According to data available on its own web site in mid-
2012, Adventist World Radio received more than 100,000 let-
 Flying through the sky 95

ters, phone calls and e-mails of radio listeners each year, which
is a simple example of its scope. Each question or information
requested by listeners receive a timely response and those who
are interested in learning more about Christ are sent a guide for
Bible studies and possible arrangements are made to bring them
into contact with members of the church in their area who can
provide spiritual help in their walk with God.12
As can be seen, it is through the AM, FM, short transmis-
sions, satellite and internet wave, this glowing angel takes the
message to the remotest nations, overcoming governmental, cul-
tural, social and religious barriers. However, the main transmis-
sion is done through shortwave frequencies for their ability to
travel long distances and penetrate many places with religious
restrictions.
One of the main objectives of AWR is to share the gospel
with the billions of people living in the countries of the 10/40
Window an area located between 10 and 40 degrees north lati-
tude Ecuador, whose region covers North Africa, Middle East,
much of Asia and the Pacific.
Meanwhile the dream is complete, in places like Morocco,
Tibet, the Russian Federation, Ukraine and Moldova, coun-
tries like Ethiopia, Nigeria, Madagascar, India, Nepal, Vietnam,
Democratic Republic of Congo, China, North Korea, Armenia
and Georgia, among others, where they already hear the third
angel’s cry. It also works in the production of materials in local
languages and local vernacular in places like Bhutan, Kazakh-
stan, Kyrgyzstan, Tajikistan, Uzbekistan, Turkmenistan, Azerbai-
jan, Albania, Israel, Namibia, Angola and new provincial / tribal
languages in India, Ghana, Indonesia, Kenya, Senegal, etc.
It would be unfair to close the issue of the impact of Advent-
ist radio without at least mentioning the names of H.M.S. Rich-
ards and Braulio Pérez Marcio. The first has been justly named
the dean of the Adventist radio. He is globally known as the
founder and first speaker of the program in 1929 that would later
become The Voice of Prophecy. The second served from 1942
to 1974 as speaker and director of La Voz de la Esperanza (The
Voice of Prophecy), with his fruitful ministry impacting the lives
of thousands and thousands of Hispanics.13
96 Urban Evangelism

Seeing the wonders the Lord has done through the radio,
we can also say that coming the fullness of time God sent Guill-
ermo Marconi, Italian physicist, who in 1894 conducted the first
tests of long distance radio transmission. Milton Peverini Garcia
wrote:
“There is no doubt that on a proper time God inspired Marconi for
his invention to present the gospel with mighty power”.14

Adventist Television

From the first steps of mechanical television by John Baird

(1926 - 1929) or electrical by Vladimir Zwuorikyn, and the fol-
lowing charms by Technicolor, cable television, the digital age,
or the convergence of media, it has been more than evident its
great evangelistic potential, but in reality its use has not been as
strong as the radio.
However, Adventist television is becoming stronger and
more professional every day. Church owned TV Channels like
Hope, Novo Tempo, Esperanza TV, Loma Linda Broadcasting,
and other Adventist channels are only the tip of the iceberg.
The program Faith for Today for example, first truly
national religious broadcasting television in North America, was
launched with the full sponsorship of the Seventh-day Advent-
ist Church in May 1950 by William and Virginia Fagal. It is Writ-
ten was founded in 1956 by George Vandeman and was the first
religious program to air in color and the first to take advantage
of satellite technology. Mark Finley replaced Vandeman in 1992;
and this was just the beginning. Today Adventist TV programs
can be seen on satellite, cable, Internet and many open channels
in all inhabited continents.

Social Medias and Adventism

Social networks at its young age has played a significant
and active role in all areas of society, including the activism of
social rights, being mentioned even as a determining factor in
the decline of some dictatorial regimes, especially in the so-called
Arab Spring and no wonder, Facebook, the most visited social
network in the world with 1 million active users as of December
 Flying through the sky 97

2012 according to the world map of social networks. If Facebook

regardless of a country would soon be the largest in the world,
today would be surpassed only by China and India.
Other data from the same source and date highlighted that
Asia has 278 million users, 251 million in Europe, North Amer-
ica with 243 million, from 142 million to South America, Africa
and Oceania with 51 million to 15 million users.15 Meanwhile the
popular Univision Network published in April 2012 that 61 % of
Facebook users accessed their account daily, of which about half
is done through cell phone or laptop tablet.16
Although Twitter, the social network of 140 characters, has
a much smaller number of adherents, around 250 million users
as of January 2013, it is undoubtedly along with Facebook one of
the most influential for the growing number of leaders and per-
sonalities that actively use it, and for the impressive influx from
the cellular network.
A remarkable fact is that on December 12, 2012 at 12 am
Pope Benedict XVI launched in all major languages of the world
his first tweet, in which he said: « Dear friends, I join you with
joy by Twitter. Thank you for your generous response. I bless you
all from the heart. » In this unprecedented act, came directly to
your computer or mobile phone and quite possibly the hearts
of a million followers, his newly created block of eight Twitter
accounts, named @ Pontifex_es.17
YouTube, meanwhile, is the largest social platform in the
world for videos and is also considered a social network used by
brands, companies, ordinary users and artists among others. An
estimated three billion hours of video in YouTube are viewed per
month, with a mobility of 800 million monthly visitors. There are
many other systems, but I will limit to these.
As for how the Adventist Church addresses the phenom-
enon, I refer to June 1, 2011 in Montego Bay, Jamaica the world’s
seventh forum where Global Adventist Internet Evangelism Net-
work, (GAIN) was held, where approximately 90 Adventist rep-
resentatives from all regions of the world gathered to share ideas
and experiences on how to use the Internet for evangelism and
edification of the church, as the leaders of Adventism are well
aware of the evangelizing potential of social networks.
98 Urban Evangelism

Interestingly all conferences dealt with the social networks

especially in emerging media and how the church engages in
mission effectively using social media strategies. The focus of
the discussion was how the church can best use these social net-
works.
GAIN as a community of technophiles, evangelists and
communicators discusses the creative use of internet technology.
The community organized in 2004 is an initiative of the General
Conference of Seventh-day Adventists, so the annual forum is
hosted and sponsored by the Department of Communication at
the world headquarters of the Church in cooperation with world
divisions and interested lay people.
The 2012 Forum, the eighth of its kind, was conducted
in Hong Kong with the participation of about 160 participants
from all over the world and the ninth in the city of Dubai. In
2014 it took place in Baltimore, MD. Undoubtedly the subject
raises great interest among leadership and much movement can
be seen in their environment, and although it is still necessary
to wait before evaluating results, my concern is that I feel that
networks are progressing geometrically and we, in spite of our
efforts are advance arithmetically, because the impact at church
level is still very weak.
In any case even though receiving tweets from the world
president would be great, I think the emphasis should be to train
and inspire the great Adventist army to see the possibilities, and
take evangelistic advantage of these resources and others in the
near future, which with no doubt science will provide.

Institutional Image
A subject of intense relevance for businesses today is insti-
tutional advertising, which aims to disseminate the image of the
institution by promoting coordinated elements like name, staff
quality, reputation, structure, values, mission and vision of the
group. 18
It is vital to succeed in establishing a favorable business
attitude. Joaquín Sánchez and Teresa Pintado well refer to this
matter by saying that « the corporate image is one of the key fac-
 Flying through the sky 99

tors within organizations, but sadly not always cared for as it

deserves.»19 It is important that the society knows what social
projects the institution stands for, as well as anything that might
tend to elevate the concept of citizens.
For Paul Capriotti, the projection of corporate image
should be a fundamental object of the strategic planning of the
company, with the deliberate intention of optimizing the whole
idea with the subjects of the institution and its products, activi-
ties and behavior.20
On the other hand we must always remember that there is
a close relationship between ideas about the company (its image)
and visual elements that represent it (his identity). The image is
generated by visual elements such as brand, color, typography,
layout and personal forms, which together represent the corpo-
rate identity, and it tends to be regulated in an allusive manual
purpose.
The Seventh-day Adventist Church also has its corpo-
rate identity manual, properly called ‘Global Identity Standards
Manual,’ but it is very necessary to work in an intensive program
of education and awareness in this respect as it is well suggested
by advertisers. More dangerous than not having an identity is
having it diffused.
Details such as the administrative stationary: letters, enve-
lopes, business cards, printed forms, purchase tickets, cata-
logs, etc., architecture, presentation and organization of internal
spaces, furniture, equipment, lighting, among many others can-
not be overlooked when building a good image.

The denominational symbol of the Seventh-day Adventist

Church
As highlighted in the Global Identity Standards, our
denominational symbol consists of two parts: the logo, consist-
ing of the words “Seventh-day Adventist Church,” and the sym-
bol. Both of them must be jealously guarded by the institution.
Experts recommend rapid reaction to incorrect use of visual ele-
ments.
100 Urban Evangelism

The manual warns that it is not enough to have an easily

identifiable logo, it is necessary to ensure the consistent and cor-
rect use, attached to the manual parameters to avoid capricious
application which project a blurry image, causing more harm
than good. The institutional document expresses the meaning of
every single detail of our symbols. I will transcribe the most rel-
evant:
• The Open Bible: the Bible forms the base of the design
and represents the biblical foundation of our beliefs. It
is portrayed in a fully open position suggesting a full
acceptance of God’s word.
• The Second Coming: The lines at the top of the design
suggest upward momentum symbolizing the resurrec-
tion and ascension to heaven at Christ’s second com-
ing, the ultimate focus of our faith.
• The Flame: This is the shape formed by three lines
encircling an implied sphere. The lines represent the
three angels of Revelation 14 circling the globe and our
commission to take the gospel to the entire world. The
overall shape forms a flame symbolic of the Holy Spirit.
• The Cross: The symbol of the cross, representing the
gospel of salvation, is positioned in the center of the
design to emphasize Christ’s sacrifice, which is the cen-
tral theme of the Adventist faith.”21
It is significant also that the Bible, which represents the
law, and the flame that represents the Spirit meet at the cross.
 Flying through the sky 101

In conclusion, the remnant although small, since its incep-

tion has taken flying lessons, it is time to revisit the issue with the
strength of the early years. The light should illuminate and the
salt give flavor, the air force is not in doing tricks, but in defend-
ing the airspace.

10th Evangelistic Principle

Strengthen message presentation
Making use of wise use of technology, media, good strategy, and trained mis-
sionaries, we are challenged to consolidate the traditional media and move into
the modern with the diligence that we started in the print media and radio.

PRACTICAL IDEAS

1. Explain to your church or small group the scope of the media group of
the Adventist Church.
2. Probe what abilities your church could have to achieve a space on any
media.
3. Consider with your church board the feasibility of joining evangelization
through social networks.
4. Download from the internet the Global identity standards manual and
plan to collaborate with your local church in such important aspects as
the correct presentation of our logo and symbol.

Aim today by the grace of Christ to use all possible technological

tools in evangelism at your local church or group of churches!
 Chapter 11

The Foundation for Christian effort

T
he infantry has historically been the main strength of
armies but presently to go to battle without tactical forces
supporting it would greatly limit its possibilities. The air-
borne forces have revolutionized the battlefield. Humanity
remembers how the Israeli warplanes during the Six-day War (5
to June 5-10, 1967) made a surprise attack destroying Egyptian
armies with its advanced tactics and air superiority.
Wikipedia, the free encyclopedia, has documented that the
purpose of the German air force called Luftwaffe was to support
the army, which greatly influenced his successes against Poland
and France (1939-1940). Likewise, the Soviet Air Force was used
primarily for tactical support for ground units. 1 However pow-
erful air fleet can be it is not intended to replace the infantry but
to support it; as effective bombing is, it is meaningless if there are
no occupying forces.
The Seventh-day Adventist Church urges to actively link
its air force with the infantry. It is true we have many television
channels and publishers, but how are they linked with a foot sol-
dier? Does the small group leader or staff or public evangelist
blessing that these channels are here to support you in your min-
istry? Can those who are listening, reading or watching our pro-
grams, identify at first sight when we touch the doors of their
homes open to anyone or tell them to come in God’s name? When
the missionary opens his Bible in Exodus 20:1-17 and solemnly
declare the Ten Commandments with its perpetual force will the
104 Urban Evangelism

spectators be reminded of hearing or reading the message from

our mass media?
The previous chapter dealt with aerial force as the role of
media in evangelization, this chapter is dealing with the fighting
force on foot, the infantry and their role in the great conflict. The
apostle Paul reminds us of a fight we must dress our feet with the
preparation of the gospel of peace.2 The gospel is the boots we
wear to serve as instruments of Christ to crush the head of Satan.
It is written: « The God of peace will soon crush Satan under your
feet....»3
I found it interesting that in the process of writing this book
I exchanged an email with one executive of Adventist World
Radio and the radio ministry was defined as a vanguard, enter-
ing places where missionaries cannot go, paving the way for a
strong evangelism and forming congregations where conditions
permit.
Interesting! The radio is not replacing but supporting. Air
forces and infantry must work together, one army advancing in
two fronts. As Christ’s army we have much to improve in this
aspect.

Convergence of Methods
Media convergence has a major responsibility in the unprec-
edented development of the mass media. Instead of self-destruc-
tion they need to potentialize, rather than fight to interconnect. It
is not about whether radio is replaced by television because the
Internet outdates both. The idea is to move complementarily. It
seems that Ithiel de Sola Pool, considered the prophet of conver-
gence, was right. The digital era would revive the old media.
I wonder if there is a principle here that we can be apply
to evangelism. Could we talk about convergence of methods? I
think so. It is a matter of using them wisely to advance the king-
dom of God. I am absolutely convinced that small groups are
the basis of Christian effort, the foundation, the shoe, but not the
whole effort.4 Sadly, sometimes we spend more time discussing
adequate methods rather than testifying.
 The Foundation for Christian effort 105

Christ started his small group but also sent it out two by
two to do personal evangelism, to heal, to teach and to evange-
lize publicly.
The light infantry has the task to venture into enemy’s ter-
ritory for exploration and complicated assault objectives during
the war, but there is a mechanized infantry supporting infantry
on foot. Both groups work for the army. Could not missionary
teams explore the enemy territory and complicated assault objec-
tives while small groups serve as safe battle tanks to protect sol-
diers?
God gave gifts to men, it is impossible to claim that those
who have the gift of teaching will testify as much as the ones who
have the gift of evangelism. In this matter we need unity in diver-
sity, not uniformity. We gain little by having one method prevail
over others, the night cometh when no man can work.
Consider these statements from Ellen White about gifts
and other various methods:
1. “In connection with the proclamation of the message in large cit-
ies, there are many kinds of work that must be done by workers
with varied gifts. Some have to work one way, some another.”5
2. “The Lord desires His chosen servants to learn how to unite
together in harmonious effort. It may seem to some that the con-
trast between their gifts and the gifts of a fellow laborer is too
great to allow them to unite in harmonious effort; but when they
remember that there are varied minds to be reached, and that
some will reject the truth as it is presented by one laborer, only
to open their hearts to God’s truth as it is presented in a differ-
ent manner by another laborer, they will hopefully endeavor to
labor together in unity.”6
3. “Means will be devised to reach hearts. Some of the methods
used in this work will be different from the methods used in the
work in the past; but let no one, because of this, block the way
by criticism.”7
4. “But let us not forget that different methods are to be employed
to save different ones.”8
5. “During the night of February 27 (1910), a representation was
given me in which the unworked cities were presented before
me as a living reality, and I was plainly instructed that there
should be a decided change from past methods of working.
For months the situation has been impressed on my mind, and
I urged that companies be organized and diligently trained to
106 Urban Evangelism

labor in our important cities. These workers should labor two

and two, and from time to time all should meet together to
relate their experiences, to pray and to plan how to reach the
people quickly, and thus, if possible, redeem the time.”9

That is what I call convergence of methods!

I must emphasize that a good method can be used inap-
propriately as good soil can be planted wrong. It is personal duty
to supervise the time of sowing. The Apostle Paul warned about
using another foundation other than that of Jesus Christ:
“For no one can lay any foundation other than the one already laid,
which is Jesus Christ. If anyone builds on this foundation using gold,
silver, costly stones, wood, hay or straw, their work will be shown
for what it is, because the Day will bring it to light. It will be revealed
with fire, and the fire will test the quality of each person’s work. If
what has been built survives, the builder will receive a reward. If it is
burned up, the builder will suffer loss but yet will be saved — even
though only as one escaping through the flames.”10

Moreover, it is an administrative duty to evaluate the

results, examine the development and real sustained growth in
a period of time and not only the number of baptisms. It is also
necessary to monitor levels of apostasy and analyze it with pas-
tors and local churches, always in the interest of reducing it and
shaping the edification of the Kingdom of Christ.

The missionary example of Jesus according to Ellen White

The following statements of Ellen White regarding the
techniques, strategies and Jesus’ evangelistic methods lead to the
following conclusions:
Christ used several missionary techniques to attract people;
the keyword here is to attract. I quote:
“From Christ’s methods of labor we may learn valuable lessons. He
did not follow merely one method; in various ways He sought to
gain the attention of the multitude, that He might proclaim to them
the truths of the gospel.”11

Christ used personal evangelism as his main strategy to

evangelize. He knew that to make disciples individually and
never in mass. His plan followed a scientific reasoning.
“It is not preaching that is the most important; it is house-to-house
 The Foundation for Christian effort 107

work, reasoning from the Word, explaining the Word. It is those

workers who follow the methods that Christ followed who will win
souls for their hire.”12

In a second statement Ellen White emphasizes:

“The Lord desires that His word of grace shall be brought home to
every soul. To a great degree this must be accomplished by personal
labor. This was Christ’s method. His work was largely made up of
personal interviews. He had a faithful regard for the one-soul audi-
ence. Through that one soul and message was often extended to
thousands.”13

Christ used one method, a standardized procedure to dis-

ciple people. His plan followed a scientific reasoning. If we take
these steps we will have the same results, it is no coincidence, it
is celestial science:
“Christ’s method alone will give true success in reaching the people.
The Saviour mingled with men as one who desired their good. He
showed His sympathy for them, ministered to their needs, and won
their confidence. Then He bade them, ‘Follow Me’” 14

Christ used a method of establishing new congregations.

The same also obeyed scientific reasoning:
“This was the way the Christian Church was established. Christ first
selected a few persons and bade them follow Him. They then went
in search of their relatives and acquaintances, and brought them to
Christ. This is the way we are to labor. A few souls brought out and
fully established on the truth will, like the first disciples, be laborers
for others.”15

Cities’s Evangelism Principles in the light of the writings of

Ellen G. White
Below are some highly relevant evangelistic principles
outlined to reach the cities, drawn from the writings of Ellen G.
White. Other principles of great importance are not presented
here, but are part of another section.16
1. Our houses should be located in the purest possible
place.
• Following the example of Enoch, by going to evangelize the
cities, we locate our own homes in the purest possible place.
(Manuscript Releases, vol.10, p.241, par.1)
• “More and more, as wickedness increases in the great cities,
108 Urban Evangelism

we shall have to work them from outpost centers.” (RH, Sep-

tember 27, 1906, par.18)
• ”In no uncertain words the Lord has warned us not to estab-
lish large institutions in the cities.” (RH July 5, 1906, par. 7).

2. We also have to establish our homes strategically

• Jesus chose Capernaum for its strategic location (Matthew
4:13). It was a place of great traffic and where I could meet
people from all nations and conditions, this ensured that les-
sons were carried many homes and places. The strategy of
Christ involved the most tactical possible place. This is a very
important detail to consider. (Testimonies for the Church,
vol.9, p.121)
• “At such a time as this, the people who are seeking to keep
the commandments of God should look for retired places
away from the cities. Some must remain in the cities to give
the last note of warning, but this will become more and more
dangerous to do. Yet the truth for today must come to the
world...” (Manuscript 85, 1908)

3. Health and age are vital factors to consider when

sending missionaries
• “Feeble or aged men and women should not be sent to labor
in unhealthful, crowded cities.” (Letter 168, 1909).

4. The evangelization of the cities must be done urgently

• “If we do not take up this work in a determined manner,
Satan will multiply difficulties which will not be easy to sur-
mount. We are far behind in doing the work that should have
been done in these long-neglected cities. “ (Medical Ministry,
pp.301,302)
• “In a little while from this we shall be unable to work with
the freedom that we now enjoy. Terrible scenes are before us,
and what we do we must do quickly.” (Manuscript 53, 1909)
• “I was shown that we do not at the present time move as
fast as the opening providence of God leads the way.” (Life
Sketches of Ellen G. White, p.209, par.2)

5. The wickedness of the great cities should not discour-

age us
• “God’s messengers in the great cities are not to become discour-
aged over the wickedness, the injustice, the depravity, which
they are called upon to face while endeavoring to proclaim the
glad tidings of salvation.” (Prophets and Kings, p.277, par.2)
 The Foundation for Christian effort 109

• “Satan is busily at work in our crowded cities… That men

may not take time to meditate… leads them into a round
of gayety and pleasure-seeking, of eating and drinking. He
fills them with ambition to make an exhibition that will exalt
self.” (Manuscript 139, 1903)
• “We should cherish hatred of sin, but pity and love for the
sinner... Every day the probation of some is closing. Every
hour some are passing beyond the reach of mercy.” (Patri-
archs and Prophets, p.140, par.1)
• “All through our large cities God has honest souls who are
interested in what is truth.” (Manuscript 29, 1909)

6. Cities evangelization is a responsibility of all of us

• “The ordained ministers alone are not equal to the task of
warning the great cities.” (The Acts of the Apostles p.158,
par.3)
• “The work of the gospel is to be carried by means of our lib-
erality as well as by our labors.” (Manuscript 7, 1908)

7. Sensationalism and controversy are disruptive for the

work of evangelizing the cities
• “It is enough to present the truth of the Word of God to the
people. Startling notices are detrimental to the progress of
His work... “(Letter 176, 1903)
• “It is of little use to try to reform others by attacking what
we may regard as wrong habits. Such effort often results in
more harm than good. In His talk with the Samaritan woman,
instead of disparaging Jacob’s well, Christ presented some-
thing better... This is an illustration of the way in which we
are to work. We must offer men something better than that
which they possess…” (The Ministry of Healing, pp.156, 157)

8. Teaching and healing should never be separated

• “In the work of the gospel, teaching and healing are never to
be separated.” (The Ministry of Healing, p.140)

9. God will raise up workers chosen for the work in the

cities
• “In our large cities the message is to go forth as a lamp that
burneth. God will raise up laborers for this work, and His
angels will go before them. Let no one hinder these men of
God’s appointment. Forbid them not. God has given them
their work.” (Review and Herald, September 30, 1902)
110 Urban Evangelism

• “There should be no delay in this well-planned effort to edu-

cate the church members. Persons should be chosen to labor
in the large cities who are fully consecrated and who under-
stand the sacredness and importance of the work.” (Testimo-
nies for the Church, vol.9, p.119)

10. Each city requires special studies and particular strat-

egies
• “The situation in all the large cities must be studied, that the
truth may be given to all the people.” (Letter 88, 1910)
• “Men should study what needs to be done in the places that
have been neglected. The Lord has been calling our attention
to the neglected multitudes in the large cities, yet little regard
has been given to the matter.” (RH November 11, 1909, par.16)

11. The evangelization of the cities will fill the church of

spiritual and material blessings
• “The work in the cities is the essential work for this time,
and is now to be taken hold of in faith. When the cities are
worked as God would have them, the result will be the set-
ting in operation of a mighty movement such as we have not
yet witnessed.” (Medical Ministry, p.331, par.3)
• “As we do this work, we shall find that means will flow into
our treasuries, and we shall have means with which to carry
on a still broader and more far-reaching work.” (Manuscript
53, 1909)
• “All the united converted agencies are to combine in one, and
the law of cooperation is the great one work in reciprocal
influence.” (Letter 183, 1901)
• “Prosperity will never attend these churches until the indi-
vidual members shall be closely connected with God, having
an unselfish interest in the salvation of their fellow men. Min-
isters may preach pleasing and forcible discourses, and much
labor may be put forth to build up and make the church pros-
perous; but unless its individual members shall act their part
as servants of Jesus Christ, the church will ever be in darkness
and without strength.” (Testimonies for the Church, vol.8,
p.285, par.2)
• “The lack of effort to plant the standard of truth in the cities of
America has brought about a condition of things in which the
consuming is larger than the producing...” (Letter 20, 1903)
 The Foundation for Christian effort 111

12. God will not accept excuses for the negligence to evan-
gelize the cities
• “The churches now in different parts of Greater New York are
to feel their sacred, God-given responsibilities.... God will not
tolerate any longer the spirit that has been controlling matters
in our New York churches.” (AU Gleaner, January 8, 1902)
• “Rather than have the work in New York interrupted, I would
hire money and pay interest on it, in order to carry the work
forward.” (Letter 141, 1901)

13. Once the truth is presented as it is in Jesus, whoever

rejects it is responsible for own fate
• “The door that is open to the missionary will also be open to
the opposer of truth. But if the truth is presented as it is in
Jesus, the hearers are responsible for its rejection.” (RH July
2, 1895, par.2)

14. The truth must shine in as many places as possible

• “The enemy would be rejoiced to see the grand, saving truth
for this time confined to a few places.” (Letter 168, 1909)
• “Instead of having mammoth camp meetings in a few locali-
ties, more good would be done by having smaller meetings in
many places.” (Manuscript 3, 1899)
• “The presentation of Christ in the family, by the fireside, and
in small gatherings in private houses, is often more successful
in winning souls to Jesus than are sermons delivered in the
open air, to the moving throng, or even in halls or churches.”
(Gospel Workers 1915, 193)

15. Wherever you want to evangelize seriously open

urban evangelism schools
• “More attention should be given to training and educating
missionaries with a special reference to work in the cities.”
(Letter 34, 1892)
• “A well-balanced work can be carried on best in the cities
when a Bible school for the training of workers is in pro-
gress while public meetings are being held.” (Gospel Work-
ers 1915, 364)
• “Every member of the church should learn how to commu-
nicate light to others who sit in darkness. Let everyone watch
for souls ‘as they that must give account.’” (RH June 11, 1895,
par.2)
112 Urban Evangelism

16. It is indispensable to conquer the homes for Christ

• “The Lord has presented before me the work that is to be
done in our cities. The believers in these cities are to work for
God in the neighborhood of their homes.” (Testimonies for
the Churches, vol.9, p.128)
• “Every method by which access may be gained to the homes
of the people must be tried; for the messenger must become
acquainted with the people.” (The Bible Echo – May 21, 1894,
par.1)

17. The scientific methods applied will enhance evange-

lization work
• “Men in responsible positions should improve continually.
They must not anchor upon an old experience, and feel that
it is not necessary to become scientific workers.” (Testimonies
for the Church, vol.4, p.93)

18. 18. The message must be simple, but strategic and

powerful
• “The Lord is speaking to his people at this time, saying, Gain
an entrance into the cities, and proclaim the truth in simplicity
and in faith.” (RH January 18, 1912, par.5)
• “The greatest care is needed in dealing with these souls. Be
always on guard. Do not at the outset press before the people
the most objectionable features of our faith, lest you close the
ears of those to whom these things come as a new revelation.”
(Manuscript 44, 1894)
• We need to capture the attention of the audience by present-
ing the truth as it is in Jesus. First and most important is to
soften and subdue the soul presenting our Lord Jesus Christ
as our Savior who forgives us and it is not made through long
and elaborate speeches but through discussions short and
precise. (Manuscript 3, 1899)
• “The truth for this time is to be proclaimed. A decided tes-
timony is to be borne. And the discourses are to be so sim-
ple that children can understand them.” (Testimonies for the
Church, vol.8, p.184, par.3)

19. The work of intercession for the cities must be per-

sistent
• “Abraham asked not once merely, but many times… he con-
tinued until he gained the assurance that if even ten right-
eous persons could be found in it, the city would be spared.”
(Patriarchs and Prophets, p.139, par.3)
 The Foundation for Christian effort 113

The challenges are numerous in this area as it can be seen:

• Integrate air force with infantry,
• Educate about the convergence of methods and
• Integrate principles of urban evangelism reflected in
the Bible and the prophetic writings of Ellen White into
our strategic plans.
God has made ample provision to show the way, so: let us
follow it.

11th Evangelistic Principle

Link mass media with local churches more
efficiently
We must converge the different techniques, strategies and methods Christ left
us. And then, submit the results to short, medium and long term evaluation.

PRACTICAL IDEAS

1. Subscribe to the missionary magazine of your community and become a

volunteer from the printed page.
2. Take an afternoon and help your neighbors to tune the Adventist radio
or TV channel received in your community.
3. Multiply your church in small groups and then into missionary teams.
4. Discuss how your church can converge different evangelistic media,
before they are dead.
5. Establish a small group in your home.
6. Establish the missionary teams in your church or small group.

Aim today by the grace of Christ to be a faithful soldier in the

army of Christ! Remember, to testify is not a personal gift, but a
commandment of God to His people.
 Chapter 12

With Such An Army

F
or forty years Moses instructed Joshua1, Naomi discipled
Ruth, Elijah to Elisha, Mordecai to Esther and the apostle
Paul to Titus and Timothy whom he called true children in
the faith2. These examples show how God integrates differ-
ent generations in favor of the plan of salvation and unites them,
because we know that this kind of agreement to blend workforce
increases the potential but also the complexity to lead and man-
age.
It is beautiful to see how the Bible’s leaders instructed the
youth. It was not simply to pass the torch and stand aside but to
identify, to disciple and empower. I am convinced that combin-
ing youth with experience is the strategy closest to perfection in
human terms. It is not in vain that popular wisdom recommends
putting together a new and an old ox.
I think that Ellen White visualized an outlined concept of
youth and their coaching staff when she wrote:
«With such an army of workers as our youth, rightly trained, might
furnish, how soon the message of a crucified, risen, and soon-coming
Saviour might be carried to the whole world! [...]» 3

It is God’s plan that experienced men and women educate

and encourage the youth. According to the same writer: «There
is no class that can achieve greater results for God and humanity
than the young.» 4
116 Urban Evangelism

Generation Glance
A group of individuals that possess equivalent age and
live in the same period, having similar characteristics and social
context, values, beliefs and behavioral traits is called genera-
tion. Obviously this whole issue of generations is multifaceted
and heavily permeated by the culture and levels of development,
however day by day the globalization and technological process
blur more the social and cultural boundaries, the generational
characteristics are more precise and coincident. In the last hun-
dred years five generations are recognized:
1. The silent generation lived during the first half of the
XX century. It is located by others between 1917 and
1939 and beyond in Latin America and other countries
with similar characteristics. They are defined as work-
ers and keepers of the traditional systems through
institutions such as family, school and church, exercis-
ing great control over the individual’s life.
2. The Baby-Boomers are recognized as the second gener-
ation of the century. There is no consensus because some
locate them between 1940 and 1961 and others between
1946 and 1964. They were marked by the arrival of man
on the moon and the Vietnam War, defined as socially
liberal and radical in its challenge to the establishment.
It is the generation of the Rock and Roll, excesses and
the beginning of women’s liberation in some ways. 5
3. The Generation X are the children of the baby boomers,
often located between 1962 and 1980. They are known
as the lost generation, natural product of cynicism and
the incongruity of their parents. The Xs were faced
with an increasingly technological society, but eclec-
tic and lacking of ideals, many were raised in nurser-
ies and others for the TV. They prefer to live in urban
centers, are highly egocentric and compulsive buyers.
They are characterized by their lack of commitment and
intolerance. Many of them are considered digital immi-
grants. The X’s parenting has a more active role with
their grandkids, because of the increasing divorces and
single parenthood.
 With Such An Army 117

4. The Generation Y is the generation of the late XX cen-

tury, frequently placed between 1982 and 1995 or 1982
and 2002 according to the Demographics and Popu-
lation Generation Trends6. They are the generation of
the Gulf War, the rise of the Internet and telecommu-
nications, including the cable television and answering
machines; are considered digital natives and is often
referred as Millennials. This generation is open to con-
troversial issues and address complex problems as well
as being part of “blended families” and a single parent. 7
5. The Generation YouTube or WEB Generation comes
in the beginning of the XXI century (also called Net
Generation) and as the name implies they integrate
technology as part of their vital organs, most of them
are disrespectful, why they have been called the gener-
ation of petty tyrants. Generally they are children of the
X or the Y. Many can speak two languages but do not
know what to say in these two languages; work with
multiple computer windows open and believe that eve-
rything in life is handled the same way: the love, the
church and society. Finally, they do not want superiors
but much less if they do not handle computers, have
low self-esteem and very little respect for the world
around.

Generation’s Renewal and Evangelizing Cities

The Church of Christ is committed to all generations, its
message should reach not only every nation, but to every gen-
eration and in every generation they must be well balanced and
judicious integrating the leadership.
Traditionally, a generation’s renewal is linked to the
replacement of tired troops in the war field, but I would like to
move to the sports’ world to illustrate my point. There are sev-
eral types of relay races including: orienteering, swimming, ski-
ing, biathlon and ice skating, but I will concentrate on the relays
in athletics in which a runner travels a certain distance then the
next runner continues carrying a rigid tube called baton8 and so
on until the race distance is completed.
118 Urban Evangelism

I like this metaphor for several reasons. First, the one car-
rying the baton as the one who came before are both part of the
team; no runner disappears from the stage and goes away from
the race because the defeat or victory belongs to everyone, as
long as one runs the team runs.
Second, you need to pass the baton to someone on the
team. The witness is not given to a spectator who delights from
the stands but to another vigorous runner. Paul told Timothy,
«Meditate upon these things; give thyself wholly to them; that
thy profiting may appear to all»9. John Stott commenting on this
passage relates that Timothy was committed to show constant
progress and improvement, people should see what he was and
what he was becoming.10
Sometimes I think that in some places there are adult lead-
ers who desperately want to pass the baton but cannot see the
advantage of the youth and fear that the vision will perish. The
years strike them and the mission becomes adrift. Evidently they
did not find a takeover for the leader they did not form. The exer-
cise of an empowering leadership is urgent in our churches!
Ellen G. White wrote:
“Young men should be qualifying themselves for service by becom-
ing familiar with other languages, that God may use them as medi-
ums through which to communicate His saving truth to those of
other nations. […] If they are economical of their time they can
improve their minds and qualify themselves for more extended use-
fulness.”11

She also admonished:

“The Lord calls upon our youth to labor as canvassers and evange-
lists, to do house-to-house work in places that have not yet heard the
truth. […] One of the very best ways in which young men can obtain
a fitness for the ministry is by entering the canvassing field. Let them
go into towns and cities to canvass for the books which contain the
truth for this time. In this work they will find opportunity to speak
the words of life, and the seeds of truth they sow will spring up to
bear fruit.”12

The generation’s renewal should flow naturally in our

churches but it is not replacing the old with the new like a car’s tires
replacement as the law of denial in the dialectical materialism pro-
poses. Rather it is written «You shall rise before the gray headed…
and fear your God: I am the Lord.»13 It is sin to corner wisdom!
 With Such An Army 119

If we follow the advice and example of the Word will have

a dynamic, wise, fresh and new church. I always remember the
day my father told me: “Manuel, now your mother and I will
do whatever our sons ask”. I immediately replied, “No!” And he
calmly said, “We do voluntarily, I know that the ranks are from
one generation to the next.” I told them, “The ranks will be yours
while you live.” Today we continue making decisions as a fam-
ily, in consensus, the parents in their irreplaceable place and the
sons in their proper one.
Third, both the transfer of the baton and the renewal obey
certain rules and principles. If you pass the baton badly you are
disqualified, if you run more or less the distance you should,
then you are disqualified. It is important to know that the run-
ners are not equally fast, so the order of a team of four runners
should be: second fastest, third fastest, slowest, and then fast-
est. What needs to be ensured is that every runner is in his place
when the time demands.
Young people are fast. The apostle John wrote:
“I have written to you, young men, because you are strong, and
the word of God abides in you, and you have overcome the wicked
one.” 14

However often this force needs to be educated and guided.

Experience tends to sharpen the spiritual discernment.
Joshua in his innocence said to Moses when they were descend-
ing from the mountain, «“There is a noise of war in the camp”.
And Moses said, “It is not the noise of the shout of victory, nor
the noise of the cry of defeat, but the sound of singing I hear.”»15
Joshua was learning how to discern and became a great leader.
Paul recognized a special gift of administration in Titus
and proposed to develop him entrusting the ecclesiastical organ-
ization of the church in the Island of Crete:
“For this reason I left you in Crete, that you should set in order the
things that are lacking, and appoint elders in every city as I com-
manded you.”16

If we want to develop youth leadership, we must give them

opportunities. I was pastor of a large church district at 23 years old.
I used to ask my local leaders why we could not integrate elders
and deacons of 18 years old. The church of the future is here!
120 Urban Evangelism

Experience and discretion from adults and strength from

the youth are needed to evangelize cities. Paul said to Timothy:
“Let no one despise your youth, but be an example to the believers in
word, in conduct, in love, in spirit, in faith, in purity.” 17

A census carried out in the Central Dominican Conference

revealed that 29.7% of its members are between 15 and 29 years.
Means that in addition to strong and fast, they are many and not
integrating is a tactical mistake of immeasurable proportions.
The reality is that is difficult to understand the changes
taking place in society unless they are contemplated through
the generational lens. Young people understand the language of
modernity, technology and society. If we want to reach the cities
young people have to take their place! The Web Generation hardly
progress if they do not see their parents or older siblings in the
front chain of command to mention one example.
In the business world the younger generation continues to
climb to the summit of leadership at a gradually rapid pace, the
reason we can see today most renowned local and multinational
corporations a new generation of managers with completely dif-
ferent priorities and motivations in the ways to communicate,
leadership styles and technology opinion. The church cannot be
left behind! If a man can be president of the United States at age
42 – talking about Theodore Roosevelt – or 43 in the case of John
F. Kennedy, what is the position that cannot be occupied?
The urban church will arise a new generation of leaders.
This is the time to intentionally do that, the future of the cities
will depend on a new generation of leaders.18

The Role of Children

A squad of the army of Christ that we should pay attention
is our children. They have advantages and a special grace that few
dare to resist. Commenting Gaussen as he prodigiously preached
the message of the Second Advent in Geneva, he decided to start
with the children expecting to reach the parents through them.
Ellen G. White collects his testimony in these words:
“I determined therefore to go to the youngest. I gather an audience
 With Such An Army 121

of children; if the group enlarges, if it is seen that they listen, are

pleased, interested, that they understand and explain the subject, I
am sure to have a second circle soon, and in their turn, grown people
will see that it is worth their while to sit down and study. When this
is done, the cause is gained.”19

Their success was overwhelming and soon that church was

filled of concerned parents and guardians that curiously came to
receive the bread of the Word. Ellen G. White continues with the
following shocking statements:
1. “In many places where the preachers of the Lord’s soon coming
were thus silenced, God was pleased to send the message, in a
miraculous manner, through little children. As they were under
age, the law of the state could not restrain them, and they were
permitted to speak unmolested.
2. “[…] Some of them were not more than six or eight years of
age; and while their lives testified that they loved the Saviour,
and were trying to live in obedience to God’s holy requirements,
they ordinarily manifested only the intelligence and ability usu-
ally seen in children of that age. When standing before the peo-
ple, however, it was evident that they were moved by an influ-
ence beyond their own natural gifts.
3. “It was God’s will that the tidings of the Saviour’s coming
should be given in the Scandinavian countries; and when the
voices of His servants were silenced, He put His Spirit upon
the children, that the work might be accomplished. When Jesus
drew near to Jerusalem attended by the rejoicing multitudes
that, with shouts of triumph and the waving of palm branches,
heralded Him as the Son of David, the jealous Pharisees called
upon Him to silence them;... but the children in the temple
courts afterward took up the refrain, and, waving their branches
of palm, they cried: ‘Hosanna to the Son of David!’ Matthew
21:8-16. When the Pharisees, sorely displeased, said unto Him,
‘Hearest Thou what these say?’ Jesus answered, ‘Yea; have ye
never read, Out of the mouth of babes and sucklings Thou hast
perfected praise?’”20

Just as in the time of the first advent of Christ God worked

through the children, He will also intervene through them to
proclaim the message of His second advent.

(See twelfth evangelistic principle on next page)

122 Urban Evangelism

12th Evangelistic Principle

Need to develop leadership in which each
generation fulfills its mission efficiently.
While doing this, it is necessary to identify, disciple and encourage the next gen-
eration of runners. Great challenge!

PRACTICAL IDEAS

1. Organize youth leadership training schools to all church levels.

2. Integrate teens and youth in all departments of the local churches.
3. Each adult choose one or two young leader according to the biblical
style.
4. To study deeper the issues of generational characteristics and explain
to young people how to build a biblical generation to choose the good
and discard the bad.
5. To foster meetings and conversations between the boys and the old men
and learn from each other.

Aim today by the grace of Christ can integrate few young relay
race to your group, church or local field!
 Chapter 13

The Upper Class and Special Groups

T
he term high class applies to the group of people with
more wealth and power. Although there is no general con-
sensus on their limits and specific characteristics, the fol-
lowing inclusion criteria are recognized:
• A maximum economic prosperity in society of refer-
ence;
• A high degree of economic influence, primarily associ-
ated with the management of large companies.
• A respectable political and social position. 1
These features seem interesting, because when analyzing
over a hundred biblical references the Strong concordance lists
for the term riches, I note that in essence the various terms are
associated with three core areas:
• Possessions, property, estate, according to the Hebrew
term Recúsh ( ‫ ) ׁרְכֻש‬mentioned in Genesis 15:14, which
states: “But I will punish the nation they serve as slaves,
and afterward they will come out with great posses-
sions.”
• Power, means, ability, according to the Hebrew term
KJáil ( ‫ ) חַיִל‬used in Psalm 62:10, which relates: “Do
not trust in extortion or put vain hope in stolen goods;
though your riches increase, do not set your heart on
them.”
124 Urban Evangelism

• Splendor, glory, majesty, honor, according to the

Hebrew term kabod ( ‫ ) כָּבֹד‬mentioned in Genesis 31:1,
which reads: “Jacob heard that Laban’s sons were
saying,”Jacob has taken everything our father owned
and has gained all this wealth from what belonged to
our father.”

Sociological considerations
Most definitions in the field of sociology are based on the
theoretical framework of Max Weber, focused on the interaction
of the variables: wealth, power and prestige. For Weber, society
is stratified along three parallel dimensions: economic, political
and social and particularly the economic which basic indicators
are the market position and ability to access certain assets and
opportunities. Others rely on the theory of Karl Marx, for whom
the classes are defined primarily in terms of the social relations
of production. Here raw possession and use of manufacturing
resources used to produce other goods.2
There is also the functionalist perspective, considered the
third classical approach of social stratification. For Talcott Par-
sons, one of its leading exponents, moral evaluation is the cen-
tral criterion governing stratification. Other factors to consider
are: status, unit of kinship, cultural traits and finally the personal
qualities, achievements, possessions, authority and power.3

Modern proposals for social groupings

Of the various groups of classes that exist, I quote the one
developed by Mora and Araujo, from the construction of the
index of social economic status (NES) in Argentina, which its
advocates say, moves over the debate between the primacy in
the production process and consumption position, establishing a
new vision of stratification from the groups that manage access
to certain goods.
The analyzed index used six categories grouped into three
classes: the affluent (comprising the sub segments: High -high
AB- C1, with 7% of the population and the High C2 with 11% ),
middle class (comprising sub segments: Medium-High C3, with
 The Upper Class and Special Groups 125

25 % of the population and the medium -low D1 with 22% ) and

the lower classes (comprising the sub segments : Low D2, with
28% of the population and low -low E, with 7% ).4
Another important study is Portes and Hoffman, focusing
on class structures in Latin America, grouped from the Social Pan-
orama of Latin America 1999-2000 study conducted by ECLAC
in eight countries of the region: Brazil, Chile, Colombia, Costa
Rica, El Salvador, Mexico, Panama and Venezuela.

Stratification of social classes

Dominant
Capitalists, executives, managers
and employees of elite

Intermediate
The petty bourgeoisie (independent professionals
and entrepreneurs and directly supervised staff) and
non-manual formal proletariat: clerical and techni-
cal employees with vocational training

Subordinate
Fueled by the informal proletariat, including wage workers without
contracts, street vendors and unpaid family workers.

It is noteworthy that the mean percentage of the ruling class

is only 8.56 % and if you only consider the Capitalists, the percent-
age would drop to only 1.55%.5 According to Camilo Sembler As
quoted in his social stratification of social classes, only 6.2% belongs
to the ruling class, 44.3 % to 45.9 % intermediate and the informal
proletariat.6
The critique to these efforts remains the inconsistency
between many of the studies and social perceptions, the large
gap between intra - classes, the doubts about the reliability of the
sources and lack of consensus in the methods of analysis, which
has forced new analytical dimensions, especially related to issues
126 Urban Evangelism

such as consumer education, lifestyle characteristics and posses-

sion of a certain degree of cultural capital.
According to Pierre Bourdieu social classes should not be
analyzed primarily from individuals or their inherent character-
istics, but it is more accurate to analyze them from their posi-
tion in the network of social relations that can be defined as class
structure.7 And for which he proposes to distinguish between the
terms: class status and class position.

Upper and medium strata

For missionary purposes it is more convenient to speak of
upper stratum, eliminating the class condition therefore, any fea-
ture that integrates the combination of occupational, labor, social
and educational criteria, and focus on the level of per capita
household income. To line up the actual upper class would limit
us to a very small group, thus if we focus on the upper class it is
not the same to talk about the high class and the high stratum.
Speaking of Zaccheus, Ellen White relates:
“‘The chief among the publicans,’ Zacchaeus was a Jew, but detested
by his countrymen. His rank and wealth were the reward of a calling
they abhorred, and which was regarded as another name for injus-
tice and extortion.”8

Clearly Zacchaeus would hardly be accepted as part of the

upper class, consisting of the refined and ‘ultra honest’: Attor-
neys, Romans, Tribunes, Elders and the High Priest. Although
he had money, his profession was discredited. What cannot be
denied is the fact that he belonged to an affluent socioeconomic
strata.
The author in his experience as a researcher and senior pas-
tor of lower, medium and upper classes, notes that in the Domin-
ican Republic, it has become difficult to evangelize people with
higher levels of income to U.S. $ 2,000.00 per month. In surveys
conducted in 1996, 2004 and 2011 by the Dominican Central Asso-
ciation, one could see missionary orientation groups flirt with the
poverty line, and I speak of the Conference that attends to the most
prosperous cluster in the country.
Judging by the indicators of quality of life, we also guide our
 The Upper Class and Special Groups 127

plans for evangelization, not only towards the upper strata, but
the middle classes.9 I suspect that the picture is similar in many
of our countries.

Get to work!
To evangelize any social group or population segment, it
is necessary to review the specific details of what the Bible says
regarding how people are saved. Since at the foot of the cross
there are no social classes, we have all sinned, we all fall short
and we all need the same plan of redemption, Calvary is a good
place to start thinking. 10
First, salvation is by grace, Paul is blunt: « For by grace are
ye saved through faith, and that not of yourselves: it is the gift of
God.»11 All human beings need the same remedy, Grace: a gift of
divine manufacturing that comes through faith.12 Faith, in turn,
comes by hearing the word of Christ.13 That is, the gift of grace is
received in the heart; the person should come in contact with the
Word, as Jesus said referring to them «[...] They testify of Me.»14
To hear it, or come in contact with the Word in any way is essen-
tial for salvation.
Paul speaking to the Romans in the context that “everyone
who calls on the name of the Lord shall be saved” reflects:
“But how can they call on whom they have not believed in? And how
shall they believe in whom they have not yet heard of? And how can
they hear without a preacher?”15

It is a chain of cause and effect reasoning: preach, hear,

believe, invoke. And it is precisely here that we Christians go into
action, whom the Holy Scriptures call Ambassadors.16
Personally I think the basic reason why we get so close to
the middle and upper socioeconomic strata is not because they
reject the gospel, or do not want to hear, it is a special genre that’s
for sure, but the first barrier is that there is no one to preach, so
they do not hear, do not believe, do not call on, do not receive
grace, are not baptized and are not candidates for the Heavenly
Home.
When Philip asked the eunuch Aristocrat “Do you under-
stand what you read? “He answered “How can I understand if
128 Urban Evangelism

none explains it to me ?“ And he invited Philip to come up and sit

with him.17 Undoubtedly many wealthy people would be saved,
if only someone would explain the scriptures to them.
Paul, in his chain of reasoning, also asks, How will they
preach unless they are sent? As can be seen it is a whole sequence,
the idea of being sent evokes a plan, a focus, an intention and that
is exactly what we need as a church, intentionality; also orienting
ourselves toward the middle and upper social strata.
Perhaps the country where we least have missionaries is
called upper class, or rather upper strata, allow me to make a sec-
ondary application, but objective. Matthew 24:14 says that the
gospel must be preached to all nations ( εθνεσιν ), people, race,
nation, ethnicity, the idea is that the gospel should reach anyone
who was not Jewish, obviously besides themselves all were to be
achieved, therefore, I think that the spirit of the text has not altered
by viewing the rich as a special breed to which it is also necessary
to achieve.
Jesus told his disciples: «[...] Truly I tell you, it is hard for
someone who is rich to enter the kingdom of heaven.»18, But in
the same context exclaims «With man this is impossible, but with
God all things are possible.»19 The rich have against them the wor-
ries of this life20 and the deceitfulness of riches choke the Word.21
Riches are undoubtedly competing with Christ for the lordship
of the Heart. It is the law of heaven that we cannot serve God and
riches.22 The rich young ruler illustrates this point well.23
Another thing to consider is that the rich usually arrive
late, or at night as did Nicodemus, have more fear than common
people.24 Ellen White wrote about him:
“He would not go to Jesus by day, for this would make him a sub-
ject of remark. It would be too humiliating for a ruler of the Jews to
acknowledge himself in sympathy with the despised Nazarene.”25

Naaman proclaim right after he was healed: «... Indeed,

now I know that there is no God in all the earth…” or “for your
servant will no longer offer either burnt offering or Behold, now
I know there is no God in all the earth... “Or”... For from now on
your servant will not offer burnt offering or sacrifice to any gods,
but the LORD.» Recalling his ties to the state, he confessed:
“Yet in this thing may the Lord pardon your servant: when my mas-
 The Upper Class and Special Groups 129

ter goes into the temple of Rimmon to worship there, and he lean
son my hand, and I boy down in the temple of Rimmon- when I bow
down in the temple of Rimmon, may the Lord please pardon your
servant in this thing.” The amazing and sobering is that the prophet
of the Lord did not rebuke or accuse him, he was empathetic and
having fulfilled his part he instructed the manifold grace of God. “...
And he said, Go in peace.”26

Joseph of Arimathea was a disciple of Jesus, but secretly for

fear of the Jews.27 These two words hardly walk together, a dis-
ciple is a follower, how can you follow in secret? The rich some-
times break our schemes, their interests and social and political
influence can be disconcerting to many of our brothers and sis-
ters, but if we are patient, God will give the fruit, in their time
they will come out of hiding and come to the front of the battle,
as did ​​the two brothers mentioned above, one asking the body
boldly to Pilate28 and the other saying, «Does our law judge a
man without first hearing him, without understanding what he
has done?»29

A Practical Example
The Southeastern Conference of Seventh-day Adventists in
the Dominican Republic launched a project of evangelization in
six points of its territory, most middle strata, in which there was
no Adventist presence, for which they used a good friend from
church to sponsor eleven pastors that had concluded their stud-
ies in theology but had not yet begun their pastoral work.
The plan took off when the youth pastors, divided into
pairs began to knock on the doors of the houses, doing surveys,
distribute literature, etc... Others preferred to be aided with per-
sonal references by Adventists gathered elsewhere, but who had
family or friends in the evangelized place. The truth is that all by
the grace of God and with the collaboration of Adventists of the
closest communities they were able to establish proposed con-
gregations before the expiry of the prescribed period, which was
one year.
As I followed the project personally and occasionally inter-
viewed the young people and leaders of the project, I was amazed
that even in places that were considered impenetrable with the
130 Urban Evangelism

luxurious housing and elusive of its inhabitants, and in spite of

other daunting factors such as crime, people opened their doors,
and even in places where the ministers of God were not initially
received, after the neighbors saw that others had received them
safely themselves, also received them at home.
Small groups were established in designated places; they
taught finance and health classes; gave evangelistic campaigns,
shared dozens of books and distributed literatures which were
Christ centered, and alluding to the eight natural remedies.
There were also baptisms and organized churches. Therefore, if
you decide to visit you will meet new Adventist congregations
in the Esperalvillo community and developments in: El Rosal
II, Paco I, Brisas, Vista Hermosa and Máximo Gómez. These are
groups which are still not officially organized as churches, rang-
ing between 13 and 60 members, in communities ranging from
lower class to upper middle, but in all is God’s promise fulfilled,
that if are sent, some will hear, will believe and they will call on
the Lord. Glory to God!

Who will go for us?

“I heard the voice of the Lord saying, Whom shall I send, and who
will go for us? Then said I, Here am I, send me.”30

I hear the Lord asking the same question... Who will go for
us? You may want to respond and be wondering: Can I come? Or
do I have to be rich to evangelize the rich?
If we follow the principles of the Bible it will be very easy
to take the gospel to every nation, kindred, tongue and people, in
fact the universality of the message is as categorical as it is impera-
tive.31 The answer is Yes, you can go. God blesses in a special way
anyone who will wholeheartedly come to him with the intention
of being his instrument and is subject to the prophetic standards.
In his first letter to the Corinthians Paul writes:
“Brothers and sisters, think of what you were when you were called.
Not many of you were wise by human standards; not many were
influential; not many were of noble birth. But God chose the foolish
things of the world to shame the wise; God chose the weak things
of the world to shame the strong. God chose the lowly things of this
world and the despised things—and the things that are not—to nullify
the things that are.”32
 The Upper Class and Special Groups 131

Sometimes the Lord chose slaves to teach the powerful of

the earth. It is written:
“Now bands of raiders from Aram had gone out and had taken cap-
tive a young girl from Israel, and she served Naaman’s wife. She said
to her mistress, ‘If only my master would see the prophet who is in
Samaria! He would cure him of his leprosy.’ Naaman went to the
king and told him what the Israelite girl had said”.33

Regarding this Ellen White comments:

“A slave, far from her home, this little maid was nevertheless one of
God’s witnesses, unconsciously fulfilling the purpose for which God
had chosen Israel as His people. As she ministered in that heathen
home, her sympathies were aroused in behalf of her master; and,
remembering the wonderful miracles of healing wrought through
Elisha, she said to her mistress, ‘Would God my lord were with the
prophet that is in Samaria! For he would recover him of his lep-
rosy.’ She knew that the power of Heaven was with Elisha, and she
believed that by this power Naaman could be healed.”34

A friend whom I consider high social stratum asked me

Who do you consider to be the most influential person in the life
of [...]? citing a senior executive of the country.35 I answered that
I did not know, after a pause, he whispered it was his driver. No!
After an inspiring conversation, I think he is not the most influ-
ential, but one of the most influential, which is not surprising
judging by the influence of the butlers in the Bible.36 On this sub-
ject, Ellen White comments:
“Nehemiah, one of the Hebrew exiles, occupied a position of influ-
ence and honor in the Persian court. As cupbearer had free access to
the royal presence [...] Through this man [...] God intended to bless
His people in the land of their fathers.”37

The power of the oikos

I believe in the biblical methods, I believe in the power of
the oikos. The scriptures teach, “Believe in the Lord Jesus, and
you will be saved—you and your household” (Greek oikos).38
Concerning the Gadarene ex-demoniac we read:
“Jesus did not let him, but said, ”Go home to your own people and
tell them how much the Lord has done for you, and how he has had
mercy on you.”39

The Oikos: home, family home, can be intimate or extended.

132 Urban Evangelism

Concerning the Shepherd of the lost and found sheep, we

are told: «And when you get home, together his friends and
neighbors together and says, ‘Rejoice with me, for I have found
my sheep which was lost.’»40 The Oikos includes friends and
neighbors plus colleagues and even bosses with whom we have
a certain level of closeness.
Nehemiah was part of King Artaxerxes’ oikos, the young
slave was part of the oikos of arrogant Naaman, Daniel of Mor-
decai’s and Nebuchadnezzar of Ahasuerus’. Anyone has a rich
uncle to evangelize in fact the theory of six degrees of separation
gives us an idea of ​​the power of family networks (oikos) for evan-
gelization.41
Undoubtedly special gifts are required for this special
class, it is expected that the rich of the church take the forefront of
evangelization to the upper and middle, but it is a myth to want
to hold the item to human exclusivity.
Among the reflections reported by Ellen White on working
with the upper class are the following findings and principles:
1. The reality of neglect in the evangelization of the
upper strata: “The higher classes have been strangely
neglected”42
2. The mandate of inclusive evangelization: “The gospel
is to harmonize the sinful race. It is to bring rich and
poor together at the feet of Jesus.”43
3. The quality of the workers God requires: “God calls for
earnest, humble workers, who will carry the gospel to
the higher class.”44
4. The reality of the gifts of ministry: “Some are especially
fitted to work for the higher classes.”45
Communicating the Gospel in a manner that is consistent
and dedicated:
“Many suppose that in order to reach the higher classes, a manner
of life and method of work must be adopted that will be suited to
their fastidious tastes… This is an error. The way of worldly policy is
not God’s way of reaching the higher classes. That which will reach
them effectually is a consistent, unselfish presentation of the gospel
of Christ.”46
 The Upper Class and Special Groups 133

The need for appropriate methods:

“There is a certain round of labor performed in a certain way that
leaves a large class untouched…”47 “The intelligent, the refined, are
altogether too much passed by. The hook is not baited to catch this
class, and ways and methods are not prayerfully devised to reach
them with truth that is able to make them wise unto salvation.”48

The promise of success in evangelism to the upper strata:

“There are miracles to be wrought in genuine conversions,—mira-
cles that are not now discerned. The greatest men of this earth are not
beyond the power of a wonder-working God.”49

Special Groups
By special groups I mean those segments that require a
particular approach. An exhaustive list could include the deaf,
the blind, the disabled, ethnic minorities, the illiterate, prisoners,
addicts, the sick, the social isolation, homosexuals, among oth-
ers, who are also candidates for the eternal kingdom.
I know that at all levels of our congregation we should
have some sort of response to this concern, but I mean something
more convincing and impressive, something real and practical to
reach not only local churches, but the hearts and minds of mem-
bers. This only seeks to encourage reflection; encouragement at
all levels. The third angel must reach those dozens of groups in
our communities who are waiting for us.
Regarding the ministry of evangelization of the deaf, to
mention as an example, over the course of writing this book
Arthur Griffith, who was ordained as the first minister for the
deaf in the Adventist Church in 1969, died at age 89. And accord-
ing to Ansel Oliver who reports on Adventist News Network,
in North America there are approximately 300 members of the
Adventist Church divided into five congregations, but he notes
that only 2-4 percent of the population of two million deaf people
in the United States attends a church of any kind.
A fact that I find poignant is the nostalgic confession of
Alfred, son of Griffin and pastor of two deaf communities in Cal-
ifornia, who said: “Deaf people are an isolated subculture” com-
plaining that other denominations go before the Adventists in
their evangelistic ministry to this community.50
134 Urban Evangelism

13th Evangelistic Principle

Stablish concrete plans to reach the
middle, upper classes and special groups.
By the grace of God, great camels will pass through the eye of the needle.

PRACTICAL IDEAS

1. While you determine your own, help church members to establish their
own oikos.
2. Prayerfully choose one or two wealthy persons of your oikos to take the
gospel to them.
3. Identify some people from middle and upper strata in your community
and begin to bring them some Adventist literature.
4. Offer help to a brother or sister of medium or high stratum of your church
to form a small group.
5. Make a prayer list for the rich people.
6. Be sure to have an orderly and inspiring worship.
7. Make a detailed strategic plan for the church with ideas to achieve
these classes.

Aim today by the grace of Christ to be a useful instrument in the

hands of the great Master to evangelize special segments!
The Upper Class and Special Groups 135
 Section V

Success
in Urban Evangelism
This section focuses on the need for our houses
of worship to be perceived as real cities of refuge,
shelters of love and peace, homes to an inspir-
ing worship and social work with focus on fulfill-
ing the mission! Some of the wonderful promises
of God to fund his work are studied here and the
Holy Spirit is highlighted as the missionary leader
of the church by excellence.
 Chapter 14

Cities of Refuge

O
ne of the most distinctive symbols of hope that existed in
Israel was constituted by the cities of refuge, of which the
Bible states:
“Then the Lord said to Joshua:”Tell the Israelites to designate the
cities of refuge, as I instructed you through Moses, so that anyone
who kills a person accidentally and unintentionally may flee there
and find protection from the avenger of blood. When they flee to one
of these cities, they are to stand in the entrance of the city gate and
state their case before the elders of that city. Then the elders are to
admit the fugitive into their city and provide a place to live among
them.”1

Although it was necessary to follow the rigorous legal

process and determine the veracity of the version the refugee
requested, it is obvious that these six cities represented a last
hope and confused who fled for his life.
Some features found in the Bible about the cities of refuge
and house rules are:
• They were part of God’s promises to Israel concerning
the promised land.2
• The roads should be clear, and the cities strategically
located.3
• The first cities of refuge on this side of Jordan were set
apart by Moses.4 The SDA Bible Commentary high-
lights the fact that the word used in this text to divide,
138 Urban Evangelism

is the same used Scripture in Deuteronomy 10:8, refer-

ring to the selection of the tribe of Levi to carry the
sacred furniture of the tabernacle.5
• Were strictly to house whom had killed his neighbor
without meaning to, that is, without being unintention-
ally estranged.6
• They had the express intention of saving lives.7
• They were Levite cities8
• Served as refuge from the avenger of blood, both Israel-
ites and foreigners, until the trial was known.9
• Laws to prosecute these cases were very explicit.10
• When the innocent was absolved, his stay was con-
firmed in the city of refuge, that he should live, with-
out leaving at any moment, until the death of the high
priest, or risk being killed by the avenger.11
• Rescuing those who fled to the city of refuge was not
allowed. He could not pay a fine to go home.12
• The fugitives were to be received immediately within
the city, where they received provisional accommoda-
tions until the day of judgment. Under no circumstances
could they be delivered to the processing avenger of
blood until his guilt at trial was found.13
• The declared culprit was out taken out of the city of
refuge and delivered to the avenger of blood by the
elders of his own city.14
Think of that poor man who unintentionally killed his
neighbor! By mistake! But now is also pursued by the avenger
of blood, the nearest relative of the deceased. Thanks God the
city is less than half a day’s journey and the road is in good con-
dition and well marked, however he does not cease the crying
and remembering his friend and the confusion of the accident, he
remembers his wife with whom he lives a honeymoon, and who
two days ago had told him he was going to be a dad. What a pity!
But all is not lost, at least he can save his life, he will live among
holy people and keep watch to ensure the death of the high priest,
though without desiring it. - So I imagine it. -
 Cities of Refuge 139

Will he find exile in the real Refuge? What role will his new
family play? Those who once fled or were called to minister to
the wounded and wandering. The picture evoked by these texts
bears a strong resemblance to the plan of salvation. The cities of
refuge are a clear symbol of Christ and his church. The whole
gospel can be presented through this principle.15
Ellen G. White says,
“The cities of refuge were so distributed as to be within a half day’s
journey of every part of the land. The roads leading to them were
always to be kept in good repair; all along the way signposts were to
be erected bearing the word “Refuge” in plain, bold characters, that
the fleeing one might not be delayed for a moment. [...] The cities of
refuge appointed for God’s ancient people were a symbol of the ref-
uge provided in Christ. The same merciful Saviour who appointed
those temporal cities of refuge has by the shedding of His own blood
provided for the transgressors of God’s law a sure retreat, into which
they may flee for safety from the second death.”16

Christ is our new city of refuge. He said, «Come to Me, all

you who labor and are heavy laden, and I will give you rest.»17
The church is the house of prayer and therefore is the place to
those who to Him.18 «The church is God’s fortress, His city of
refuge, which He holds in a revolted world.»19 In light of this
powerful statement I wonder, how aware are we of our mission?
How relevant are we in our environment? Are our churches seen
as symbols of hope? Would we be missed if we left the commu-
nity? How well are we marked as heavenly shelters?
I will highlight five basic issues that undoubtedly would
make us relevant in our environment:

1. Restore love as the first principle of evangelism

Jesus said, “By this all will know that you are My disciples,
if you have love for one another.”20 So the first evangelistic prin-
ciple is love.
As shelters of Christ we are a spiritual refuge and therefore
the manifestation of genuine love is essential. The apostle Paul
expresses this by saying:
“And though I have the gift of prophecy, and understand all myster-
ies and all knowledge, and though I have all faith, so that I could
remove mountains, but have not love, I am nothing.”21
140 Urban Evangelism

One statement has impacted my pastoral life: «If we would

humble ourselves before God, and be kind and courteous and
tenderhearted and pitiful, there would be one hundred conver-
sions to the truth where now there is only one.»22 Courteous, ten-
derhearted and pitiful, who would say that we can centuple the
results? I think we should reflect and ask how well are we con-
nected with our neighbors? How well do we moderate the vol-
ume of our sound equipment? This also is evangelism.

2. Revive the primitive unit as an evangelizing principle

The unit is a powerful evangelism principle and Jesus in
his well known intercessory prayer in John 17 He pleaded:
“I do not pray for these alone, but also for those who will believe in
Me through their word; that they all may be one, as You, Father, are
in Me, and I in You; that they also may be one in Us, that the world
may believe that You sent Me.”23

Words move, but example drags. The world will believe

not so much what we say but what we live. No wonder Ellen
White said vehemently:
“If Christians were to act in concert, moving forward as one, under
the direction of one Power, for the accomplishment of one purpose,
they would move the world.”24

A divided church cannot fulfill its mission. Unity is vital.

It was not coincidentally that the disciples were unanimous in
prayer in the upper room before being invested with the heavy
early rain.
Ellen G. White emphasizes this principle in the two follow-
ing statements:
“Harmony and union existing among men of varied dispositions is
the strongest witness that can be borne that God has sent His Son
into the world to save sinners.”25
“The golden chain of love, binding the hearts of the believers in unity,
in bonds of fellowship and love, and in oneness with Christ and the
Father, makes the connection perfect, and bears to the world a tes-
timony of the power of Christianity that cannot be controverted.”26

This unity is the natural result of love and it will lead peo-
ple to the empathic mind of Christ Jesus. The testimony the early
church has given us is abundant, “had all things in common”,
 Cities of Refuge 141

“none claimed to be theirs nothing that had”, “no needy between

them”.27 More than that, this feeling is registered in the entire
Bible as a witness of faith of the true religion throughout the
ages. For whatever things were written before were written for
our learning28 I invite you to reflect on the following texts:
“Is this not the fast that I have chosen: To loose the bonds of wick-
edness, To undo the heavy burdens, To let the oppressed go free,
and that you break every yoke? Is it not to share your bread with
the hungry, and that you bring to your house the poor who are cast
out; when you see the naked, that you cover him, and not hide your-
self from your own flesh? Then your light shall break forth like the
morning, your healing shall spring forth speedily, and your right-
eousness shall go before you; the glory of the Lord shall be your rear
guard.”29
“Pure and undefiled religion before God and the Father is this:
to visit orphans and widows in their trouble, and to keep oneself
unspotted from the world.”30

Remember,:
“Men may combat and defy our logic, they may resist our appeals;
but a life of disinterested love is an argument they cannot gainsay.
A consistent life, characterized by the meekness of Christ, is a power
in the world.”31

Although it seems incredible, to meet the ‘real’ needs of

God’s people inside of our local churches is a solid and anchored
biblical principle of urban evangelism in the Word of God.

3. Revise the dynamics of our worship services

It is presumed that a shelter has specific qualities and is
equipped as such. A person who turns on the TV to watch sports
is not expecting to see the news. In the same way, as churches we
must be crystal clear that people who come are looking for com-
fort, hope, love, guidance and comprehension, must meet a ser-
vice that will supply those needs.
Ellen G. White wrote:
“To the humble, believing soul, the house of God on earth is the
gate of heaven. The song of praise, the prayer, the words spoken by
Christ’s representatives, are God’s appointed agencies to prepare a
people for the church above, for that loftier worship into which there
can enter nothing that defileth.”32
142 Urban Evangelism

The worship service is an encounter between the sinner

and the God Almighty and the vehicle are the songs of praise,
prayer and the preaching of the Word. A few days ago I spoke
with a college professor who visits several of our churches and
mentioned one in particular. About that one she confessed that
stopped attending because they spent too much time giving
announcements and she was interested in the message.
Christian A. Schwarz in his book Natural Church Develop-
ment presents an inspiring worship as one of the eight basic char-
acteristics of a healthy church. The truth is that “when worship is
inspiring, it draws people to the services ‘all by itself.’ ”33
I visualize an inspiring worship focused on God as the sole
subject of all worship. The anthropocentric worships are anti-bib-
lical. It should be understandable and engaging for worshipers,
but that develops with order. Punctuality is vital. I remember
what one of my teachers always said, “Punctuality is a cour-
tesy of kings, a duty of knights and a virtue of holy people.” It is
convenient to define at what time worship starts and ends and
respect that time. Our Sabbath worship usually takes three hours
from 9:00am to 12:00pm, it is enough time if everything is done
decently and in order.34

SERVICE TIME EXECUTION

LESSON WORD SINGING PRAYER &

WORSHIP

If we dedicate at least 30 minutes for the study of the lesson,

45 minutes for the preaching of the Word, 30 minutes of congre-
gational singing and special musical performances and 30 min-
utes of prayer and worship, through the presentation of God’s
tithes and offerings, it still leaves us 45 minutes for all other orna-
ments and to be punctual in starting and ending.
Our services can be one of the major evangelistic tools of
the church when well oriented. When misguided, they are a
threat to accomplishing the mission because a first comer does
not feel inspired to return.
 Cities of Refuge 143

4. Resize our social responsibility

Dr. Pedrito U. Maynard-Reid, in his book Complete Evan-
gelism, reviews how since 1900 the idea has grown that evange-
lism and social action are incompatible, which he judged to be
unbiblical, because it concentrates on proving untruth to raise
that true evangelism includes the personal, spiritual and social
dimension being a vertical relationship with God and horizontal
relationship with other people in the society.35
His approach reminds us of Christ’s method outlined by
Ellen White when she says:
“Christ’s method alone will give true success in reaching the people.
The Saviour mingled with men as one who desired their good. He
showed His sympathy for them, ministered to their needs, and won
their confidence. Then He bade them, ‘Follow Me.’”36

The Savior met the needs of the people! This is perfectly

consistent with the issues raised by Scripture. Matthew reports:
“And when Jesus went out He saw a great multitude; and He was
moved with compassion for them, and healed their sick. When it
was evening, His disciples came to Him, saying, ‘This is a deserted
place, and the hour is already late. Send the multitudes away, that
they may go into the villages and buy themselves food.’ But Jesus
said to them, ‘They do not need to go away. You give them some-
thing to eat.’”37

How contrasting was the attitude of the disciples of Christ!

They seemed to be interested but did not want to get involved.
Who told the disciples that these people had no money to buy
food? They simply assumed. It is easy to send people home with
lots of biblical verses and an emotional ‘God bless you’. In the
meantime the Lord admonishes us, “There is no need to go away,
give them something to eat.”
The early church did not neglect the preaching, but also
cared about the widows tables.38
“It is only by an unselfish interest in those in need of help that we can
give a practical demonstration of the truths of the gospel.”39

How to help? What is the basis to establish our social theol-

ogy? First, « unity is strength »; the early church cooperated each
one according to his strength.40 Second, I think that although the
relevance we seek is indivisible in its strong social implications,
144 Urban Evangelism

its ultimate goal is spiritual. According to the following story

there is a beautiful principle to learn.
“Now Peter and John went up together to the temple at the hour of
prayer, the ninth hour. And a certain man lame from his mother’s
womb was carried, whom they laid daily at the gate of the temple
which is called Beautiful, to ask alms from those who entered the
temple; who, seeing Peter and John about to go into the temple, asked
for alms. And fixing his eyes on him, with John, Peter said, ‘Look at
us.’ So he gave them his attention, expecting to receive something
from them. Then Peter said, ‘Silver and gold I do not have, but what
I do have I give you: In the name of Jesus Christ of Nazareth, rise up
and walk.’”41

The church often lacks material resources as in the times of

Peter and John, but they were equipped with powerful spiritual
resources that wisely managed become a powerful medicine of
material kind. What has the Seventh-day Adventist Church to
give?
Undoubtedly the list is headed by health topics, nutrition
and healthy food; in addition the contributions are family coun-
seling, education, family finances and many more that could be
listed.
God has given this authority to His Church on the health
subject, which has been recognized by institutions such as
National Geographic, in its Magazine on November 2005 with
the report about the secrets of a long life.42 It is also important
to note the collaboration agreement between the Seventh-day
Adventist Church and the Pan American Health Organization on
July 26, 2011. That is what Ellen White called health reform, the
entering wedge, the right arm or as a psychologist friend of my
family suggested, the skillful hand. In any case the intention is
to open the door to the gospel message, a kind of helpmate for
evangelization! Some of the statements of the prophet of the Lord
concerning all things to be done in the field of health are:
• “Health reform, wisely treated, will prove an entering wedge
where the truth may follow with marked success.”43
• “The opening of hygienic restaurants is a work that God would
have done in the cities. If wisely conducted, these restaurants
will be missionary centers. Those working in them should have
at hand publications on health and temperance topics and on
other phases of gospel truth, to give to those coming for meals.”44
 Cities of Refuge 145

• “Cooking schools are to be held. The people are to be taught

how to prepare wholesome food. They are to be shown the need
of discarding unhealthful foods. But we should never advocate
a starvation diet. It is possible to have a wholesome, nutritious
diet without the use of tea, coffee, and flesh food. The work of
teaching the people how to prepare a dietary that is at once
wholesome and appetizing, is of the utmost importance.”45
• Why do we establish sanitariums? That the sick who come to
them for treatment may receive relief from physical suffering
and may also receive spiritual help.”46
• “Our sanitariums are the right hand of the gospel, opening
ways whereby suffering humanity may be reached with the
glad tidings of healing through Christ.”47
• “Education in health principles was never more needed than
now… Many transgress the laws of health through ignorance,
and they need instruction...”48

Although the work of health is an open door to the gospel

which is self evident in the ministry of Christ, education in fam-
ily matters, including financial management, it is undoubtedly
another great opportunity to present truth.
The issue of finance is vibrant in all the Scriptures, accord-
ing to Larry Burkett, co-founder of Crown Financial Ministries,
the Bible contains 2,350 verses dealing with money and how to
handle possessions.49 Regarding the same, Edward Reed, editor
of Faith and Finance says, “Two thirds of the parables of Jesus are
related to money and material possessions.”50 An argument that
points to over two thousand biblical references dealing with this
topic, compared to about five hundred verses about prayer and
less than five hundred exposing the issue of faith.
In reality, this emphasis of Scripture is more than justified
since money is the main competitor for the lordship of Christ in
the heart. Jesus expressed this by saying:
“No man can serve two masters, for either he will hate the one and
love the other, or be loyal to one and despise the other. You cannot
serve God and money.51

Money is not evil52 but the “love of money is the root of all
evil.” Millions of families in bankruptcy, material and spiritual
paralytic, cry out for help to a church that has no gold or silver,
but undoubtedly has a lot to give. The same applies to issues such
as marriage, family values ​​and education, among others.
146 Urban Evangelism

5. Consider giving more and better utilizing the buildings

of worship
Although this goal may be closely related to the above I
prefer to treat separately. While it is true that once our commu-
nity outreach approach is invigorated together with the spiritual,
our houses of worship will have more and better use, the fact
remains that God’s house is still a house meeting between the
sinner and God, a house of offerings and a house of prayer.53
Acquiring a property of 500 square meters for a church with
facilities for two hundred people could be found in the center
of Santo Domingo, being conservative, for RD $20,000,000.00
(U.S.$500,000.00). An adequate building for such a property
would cost no less than RD$30,000,000.00 (U.S. $750,000.00), for
a total of RD$50,000,000.00 (U.S. $1,250,000.00). Imagine that in
that place instead of building a church we could build two! Yes,
I mean two parallel congregations, but completely separated
from each other, one on the first level and the other on the third
one; the second level would be left to share offices and children’s
classroom. This has been tested with great success!

RD$ 20MM RD$ 30MM

( $500,000 ) FOR SALE ( $750,000 )

RD$ 50MM
( $1.25 MM)

How about if each of these two congregations decided by

the grace of God, to also advance to two services, we could reach
a thousand people gathering every Saturday in a building that
was originally designed for 250. It is a matter of policy, planning
and understanding that “the structure is at the service of the mis-
sion, not the mission of the structure.”
I’ve heard of churches in Haiti that before the earthquake
were offering three services per Sabbath and I know that congre-
 Cities of Refuge 147

gations such as the Jehovah’s Witnesses, gather several congre-

gations on different days of the week in the same Kingdom Hall.
The idea is not to create condo churches, much less concen-
trate forces. Ellen G. White herself warned:
“As a people we have been in danger of centering too many impor-
tant interests in one place. This is not good judgment or wisdom. An
interest is now to be created in the principal cities. Many small cent-
ers must be established, rather than a few large centers...”54

The idea is that the churches are able to identify somewhere

in your own building or even environment in which to develop
new congregations after mature a little can be transplanted to
other places or stay in the same place if the conditions are pro-
vided. I think that we have nothing to lose and everything to gain.
Let’s try new methods!

14th Evangelistic Principle

Pray and work.
Until we convert our churches into true shelters, and centers of hope and teach-
ing for a world that is perishing for a lack of knowledge. Although this is also a
challenge, I dream it as the success of urban evangelism.

PRACTICAL IDEAS

1. Decide as a church to prioritize attention to the needy in the local con-

gregation.
2. Identify a basic need of your community and study solid plans to sup-
ply it.
3. Evaluate your worship service on such specifics as the preaching of the
Word, music, punctuality, active participation of the worshipers, worship
in tithes and offerings and plan how to improve it.
4. If your church is more than eighty percent full, it is full, think about new
ideas to grow and move with urgency.
5. Offer your community vegetarian cooking courses, biblical finances and
family education.

Aims today by the grace of Christ to assist your church to become

a true city of refuge!
 Chapter 15

Not by power, but by my Spirit

T
his chapter takes its name from the words of the prophet
Zechariah to Zerubbabel, first governor of Judah after the
exile. Be amazed by this beautiful statement:
“Then he answered and spoke unto me, saying, This is the word of
the LORD to Zerubbabel: Not by power, but by my Spirit, saith the
Lord of hosts.”1

Zerubbabel probably came to Jerusalem in the summer

of 536 BC, and immediately began preparations for the rebuild-
ing of the temple, coming to lay the foundation in the following
spring, but their enemies could not stop the work until the sec-
ond year of Darius (520 - 519 BC).2
The Seventh-day Adventist Bible Commentary details
that Zerubbabel and his friends were depressed for their lack of
capacity and resources to continue the work of restoration as they
faced their enemies. Revelation presented that success would be
achieved by the Spirit of God and not by human strength.3
Likewise the great work of evangelizing the cities will not
be achieved by human forces, but by the power of God. The Holy
Spirit is willing to make greater than the miracles of Pentecost.
The Supreme Lord is the Administrator of his church and as evi-
dence refer to do six actions of ecclesiastical attributed to God,
and some of them directly to the person of the Holy Spirit:
• God is the one who teaches: “When the Spirit of truth
comes, he will guide you into all truth: for he will not
150 Urban Evangelism

speak on his own authority, but will speak whatever he

hears, and he will show you things to come. “4
• God is the one who adds: “[...]. And the Lord added to
the church daily those who were being saved.”5
• God is the one who is, “And He Himself gave some
to be apostles, some prophets, some to be evangelists,
and some pastors and teachers, for the equipping of
the saints for the work of ministry, for building up the
body of Christ.”6
• God is sending: “And the Spirit said to Philip, Go near,
and join thyself to this chariot. Philip ran up and heard
him reading Isaiah the prophet and said, ‘Do you
understand what you read?”7
• God is calling: “ As they ministered to the Lord and
fasting, the Holy Spirit said. Separate Barnabas and
Saul for the work to which I have called.”8
• It is God who makes it grow: “I planted, Apollo watered
it, but God made it
​​ grow.”9
Facing such a refreshing reality, we have no reason to fear!
However, although the Holy Spirit is the great administrator of
his Church, the man has an important job to do. Zerubbabel did
not interpret the message of the prophet Zechariah as an invita-
tion to neglect their responsibilities, he knew very well that God
will never do for his people which has given them the ability to
do for themselves. Although the victory would come from God,
they would not discard the sword or the army, it was rather a call
to trust and work, without being distressed.
It is true that in 2011 we had one Adventist for every 3,250
Chinese, i.e. 400 thousand Adventists against 1.3 billion citizens,
but is there anything impossible for God? Ron E. M. Clouzet is
right to argue that the outpouring of the Holy Spirit is the great-
est need of Adventism.10 “The secret of success lies in the union
of divine power with human effort.”11

Money and Consecration

To the question about how to finance this great work of evan-
 Not by power, but by my Spirit 151

gelization, I answer: It’s part of the great miracles the Holy Spirit
has reserved for the last days, but since there are always conditions
that the people of God must fulfill. In that regard Ellen White wrote:
“In the last extremity, before this work shall close, thousands will be
cheerfully laid upon the altar. Men and women will feel it a blessed
privilege to share in the work of preparing souls to stand in the great
day of God, and they will give hundreds as readily as dollars are
given now.”12

Any veteran Adventist knows that one of the statements that

has caught the attention of the Seventh-day Adventist Church, of
those outlined by Ellen White is: « God’s people are called to a
work that requires money and consecration. The obligations rest-
ing upon us hold us responsible to work for God to the utmost
of our ability.» 13
For many, the surprise is not the combination of concepts,
but money comes first. Personally, I do not think the concepts are
necessarily in order of importance, so I will concentrate on just
emphasizing what I understand the Lord’s messenger wanted
to establish in order to expedite the work of evangelization it is
needed in addition to abundant economic resources, holy peo-
ple, or if you will, in addition to a holy people, abundant eco-
nomic resources.
Fortunately God is the true owner of everything that exists,
we are mere stewards of His property.
“Jehovah is the earth and its fullness, the world and those who dwell
therein. For he founded it upon the seas and established it upon the
rivers.”14

Both consecration and money are gifts of the Spirit that

God will give abundantly to His Church to fulfill its great task of
evangelizing the cities.
But these resources will not only come from the people of
God, Ellen G. White also wrote:
“I am greatly encouraged to believe that many persons not of our
faith will help considerably by their means. The light given me is
that in many places, especially in the great cities of America, help
will be given by such persons.”15

Obviously as it happened in the Red Sea it is necessary to march

first. If the church believes and works, will see the glory of God.
152 Urban Evangelism

“I have had messages from the Lord, which I have given to our peo-
ple over and over again, that there are many monied men who are
susceptible to the influences and impressions of the gospel mes-
sage… God will move upon the hearts of monied men, when the
Bible, and the Bible alone, is presented as the light of the world. In
these cities the truth is to go forth as a lamp that burneth.” 16

Those who work in the large cities are to reach if possible to

the high ones of the world, even to ruling powers. Where is our
faith? God has presented to me the case of Nebuchadnezzar. The
Lord worked with power to bring the mightiest king on the earth
to acknowledge Him as King over all kings.17
To evangelize the cities, God requires new wineskins, the
world drunk with the wine of Babylon should taste the new wine
of God.18 Only the Holy Spirit can convert the old wineskin of
your life in a new one for the Lord!”19 Before becoming witnesses
we must receive power. Jesus said. “... You will receive power
when there come upon you the Holy Spirit, and you will be my
witnesses in Jerusalem, throughout Judea, in Samaria, and unto
the uttermost part of the earth.”20
Let it be our prayer as we move to upper Room:

Hover o’er me, Holy Spirit,

Bathe my trembling heart and brow;
Fill me with Thy hallowed presence,
Come, O come and fill me now.
Refrain
Fill me now, fill me now,
Jesus, come and fill me now.
Fill me with Thy hallowed presence,
Come, O come and fill me now.
Thou canst fill me, gracious Spirit,
Though I cannot tell Thee how;
But I need Thee, greatly need Thee;
Come, O come and fill me now.
I am weakness, full of weakness;
At Thy sacred feet I bow;
Blest, divine, eternal Spirit,
Fill with love, and fill me now.
 Not by power, but by my Spirit 153

Cleanse and comfort, bless and save me;

Bathe, O, bathe my heart and brow;
Thou art comforting and saving,
Thou art sweetly filling now.21

15th Evangelistic Principle

Recognize it is not by our own strength .
although we should strive to reach the cities, it is ultimately a task that will be
accomplished not by our own strength or wisdom, but by the Spirit of God.

PRACTICAL IDEAS

1. Enter daily into your upper room and read at least one chapter of the
Bible.
2. Plan with your church the reading of the books: Last Day Events and The
Great Controversy, of Ellen White
3. Form prayer groups asking for the Holy Spirit.

Aim today by the grace of Christ, to be a new wineskin, filled

with the power of the Holy Spirit!
 References
Introduction
1. Pep Vivas i Elias et ali., Ventanas en la ciudad: Observaciones sobre las urbes con-
temporáneas (Barcelona, Editorial UOC, 2005), p. 69
2. Horacio Capel, La definición de lo urbano. Estudios Geográficos, nº 138-139 (nº espe-
cial de “Homenaje al Profesor Manuel de Terán”), febrero-mayo 1975, p 265-301
3. American Journal of Sociology
4. José Ortega y Gasset. La rebelión de las masas (Madrid, Espasa – Calpe/Colección
Austral, 1995), p. 12
5. Antonio Cruz, El Cristianismo en la aldea global (Florida: Vida, 2003), p. 30
6. John 4:35
7. Oscar Andrés, Cardenal Rodríguez, Desafíos de la Misión en la Posmodernidad, en
http://www.elsalvadormisionero.org/node/186 (Accesado e l 28-12-12)
8. Francisco Niño, La Iglesia en la Ciudad: El Fenómeno de las grandes ciudades en
América Latina como problema teológico y como desafío pastoral (Italia, Iura Editionis
et versionis reservantur, 1996)
9. Colegio teológico evangélico internacional y seminario Anglicano establecido en la
Universidad de Oxford
10. Michael Green & Alister McGrath, ¿Cómo llegar a ellos? (Barcelona: Clie, 2003), p.16
11. Barry A. Kosmin and Ariela Keysar, American Religion Identification Survey 2008.
Summary Report (Hartford: Trinity College, March 2009).
12. Jon Paulien, Everlasting Gospel, Ever - Changing World (Idaho: Pacific Press Pub-
lishing Association, 2008), p. 10
13. Proverbs 22:3
14. See Ted N. C. Wilson, A las Puertas. Un llamado al Reavivamiento y la Reforma
(Florida: APIA/ México: GEMA, 2008), pp. 101 - 118
15. John Dybdahl, Adventist Mission in 21th Century (Hagerstown: Review and Herald
Publishing Association, 1999), p. 17 - 18

Section I
The Metropolitan Context
Chapter 1 - A look at the cities
1. United Nations, World Urbanization Prospects: The 2010 Revision, in http://esa.un.org/
wpp/Other-Information/faq.htm#q1(Accessed on February 25, 2012)
2. Matthew 24:14
3. United Nations, World Urbanization Prospects: The 2009 Revision. Highlights p. 3
4. Samuel González Jirón. Introducción al Urbanismo p. 1, in http://es.scribd.com/
doc/52985899/Urbanismo (Accessed on May 10, 2012)
5. Horacio Capel, La definición de lo urbano: Estudios Geográficos, nº 138-139, febrero-
mayo 1975, p 265-301
6. Thierry Dutour, La ciudad medieval: orígenes y triunfo de la Europa Urbana ( Barce-
lona: Paidós, 2004), p.29
7. United Nations, Population Division 9, World Urbanization Prospects: The 2009 Revi-
sion, p. 14
156 Urban Evangelism

8. Ibid p. 126
9. Andrew Davey, Cristianismo Urbano y Globalización (London, Editorial SAL TER-
RAE, 2001), p. 24
10. United Nations, Population Division 9, World Urbanization Prospects: The 2009 Revi-
sion, p. 14
11. Ibid p. 6
12. Ibid, p. 9
13. UN – HABITAT. Urbanización: Mega y metaciudades, ¿las nuevas ciudades-estados?
in http//www.unhabitat.org. (Accessed on February 25, 2012)
14. Rudi Maier, Encountering God in Life and Mission: The Urban Church in Postmod-
ern World, By Kleber De Oliveira Goncalves. (Berrien Spring Michigan: Department of
World Mission Andrews University Press, 2010), p. 269
15. Genesis 11: 1-8
16. Samuel González Jirón. Introducción al Urbanismo p. 98, in http://es.scribd.com/
doc/52985899/Urbanismo (Accesed on May 10, 2012)
17. Jesús Leal Maldonado. La Ciudad y lo Urbano, in http://www.ucm.es/info/eurotheo/
diccionario/C/ciudad_urbano.pdf (Accessed on December 20, 2012)
18. En Horacio Capel, La definición de lo urbano. Estudios Geográficos, nº 138-139 (nº
especial de “Homenaje al Profesor Manuel de Terán”), febrero-mayo 1975, p 265-301
19. Ellen Gould White, “The Adventist Home”, 1952, p. 135.2.
20. Ellen Gould White, “The Adventist Home”, 1952, p. 135.1.
21. UN – HABITAT. Urbanización: Mega y metaciudades, ¿las nuevas ciudades-estados?
Web: www.unhabitat.org., (Accessed on February 25, 2012) op cit.
22. Metrópolis 2011, Autoridad del Espacio Público de la Ciudad de México: Megaciu-
dades, Informe de la Comisión 4, p. 5
23. Galatians 4:4
24. Ellen Gould White, “The Upward Look”, 1982, p. 362.2.
25. Ellen Gould White, “El ministerio médico (Idaho: Pacific Press, 2003) p. 403
26. Exodus 14:15; Joshua 4:23

Chapter 2 - A look at the citizens

1. John Dybdahl, Adventist Mission in 21th Century (Hagerstown: Review and Herald
Publishing Association,1999), p. 63
2. Kleber De Oliveira, Misión urbana en un mundo posmodernista, not puslished study.
3. Jon Paulien, Everlasting Gospel, Ever - Changing World (Idaho: Pacific Press Publish-
ing Association, 2008), p. 27
4. See 1 Corinthians 2:14
5. See 2 Timothy 3:1 - 7
6. See Matthew 24:37 - 39
7. Joao Batista Libanio, La Iglesia en la Ciudad., p. 118, en www.seleccionesdeteologia.
net/selecciones/llib/vol37/146/146 (Accessed on March 15, 2012)
8. See John 1:29
9. John Dybdahl, Adventist Mission in 21th Century (Hagerstown: Review and Herald
Publishing Association,1999), p. 65
10. Jon Paulien, Everlasting Gospel, Ever - Changing World (Idaho: Pacific Press Publish-
ing Association, 2008), pp. 28 - 32
11. For a deeper study in the subject of meta-related read, Richard Bauckham, Bible and
Mission. Chiristian Witness in a postmodern World (Carlisle: Paternoster Press/Grand
Rapids, Baker Book House, 2003), pp 85 -94
 References 157

12. See Hermes Tavera, 2012 y el verdadero fin del mundo (Idaho: Pacific Press, 2011)
13. Michael Green & Alister McGrath, ¿Cómo llegar a ellos? (Barcelona: Clie, 2003), p.37
14. Ernan A. Norman, A strategy for reaching secular people. The intentional church in a
post – modern World (Bloomington: Autor House, 2007), pp. 133, 134
15. Ibid, pp., 136 - 137
16. Ibid, p. 157
17. Ibid, pp. 177 - 238
18. Michael Green & Alister McGrath, ¿Cómo llegar a ellos? (Barcelona: Clie, 2003), p. 52
19. See John 13:34
20. See Levíticus 19:18
21. Ellen Gould White, “The Ministry of Healing”, 1905, p. 143.3
22. Joao Batista Libanio, La Iglesia en la Ciudad, en www.seleccionesdeteologia.net/selec-
ciones/llib/vol37/146/146 (Accessed on March 15, 2012)
23. Ellen Gould White, “Education”, 1903, p. 78.3
24. Ellen Gould White, “Testimonies for the Church Volume 9”, 1909, p. 284.2.

Section II
The Urban Mission
Chapter 3 - The mission of the prophet
1. Amos 7:14
2. 2 Kings 22:14 - 20
3. León J. Wood, Los Profetas de Israel (Grand Rapids: Editorial Portavoz, 2012), p. 13
4. 1 de Samuel 9:6 – 7:20; 2 Kings 14:1- 16; 2 Kings 5:20 -27; John 4:19
5. José L. Sicre, Los profetas de Israel y su Mensaje (Sevilla: Ediciones Cristiandad,
1986), p. 19
6. George E. Rice, Teología Fundamentos de Nuestra Fe. Los dones espirituales (Flor-
ida: APIA/ México: GEMA, 2005), p. 115
7. Abraham J. Herschel, Los Profetas. El hombre y su vocación (Buenos Aires: Editorial
Paidós, s. d.), p. 29
8. Ibid, p. 36
9. Amos 3:7
10. Genesis 18: 16 - 33
11. Gary V. Smith, Los profetas como predicadores (Nashville, B& H Publishing Group,
2012), p. 6
12. Jude 14
13. Abraham J. Herschel, Los Profetas. El hombre y su vocación. (Buenos Aires: Edito-
rial Paidós, s. d.), p. 20
14. Jeremíah 20:8,9
15. 1 Corinthians 9:16
16. Exodus 4:1
17. Exodus 4:10
18. Exodus 4: 11, 12
19. Deuteronomy 34: 10 - 12
20. Matthew 22:31- 46
21. Luke 24:19
22. 2 Chronicles 36: 15, 16
158 Urban Evangelism

23. Luke 13:34

24. IDEM
25. Matthew 28:20
26. 1 Peter 2:9
27. Richard Bauckham, Bible and Mission. Christian Witness in a postmodern World
(Carlisle: Paternoster Press/Grand Rapids, Baker Book House, 2003), pp 27 - 45
28. Genesis 12: 1- 3
29. Exodus 19: 4 - 6
30. 1 Corinthians 1: 25 - 29
31. 1 Peter 3:15
32. Centrípeta: Las naciones vendrían a Israel; centrifuga: La iglesia iría a las naciones.
33. Comentario bíblico adventista del séptimo día (Idaho: Pacific Press, 1990) t. 7, p. 588
34. Ellen Gould White, “The Acts of the Apostles”, 1911, p. 9.1.
35. Michael Grenn, la Iglesia Local Agente de Evangelización (Grand Rapids, Nueva
Creación: 1996), pp. 159 - 163

Chapter 4 - A prophetic people

1. Matthew 3:2; Mark 1:14; Matthew 6:33; Matthew 10:7; Matthew 12:28; Matthew 13:11;
Luke 10:9, 11; Acts 1:3; Acts 8:12; Acts 19:8; Acts 20:25; Acts 28:23,31
2. Luke 17:20, 21
3. Luke 22:17,18
4. Matthew 25:31
5. Luke 17:20
6. Luke 17:24
7. 1 Thessalonians 4:16
8. Ellen Gould White, “The Great Controversy 1888”, 1888, p. 347.2.
9. John 19:30
10. Acts 1:3
11. Ellen Gould White, “The Desire of Ages”, 1898, pp. 829-835
12. Acts 2:17- 21
13. Acts 2: 18 - 28
14. Acts 2: 29 -36
15. Acts 2:34 -35
16. Acts 2:32 - 35
17. Both here and in Revelation 21:1, the greek verb ginomai among other definitions
means: to be made, finished.
18. Exodus 40:35; 1 Kings 8:11
19. Ellen Gould White, “Testimony Treasures Volume 2”, 1949, p. 67.2
20. Ellen Gould White, “Early Writings”, 1882, p. 280.2.
21. Revelation 21:6
22. Joshua Caleb, The return of Elijah, John the Baptist and Jesus the Jewish and Chris-
tian Christ (EEUU, Paul S.Durgin, 2006), p. 2
23. Matthew 3:1-3
24. Isaiah 40
25. Luke 3:5-6
26. Malachi 3:1
27. Daniel 7:13
28. Ellen Gould White, “The Great Controversy”, 1911, p. 424.2.
 References 159

29. John 1:21

30. Matthew 17: 10 -12
31. Morris, L. Venden, The return of Elijah (Mountain View, California: Pacific Press,
1982), p. 31
32. Malachi 4:5,6
33. John 1:29
34. Isaiah 25:9
35. Elena G. de White, Consejos sobre el régimen alimenticio (Miami, Florida: APIA,
s. d.), p. 98
36. Ellen Gould White, “The Desire of Ages”, 1898, p. 101.2.
37. Morris, L. Venden, The return of Elijah (Mountain View, California: Pacific Press,
1982), pp. 35 – 36 around the possible application to Mrs. White.
38. Revelation 14:12; Revelation 19:10
39. Revelation 10:11
40. Morris, L. Venden, The return of Elijah (Mountain View, California: Pacific Press,
1982), p. 34
41. See 1 Kings 17:17
42. 1 Kings 18:18
43. Morris, L. Venden, The return of Elijah (Mountain View, California: Pacific Press,
1982), p. 37
44. Jonah 3:4
45. Elena G. de White, La evangelización de las ciudades (Florida: APIA/ México:
GEMA, 2005), p. 13
46. Acts 17:23
47. 1 Corinthians 2:1, 2
48. George R. Knight, Nuestra organización ¿Aliada o Enemiga de la Gran Comisión?
(Florida: APIA/ México: GEMA, 2007), p. 62
49. Norman Gulley ¡Cristo Viene! Un enfoque Cristocéntrico de los eventos de los últi-
mos días (Buenos Aires: ACES, 2003), p.556
50. Ted N. C. Wilson, Almost Home, pp. 122
51. Elena G. de White, Consejos sobre el régimen alimenticio (Miami, Florida: APIA,
s. d.), p. 89
52. Titus 2:13

Chapter 5 - Three angels, one gospel

1. Revelation 14:6
2. Revelation 14:14
3. Ellen Gould White, “Counsels on Diet and Foods”, 1938, p. 76.2.
4. 2 Samuel 3:14
5. Haggai 1:13
6. Matthew 11:7, 10
7. Revelation 2:1
8. Hebrews 1:14
9. 2 Corinthians 4:7
10. Verses 17 - 20 * revisar nota
11. Romans 1:1; Romans 15:19; Acts 20:24; 2 Corinthians 4:4
160 Urban Evangelism

12. Galatians 1:8

13. Revelation 14: 6-8
14. Clifford Goldstein, Ataque contra el Lugar Santísimo (Florida: APIA/ México:
GEMA, 2005), p. 82
15. Frank B Holbrook, Simposio sobre Daniel (Florida: APIA/ México: GEMA, 2008),
p. 169 - 222
16. C. Mervyn Maxwell, Dios revela el futuro (Florida: APIA, 1989) 2da Edic., p. 250
17. Jacques B. Doukhan, Secretos de Apocalipsis (Florida: APIA/ México: GEMA, 2008),
p. 126
18. C. Mervyn Maxwell, El destino del planeta en rebelión (Miami, Florida: APIA, 1993)
2da Edic., pp. 349 -364
19. See relation between judgement and gospel in Clifford Goldstein, Como fuego en
mis huesos (Buenos Aires: ACES, 2001), pp. 35-54
20. Revelation 14:7, 9
21. Ellen Gould White, “Last Day Events”, 1992, p. 202.2.
22. IDEM
23. Luke 4: 18,19
24. Luke 4:21
25. 1 Corinthians 15: 1 - 4
26. Isaiah 61:2
27. Matthew 28: 20
28. Ellen Gould White, “Last Day Events”, 1992, p. 199.4.
29. Hans k. LA Rondelle, Las Profecías del fin (Buenos Aires: ACES, 1999), p. 367

Section III
The enemies of urban evangelization
Chapter 6 - The church in dasy of Noah
1. Matthew 24:38-39
2. Luke 17: 28,29
3. José Luis González y Luis Ángel López, Sentirte bien está en tus manos (Cantabria,
Sal Terrae, 1999) P. 242
4. Jim George, La influencia de un hombre de Dios (Michigan: Editorial Porta Voz,
2003), p. 42
5. Ellen Gould White, “Reflecting Christ”, 1985, p. 241.3.
6. Ellen Gould White, “Christian Service”, 1925, p. 88.3.
7. Acts 1:8
8. Acts 4:31
9. 2 Peter 2:5
10. Ellen Gould White, “Reflecting Christ”, 1985, p. 322.4.
11. Ezekiel 3: 8,9
12. John 20:19 -22
13. Nick Schifrin (16 de abril de 2012) Abc News, UK Police Help Recover Blind Wom-
 References 161

an’s Novel, en http://abcnews.go.com/International/london police-recover-blind-wom-

ans/story?id=16149861 (Accessed on September 15, 2012)
14. Matthew 5:13
15. Matthew 5:16
16. Ephesians 3:10
17. Rudi Maier, Encountering God in Life and Mission: The Urban Church in Postmod-
ern World. (Berrien Spring Michigan: Department of World Mission Andrews Univer-
sity Press, 2010) P. 273
18. See Mark 3:13, 14
19. Ellen Gould White, “Gospel Workers 1915”, 1915, p. 138.6.
20. Ellen Gould White, “Christ’s Object Lessons”, 1900, p. 414.1.
21. Ellen Gould White, “The Desire of Ages”, 1898, p. 195.2.
22. José María Iribarren, El porqué de los dichos. (Ediciones Aguilar: Madrid, 1974) 4ta.
Edic., p. 402

Chapter 7 - Giants in Canaan

1. Numbers 13: 28
2. Numbers 13:31-33
3. Deuteronomy 9:2
4. 1 Samuel 17:4
5. Cited by Luis Salvador Carulla and Marco Garrido Cumbrera, Prejuicio social y dis-
capacidad (Madrid: UPC, 2005), p. 178
6. Ibid, p. 173
7. Ibid, p. 172
8. Dennis Coon, Fundamentos de Psicología (México, D. F.: Thomson, 2005) 10 Edic.,
p. 517, 518
9. Luke 6:37
10. IDEM
11. Luke 7:24
12. Numbers 13:31-33
13. Humberto Galimberti, Diccionario de Psicología (Madrid: Siglo XXI, 2002), p. 210
14. Mark 2: 15- 17
15. Ellen Gould White, “This Day With God”, 1979, p. 269.5.
16. Ephesians 2:13,14
17. Romans 1:16
18. 1 Corinthians 1:18, 23-24
19. John 1:46
20. Daniel 1:12,13
21. Carmelo Monedero Gil, Psicopatología humana, (Madrid: Siglo XXI de España Edi-
tores, S.A.,1996), p. 420
22. Numbers 14:1
23. Ellen Gould White, “The Story of Redemption”, 1947, p. 158.3.
24. Numbers 14:29
162 Urban Evangelism

25. Joshua 15:14

26. Norman Gulley ¡Cristo Viene! Un enfoque Cristocéntrico de los eventos de los últi-
mos días (Buenos Aires: ACES, 2003), p.65
27. Ellen Gould White, “Life Sketches of Ellen G. White”, 1915, p. 196.2.

Chapter 8 - Modern Samarians

1. Acts 1:8
2. Acts 8:1
3. Daniel 9:24
4. John 4: 4-42; Luke 10:1 - 16
5. Ellen Gould White, “The Desire of Ages”, 1898, p. 488.6.
6. Acts 8: 4,8
7. Hebrews 11:1 - 3
8. Acts 11:19
9. DRAE, vigésima segunda edición (2001)
10. Dennis Coon, Fundamentos de Psicología (México, D. F.: Thomson, 2005) 10 Edic.,
p. 517
11. John 1:9
12. 1 Corinthians 13:9,12
13. Luke 10:10 - 11
14. Ellen Gould White, “The Acts of the Apostles”, 1911, p. 9.1.
15. Romans 10:14
16. Ellen Gould White, “Testimony Treasures Volume 3”, 1949, p. 90.1.
17. Acts 11:20-21
18. Acts 11:22- 26
19. John Dybdahl, Adventist Mission in 21th Century (Hagerstown: Review and Herald
Publishing Association, 1999), pp. 133
20. Ibid, p. 136
21. Acts 26:20 -22
22. Ephesians 4:11
23. Carlos Martin, La ciencia de ganar almas (México: GEMA/Doral, Florida: APIA,
2011), p. 61
24. John 17:15-18
25. Luis Naún Sáez, ¡Me series testigos! Cómo entrenar a los nuevos creyentes (Miami,
FL: Editorial UNILIT, 1999), p. 23
26. Philip G. Samaan, El método de Cristo para testificar (Florida: APIA, 1990), p. 33
27. Sigve Tonstad, One on one with the Woman of Samaria, in http://www.ted-advent-
ist.org/epc/presentations (Accessed on December 20, 2012)
28. Acts 10:34,35
 References 163

Section IV
The challenges of urban evangelization
Chapter 9 - Running with the horsemen
1. Ephesians 6:12
2. Exodus 14:14
3. Exodus 14:15
4. Judges 7: 16,19
5. Ellen Gould White, “Patriarchs and Prophets”, 1890, p. 550.2.
6. Judges 6: 25, 26
7. Joshua 5:2,10,11
8. Ellen Gould White, “Patriarchs and Prophets”, 1890, p. 255.5.
9. Exodus 4:24 - 26
10. Ellen Gould White, “Christian Service”, 1925, p. 41.3.
11. Ellen Gould White, “Welfare Ministry”, 1952, p. 96.1.
12. Joel Barker, Paradigma, in clubensayos.com/Temas.../Paradigma-Joel.../509754.html
(Accessed on January 10, 2013)
13. Ellen Gould White, “Christian Service”, 1925, p. 259.5.
14. Jeremiah 12:5
15. Lionel Matthews, Sociology: A seven day Adventist approach for students and
teachers (Berrien Springs Michigan: Andrews University Press, 2006) p. 4
16. Rut Vieytes: Campos de Aplicación y Decisiones de diseño en la investigación cuali-
tativa en Aldo Merlino: Investigación Cualitativa en Ciencias Sociales. ( Buenos Aires:
CENGAGE Learning, 2009) p. 56
17. John R. Weeks: Population: An introduction to concepts and issues (EEUU.
Wadsworth Cengage Learning, 2012), 11 edition, p. 17
18. Romans 10:17
19. Manual de planificación estratégica Universidad de Chile in http://guiametodolog-
ica.dbe.uchile.cl/documentacion/planificacion_estrategica.pdf (Accessed on August 15,
2012)
20. Iglesia Adventista del Séptimo Día, Declaraciones, orientaciones y otros documen-
tos (México: GEMA/Doral, Florida: APIA, 2011), p. 79
21. O C. Ferrell & Michael D. Hartline et ali, Estrategia de marketing (México, Thomp-
son, 2006) 3era Edic., p. 28
22. Brad Powell, Cambia tu iglesia para bien (Nashville, Tennessee, Grupo Nelson,
2010)
23. Proverbs 11:14
24. Alberto M. Vallvé & Patricia Debeljuh, Misión y valores. La Empresa en busca de
sentido (Buenos Aires: Gestión 2000, 2006), p. 16
25. * falta esta nota
26. Jairo Amaya, Gerencia, planeación y estrategia (Bucaramanga: Universidad Santo
Tomás, s/d), p. 44
27. Díaz de Santos, El diagnóstico de la empresa (Madrid: MAPCAL, 1995), p. 38
28. Fred R. David, Conceptos de administración estratégica (México, Pearson Edu-
cación, 2003), p. 200
29. Revelation 19:11
164 Urban Evangelism

Chapter 10 - Flying through the sky

1. http://www.aviafor.com/casos/reforestacion.htm (Accessed in July 26, 2012)
2. Ellen Gould White, “Last Day Events”, 1992, p. 214.2.
3. C. Mervyn Maxwell, El destino del planeta en rebelión (Miami, Florida: APIA, 1993)
2da Edic., pp. 359 - 360
4. George R. Knight, Nuestra organización. Momentos históricos decisivos. (Florida:
APIA/ México: GEMA, 2007), p. 18
5. Ellen Gould White, “Christian Experience and Teachings of Ellen G. White”, 1922,
p. 128.2.
6. http://www.portaladventista.org/esp/editoras (Accessed on July 26, 2012)
7. Joseph Barrett, El púlpito de Dios para la humanidad, Revista Avanzad, No. 2, Abril
– Junio de 2010
8. Ellen Gould White, “Christian Experience and Teachings of Ellen G. White”, 1922,
p. 225.4.
9. Ellen Gould White, “Counsels on Health”, 1923, p. 466.2.
10. Adventist World Radio
11. Just three years after the first radio broadcast in the United States
12. Adventistworldradio.org (Accessed on 15-8-12)
13. I Thank Dowell Chow, president of Adventist World Radio at the time of publishing
this book for valuable information.
14. Milton Peverini García, Vida de Braulio Pérez Marcio (Idaho, Pacific Press Publish-
ing Association, 2007 ), p. 62
15. World map of social network, en http://vincos.it/world-map-of-social-networks/
(Accesado el 17 de enero de 2013)
16. Univisión Noticias en http://noticias.univision.com/tecnologia/redes-sociales/arti-
cle/2012-04-24/facebook-llego-a-900-millones#axzz2LB70TJfx (Accessed on January 17,
2013)
17. Juan Vicente Boo, en http://www.abc.es/medios-redes/20121212/abci-twitter-papa-
benedicto-tuit-201212120936.html (Accessed on January 17, 2012)
18. Diccionario de marketing (España, Cultural S.A., 1999), p. 283.
19/ Joaquín Sánchez & Teresa Pintado, Imagen Corporativa: Influencia en la gestión
empresarial (Madrid: ESIC EDITORIAL,2009)
20. Paul Capriotti, planificación estratégica de la imagen corporativa (Barcelona: Edito-
rial Ariel, 2008)
21. General Conference of Seventh-day Adventist, Global Identity Standards Manual
(Silver Spring: A People of Hope Production, 1996), p. 7

Chapter 11 - The Foundation for Christian effort

1. Aerial Warefare in http://en.wikipedia.org/wiki/Aerial_war
2. Ephesians 6:15
3. Romans 16:20
4. Ellen Gould White, “Testimonies for the Church Volume 7”, 1902, p. 21.4.
5. Ellen Gould White, “Gospel Workers 1915”, 1915, p. 345.1.
6. Ellen Gould White, “Testimonies for the Church Volume 9”, 1909, p. 145.1.
7. Ellen Gould White, “The Review and Herald”, 1851, p. 16.
 References 165

8. Ellen Gould White, “The Review and Herald”, 1851, p. 20.

9. Ellen Gould White, “A Call to Medical Evangelism and Health Education”, 1933, p. 13.4.
10. 1 Corinthians 3:11-15
11. Ellen Gould White, “Welfare Ministry”, 1952, p. 59.1.
12. Ellen Gould White, “Gospel Workers 1915”, 1915, p. 468.1.
13. Ellen Gould White, “Christ’s Object Lessons”, 1900, p. 229.1.
14. Ellen Gould White, “The Ministry of Healing”, 1905, p. 143.3.
15. Ellen Gould White, “The Review and Herald”, 1851, p. 1.
16. Given the number of references in this particular section they will be placed next
to the statement.

Chapter 12 - Such as army

1. Numbers 14:28
2. 1 Timothy 1:2; Titus 1:4
3. Ellen G. White, “A Call to Stand Apart”, p.66, par.6
4. Ellen G. White, “Signs of the Times”, November 3, 1881, par.21
5. Johanna Mellor & Helen Rehr, Baby Boomers. Can my eights be like my fifties? (New
York: Springer Publishing Company, Inc, 2005)
6. http://www.alliancetrends.org/demographics-population.cfm?id=34 (Accessed in
August 23, 2012)
7. Generation Y at http://en.wikipedia.org/wiki/Generation_Y
8. In Spanish the baton is conveniently called witness.
9. 1 Timothy 4:15
10. John Stott, Los Desafíos del Liderazgo Cristiano, (Ediciones Certeza, Buenos Aires,
2002), p. 58
11. Ellen G. White, “Counsels to Parents”, Teachers and Students, p.508
12. Ellen G. White, “Messages to Young People”, p.220
13. Leviticus 19:32
14. 1 John 2:14
15. Exodus 32:17,18
16. Titus 1:5
17. 1 Timothy 4:12
18. Congreso Urbano de Scupe, en Andrew Davey, Cristianismo Urbano y Globali-
zación (London, Editorial SAL TERRAE, 2001), p. 26
19. Ellen G. White, “The Great Controversy 1888”, p.365
20. Ellen G. White, “The Great Controversy 1888”, pp.366,367

Chapter 13 - The Upper class and Special groups

1. See Wikipedia, Upper class
2. (IDEM)
3. Talcott Parsons, Un enfoque analítico de la teoría de la estratificación social, in
Ensayos de teoría sociológica, (Buenos Aires, Paidós, 1967), p. 62.
4. Manuel Mora y Araujo, La estructura social de la Argentina: Evidencias y conjeturas
166 Urban Evangelism

acerca de la estratificación actual, CEPAL,Serie Políticas Sociales, N° 59, 2002.

5. Alejandro Portes y Kelly Hoffman, Las estructuras de clases en América Latina: Com-
posición y cambios durante la época neoliberal (Santiago de Chile: CEPAL, 2003), p. 68
6. Camilo Sembler R. Estratificación social y clases sociales. Una revisión analítica de
los sectores medios. (Chile: CEPAL, 2006), p. 42
7. Pierre Bourdieu, Condición de clase y posición de clase, in Estructuralismo y Sociología,
Buenos Aires: Nueva Visión, 1969).
8. Ellen Gould White, “The Desire of Ages”, 1898, p. 552.4.
9. Census ACD 2004, Not published data.
10. Romans 3:23, 24
11. Ephesians 2:8
12. Also a gift from God.
13. See Romans 10:17
14. John 5:39
15. Romans 10:14
16. 2 Corinthians 5:20
17. Acts 8:30 -31
18. Matthew 19:23
19. Matthew 19: 26
20. Not exclusive to them.
21. Matthew 13:22
22. Matthew 6:24
23. Matthew 19:16 -22
24. See John 3
25. Elena G. de White, Testimonios Para los Ministros (ACES: Buenos Aires, 1977) pp.
367, 368
26. 2 Kings 5:14 - 19
27. John 19:38
28. Mark 15:43
29. John 7:50
30. Isaiah 6:8
31. Revelation 14:6
32. 1 Corinthians 1:26-28
33. 2 Kings 5: 2 - 4
34. Ellen Gould White, “Prophets and Kings”, 1917, p. 244.2.
35. República Dominicana
36. Nehemiah 1:11
37. Elena G. de White, Conflicto y Valor (Buenos Aires: Casa Editora Sudamericana,
1971), p. 262
38. Acts 16:31
39. Mark 5:19
40. Luke 15:6
41. Theory first proposed in 1930 by the Hungarian writer Frigyes Karinthy and pub-
lished in the book ‘Six Degrees: The Science of a Connected Age’ sociologist Duncan
 References 167

Watts. Ensures that one can access anyone on the planet in just six “steps.”
42. Ellen Gould White, “Welfare Ministry”, 1952, p. 280.3.
43. Ellen Gould White, “Counsels on Diet and Foods”, 1938, p. 207.5.
44. Ellen Gould White, “The Acts of the Apostles”, 1911, p. 140.1.
45. Ellen Gould White, “Christian Service”, 1925, p. 203.3.
46. Ellen Gould White, “The Ministry of Healing”, 1905, p. 213.5.
47. Ellen Gould White, “Evangelism”, 1946, p. 556.4.
48. IDEM
49. Ellen Gould White, “The Acts of the Apostles”, 1911, p. 140.1.
50. Ansel Oliver, Adventist News Network, in http://news.adventist.org/es/archive/
articles/2010/02/23/founder-of-adventist-deaf-ministry-dies-at-89. (Accessed on Febru-
ary 25, 2013)

Section V
Success in Urban Evangelism

Chapter 14 - Cities of Refuge

1. Joshua 20:1 - 4
2. Deuteronomy 19:1 -2
3. See Deuteronomy 19:3, 6, 9
4. See Deuteronomy 4:41
5. Comentario bíblico adventista del séptimo día (California: Pacific Press, 1978, t.1), p. 983
6. Deuteronomy 4:42; Exodus 21:13;Deuteronony 19: 4 -5
7. IDEM
8. Numbers 35:6, 7
9. Numbers 35: 12 -15
10. Numbers 35: 16 - 24
11. Numbers 35:25-28
12. Numbers 35:32
13 Joshua 20:4 -9
14. Deuteronomy 19:11 - 13
15. Quoted by Stephen N. Haskell, La sombre de la cruz (Florida: APIA/ México:
GEMA,2011) p. 241
16. Ellen G. White, Patriarcs and Prophets, pp.515,516
17. Matthews 11:28
18. Isaiah 56:7 and Mark 11:17
19. Ellen G. White, The Acts of the Apostles, p.11
20. John 13:35
21. 1 Corinthians 13:2
22. Ellen Gould White, “Welfare Ministry”, 1952, p. 86.2.
23. John 17:20-21
168 Urban Evangelism

24. Ellen G. White, Testimonies for the Church, vol.9, p.221, par.1
25. Ellen G. White, Testimonies for the Church, vol.8, p.242, par.1
26. Ellen G. White, Letter 110, 1893
27. Acts 2:44; Acts 4:32-34
28. Romans 15:4
29. Isaiah 58: 6- 8
30. James 1:27
31. Ellen G. White, The Desire of Ages, p.141, par.5
32. Ellen G. White, Testimonies for the Church, p.491, par.1
33. Christian A. Schwarz, Desarrollo Natural de la Iglesia (Barcelona: Clie, 1996) p. 31
34. 1 Corinthians 14:40
35. Pedrito U. Maynard – Reid, Complete Evangelism (Scottdale: Herald Press, 1997) p. 7
36. Ellen G. White, The Ministry of Healing, p.143, par.3
37. Matthew 14:14-16
38. Acts 6:1-6
39. Ellen G. White, RH March 4, 1902
40. Acts 2:44-45
41. Acts 3:1-6
42. Dan Buettner, Los secretos de una vida larga, noviembre de 2005, en http://www.
abo.org.ar/web/NationalGeographicAdv.htm (Accessed on February 27, 2013)
43. Ellen G. White, RH Hune 25, 1959
44. Ellen G. White, Manuscrito 114, 1902
45. Ellen G. White, Testimonies for the Church, vol.9, p.112
46. Ellen G. White, Testimonies for the Church, vol.7, p.95
47. Ellen G. White, Testimonies for the Church, vol.9, p.167
48. Ellen G. White, The Ministry of Healing, pp.125,126
49. Larry Burkett, Curso de Liderazgo Económico (Colombia: Conceptos Financieros
Crown, 2006), p. 21
50. G. Edward Reid, Fe y Finanzas (EEUU: S/N, 2009), p. 8
51. Matthew 6:24
52. Larry Burkett, Usando su dinero sabiamente (Miami, Florida: Editorial Unilit, 1996), p. 36
53. See Exodus 25:8, 2 Chronicles 7:12 and Mark 11:17
54. Ellen G. White, Letter 168, 1909

Chapter 15 - Not by power, but by my Spirit

1. Zachary 4: 6
2. Diccionario Bíblico Adventista, p. 1224
3. Comentario Bíblico Adventista del Séptimo Día (Boise, Idaho: Pacific Press, 1985,
t.4), p. 1116
4. John 16: 13
5. Acts 2:47
6. Ephesians 4: 11- 12
 References 169

7. Acts 8:29,30
8. Acts 13:2
9. 1 Chorintians 3:6
10. Ron E. M. Clouzet, Adventism´s greatest need. The Outpouring of the Holy Spirit
(Nampa, Idaho, Pacific Press, 2011), p. 178
11. Ellen Gould White, “Patriarchs and Prophets”, 1890, p. 509.1.
12. Ellen Gould White, “Counsels on Stewardship”, 1940, p. 40.2.
13. Elena G. de White, Consejos sobre mayordomía cristiana (México: GEMA/Doral,
Florida: APIA, 2005), p. 39
14. Psalm 24:1-2
15. Elena G. de White, Recibiréis poder (Buenos Aires: Casa Editora Sudamericana,
2009). p. 177
16. Ellen Gould White, “Evangelism”, 1946, p. 87.1.
17. Ellen Gould White, “Evangelism”, 1946, p. 88.1.
18. See Revelation 17: 1 - 6
19. See Matthew 9:17
20. Acts 1:8
21. Adventist Hymnal, no. 260