The Church Role in Promoting Christian Moral Values.

Andrews University
Digital Commons @ Andrews University
Project Documents Graduate Research
2014
A Biblical Strategy to Promote Christian Morality
Among Youth in the Seventh-day Adventist
Church in the Zambia Union Conference
Tommy Susiku Namitondo
Andrews University
This research is a product of the graduate program in Doctor of Ministry DMin at Andrews University. Find
out more about the program.
Follow this and additional works at: https://digitalcommons.andrews.edu/dmin
Part of the Missions and World Christianity Commons, and the Practical Theology Commons
This Project Report is brought to you for free and open access by the Graduate Research at Digital Commons @ Andrews University. It has been
accepted for inclusion in Project Documents by an authorized administrator of Digital Commons @ Andrews University. For more information, please
contact [email protected].
Recommended Citation
Namitondo, Tommy Susiku, “A Biblical Strategy to Promote Christian Morality Among Youth in the Seventh-day Adventist Church in
the Zambia Union Conference” (2014). Project Documents. 272.
https://digitalcommons.andrews.edu/dmin/272
Thank you for your interest in the
Andrews University Digital Library
of Dissertations and Theses.
Please honor the copyright of this document by
not duplicating or distributing additional copies
in any form without the author’s express written
permission. Thanks for your cooperation.
ABSTRACT
A BIBLICAL STRATEGY TO PROMOTE CHRISTIAN MORALITY
AMONG YOUTH IN THE SEVENTH-DAY ADVENTIST
CHURCH IN THE ZAMBIA UNION CONFERENCE
by
Tommy Susiku Namitondo
Adviser: Nancy J. Vyhmeister
ABSTRACT OF GRADUATE STUDENT RESEARCH
Dissertation
Andrews University
Seventh-day Adventist Theological Seminary
Title: A BIBLICAL STRATEGY TO PROMOTE CHRISTIAN MORALITY AMONG
YOUTH IN THE SEVENTH-DAY ADVENTIST CHURCH IN THE ZAMBIA
UNION CONFERENCE
Name of researcher: Tommy Susiku Namitondo
Name and degree of faculty adviser: Nancy J. Vyhmeister, EdD
Date completed: October 2014
Problem
A good number of the youth in the Seventh-day Adventist Church in Zambia are
openly involved in immoral behavior. The youth blame peer pressure and modernity for
their lack of Christian morality. The issue is whether youth in today’s atmosphere can
maintain a biblical norm of moral purity.
Method
A systematic study of the Bible was made. Then the writings of Ellen G. White,
other Adventist writers, and other Christian authors were reviewed. This data was used to
develop seminar materials for teaching Christian morality to young people. Four
congregations were selected to pilot a program to demonstrate that youth can achieve
Christian morality when they become more active in church programs. Eight focus groups
were formed to help in implementing the project. Two seminars were held. The first was
“Staying Morally Upright” and the second was “God’s Healing Power.” An evaluation
was done before and after the presentations.
Results
The experience of discussing moral issues that affect the youth in particular
generated interest for the youth and aided the determination of several to live a moral
Christian life. The seminars and the evaluation done revealed that the youth were willing
to change and demonstrate they can adhere to Christian moral standards. The youth were
revived to lead a Christian moral life. More youth participated in church programs and
chose good Christian partners and married in the church.
Conclusion
The project was to implement a program to promote Christian morality among
Seventh- day Adventist youth. We now have a cadre of youth who are willing to
participate more actively in church programs than those who did not participate in the
seminars. Youth who had been involved in immoral behavior determined to change. They
embarked on the healing journey indicated in the second seminar.
Andrews University
Seventh-day Adventist Theological Seminary
A BIBLICAL STRATEGY TO PROMOTE CHRISTIAN MORALITY
AMONG YOUTH IN THE SEVENTH-DAY ADVENTIST
CHURCH IN THE ZAMBIA UNION CONFERENCE
A Dissertation
Presented in Partial Fulfillment
of the Requirements for the Degree
Doctor of Ministry
by
Tommy Susiku Namitondo
October 2014
© Copyright by Tommy Susiku Namitondo 2014
All Rights Reserved
A BIBLICAL STRATEGY TO PROMOTE CHRISTIAN MORALITY
AMONG YOUTH IN THE SEVENTH-DAY ADVENTIST
CHURCH IN THE ZAMBIA UNION CONFERENCE
A dissertation
presented in partial fulfillment
of the requirements for the degree
Doctor of Ministry
by
Tommy Susiku Namitondo
APPROVAL BY THE COMMITTEE:
________________________________ _________________________________
Adviser, Director, DMin Program,
Nancy J. Vyhmeister Skip Bell
________________________________ _________________________________
Bruce L. Bauer Dean, SDA Theological Seminary,
Jir̂í Moskala
_________________________________ _________________________________
Boubakar Sanou Date approved
iii
I dedicate this dissertation to my wife Roider and our children
Eric, Jeremiah, Priscilla, Tommy Junior, and Jonah.
iv
TABLE OF CONTENTS
LIST OF ILLUSTRATIONS………………………………………………………………………….. viii
LIST OF TABLES………………………………………………………………………………………… viii
ACKNOWLEDGMENTS ……………………………………………………………………………… ix
Chapter
1. INTRODUCTION ……………………………………………………………………………… 1
Background……………………………………………………………………………….. 1
Statement of the Problem…………………………………………………………….. 1
Statement of the Task………………………………………………………………….. 2
Justification for the Project ………………………………………………………….. 2
Description of the Project Process………………………………………………… 3
Expectations From This Project……………………………………………………. 3
Personal Basis for Ministry………………………………………………………….. 4
General Personal Background…………………………………………………. 4
Six Subplots of Ministry………………………………………………………… 4
Culture……………………………………………………………………………. 5
Call………………………………………………………………………………… 5
Community …………………………………………………………………….. 6
Communion…………………………………………………………………….. 6
Conflict ………………………………………………………………………….. 6
Commonplace …………………………………………………………………. 7
Specific Personal Assessment…………………………………………………. 7
Conversion and Assurance………………………………………………… 8
Time and Resources…………………………………………………………. 8
Spiritual Path, Spiritual Stage, and Devotional Life ……………………. 9
Spiritual Path…………………………………………………………………… 9
Spiritual Stage…………………………………………………………………. 9
Devotional Life ……………………………………………………………….. 10
Worldview………………………………………………………………………. 10
Temperaments…………………………………………………………………. 11
Damage Factor………………………………………………………………… 11
Assessments in Relation to Others……………………………………………. 12
Spiritual Gifts………………………………………………………………….. 12
Leadership/Interaction Styles ……………………………………………. 13
Task Type Preferences……………………………………………………… 14
Conclusion…………………………………………………………………………….. 14
v
Overview of the Paper………………………………………………………………….. 15
2. A THEOLOGY OF MARRIAGE AND MORAL PURITY…………………….. 17
Introduction……………………………………………………………………………….. 17
A Survey of the Old and New Testament on the Theology of
Marriage and Moral Purity……………………………………………………… 17
The Old Testament………………………………………………………………… 17
The Creation of Adam and Eve …………………………………………. 17
Lamech Perverted Marriage Purity…………………………………….. 19
Thou Shalt Not Commit Adultery ……………………………………… 20
Joseph Ran Away From Immorality…………………………………… 20
The New Testament ………………………………………………………………. 21
Jesus on Moral Purity ………………………………………………………. 21
Paul on Moral Purity………………………………………………………… 22
Purity of Heart ………………………………………………………………… 25
Marriage as a Symbol of Purity …………………………………………. 26
Consequences of the Impure Heart…………………………………….. 26
Ellen G. White on Marriage and Moral Purity ……………………………….. 27
Other Adventist Writers on Marriage and Moral Purity…………………… 28
Other Christian Writers on Marriage and Moral Purity……………………. 30
Missiological Implications…………………………………………………………… 33
3. POLITICAL, CULTURAL, AND RELIGIOUS ANALYSIS OF THE
LUSAKA NORTH MISSION DISTRICT …………………………………………….. 35
Introduction……………………………………………………………………………….. 35
Description of Lusaka North Mission District………………………………… 35
Geography……………………………………………………………………………. 36
History…………………………………………………………………………………. 38
Demographics………………………………………………………………………. 39
Political Context……………………………………………………………………. 40
Socio-Cultural Context ………………………………………………………….. 41
Concept of Culture…………………………………………………………… 41
Language………………………………………………………………………… 42
Social Structures……………………………………………………………… 42
Gender and Sexuality……………………………………………………….. 43
Kinship and Marriage ………………………………………………………. 43
Generational Relationships……………………………………………….. 44
Production and Exchange …………………………………………………. 44
Authority and Power………………………………………………………… 45
Urbanization……………………………………………………………………. 45
Adventism in the Lusaka North Mission District………………………… 45
History …………………………………………………………………………… 45
Growth Patterns of Lusaka Mission District in the Last Ten
Years………………………………………………………………………… 46
vi
Financial Growth of Lusaka North Mission District …………….. 46
Pastoral Leadership of Lusaka North Mission District………….. 47
Church Attendance ………………………………………………………….. 47
Church Activities…………………………………………………………….. 47
Felt Needs………………………………………………………………………. 48
Missiological Implications……………………………………………………………. 48
4. STRATEGY TO DEVELOP MORAL PURITY AMONG THE YOUTH
IN THE SEVENTH-DAY ADVENTIST CHURCH IN ZAMBIA …………… 49
Introduction……………………………………………………………………………….. 49
General Methodology: Logical Framework Analysis and Gantt Chart. 50
Logical Framework Analysis………………………………………………….. 50
Tools for Strategic Planning ……………………………………………… 50
Significance of the Logframe ……………………………………………. 50
Advantages of Using the Logical Framework ……………………… 52
Disadvantages of Using the Logical Framework………………….. 53
The Overall Goal …………………………………………………………….. 53
Project Purpose ……………………………………………………………….. 53
Outputs…………………………………………………………………………… 53
Inputs …………………………………………………………………………….. 54
Performance Indicators…………………………………………………….. 54
Means of Verification ………………………………………………………. 54
Assumptions……………………………………………………………………. 54
The Gantt Chart…………………………………………………………………….. 54
Description of Mission Strategy: Logframe and Gantt Chart
Application…………………………………………………………………………… 56
Logframe Application……………………………………………………………. 56
Goal……………………………………………………………………………….. 56
Purpose…………………………………………………………………………… 56
Outputs…………………………………………………………………………… 57
Inputs …………………………………………………………………………….. 57
Objectively Verifiable Indicators……………………………………….. 57
Means of verification……………………………………………………….. 58
Assumptions……………………………………………………………………. 58
Application of the Gantt Chart………………………………………………… 60
Formation of Focus Groups and Data on Youth Morality
Gathered …………………………………………………………………….. 60
Development of Seminar Materials……………………………………. 60
Formation and Meeting of Support Groups…………………………. 61
Implementation of Strategy ………………………………………………. 61
Application of the Gantt Chart………………………………………………… 62
Developing the Focus Group Questions……………………………… 62
Formation of Focus Groups………………………………………………. 63
Meeting Focus Groups……………………………………………………… 63
Final Evaluation of the Project …………………………………………………….. 63
vii
Summary …………………………………………………………………………………. 64
5. PROJECT IMPLEMENTATION, SUMMARY, AND CONCLUSION……. 65
Introduction …………………………………………………………………………….. 65
Report on Project Implementation………………………………………………… 66
Ngwerere North Youth Group ………………………………………………… 66
Ngwerere North Adult Focus Group………………………………………… 67
Diamondale Youth Focus Group …………………………………………….. 68
Diamondale Adult Focus Group ……………………………………………… 69
Chimwemwe Main Youth Focus Group …………………………………… 70
Chimwemwe Main Adult Focus Group……………………………………. 71
Chipata Main Youth Focus Group…………………………………………… 71
Chipata Main Adult Focus Group……………………………………………. 72
Seminar Presentations………………………………………………………. 72
Staying Morally Upright…………………………………………………… 72
God’s Process of Healing …………………………………………………. 74
Lessons Learned…………………………………………………………………………. 76
Future Impact…………………………………………………………………………….. 78
Conclusion and Recommendations……………………………………………….. 78
Recommendations to the Central Zambia Conference…………………. 79
Recommendations to the Zambia Union Conference…………………… 80
Appendix
A. FOCUS GROUP QUESTIONS …………………………………………………….. 81
B. SEMINAR MATERIALS …………………………………………………………….. 83
REFERENCE LIST ………………………………………………………………………………………. 91
VITA…………………………………………………………………………………………………………… 95
viii
LIST OF ILLUSTRATIONS
1. Map of Zambia Showing Major Roads and Cities………………………………………. 36
2. Logframe Example …………………………………………………………………………………… 52
3. Gantt Chart Example ………………………………………………………………………………… 56
4. Logframe Application ………………………………………………………………………………. 59
5. Application of Gantt Chart (Year 1)……………………………………………………………. 62
6. Application of Gantt Chart (Year 2 and 3)…………………………………………………… 63
LIST OF TABLES
1. Membership Statistics from Central Zambia Conference Secretariat, 2012 ……. 46
2. Financial Growth of the Lusaka North Mission District………………………………. 47
ix
ACKNOWLEGMENTS
I would like to thank God who provided the opportunity for me to study in this
program. I thank my wife Roider Liyowe Ndalamei Namitondo, our children Eric,
Jeremiah, Priscilla, Tommy Junior, and Jonah for the support they rendered to me
throughout this study. I would like to thank my advisers Dr. Bruce L. Bauer and Dr.
Nancy Jean Vyhmeister. I thank my professors, Dr. Emmanuel Takyi, Dr. Gordon Doss,
Dr. Jon L. Dybdahl, and Dr. Wagner Kuhn. I also thank Mrs. Linda Bauer for her editing
skills.
I would like to thank Pastor Maxwell Muvwimi the former President of the
Central Zambia Conference and his team for allowing me to study. I would like to thank
the Rusangu University administration, because the Theology and Religious Studies
Department allowed me to teach as an adjunct lecturer, thus helping me raise funds for
tuition for this program. Finally, I would like to thank the Lusaka North Mission District
for helping implement the program for this study.
1
CHAPTER 1
INTRODUCTION
Background
The issue of youth morality is a concern in the Seventh-day Adventist churches in
the Central Zambia Conference. While this may be a concern, no major research has been
done in Zambia to ascertain the reasons why the youth may be involved in immoral
issues. Neither has there been a study on how those fallen in immorality may be healed
and restored to church membership. This project seeks to encourage moral purity among
the youth in the Seventh-day Adventist Church in the Central Zambia Conference.
Statement of the Problem
A good number of the youth in the Seventh-day Adventist Church in Zambia are
openly involved in immoral practices. They attend church regularly, but have amorous
affairs fairly openly. They do not seem to understand that this weakens their moral and
spiritual fiber. Some youth feel it is not easy to remain morally pure until they marry.
Some consider the process of getting married an expensive venture. The impact of peer
pressure in schools and social places cause some of them to lose their moral purity. The
pressure that youth feel when they leave home to go to boarding schools is so immense
that it makes some lose grip on their moral purity. The change of localities from preurban to urban areas brings on pressure among the youth for them to remain faithful to
2
moral standards. Those in higher institutions of learning find it difficult to not become
involved in sexual activities with the opposite sex. Cohabiting is alien to the traditional
Zambian culture and an immoral behavior in Christianity, yet in the youth culture of the
twenty-first century it is happening.
Statement of the Task
The task of this project is to develop and implement a biblical strategy to
encourage moral purity among the youth of the Seventh-day Adventist Church in
Zambia.
Justification for the Project
The Seventh-day Adventist Church teaches that moral purity is cardinal in
Christian behavior. Some of the youth in the church do not seem to appreciate this fact.
This project seeks to encourage youth to behave morally. A lack of Christian
relationships that lead to marriage also is a cause of moral impurities. This project
encouraged pure relationships that lead to marriage.
Some youth complain of the cost of a dowry. This project seeks to encourage
members of the church to reduce the cost of dowry. This would make possible proper
Christian marriages.
Peer pressure tends to corrupt the morals of the youth, especially in institutions of
higher education. This project showed the youth how to handle peer pressure and live
morally upright lives. Immoral behavior has negative consequences among young people.
The project showed the dangers of immoral behavior. At the same time, it proposed a
healing process for the victims of immoral behavior.
3
Description of the Project Process
Theological reflection on marriage and moral purity was accomplished by
exploring five major theological areas. First, the Old Testament teaching on marriage and
moral purity was explored. Second, the New Testament teaching on moral purity was
studied. Third, Ellen G. White writings on moral purity were considered. Fourth, other
Adventist writers on moral purity were investigated. Finally the writings of other
Christian authors on moral purity were surveyed.
Eight focus groups were formed from four selected congregations. The focus groups
were divided into four from urban and four from pre-urban areas. The focus groups were
divided into youth and adult groups for each congregation. Sessions were held with the
focus groups to determine their understanding of moral purity.
Seminar materials were produced and seminars held with the focus groups. By
December 2011, 24 youth and 24 adults were trained as peer educators. These helped in
the implementation of the strategy. Data gathered from focus groups was analyzed and
evaluated by April 2013. A healing seminar was conducted before the termination of the
project to help the youth recover from immoral behavior.
Expectations From This Project
This project encouraged moral purity among the youth in the Seventh-day
Adventist Church. The project increased the number of youth active in church programs
from 40% to 60%. The project proposed, developed and implemented strategies to
encourage moral purity. The project developed and taught the healing processes of the
victims of moral impurity. The project will be replicated through the Zambia Union
Conference.
4
Personal Basis for Ministry
Self-awareness is one factor that helps ministers to be effective. Therefore, this is
one of the issues to be considered in this chapter. My personality may affect the result of
the research, so I have evaluated my temperament, which might influence the research
either negatively or positively. Although personality traits may not change because they
are mostly hereditary, yet with self-awareness they will be regulated in this research by
the knowledge of spiritual gifts, which deal mostly with behavioral aspects of my life.
General Personal Background
I am Zambian by birth. My passion for ministry led me to do a bachelor’s degree
in theology at Solusi University in Zimbabwe (1998-2002), then a Master of Pastoral
Theology with the Adventist University of Africa in Kenya (2006-2009). I am currently a
Doctor of Ministry candidate of Andrews University (2011-2014). I began my work
experience as an underground miner from 1983 to 1988. Then I joined the ministry as a
Literature Evangelist (1988-1990). I became an Assistant Publishing Director in 1991, a
Conference Publishing Director (1992-1993, 2005-2006), and a pastor for many urban
and rural mission districts in the Central Zambia Conference. Now I am the pastor for the
Matero Mission District in Central Zambia Conference. My wife Roider and I have five
children, Eric (1985), Jeremiah (1988), Priscilla (1991), Tommy Junior (1994), and Jonah
(2001).
Six Subplots of Ministry
According to Reggie McNeal (2000, p. 188), heart shaping activities are carried
on in six major subplots in the leader’s life. What goes on in a leader’s life is informed by
5
forces of culture, call, community, communion, conflict, and commonplace. Heart
shaping is an interactive activity and depends on the choices the leader makes in life.
How the minister responds to God’s biddings shapes growth in the ministry. The leader
does not design this, but God does. Then the leader is expected to positively respond to
God’s biddings.
Culture
The culture of the society in which I was brought up emphasized worship. This
helped me to love God from an early age. Probably it would be correct to say that I did
not have a complete understanding of who God was, yet it made sense to worship, even
an unknown God. In my culture, although there were many ways to worship, there was
always a worship system with traditions that recognized that there was a God in heaven. I
think the major difference was the way this God was worshipped. Because of this I find it
easy to communicate with people even when their systems of worship are different.
Call
God calls people from different situations and opportunities. Because I used to see
people in the community where I lived travel long distances to spread the gospel, I was
encouraged to do the same. My desire was to serve God in any capacity available. By the
time I sensed a call to ministry, it was not easy for me to accept it because of the comfort
zone in which I found myself. Working in the mining industry in Zambia was a rare
privilege, not to be slighted, and it was complicated for me to leave that work without a
proper plan. But the hand of the Lord cannot be resisted for long, and I made the decision
to leave and accept the call.
6
I worked as a literature evangelist for six months and was promoted to become the
coordinator. After two years I became a regional publishing leader. Within a year of
working as regional leader I was asked to become Conference Publishing Director. By
the grace of God things worked well for me. While working in the mines God helped me
to acquire many leadership skills which in turn helped me in the ministry.
Community
Having grown up in a community that appreciated the worship of God, worship
was more meaningful to me than anything else. My society was mostly composed of
socialized Adventists, thus choosing Christ as a personal Savior was not difficult. And for
me this took place without persuasion because I believed it was expected and so it must
just happen.
Communion
Prayer is like a friend communing with a friend. This is my best way for
communion with God. I have always enjoyed praying to God for strength and direction in
the ministry. My experience has been that the more I pray the more I love and learn from
Him. I always believe that there is a lot to learn in constant prayer and communion with
God. My experience in meditation has been uplifting.
Conflict
Some perceive conflict as natural, while most consider it a result of lack of skill
and failure to live well with people. And I am no exception in this matter. I look at
conflict as a sign of failure in properly administering issues. Conflict comes in many
forms and is sometimes allowed by God in order to help His children mature in life. In
7
ministry conflict is never absent; it comes in various forms and sizes. But I believe that it
needs to be evaluated every time it appears in order to understand how it has come and
the way to handle it.
Commonplace
Every day issues happen to all of us. Yet each situation is different. I learned to
pay particular attention to such situations, asking that God might open ways and work
mightily in my life. In God’s ministry there is no such a thing as luck or coincidence; all
things happen by the provisions of God. God can even interrupt my programs to fit in His
best plan for me.
The usual thing for me was to complain if things had not gone my way, but God
does not need to fit into my program; it is better for me to always fit into His. God is ever
present in every situation, no matter how common it may appear. Many times I have
missed opportunities because I looked at them as common situations, yet God often
speaks new messages to me through common situations.
Specific Personal Assessment
McNeal (2000, p. xi) posits that spiritual leadership is a work of the heart.
Leaders are always busy helping other people to maintain their hearts. In very rare
circumstances do leaders take time to consider their own heart. Heart shaping involves
both a divine and a human effort. God will not unilaterally shape the heart of the leader
without the individual response to the work of God. It is therefore my personal
responsibility to listen to God and ask him what he wants me to do.
8
Conversion and Assurance
I am a third generation Adventist and thus no stranger to the message of
Adventism. But this can largely be described as socialized Adventism which is without a
personal relationship with Christ.
In my case, before baptism I began being a leader in the church. I became
involved in youth programs and leading out in weeks of prayers and Bible studies. But
when I wanted to join the literature evangelism program, it dawned on me that I needed
to change my attitude and be baptized. Not much persuasion was needed because I
clearly knew the requirements. It was not just a matter of baptism but a remarkable and
transforming experience in my life as well. The many struggles I have faced in ministry
have taught me to rely completely on Jesus. It is a clear conviction to me that conversion
and assurance are a life-time issue that needs to be placed all the time in the hands of
Jesus.
Time and Resources
Richard A. Swenson explains that
some people seem capable of thriving without margin, while others find margin as a
matter of good health. Margin gives rest and creates freedom to create relationships.
Margin is the space between our load and our limits. This is something held in reserve
for unanticipated situations. It is the gap between rest and exhaustion, breathing freely
and suffocating. (2004, p. 69)
Among things that may cause tension in ministry are time, finances, and physical
and emotional stress. If not careful one can have a marginless ministry due to the many
things that one is expected to handle and the pressures of daily living. Without proper
planning and discipline, one is bound to face burnout, due to these issues. Because many
people have no regard for time, the pastor is always caught up in situation where he has
9
to balance his activities to make up for lost time.
In order to have margin in my life, it is important to realize that this is
stewardship in its fullest sense of the word and whatever I do affects me, not only now
but in the here-after. Margin gives me quality and quantity in my work performance. I
need guidance from God in order to keep a safe margin.
Lack of margin in time and finances may cause physical and emotional stress.
Physical stress may be manageable, but emotional stress is very difficult to manage.
Spiritual Path, Spiritual Stage, and Devotional Life
Spiritual Path
According to Dybdahl (personal communication, June 2012), “The Trinitarian
Compass” lists nine ways in which to encounter God. These are sensory, rational,
doctrinal, scriptural-driven, sharing, ascetic, enthusiastic, mystical, and sacramental. Each
style emphasizes one specific aspect of the biblical message. Some are extroverted while
others are introverted. Each is biblical and needs to be complemented by the other styles.
I mainly encounter God through rational and doctrinal thinking.
Spiritual Stage
Dybdahl (2008, p. 127) has written that in using M. Scott Peck’s systems of
growth in faith, we find four stages of spiritual growth. The first one is lawlessness and
rebellion, in which there is chaos in one’s life before deciding to follow Christ. Then one
moves into the institutional stage where it is expected that rules are followed in the
structure the person belongs to. After this comes the question stage where one begins to
question whether what they believe is true or not. In this stage people are not yet settled.
10
The last one is the communal stage where a person belongs to a settled community and is
comfortable belonging to it.
I believe that God has allowed me to pass through these stages and has
comfortably settled me in ministry. I feel safe in the community of believers of the
Adventist church.
Devotional Life
In order to have a meaningful devotional life a number of activities are needed.
One needs to pray for wisdom, humility, and the presence of the Holy Spirit. Otherwise,
reading the Bible may become a casual activity. I have not had the best devotional life
due to work pressure. I now realize that this is what has affected me, making me a
workaholic, not to my benefit at all. I currently enjoy reading the Bible and the writings
of Ellen White.
Worldview
Dybdahl (2008, pp. 106-108) suggests that for spirituality to flourish we must
return to a Christian theistic worldview. Such a transformation comes gradually but the
desire to change helps to begin the process. Living for a while with people who have
different worldviews helps one understand the context of ministry better. The exposure
that I have had in ministry and schools has helped me appreciate human beings from all
walks of life. I believe that God brings different people of different characters for my
benefit as well. Not only must I learn tolerance but I must also learn how to live in the
community as well.
11
Temperaments
Dybdahl finds that
Christian circles have widely used two particular temperament tests. The first is the
four-temperament theory that sees most people as varying blends of two of the four
types of temperament: choleric, sanguine, melancholy, and phlegmatic. While this
four temperament test can be useful, the Myers-Briggs Type indicator (MBTI) is
preferred. The MBTI has more depth and does not lend itself quite as easily to quick
labeling. (2008, pp. 111-117)
Dybdahl feels that the scale on the MBTI speaks rather to where and how a
person is energized. Extroverts gain energy by being with people while introverts lose
energy if in contact with people. Extroverts go home energized from socials, while
introverts are drained by such activities.
I am an introvert who fits the description of the MBTI given above as an example.
My temperament has both strong and weak sides, as the case always is. Some of my
strong points are that I am analytical and logical in dealing with information that is
presented in a systematic way. I am able to analyze situations and make an impersonal
decision according to the facts presented. But impersonal decisions are not always the
best when dealing with individuals who need to be understood with mercy.
Damage Factor
David A. Seamands (1981) talks of healing for damaged emotions that occur
throughout our life. He says that between our sins, on the one hand, and our sicknesses on
the other, lies an area the Scripture call infirmities. Just a few layers beneath the
protective bark, the concealing, protective mask, are the recorded rings of our lives.
There the thoughts and emotions are recorded faithfully. These affect our concepts,
feelings, and relationships. They even affect the way we look at God (pp. 11-12).
12
I lost my father at a tender age while doing grade three. This was a tragedy. The
situation was compounded by the fact that my mother was not working. This meant that
going through school was an uphill battle. There were three of us in the family, and my
young sister and I had to struggle to get educated. But God is always great because He
gave power to our mother, who was determined to get us through school and she was able
to achieve that.
The beginning was not easy but God prevailed over the evil forces so that our life
did not go into oblivion. Although mistreated by those who desired to help me get into
school, a positive thing came from these persecutions, for I learned how to work hard and
achieve my goals. The Lord gave us shelter, food, clothing, and eventually an education.
Assessments in Relation to Others
Spiritual Gifts
Dick and Dick (2001, p. 38) find that 20 spiritual gifts are defined: wisdom,
knowledge, administration, apostleship, shepherding, faith, miracles, prophecy,
leadership, giving, compassion, healing, discernment, teaching, helping, evangelism,
servant-hood, exhortation, tongues, and interpretation of tongues.
One is able to know one’s spiritual gift by taking a spiritual gifts inventory that
the Dicks have designed. This is a tool that uses spiritual gift statements and a score sheet
to determine where one would fall. Explanations are then given for each spiritual gift
(Dick & Dick, 2001, pp. 25-43).
Of particular interest to my ministry are the gifts of apostleship, shepherding,
faith, teaching, prophecy, administration, and helping/assisting. My spiritual gifts rank as
follows: apostleship and shepherding are the highest (66), these are followed by Faith
13
(65), then teaching (64), prophecy and knowledge (62), and finally administration and
helping (60). All these gifts have their own explanations as expanded by Dick and Dick.
Prophecy is the gift of speaking the Word of God clearly and faithfully. I believe
that I speak the work of God with clarity and faithfulness. I have always enjoyed being
truthful to the word of God. I study the word of God to the best of my ability. The
delivery of the word of God with clarity and professionalism is my desire forever.
Leadership/Interaction Styles
Dick and Dick (2001, pp. 57-58) posit that effective leaders have a keen
awareness of their strengths and weaknesses. They strive to maximize their strengths and
compensate for their weaknesses. In this area every leader operates out of one of the
primary leadership styles. These are called leadership interactive styles. Although one
may operate using one of them in leadership, yet they interact depending on different
situations. These are directors, dreamers, pleasers, and thinkers.
I find that among these I fall in the category of a director. Directors tend to be
focused on results and getting the job done. I stick closely to agendas, calendars, and the
clock. I do not enjoy wasting time and am easily annoyed by side conversations and
distractions. I like to be in control, and need to be in charge. I display considerable selfconfidence and am not afraid to take risks and accept the responsibility for the outcomes.
The next leadership style that is close to me is the thinker; this appears to be
closer than the other remaining two. I take work seriously. As a thinker, I will do
whatever it takes to get the job done. I am highly organized and rely on facts,
information, data, and figures to make decisions.
14
Task Type Preferences
There are four task types of leadership: project, work, process, and fellowship.
The one that fits my type is the project task type. I like to see programs, ministries, or
events through from start to finish. I perform most effectively in situations where the
specific task, time limits, assignments, and accountability structures are clearly
understood.
Conclusion
The research process and results are affected both positively and negatively by the
characteristics described above. The personality traits or temperaments tend to influence
the way I look at things. The worldview that I hold dictates how I look at the situations
that prevail at a given point.
Because I grew up in a culture and community that feared and worshipped God, I
feel committed to God. Thus, I am assuming that Seventh-day Adventist young people
will want to keep their moral purity since they are Christians. Although this is good and
expected, I will tend to be biased against those who show signs of a lack of commitment
to their faith. This will need to be watched and balanced so that I avoid too much
subjectivity.
My bias is towards studying the Bible and the writings of Ellen G. White and
sometimes I expect the youth to do the same. Unfortunately it is not true in the current
situation. This tends to bring a stereotyped conclusion that since they do not read the
Bible and the writings of Ellen G. White then they may be immoral. This is not always
true, because reading may not necessarily make one morally pure unless the person is
committed to the cause of God. Being a Christian theist makes this research tilted
15
towards that worldview and considers the youth being researched the same and that we
expect to have a common ground of understanding.
I belong to a temperament that is energized by the inner world, with a bias to
detail and reality. It is logical and analytical with systematic conclusions. This
temperament though is also impersonal in decision making, meaning not too considerate
of personal opinions. This sometimes may lead to structured and opinionated conclusions
with undue consideration to individual submissions.
The self-awareness assessments done during the course of the research helped me
by showing spiritual gifts, leadership interaction style, and task type. My major spiritual
gifts are apostleship and shepherding which are people-oriented gifts. This will make me
listen more before coming up with an objective conclusion to the matter.
Overview of the Paper
Chapter 1 deals with the proposal and the process of the project. This includes the
statement of the problem, statement of the task, justification for the project, description of
the project process and expectations from the project. The second part of the chapter
describes my personal basis for ministry. This helped me discover the strength and
weaknesses I had as a researcher that may influence the outcome of the project. The
purpose of this was to make me aware of the processes so as to be objective during the
implementation of the project.
Chapter 2 looks at a theology of marriage and purity by considering what the Old
and New Testament says on moral purity. It will also look at what Ellen G. White, other
Seventh-day Adventist writers, as well as other Christian writers say about on moral
purity.
16
Chapter 3 describes the political and social context of the Lusaka North District
where the project will be carried out. It will deal with issues that could influence the
outcome of the project.
Chapter 4 explains the methodology of the implementation of the project and
focuses on the formation of focus groups, development of seminar materials, and the
implementation of the seminars.
Chapter 5 reports on the actual implementation of the project and its outcomes.
The chapter will examine what was done or not done depending on the given situation of
the project. Recommendations to the Central Zambia Conference and Zambia Union
Conference are also suggested in this chapter.
17
CHAPTER 2
A THEOLOGY OF MARRIAGE AND MORAL PURITY
Introduction
This chapter, dealing with the theology of marriage and moral purity, begins by
surveying the Old and New Testaments on the topic. The writings of Ellen G. White in
regard to the subject are also considered. A review of literature by Adventist and other
Christian writers follows. The chapter concludes with the consideration of the
missiological implications of a theology of marriage and moral purity.
A Survey of the Old and New Testaments on the
Theology of Marriage and Moral Purity
Several texts in the Old Testament have been analyzed. Likewise, the project
takes into account New Testament writings.
Old Testament
Creation of Adam and Eve
The Creation story ends with the account of the first wedding, performed by God.
The information appears in both Gen 1 and 2. The first version of the story reads:
Then God said, “Let us make man in our image, in our likeness, and let them rule
over the fish of the sea and the birds of the air, over the livestock, over all the earth,
and all the creatures that move along the ground.” So God created man in his own
image, in the image of God he created him; male and female he created them. God
blessed them and said to them, “Be fruitful and increase in number; fill the earth and
18
subdue it. Rule over the fish of the sea and the birds of the air and over every living
creature that moves on the ground.” (Gen 1:26-28, NIV)
To preserve the moral purity of the human race God instituted marriage at the end
of the creation week to show the value He placed on sexuality and moral purity. He
created Adam and Eve and performed the first marriage ceremony on the sixth day of
creation.
It is written in the Seventh-day Adventist Bible Commentary (SDABC) that “by
creating a man and a woman, God introduced a unique relationship between man and
woman yet the two individuals were different in sex. Verse 26, therefore, prepares us for
the creation of the human family presented in chapter 2” (Nichol, 1978, vol. 1, pp. 216-
217).
Herbert Wolf (1991) finds that “the climax of the Genesis creation narrative is the
creation of the human pair in the image of God on the sixth day. This image and likeness
of God distinguishes them from other creatures. The two were created with moral and
spiritual capacity, with the ability to be righteous and holy” (p. 34).
Henri Blocher (1984) notes that “in the Genesis narrative the man and the woman
are simultaneously the first husband and wife. In Gen 2:24, man and wife are joined
together, after they leave their parents. Here the consummation of marriage is the
physical joining of the bodies” (pp. 105-106).
Matthew Henry’s Bible Commentary states that
the bond of marriage was not to be dissolved at will since God provided only one Eve
to Adam, and one Adam to Eve. There was no one else either could marry. God also
wanted to preserve the human family with one ancestor in order to preserve peace in
the world. Multiple partners would entail a lack of peace in the family. That which
God prevented from the beginning cannot easily be changed without receiving its
consequences. The world is now experiencing a lack of peace and stability, due to the
intent to improve on God’s plan of marriage. (Henry, 1991, p. 9)
19
The Seventh-day Adventist Bible Commentary emphasizes that
the woman was formed for inseparable unity and lifelong fellowship with the man.
The mode of creation was to lay the actual foundation for the ordinance of marriage.
The woman was to stand as an equal to man and marriage was a type of fellowship of
love and life that exists between the Lord and his Church. God Himself solemnized
the first marriage; the marriage covenant, implying that God is the author of marriage.
Adam was to recognize Eve as part of himself; he was to love her as he loved himself.
The words expressed by God in Genesis 2:24, about leaving father and mother
express the deepest physical and spiritual unity of man and hold up monogamy as the
form of marriage ordained by God. The one flesh signifies the unity of husband and
wife, existing in a unity of bodies, a commonality of interests, and reciprocity of
affections. (Nichol, 1978, vol. 1, pp. 226-227)
According to the Dictionary of Bible Imagery,
a keynote in the original institution of marriage was the relationship between a man
and woman. Marriage therefore was to the exclusion of everyone except the two
people involved. It is also romantic and is consummated in a sexual relationship, only
permissible in a marriage relationship. This what God meant when he said they will
become one flesh. (Ryken & Wilhoit, 1998, p. 538)
Lamech Perverted Marriage Purity
The first polygamous marriage is recorded in Gen 4:19, where we read simply
that “Lamech married two women, one named Adah and the other Zillah.
The Seventh-day Adventist Bible Commentary posits that
Lamech was the first to pervert marriage as ordained by God. Nothing is said about
his reasons for doing so. We can only deduce from the names of his wives that he was
persuaded by lust, Adah meaning adornment and Zillah meaning shadow or tinkling.
Polygamy became an evil that held its grounds for many centuries. (Nichol, 1978,
vol. 1, p. 243)
Matthew Henry’s Commentary makes a valid point by stating that
those who disobey God’s ordinances open all manner of temptations upon
themselves. But when a bad custom is begun by one bad person, even men of good
character who are not careful will follow it. Jacob, David, and many other good men
were ensnared by the sin that Lamech brought on earth. This is true to all who may be
good men but fail to keep purity in their sexual relationships. We could be opening a
can of sins that no man can close. (Henry, 1991, p. 37)
20
Victor P. Hamilton (1990) agrees that “the first time in the Bible a monogamous
marriage broke down was with Lamech, who had two wives, Adah and Zillah. No rebuke
is received from God for this, it is only recorded. That is the case with all Bible
illustrations of polygamy, but nearly the entire polygamous household suffered
unpleasant experiences because of the relationship” (p. 238).
Thou Shalt Not Commit Adultery
The seventh of the Ten Commandments reads: “Thou shalt not commit adultery”
(Exod 20:14).
The Seventh-day Adventist Bible Commentary notes that this “prohibition covers
also fornication and impurity of any and every kind, in act, word and thought” (Nichol,
1978, vol. 1, p. 606).
Joseph Ran Away From Immorality
Joseph was in a difficult situation to protect and preserve his morality when his
master’s wife lusted after him. Palmer O. Robertson finds that two elements helped
Joseph remain pure; those same elements will help the youth to be morally pure even
now.
There are two elements in the resistance technique that Joseph used to escape from
Potiphar’s wife. He says Joseph first regards the woman as being another man’s
private possession in the sense that she is especially treasured by the husband and
thus cannot be shared. Secondly, Joseph braces himself against the woman’s tempting
offers by constantly reminding himself of his accountability to God. How could he sin
against God! (Robertson, 2002, pp. 104-105)
This is the view that the Seventh-day Adventist Bible Commentary takes. Safety
only comes from avoiding dangerous situations and wishing to overcome them (Nichol,
1978, vol. 1, p. 439). Commenting on the life of Joseph, the SDABC states:
21
In this moment of crisis the personal integrity of Joseph stands forth in sharp contrast
to that his brothers. What would Reuben or Judah have done under the
circumstances? Little wonder that Jacob favored Joseph and that Potiphar felt such
confidence in him. This confidence in him reinforced his serene purpose to be true to
God, and made even more desirable to him his lofty ideals of personal honor and
integrity. Joseph’s character stood firm under persistent attack. Wisely, he refused
even to be in Potiphar’s wife’s company. In thus refusing, Joseph revealed sincerity,
wisdom, and determination in the way of right. The stronger the temptation, the more
resolute he became in resisting it. (Nichol, 1978, vol. 1, p. 439)
If the youth will emulate Joseph there is hope for moral purity. According to our
sources moral purity is possible even in situations of intense temptations and uncertainty.
Reliance on God made Joseph become a hero of his day.
New Testament
This section deals with the New Testament texts of marriage and moral purity that
may affect the youth. Jesus is first, in life and teachings. The writings of Paul are also
consulted.
Jesus on Moral Purity
“You have heard that it was said, Do not commit adultery. But I tell you that
anyone who looks at a woman lustfully has already committed adultery with her in his
heart” (Matt 5:27-28).
Commenting on Matt 5:27-28, John Nolland disputes that the Ten
Commandments refer not only to justice but also to moral purity.
The implied interpretation that is opposed is the limitation of the adultery command
to the physical act of adultery. The look meant here has sexual arousal in mind and
may involve contemplating the steps to adultery in one’s imagination. According to
Matthew such an activity amounts to violating the commandment of adultery.
Although the context of the text suggests a married woman, yet fornication is
included here. Although the viewpoint may be rooted in the link between adultery and
covetousness, the desire involved here points to sexual imagination and not the more
general desire of covetousness. (2005, pp. 236-237)
22
The Jews believed that only married women committed adultery by becoming
sexually involved with a single or gentile man, a married man involved with a woman
committed no adultery. This is the context in which Jesus said that adultery
committed by a woman is more dangerous than a man. This is why there is no
admonition against the danger of looking at a woman but with the desire to commit
adultery. It is therefore clear that adultery takes place in the heart. (Schweizer, 1975,
pp. 121-122).
The sources consulted in this project agree that morality was a requirement in the
time of Jesus, but it was being selectively practiced (p. 121).
Moral impurity was relegated to women in the sematic society when Jesus dealt with
this issue in Matt 5. Because moral purity comes from the heart it cuts across genders,
but in this society it was women who were immoral and men were cleared of this sin
even before they committed it. Jesus had, therefore, to come clear on the issue so as
provide the true moral guidance that seeks to address real human moral purity based
on the human heart. In this, women cannot be blamed for what men do to them
because each individual should be responsible for their moral conduct in spite of
circumstances that may surround the situation. The moral actions that are seen
outward are an evidence of what goes on in the mind of an individual. (pp. 121-122)
The Seventh-day Adventist Bible Commentary says:
Feminine beauty is a gift from God. The appreciation of such beauty does not
constitute adultery but it should be within the ordained limits. Attraction to the
opposite sex is also normal but should not be perverted to serve selfish, evil interests,
because it then becomes destructive. The Greek word translated lust refers to set
one’s heart upon, to long for, to covet or desire. Lust in the old English meant to lust
for a thing as in experiencing an intense eager for it, while the heart refers to the
intellect, the affections and the will of the mind. Christ, therefore, is saying character
is determined not so much of the outward act but the inward attitude that motivates it.
(Nichol, 1980, vol. 6, p. 336)
Paul on Moral Purity
Paul dealing with the early Christian church had a lot to say to the issue of the
moral purity not only among the youth but to the church as a whole. The situation during
his time demanded that the church take action on the moral impurity being reported in the
churches.
It is actually reported that there is sexually immorality among you, and of a kind that
does not occur even among you, and of a kind that does not occur even among
23
pagans: A man has his father’s wife. And you are proud! Shouldn’t you rather have
been filled with grief and have put out of your fellowship the man who did this? Even
though I am not physical present, I am with you in spirit. And I have already passed
judgment on the one who did this, just as were present. When you were assembled in
the name of our Lord Jesus and I am with you in spirit, and the power of our Lord
Jesus is present, hand this man over to Satan, so that the sinful nature may be
destroyed and his spirit saved on the day of the Lord. Your boasting is not good.
Don’t you know that a little yeast works through the whole batch of dough? (1 Cor
5:1-6)
The Seventh-day Adventist Bible Commentary has more to say on the issue of
immorality:
It was a matter of general knowledge that there was unspeakable immorality going on
in the church of Corinth. The word porneia appears twice in the first verse. It is a
general term used to describe illicit sexual relationships whether between married or
unmarried persons. Such fornication as being committed in the church at Corinth was
not purposes. Either she was divorced by the father or the father had died. (Nichol,
1980, vol. 6, pp. 688-689)
It is the responsibility of individuals to keep themselves from moral impurity.
This is done by restraining ourselves from sins that defile our bodies especially in this
matter of sexual immorality. Paul wrote about this to the Corinthians.
Do you not know that your body your bodies are members of Christ himself? Shall I
then take the members of Christ and unite them with a prostitute? Never! Do you not
know that he who unites himself with a prostitute is one with her body? For it said,
“The two will become one flesh.” But he who unites himself with the Lord is one
with him in spirit. Flee from sexual immorality. All other sins a man commits are
outside his body, but he who sins sexually sins against his own body. Do you not
know that your body is a temple of the Holy Spirit, who is in you, whom you have
received from God? You are not your own; you were bought at a price. Therefore
honor God with your body. (1 Cor 6:15-20)
The Seventh-day Adventist Bible Commentary finds that
fleeing indicates a habitual, continuous attitude and action that is making fleeing a
habit. When the temptation comes the only safety is to flee away. This is an
injunction not to linger around where there is a temptation of impurity. The
temptation to fornication may prove so subtle that a person is safe only in fleeing
from it. One is free from such pollution only when he refuses to harbor an immoral
thought; secure only when he turns his eyes away from any object that might suggest
an impure thought. There is no other way to move away from fornication unless one
does not linger around such a situation. Many individuals would be saved from
trouble if they obeyed the injunction to flee. (Nichol, 1980, vol. 6, p. 702)
24
Many would want to believe they can linger around temptation and come away
safely. The injunction that Paul gives of fleeing away should be taken seriously. This
theme is found earlier in the strategy of Joseph in Gen 39:11-12. It is better to avoid
compromising situations than hope to overcome temptations.
In terms of morality it is required that each one of us be committed to the
marriage institution where one man is married to one woman or vice versa.
Now for the matters you wrote about: It is good for a man not to marry. But since
there is so much immorality, each man should have his own wife and each woman her
own husband. The husband should fulfill his marital duty to his wife, and likewise the
wife to the husband. (1 Cor 7:1-3)
Although marriage does not bring immunity from moral impurity, Paul posits that
it does help in stabilizing one’s moral conduct, as in the Corinth counsel. Many youth
who linger around impure circumstances could avoid dangerous situations if they made a
good decision to marry. Paul’s counsel to Corinth shows that part of the immorality that
is found among the youth is self-generated due to indecision.
According to the Seventh-day Adventist Bible Commentary, “immorality
abounded in the society of Corinth and it was better for Christians to be married.
Whichever society takes the marriage tie lightly seems to have immorality as the order of
the day. Purity and virtue are closely connected to the marriage vow thus Paul’s
recommendation for people to consider marrying their own” (Nichol, 1980, vol. 6,
p. 706).
F. F. Bruce considers that “the sexual laxity, which was part of the Corinthian
way of life including the church, made some feel sexual relations even for the married
should be avoided. Paul affirms that monogamy is the norm for Christians even when
there was no higher motive than avoiding fornication” (1977, pp. 266-267). Paul
25
therefore gives direction to the way Christians must live in this world. He says:
Be imitators of God, therefore, as dearly loved children and live a life of love, just as
Christ loved us and gave himself up for us as a fragrant offering and sacrifice to God.
But among you there must not be even a hint of sexual immorality, or of any kind of
impurity, or of greed, because these are improper for god’s holy people. (Eph 5:1-3)
According the Seventh-day Adventist Bible Commentary:
Paul makes striking contrast when he moves from the sweet smelling savor in verse 2
and mentions porneia, which is direct contradiction with the offering given to Jesus.
Porneia is a Greek term not only for fornication but other illicit sexual intercourse of
all kinds. He then adds uncleanness or impurity, which are usually combined together
with fornication. In here he is not making a point of holy love but to show that the
sacred can also be corrupted. Paul then associates the sin of fornication with
covetousness. Covetousness is greed for more, and this is also a mark of all the
sensual sins; this is to be abhorred by all Christians. He considers fornication to be so
bad that he would have prepared not to mention it save for rebuke and reproof.
(Nichol, 1980, vol. 6, pp. 1031-1032)
Purity of Heart
Moral purity comes from the heart; Paul, like Jesus, encouraged the church to be
pure in heart. When the heart is under control, purity is the natural result.
Since, then, you have been raised with Christ, set your hearts on things above, where
Christ is seated at the right hand of God. Set your minds on things above, not on
earthly things. For you died, and your life is now hidden with Christ in God. When
Christ, who is your life, appears, then you also will appear with him in glory. Put to
death, therefore, whatever belongs to your earthly nature: sexual immorality,
impurity, lust, evil desires and greed, which is idolatry. Because of these, the wrath of
God is coming. You used to walk in these ways, in the life you once lived. (Col 3:1-7)
The Word Biblical Commentary states:
Sexual sin dominates the discussion of Colossians 3:3-5. Even the subsequent verses
center on the works of darkness. Impurity is clearly connected to the sin sexual
immorality. When an individual fails to keep the heart pure from evil thoughts then
impurity creeps in. When sensual greed overrides the moral values of an individual
moral impurity takes over the priorities. One lacks the ability to reason beyond selfish
motives and begins to imagine that all were created for his benefit. The lack of moral
reason has the capacity to seer the conscious of an individual to a level where
morality is subdued to the peripherals. (Lincoln, 1990, pp. 321-322)
26
Charles H. Talbert agrees with Paul and explains the words Paul uses to describe
immorality.
Paul lists vices that should be killed in our bodies that he calls earthly members or
facets of our personality. This includes porneia, which refers to all sorts of
extramarital sexual behavior such as prostitution, homosexuality and incest,
epithymian kaken; which is wicked longing for sexual satisfaction outside marriage,
akatharsian; which is used for religious and moral impurity, including sexual
impurity, pathos; used for letting oneself be controlled by one’s emotions like sexual
excess and pleonexia; which refers to always wanting more. (2007, pp. 226-227)
The Seventh-day Adventist Bible Commentary emphasizes that worldly thinking
brings on immoral thinking. Those whose hearts are centered on the coming kingdom do
not defile their hearts. “The law must not be kept for legalistic reasons but for the
purification of the heart. The desires of the heart must be lifted up to God if the heart has
to be pure. The objectives of becoming a Christian should be clear as a relationship with
the savior who then purifies the heart” (Nichol, 1980, vol. 7, pp. 209-210).
Marriage as a Symbol of Purity
Marriage in the Bible has been used to demonstrate the pure relationship between
God and His people.
Let us rejoice and be glad and him glory! For the wedding of the Lamb has come, and
his bride has made herself ready. Fine linen, bright and clean, was given to wear.
(Fine linen stands for the righteous acts of the saints.) Then the angel said to me,
“Write: Blessed are those who invited to the wedding supper of the Lamb!” And he
added, “These are the true words of God.” (Rev 19:7-9)
Consequences of the Impure Heart
Paul warns the church of the consequences of a heart that is not pure and
conforms to the world.
Nevertheless, God’s solid foundation stands firm, sealed with this inscription: “The
Lord knows those who are his,” and, “Everyone who confesses the name of the Lord
must turn away from wickedness.” In a large house there are articles not only of gold
27
and silver, but also of wood and clay; some are for noble purposes and some for
ignoble. . . . Flee the evil desires of youth, and pursue righteousness, faith, love and
peace along with those who call on the Lord out of a pure heart. (2 Tim 2:19-22)
The Seventh-day Adventist Bible Commentary sets forth the relationship between
the heart and our actions.
When one fails to surrender to the Lord fully the consequences are obvious, God
rejects the impure in heart. For this reason God requires a full surrender of the heart
from every man and woman. Purity of heart is a requirement for receiving the seal of
God. The destiny of every individual is determined by what the heart does now and
here. If church members do not show moral integrity then God will dishonor them.
Therefore Christians must flee youthful lusts or desires, which means, impatient selfassertion and other traits so often revealed by young people. Those who depart from
iniquity purge themselves from these youthful lusts and are called to sanctification to
which God enables every believer. (Nichol, 1980, vol. 7, pp. 337-339)
This makes Benjamin Fiore encourage moral purity as he comments on 2 Tim
2:19-22.
Paul calls for the purging of the heart as an invitation of hope. This hope changes the
vessels from lowly uses into ones for honorable service. A clean conscience is the
hallmark of Paul’s preaching here, it is also the aim of the letters of exhortation for
the whole community. A life under the sway of unbridled passions contrasts with the
sober life of piety that Paul’s epistles promote. (Fiore & Harrington, 2007, pp. 158-
160)
Ellen G. White on Marriage and Moral Purity
This section looks at the counsel Ellen G. White gives on matters of marriage and
moral purity. Mrs. White wrote extensively on the topic and in Adventism she had much
to say.
[Love] is pure and holy. But the passion of the natural heart is another thing
altogether. While pure love will take God into its plans, and will be in perfect
harmony with the Spirit of God, passion will be headstrong, rash, unreasonable,
defiant of all restraint, and will make the object of its choices an idol. In all the
deportment of one who possesses true love, the grace of God will be shown. Modesty,
simplicity, sincerity, morality and religion will characterize every step toward an
alliance in marriage. (1952, p. 50)
White further says that “love is a precious gift that we receive from Jesus. Pure
28
and holy affection is not a feeling, but a principle. Those who are actuated by true love
are neither unreasonable nor blind. Taught by the Holy Spirit, they love God supremely,
and their neighbor as themselves” (White, 1930, p. 435)
In the book Counsels to Parents, Teachers, and Students, Ellen White wrote:
The desire for excitement and pleasing entertainment is a temptation and snare to
God’s people, especially to the young. Satan is constantly preparing inducements to
attract minds from solemn work of preparing for scenes in the future. Through the
agency of worldliness he keeps up a continual excitement to induce the unwary to
join in worldly pleasures. (1913, p. 325)
In speaking of the sin of “self-abuse,” Ellen White wrote:
Youth and children of both sexes engage in moral pollution and practice this
disgusting soul and body-destroying vice. Many professed Christians are so
benumbed by the same practice that their moral sensibilities cannot be aroused to
understand that it is sin, and that if continued its sure results will be utter shipwreck
of body and mind. (1948, p. 347)
Other Adventist Writers on Marriage and Moral Purity
This section reviews the literature of Adventist writers apart from Ellen G. White.
It is a survey of what they have said concerning the issue of marriage and moral purity.
In his book Building Youth Ministry, Barry Gane finds:
Young people are exposed to sex every day. They witness it on television in nearly
every soap opera, drama and situation comedy each evening. They are told that its
o.k. to have sex so long as you love the person or even if you just feel like it. The
inference from much of the music and videos they see is that there is something
wrong with you if you are still a virgin. Sex is used in advertising to sell everything
from toothpicks to nice pants. The young people used in this way become role models
for youth and often the values they portray are accepted as the norm. (2005,
p. 291)
Moral purity is not an event but a way of life and thus there is need for character
building while one is young. Moral strength is not achieved while one is old, so that kind
of strength must be developed during one’s younger years.
Daniel’s first favorable contact was on the social level, where we find integrity of
29
character winning favor and respect. The way was thus prepared for the second
contact, this time on the physical level, where a request for special consideration of
health principles resulted in such marked physical improvement as to win active
cooperation of those who had already learned to appreciate his personality. (White,
1980, pp. 23-24)
In concluding this matter the Seventh-day Adventist Bible Commentary has this to
say.
The instruction that Daniel and his three friends received was for them also a test of
faith. The wisdom of the Chaldeans was allied with idolatry and pagan practices, and
mixed sorcery with science, and learning with superstition. Among the reasons why
these Hebrews preserved their faith unsullied may be a noted firm resolution to
remain true to God. They had more than a desire or a hope for goodness. They willed
to do right and to shun evil. Victory is possible by the right exercise of the will.
(Nichol, 1978, vol. 4, p. 761).
The Seventh-day Adventist Church statement on marriage reads as follows:
In His infinite love and wisdom God created mankind, both male and female and so
doing based human society on the firm foundation of loving homes and families. It is
Satan’s purpose, however, to pervert every good thing; and the perversion of the best
inevitably leads to that which is worst under the influence of passion unrestrained by
moral and religious principle, the association of the sexes has, to a deeply disturbing
extent, degenerated into license and abuse which results in bondage. With the aid of
many films, television, video, radio programs, and printed materials, the world is
being steered on a course to new depths of shame and depravity. Not only is the basic
structure of society being greatly damaged but also the breakdown of the family
fosters other gross evils. The results in distorted lives of children and youth are
distressing and evoke our pity, and the effects are not only disastrous but also
cumulative. . . . The degrading results of the obsession of this age with sex and the
pursuit of sensual pleasures are clearly described in the word of God. (General
Conference, 2000, p. 62)
It is also a moral responsibility of churches to help the youth within their reach to
keep their moral purity than to engage them in the blame game and condemning them.
In order to preserve morality the church needs to take an interest in the affairs of
young people. Suspicion does not seem to help the youth in their moral purity. It is
better to let them know the leaders are interested in their relationships. (General
Conference, 2002, p. 51)
Karen and Ron Flowers propose that
God’s plan is for everyone to enjoy the love and support of their family throughout
their lives. Family includes immediate family, extended family, and the broader
30
fellowship of the family of God. A sense of connectedness to family has been
identified as the most significant factor which decreases the likelihood that youth will
engage in behaviors which put their well-being at risk, including sex outside
marriage. (2004, p. 37)
D. C. Edmond argues that
the reality is that all romantic male-female relationships between two people who are
not married will come to an end of some kind. They will end in either marriage or
break up. These are the only two places a healthy relationship can go. The average
dating relationship will take off, level off, then break off; until the Lord leads you to
the person you will share your life. (2001, p. 20)
Some youth find themselves violated morally and need support from the church
and their parents. The Youth Department of the Seventh-day Adventist has published the
book Getting It Right, to help the youth in making decisions.
In the case of rape the first thing a person should do is to offer instant help. Drive the
person to the police, the doctor, or home to their parents. Offer a listening ear and
practical help in such a shock-inducing experience. In many rape cases the rapist is
someone the victim knows and trusts. This makes it even harder to report the case to
the police, because many are led to believe that it was their fault. (General
Conference, 2005, p. 314)
Whatever the cause of the moral violation is, there is need to help the victims in
the best possible way available. Healing begins when one discovers that help can still be
extended in spite of what has happened.
Other Christian Writers on Marriage and Moral Purity
Peer pressure has a lot to do with the moral impurity of the youth. Keith G. Olson
observes:
Teenage boys and girls experience tremendous peer pressure to become sexually
active. This external pressure mixed with media saturation of sexually focused
messages presents a tremendous difficult task for teenagers who seek to keep their
sexual expression in line with their Christian values and moral code. Because peer
group influence is so great it is advantageous for young people to be involved with
groups that reinforce the values of reserving genital sexual involvement for the
marriage relationship. Parental and church influence can sometimes be best exerted
by encouraging participation in such groups. (1994, p. 36)
31
Robert J. McCracken posits “that more than they love food, pleasure and money
the youth love sex. This one debases the moral purity more than anything else” (1966,
p. 45).
Menninger finds that “there are many activities among the youth that benumb
their thinking in moral purity” (Menninger, 1973, p. 138). He blames the media for
perverting the morals of young people. He also notes that “social amenities where the
youth find themselves may also corrupt their morals. What was considered criminal, like
nudity, has now become fashionable” (p. 138).
Makewa (2008) says that “one of the most exciting subjects to youth is sex.
Society has discovered this, and has used sex to advertise everything. Even when used
out of context, they have found that, with the youth, it works. According to some
psychologists, the number one peak experience in life is sex” (p. 28).
Stella Okoronkwo speaks to young people and says:
As adolescents you experience more pressure in the 21st Century than young people
did in the 19th Century or before then, because of information, communication and
technological advances. Many people call it the information super highway. Indeed
every kind of information is available to youth through books, movies or the internet,
including pornography and sex. (2005, p. 8)
Speaking of the consequences of pre-marital sex, Okoronkwo says,
The consequences of pre-marital sex are many but can be summarized as follows:
Feelings of guilt and worthlessness, loss of self-esteem and integrity, separation from
God, loss of respect from friends and family, possible contraction of incurable
diseases, becoming pregnant, dropping out of school, committing abortion, living
with abortion-related health problems, interrupted education, depression, addiction
and prostitution, getting into unholy covenants. (2005, p. 25).
Clifford and Joyce Penner (1986) note that “the advent of modern technology has
complicated sexuality. The advent of the pill and contraceptives puts the health of the
32
youth at risk. Immorality is endorsed in homes and schools by the provision of condoms”
(p. 156).
Emmy M. Gichinga shares her experience in counseling from what has been
shared with her in counseling:
Marriage-intending couples indulge in heavy petting before marriage. It is done in
varying degrees. Some will caress each other’s genitalia and erotic parts of the body
like breasts for a woman, the chest of a man, the thighs and the lips. She says there
are others who will partially undress and mutually fondle each other to the point of
real sexual excitement. The only thing they do not do is to go all the way. Even in
cultures like the Kikuyu where some intimacy between peers in traditional times was
allowed, there were restrictions going with it and anyone who went beyond these
boundaries was severely punished. (Gichinga, 2003, p. 36)
William J. Taverner thinks sex sometimes can be an addiction for some people.
He defines sexual addiction as “any sexual dependency and sexual compulsivity. By any
name, it is a compulsive behavior that completely dominates the addict’s life” (Taverner,
2008, p. 56). Sexual addicts, he says, “make sex a priority more important than family,
friends, and work. Sex becomes the organizing principle of the addict’s life. They are
willing to sacrifice what they cherish most in order to preserve and continue their
unhealthy behavior” (p. 56).
Howard J. Clinebell Jr. and Charlotte H. Clinebell talk of sex as “a powerful and
pervasive drive in human beings; it is a dynamic force in the will to relate. It colors
everything else a dull gray if it is poor, a passionate pink if it is rich. Some people seem
to wish that sex were not such a prominent motivator in human relationships” (1970,
p. 135)
Kyomo and Selvan advocate for clear and candid sexual education.
With the advent of HIV/AIDS, the awareness programs which have been launched by
the churches with a lot of good intentions have often fallen back to a puritanical
concept of sex and marriage. However, on the long run this may only develop a
negative attitude on the part of the young people towards sex and marriage. This
33
would not help in the building of healthy families. Our young people need to be told
the truth about sex. Sex is beautiful; the sexual act is pleasurable; and these have a
meaningful place within the creative plan of God. (Kyomo & Selvan, 2004, p. 218)
As this may be so, Paul David Tripp advocates a more biblical position on moral
purity in sex education. He says that
there has been renewed interest in virginity both inside and outside church. Christian
and community groups are rallying teenagers to sign abstinence contracts, committing
themselves to virginity till marriage. For one thing it moves toward a less-thanbiblical definition of moral purity. To be physically abstinent is not the same as being
morally pure. Moral purity is a matter of the heart. If the heart is not pure, the body
will not be kept pure for long. (2000, p. 17)
Githumbi et al. (2009) ask:
Do the youth actually understand what courtship is? Some youth think courtship is
illicit sex. Many are now reaping the fruits of such behavior. To many, the word
girlfriend means bed friend. Many couples cannot trust one another before marriage.
How can a girl be sure that a man who wants to sleep with her before marriage will
not do it with other girls? (p. 51)
The Archbishop Council concludes,
Today there are still very many people who would continue to hold to the traditional
position, but there is also a growing number of people who would argue that some
forms of sexual relationships outside marriage are to be accepted. Surveys of social
attitudes make it clear that most people would regard violent or exploitative sexual
activity as wrong and would, therefore be opposed to rape or pedophilia. In addition,
most people believe that fidelity in marriage is important and would therefore, be
opposed to adultery. However, the British Social Attitudes Survey for 1998, for
example, indicates that two thirds of those surveyed did not believe that sex before
marriage was wrong and, indeed, thought that it was a good idea for people to live
together before marriage. (2003, p. 2)
Missiological Implications
Over 60 percent of the church members of Lusaka North Mission District are
youth. The youth are actively involved in evangelistic campaigns in the district. This
means that evangelistic campaigns would be negatively affected if the youth were not
morally pure. The youth not only interact with the community during evangelistic
34
campaigns, but also do so in normal everyday interaction. Their moral conduct affects
how mission activities succeed. Moral purity may not determine the success of
evangelistic campaigns, but it does contribute to the perception about the people of a
church. It is therefore of great importance that the youth exhibit the moral standards
expected of them by the church and the community. This is not only for evangelism but
for the advantage of personal Christian purity as shown by the discussion in this chapter.
In this chapter I looked at the theology of marriage and moral purity. The Old and
New Testaments were considered in surveying the position of the Bible on this theology.
The position of Ellen G. White and other Christian writers were also considered. In
Chapter 3 I will look at the context analysis of Lusaka North Mission District where the
project will be carried out.
35
CHAPTER 3
POLITICAL, CULTURAL, AND RELIGIOUS ANALYSIS OF
LUSAKA NORTH MISSION DISTRICT
Introduction
Lusaka North Mission District is situated in the northern part of the city of
Lusaka. It is about 11 km from the center of the capital city and is about 7 km wide and
17 km in length. The area has a membership of slightly over 4,000 baptized Adventists.
The youth make up about 60 percent of the membership of the district. Even with its
location and the influence of urban life, it is possible to have moral impurity among the
youth. The location of the district produces at least two characteristics in the behavior of
the youth. Its proximity to the city center means the youth are exposed to the life that all
other youth experience in the city. In fact even those who are in the pre-urban part have
equal access to the city without much problem. With improved transport and
communication systems it is difficult to find people that are locked into a certain area. In
this regard it is expected that the behavior patterns of the young people may not
necessarily exhibit remarkable differences with those in urban and pre-urban areas.
Description of Lusaka North Mission District
Figure 1 shows Zambia and the district for the project, which is slightly north of
Lusaka.
36
Figure 1. Map of Zambia showing major roads and cities. Its capital,
Lusaka is in the center of the country.
Geography
The Lusaka North Mission District is located on the edge of the city of Lusaka,
the capital and largest city in Zambia. It is located in the south-central part of the country.
It was founded by Europeans in 1905, but officially was recognized in 1913. It celebrated
its centennial in July 2013. Lusaka became the capital city of northern Rhodesia in 1935.
After the formation of the Federation of Rhodesia and Nyasaland in 1953, it became the
center of the civil disobedience movement that lead to the creation of an independent
37
state, the republic of Zambia in 1964. Lusaka became the capital of Zambia at
independence.
Lusaka is located in a farming area, but it is the administrative, financial, and
commercial center of the country. The city is at the junction of the great north road
leading to Tanzania, and the great east road leading to Malawi, it is also on the main
railroad of the country. The roads leading to the southern and western parts of Zambia
start from Lusaka. By 2012 the population of the city was above two million (History of
Lusaka, 2013).
Lusaka North Mission District is located along the way to the northern parts of
Zambia. It is one of the many mission districts within the capital city of Zambia. It
borders three other districts within the city and two in the rural areas of Lusaka:
Emmasdale on the south, Matero on the west, Kalundu on the east, Katuba on the north,
and Chisamba on the north-east. One is not able to get the exact distances between these
districts especially those within the town because some of the townships are shared
between the districts, especially for Emmasdale, which was once part of the Lusaka
Mission District. Therefore, it is difficult to know where one district begins and ends in
terms of operations, except that the congregations are well known. The house of the
pastor for Lusaka North is actually in the Emmasdale district.
The areas that have clear district demarcations are the Katuba and Chisamba
districts, which border the rural part of the district. Katuba is about 17 km from the city,
where it borders with the Lusaka North district. Katuba is along the great north road
which leads to Kabwe town and the Copperbelt province. Life, both in Katuba and
Lusaka North, is not that different from the city since one can easily access all that is in
38
the city. Chisamba is around 25 km from the city to where it borders Lusaka North
district. This is where the Ngwerere North and Diamondale congregations are located,
which also form part of the focus groups for this project. This area is characterized by big
farming areas and thus most inhabitants are either farmers or farm workers.
In the urban and pre-urban part of the districts there are no major high schools or
colleges. The area has few primary schools for the children. When children grow up,
most of them have to attend either boarding schools or commute to the city high schools.
There are no colleges in this area where the youth can study close to home. This means
the youth in this area mingle with other youth in the city for their college or university
education. The largest university in the country, the University of Zambia, is about 15 km
from the district in the south-east part of the district. Most of the large colleges are also
within the city, which is about 7 km from the district.
Because of its proximity to the city the area has no major shopping malls. This
means the youth in the area easily mingle with city friends during their shopping and any
other activities they may desire. All the large markets are in the city as well.
History
Lusaka North Mission was part of the old district called Matero Mission district
which is on the western part of the current mission boundary. In its size and location
currently the district has changed again because a new district called Emmasdale has
been cut off from it. Currently Lusaka north has ten churches and five companies.
Because most members of the church originally came from different parts of the
country it is possible that the mixture of cultures and urbanization have taken the youth to
major shifts in the way they understand moral issues. If these changes are negative then
39
they can pose major negative missiological implications.
Historically this area was inhabited by people who were not in the upper class but
in the middle and lower categories of the society. The area has opened up for new
housing projects, which accommodate even the upper class of the society. Therefore, the
character of the district has changed in the last ten years. The district houses some of the
modern housing complexes now available in the country. The district has seen the rise of
modern sports facilities built during the last five years. All these are in the immediate
western part of the district, along the great north road. These facilities are within walking
distance and this has greatly changed the format of the district.
These historical changes also come with missiological implications. While in the
past it was a vast district, making it difficult for most youth to interact easily with each
other, that is no longer the case. With easy transport and improved communication
facilities, the youth live in a common global village where they can easily interact with
other youth from all over the city. They share most of the city facilities both for education
and social interactions, making it easy for them to change their moral behavior if they so
wish.
Demographics
The area where the district is located may have a population of about 20,000
people; a fifth of the population are members of the Seventh-day Adventist Church. The
seven major tribes of Zambia are represented in the district, although not evenly. Of
particular interest to this project are the demographic changes that have taken place in the
last ten years due to population migration. Because the area has been opened up for
40
modern building projects the demographic dynamics have changed radically. The
demographics of the church have equally changed.
It is also true that more of the young working class have moved to the district due
to the availability of houses that fit their class. It is safe to say that the district is
populated by a younger population now than ten years ago. The participation of the youth
in church activities is also more pronounced than it was ten years ago. Decision making
in such a setting is also changing given that the worldview of the youth is different from
that of the older members.
Even the so called pre-urban population of the district has changed its
complexion. In earlier times this area was inhabited mostly by farm workers. This is no
longer the case. There are farm owners in the church now, unlike ten years ago. The
demographics of these pre-urban congregations have changed, creating church
challenges.
Political Context
Since the district is partly populated by the lower class, party politics naturally
thrive. Some members of the church are active in party politics. How this has influenced
the moral behavior of the youth is not very evident for now. In any case, moral behavior
is not necessarily determined by political behavior, especially for those who are
Christians.
It appears the youth of the district are not consumed by the politics of the nation.
In fact, the youth in the district are more interested in sports programs than in political
groups. With the youth not involving themselves in political affairs one expects a rather
stable youth group in the church.
41
Socio-Cultural Context
Concept of Culture
Hiebert (2009) defines culture as the more or less integrated system of beliefs,
feelings, and values created and shared by a group of people that enable them to live
together socially and that are communicated by means of their systems of symbols and
rituals, patterns of behavior, and the material products they make. Culture is shared by a
community of people. It is constructed by people in the course of living together. All
human relationships require a large measure of shared understanding between people.
They need a common language and some consensus on beliefs and worldview for
communication and coordinated action. Ultimately, their culture is the home in which
they live together. Cultures express human beliefs, feelings, and morals. The cognitive
dimension includes the beliefs and knowledge shared by the members of a group or
society. Without shared beliefs, communication and community life are impossible
(Hiebert, 2009, pp. 150-151).
Generally the district is cosmopolitan and thus a mixture of cultures gather in the
churches of the district. It could be a challenge for the youth to find suitable marriage
partners because of mixed cultures. Sometimes these cultures are so closed to outside
influences that marrying across tribal lines is difficult. This challenge is not a hindrance,
for most of the ethnic groups have lived together for a long time. The churches also have
ways of uniting people and making them appreciate one another. Politically the country
of Zambia believes in one Zambia, one nation, where tribes are encouraged to mingle and
intermarry freely. Although there are individuals who still hold strongly to their cultures
and may not engage in inter-tribal marriages, these are in a minority.
42
Language
Hiebert (2009, pp. 96-97) says that language links a linguistic system to the larger
social and cultural systems in which communication is embedded.
English is the official language of Zambia; however, people usually speak their
own language in the home and among their families. The languages most often spoken
are Bemba, Nyanja, Tonga, and Lozi.
The issue of language, like culture, is not a barrier for the youth or the church as a
whole to work together. In fact, many members of the church speak other languages,
apart from their own. As a means of communication people enjoy fellowship in spite of
differences in language. Throughout the Sabbath school classes all languages are
represented. What is interesting is that most youth are found in the English Sabbath
School classes.
Social Structures
Each community creates its own order as the result of human interactions that,
over time, lead to socially acceptable ways of doing things. Patterns emerge as people
relate, imitate one another, learn from their parents, or are forced to behave in certain
ways by those who hold power over them. Patterns help people understand what is going
on and know how to behave in different situations. Social order makes community life
both possible and meaningful (Hiebert, 2009, p. 138).
The members of the church are familiar with the social structures that exist, and
do not seem to create any hindrance to the socialization or fellowship of the youth. In fact
most of the youth identify already with these social structures.
43
Gender and Sexuality
Hiebert argues that gender differences are fundamental to all social systems. The
normative relationship between men and women varies from culture to culture, but all
societies categorize people as one or the other for social purposes (2009, p. 145).
What sometimes causes immorality or its perception is how people understand
and relate to their gender issues. And since the youth love studying, it would be of value
to analyze the effects of what they know about gender and sexuality and its effects on
morals. The youth love adventure, and sometimes that may lead to immoral behavior.
Kinship and Marriage
Although the youth in the area could be influenced by urbanization and
globalization, the issues of traditional kinship and marriage are still present within their
families. It appears to me that the respect for the family is still cherished in this district.
There have been no cases of youths disobeying parents and going into unsanctioned
marriages. Even in cases where a marriage was entered into unceremoniously, such
marriages are later recognized according to their particular tribes.
Marriages in this district are valued and respected even by the youth themselves.
In many youth meetings the most valued topic is the issue of courtship and marriage.
When one attends these meetings the desire to do right among the youth is evident among
them. There is no meeting that one can attend of such a nature and then feel that the
youth slight the issue of marriage. Most parents want their children to enter into
honorable marriages that will contribute to the growth of the church and the community
in terms of good moral behavior. The church teaches the youth how to enter into pure
marriages.
44
Generational Relationships
Sometimes the youth may not necessarily be immoral but due to generational
relationships with the older people they may be seen to be taking an immoral stance. The
way the youth relate to each other in the church and society sometimes worries the older
people, but may not necessarily mean that such behavior leads to immorality. While the
older members have set standards that should be followed on entering into marriage,
sometimes the youth may not appreciate this. This should not be taken as rebellion, but as
a time misunderstanding of value systems. With proper education and patience the youth
do appreciate the delays that they experience when seeking to marry. As stated above,
when one attends meetings where the youth are taught about courtship and marriage, no
indication of rebellion ever appears. What is required, therefore, is education and more
education. Another issue that is of prime importance is for the older members and leaders
of the church to engage the youth on a one to one basis on the issue of marriage and
moral purity. There is already evidence among some youth who show exemplary
behavior that is appreciated by the church.
Production and Exchange
Many of the youth in the Lusaka North Mission District belong to tribes that
regard dowry as part of a marriage. Because the district is diverse there is no standard
rule. However, among the Tonga of the southern province, Lozi of the western province,
and a few tribes in northern and eastern Zambia, dowry can be at least as much as four
head of cattle. It seems the other tribes are relatively flexible. These animals are usually
exchanged in monetary terms. The system has become flexible to the extent that no one
can fail to marry because of such expenses.
45
To contend that the youth in the district fail to marry due to the dowry system
would be stretching an argument too far. Experience shows that the community helps the
youth get married, even when they have meager resources to do so. The church also helps
in arranging for marriages and dowry for those youth who may be less privileged.
Authority and Power
Social status and roles are very visible in this society, most of them are
patriarchal. The fathers take a major role in organizing marriages in this society. This is
not to say that mothers are excluded from the activities; given the rapid changes in
society, both fathers and mothers are on equal footing when it comes to organizing
marriages.
Urbanization
Urbanization is a self-evident fact for all who live in the city. Life drastically
changes once people migrate from the rural to urban areas. One of the things that come
with urbanization is self-centeredness among families. This sometimes causes stress in
the church, as people do not fully enjoy fellowship. This, however, does not necessarily
encourage immorality or lack of marriage values.
Adventism in Lusaka North Mission District
History
The Lusaka North Mission District was formed in 1994 as a sub-division of the
Matero Mission District, with the first district pastor being Passmore Mudundulu. It had
five congregations with an average membership of 400 in each. Those five congregations
were Mandevu, Garden, Chipata, Chimwemwe and Emmasdale. By 2009 the church had
46
grown to 20 congregations with a membership of 7,078 (Central Zambia Conference
Secretariat).
Growth Patterns of Lusaka North
Mission District in the Last
Ten Years
The information below is from the Secretariat of the Central Zambia Conference
during the time from 2003 to 2012.
Table 1
Membership Statistics from Central Zambia Conference Secretariat, 2012
Year 2003 2004 2005 2006 2007 2008 2009 2010 2011 2012
M/ship 4,228 4,929 5,485 6,115 6,880 6,832 7,078 3,527 3,950 4,288
Note. Statistics from Central Zambia Conference, Kabwe, Zambia.
It is not clear why membership dropped in 2008 and suddenly grew in 2009. The
membership appears to have dropped in 2010, but this was due to the division of the
district into two parts, namely Lusaka North and Emmasdale.
Financial Growth of the Lusaka
North Mission District
There is insufficient financial information available from the sources consulted
except from the year 2009 to June 2012. This is due to many changes in the conference
leadership and that the district was subdivided into two districts in 2010. The financial
growth is shown in Table 2:
47
Table 2
Financial Growth of the Lusaka North Mission District
Year 2009 2010 2011 2012
Amount (K) 543,718,026 193,701,791 231,609,713 227,447.732
Note. Financial information from Central Zambia Conference, Kabwe, Zambia.
Pastoral Leadership of the Lusaka
North Mission District
Between 2003 and 2012 there have been four different pastors in the Lusaka
North Mission District. The pastors are listed here: From 2003 to 2006 P. M.
Shimukonka; 2007 to 2008, Lubasi Ngenda; 2009, Moses Ziela; and 2010 to 2012,
Tommy Namitondo. This gives an average of three years per pastor. This appears to be
the current standard of Central Zambia Conference for the maximum stay of a pastor in a
given district.
Church Attendance
The usual trend is that Sabbath School and church attendances are higher than the
official membership records. This is due to the fact that some people do not move their
membership from congregation to congregation or may not just be interested in
committing themselves to a congregation.
Church Activities
The church activities in this district follow the world church calendar of events.
This is characterized by weeks of prayer for the various departments, camp meetings, and
the annual week of sacrifice. The camp meeting period seems to be the high week of the
48
district. The district has a good number of determined and zealous men and women in
evangelism. The youth and Dorcas societies are vibrant in terms of mission. In fact it can
be said that the drive of the lay people in the district is impressive. Given that after the
project, and the moral behavior improves, there is even a greater chance of growth in
mission activities.
Felt Needs
Even with the large membership shown in Table 1, financial growth does not
always keep up with numerical growth. This could be attributed to the fact that most
members are not formally employed. For the same reason the district has few church
buildings. The needy members of the church also expect the church to help them in times
of need, but this is not always possible. The district started as a small community of
believers helping each other in their daily needs. According to older members of the
district that spirit is slowly dying away with membership growth and urbanization.
Missiological Implications of the Location of
Lusaka North Mission District
The district is strategically situated for mission due to the fact that the area is still
open to more housing projects and other economic growth. The area is favorable in terms
of demographics, because almost all tribes of Zambia are represented in the area.
This chapter dealt with the political, cultural and religious context of the place
where this project will be carried out showing actual location of the project and issues
that may influence the outcome of the project. In Chapter 4, I will proceed to show how
the project will be carried out.
49
CHAPTER 4
STRATEGY TO DEVELOP MORAL PURITY AMONG
THE YOUTH IN THE SEVENTH-DAY ADVENTIST
CHURCH IN ZAMBIA
Introduction
In Chapter 3 I looked at the political, cultural, and religious contexts of the
Lusaka North Mission District. This was done in order to better understand the actual
location of the project area in the city of Lusaka. Political and cultural contexts usually
influence individual behavior patterns and, in this case, the Adventist youth in the project
area. I also wanted to understand how the social amenities in the area influenced the
moral behavior of the youth in the church. In this chapter I will use the logframe and
Gantt chart to guide my strategy for a three-year study. These are tools that help
organizations condense the project process on one sheet of paper.
The logical framework or logframe is an analytical tool used to plan, monitor, and
evaluate projects. It derives its name from the logical linkages set out by the
planner(s) to connect a project’s means with its ends. The logframe is only one
monitoring and evaluation tool and its use does not pre-empt the use of other
evaluation tools such as priority-setting or rate-of return analysis. The logframe was
originally developed by the United States Department of Defense, and adopted by the
United States Agency for International Development in the late 1960s. Since then, it
has been applied and modified by many bilateral donors, including Germany, the
United Kingdom, the European Union, Canada, and Australia. (Project Management
Solutions, 2014, p. 1)
The Logical Framework (Logframe) is a tool that has the power to communicate the
essential elements of a complex program (or project) and their interplay clearly and
succinctly. It is used to develop the overall design of a program (or project), to
improve project implementation monitoring, and to strengthen periodic evaluation of
implementation. Over the years, the Logframe evolved as a core technique for
50
planning and managing the complete cycle from design, to implementation activities,
to monitoring and evaluation. (Mekong Institute for UNESCO, 2014, p. 1)
General Methodology: Logical Framework
Analysis and Gantt Chart
Logical Framework Analysis
According to the Mekong Institute for UNESCO (2014, p. 3), the logical
framework analysis is a tool that has the power to communicate the essential elements of
a complex program and their interplay clearly and succinctly. It is used to develop the
overall design of a program, to improve the project implementation, monitoring, and to
strengthen periodic evaluation of implementation.
Tools for Strategic Planning
According to the World Bank (2011, p. 20), various tools have been developed for
implementation and effective management of projects. The logical framework analysis
remains the most efficient of all. It summarizes the project and its context in a logical
manner so that the connection between the activities and the expected results can be seen.
The framework has both a vertical and horizontal logic. The vertical logic shows what the
project intends to do, the relationships between what will be done and what will be
achieved, and specifies the main risks and assumptions. The horizontal logic defines how
progress and performance will be monitored, and the sources of information needed for
doing this.
Significance of the Logframe
The World Bank posits that the logframe offers a continuous reference. The
logframe helps in deciding where to go and how to get there (World Bank, 2011, p. 20).
51
Figure 2 is a logframe example. It shows the main components of a logframe
presentation and is used in program design and implementation. It helps show the
program coordinator and other stakeholders how the program will run and what the
expected achievements are. It shows the narrative summary, verification indicators,
means of verification, and important assumptions.
The World Bank Logframe Handbook posits that the Logical Framework is the
core reference document throughout the entire project management cycle. It goes through
a cycle of design, implementation, monitoring, and evaluation. It is based on international
standards, methods, and terminology. It promotes collaboration and ownership. The
logframe produces objective-driven, client-centered designs. The logframe improves
causal logic. Because it is a continuous process it also assumes projects are a learning
process and integrates projects with program and strategy. The Logical Framework has
been in use at the World Bank since August 1997 when it became a standard attachment
to the Project Appraisal Document for investment operations. Created in 1969 for the
U.S. Agency for International Development, it was used widely throughout the bilateral
donor community in the 1970s and 1980s (World Bank, 2011, p. 5). See Figure 2 below
for an example of a logframe and a detailed description of its core elements.
52
Narrative Summary Verifiable Indicators Means of Verification Important
Assumptions
Goal
The higher order impact
to which the project,
along with others, will
contribute. It is strategy
that appears as a
statement.
They define the quality
standards of the project.
They permit us to
monitor output
performance and
evaluate the purpose
impact.
Defines the level,
people, events, process,
documents, and
information used to
monitor and evaluate the
project.
Conditions or factors
over which the project
either chooses to exert
control or does not have
control. This is called
the external logic of the
project because these
conditions lie outside
the project’s
accountability.
Purpose
The immediate outcome
changes in beneficiary
behavior because of the
combined output
strategy and key
assumptions.
The quality standards of
the project for
monitoring and
evaluation.
The source of
information available to
monitor and evaluate the
project.
The external conditions
that exists to control or
not control the success
of the project.
Outputs
The project intervention.
The value added. What
the project can be held
responsible for
producing. They
describe the project
intervention strategy.
The quality of the
outputs and the time
available for them to be
produced.
The sources of
information available.
The external factors that
will restrict progress if
not available.
Inputs/Activities
The main activity
clusters that must be
undertaken in order to
accomplish the outputs.
Indicators must be
included in all activities
for verification in
monitoring and
evaluation.
The sources of
information available.
The external factors
must be recognized for
maximum output.
Figure 2. Logframe example. Taken from The World Bank Handbook of Logframes,
2011, p. 22.
The World Bank offers the following list of advantages and disadvantages when
using a Logical Framework.
Advantages of Using the Logical Framework
1. It helps you ask the right questions.
2. It guides systematic and logic analysis of the key interrelated elements that
constitute a well-designed project.
3. It defines linkages between the project and external factors.
53
4. It facilitates common understanding and better communication between
parties.
5. It prepares for replication of successful results.
6. It ensures continuity of projects.
7. It provides a shared methodology and terminology.
8. It makes it easier to do comparative studies.
Disadvantages of Using the Logical Framework
1. It is a straightjacket to creativity and innovation.
2. The strong focus on results can miss the opportunity to define and improve
processes.
3. It is one of the tools and does not replace the other tools in project
management.
4. It is a general analytical tool (World Bank, 2011, p. 23).
The Overall Goal
The overall goal is the higher order impact to which the project, along with other
projects will contribute. It is a strategy that appears as a statement.
Project Purpose
The project purpose is the immediate outcome change in beneficiary behavior
because of the combined output strategy and key assumptions.
Outputs
Outputs are the project interventions, the value added, what the project can be
54
held responsible for producing. Outputs describe the project intervention strategy.
Inputs
Inputs are the main activity clusters that must be undertaken in order to
accomplish the outputs.
Performance Indicators
Performance indicators define the quality standards of the project. They permit
people to monitor output performance and evaluate the purpose impact.
Means of Verification
The means of verification define the level, people, events, process, documents,
and information used to monitor and evaluate the project.
Assumptions
Assumptions list the conditions or factors over which the project either chooses to
exert control or does not have control. This is called the external logic of the project
because these conditions lie outside the project’s accountability.
The Gantt Chart
A Gantt chart is a horizontal bar chart which is a graphical illustration of a
schedule that helps to plan, coordinate, and track specific tasks in a project. It was
developed by a mechanical engineer and management consultant by the name of Henry
L. Gantt. He did this to increase productivity. The Gantt chart was used to schedule and
monitor large construction projects like the Hoover Dam, started in 1931. It contributed
to industrial management by eliminating chance and accidents. It has since been refined
55
and used in project planning (History of Project Management, 2011, para. 3). Figure 3
shows a Gantt Chart model.
A Gantt chart is a graphical representation of the duration of tasks against the
progression of time. A Gantt chart is helpful when monitoring a project’s progress. A
Gantt chart is a type of bar chart that illustrates a project schedule. It illustrates the start
and finish dates of the terminal elements and summary elements of a project. Terminal
elements and summary elements comprise the work breakdown structure of the project.
Some Gantt charts also show the dependence relationships between activities (“About
Gantt Charts,” 2014, para. 2).
The Gantt chart is constructed with a horizontal axis representing the total time
span of the project broken down into increments of days, weeks, or months. The Gantt
chart has a vertical axis representing the tasks that make up the project. It is constructed
with a graph area which contains horizontal bars for each task connecting the period of
start and period of ending symbols (“Definition of Gantt Chart,” 2013, para. 3).
56
Months to be covered
ACTIVITIES TO BE CARRIED OUT 1 2 3 4 5 6 7 8 9 10 11 12
Output 1 Collect data on program
Activity1 Organize people involved
1.1
1.2
Activity 2
Output 2 Development of materials
Activity 1 Carry out program
2.1
2.2
2.3.
2.4
2.5 Develop evaluation instruments
Activity2 Conduct seminars
2.6
2.7
Output 3 Implementation
Activity1 Carry out program
Activity2 Meet people involved in program
Activity3 Meet people involved in program
Output 4 Monitoring and Evaluations
Activity1 Program evaluation
Figure 3. Gantt chart example. Taken from Definition of Gantt Chart, 2013, para. 3.
Description of Mission Strategy: Logframe and
Gantt Chart Application
Logframe Application
Goal
The goal of this project is to encourage moral purity among the youth in the
Zambia Union Conference. A goal is an integral part of the whole project.
Purpose
The purpose of this project is to develop and implement a biblical strategy to
encourage moral purity among Adventist youth in the Zambia Union Conference. A
purpose gives guidance to how the goal can be achieved.
57
Outputs
The project has four major outputs: data on moral purity gathered, seminar
materials developed and seminars conducted, support groups formed and assigned to
roles of engaging church members, and finally monitoring and evaluation. The
monitoring and evaluation to be conducted internally upon completion of the project.
Inputs
The first input is the organization of groups to help me discuss the subject matter
and then analyze the data. This enhances the other activities and discussions carried on
afterwards.
Objectively Verifiable Indicators
In this project it was envisioned that:
1. Youth participation will increase from 40% to 60% by April 2013;
2. Twenty-four youth will be trained in peer education by December 2011;
3. The number of youth encouraged in moral purity will be increased by
December 2013;
4. A focus group will be interviewed by December 2011;
5. Eight seminars will be run by December 2011 and focus group members
trained;
6. Four groups of twelve each will be formed by December 2011;
7. Monitoring and evaluations will be done by December 2011;
8. Resources to produce seminar materials will be gathered by December 2011;
9. Materials will be made available by December 2011;
58
10. The church will be secured for meeting by December 2011.
Means of Verification
Verification for this project will be done by:
1. Having discussions with the youth and adult focus groups to chart the progress
being achieved;
2. Having discussions with leaders of the church;
3. Acquiring training materials and evaluation instruments;
4. Completing interview questions and reports;
5. Preparing the seminar evaluation instrument;
6. Stocking marriage certificates;
7. Completing monitoring and evaluation.
Assumptions
It is assumed in this project that:
1. The local church leaders will remain committed to helping the youth grow in
moral purity;
2. Training records will be kept systematically;
3. Church members will be willing to help the youth to get married;
4. Seminar materials will be useful to the church;
5. Marriage certificates will be accounted for;
6. Focus group members will agree to participate until the end of the program;
7. The church members will appreciate the program.
59
NARRATIVE
OBJECTIVELY
VERIFIABLE
INDICATORS
MEANS OF
VERIFICATION ASSUMPTIONS
GOAL
A biblical strategy to
encourage moral purity
among Adventist youth
in the Zambia Union
Conference
Youth participation in
family life programs
increased from 40% to
60% by the end of the
program
1. Hold discussions with
the youth on moral
purity
2. Hold discussions with
elders and family life
leaders on the
mechanisms of bride
price
Local church leaders
remain committed to
helping the youth in
moral purity
PURPOSE
A biblical strategy to
encourage moral purity
among the Adventist
youth in the Zambia
Union Conference
developed and
implemented
1. Twenty-four youth
trained in peer
education
2. The number of youth
encouraged in moral
purity increased.
3. Twenty-four parents
engaged on the issue
of bride price
Training materials and
evaluation instruments
Training records are
kept systematically and
in order
OUTPUTS
1. Data on youth moral
purity gathered
2. Seminar materials
developed and
seminars conducted
3. Support groups
formed and assigned
roles of reaching out
to youth
4.Monitoring and
evaluation
1. Focus group
interviewed by
December 2011
2. Eight seminars run by
December 2011 and
48 focus group
members trained
3. Four groups of twelve
each formed (two for
youth and two adults)
by 2011
4. Monitoring and
evaluations done by
December 2013
1. Interview questions
and reports
2. Seminar evaluation
instrument
3. Marriage certificates
4. Monitoring and
evaluation done
Church members willing
to help young people
desiring marriage to be
assisted
Materials useful to the
whole church
Marriage certificates
given and duplicates
properly accounted for
ACTIVITIES
1.1 Organize focus
group
1.2 Interview focus
group
1.3 Analyze data
2.1 Produce seminar
materials
2.2 Conduct seminars
3.1 Form support
group
3.2 Assign support
group
4.1 Program
monitoring and
evaluation
INPUTS
1. Sourced for resources
to produce seminar
materials
2. Materials made
available
3. Church secured for
meeting
1.Resources and
materials provided
2. Materials made ready
3. Focus using churches
All focus group
members agreed to
participate up to the end
of the program
Church members
appreciate the program
Figure 4. Logframe application.
60
Application of the Gantt Chart
Formation of Focus Groups and Data
on Youth Morality Gathered
The preparation for the project will be between June and July 2011. Between
August and December 2011, I will organize the focus groups and gather data for the
project. There will be eight focus groups formed from four congregations. Two of the
congregations are urban while the other two are in pre-urban areas. Each congregation
will provide two focus groups, one for the youth and the other for adults. Each group will
have six members of both genders. The congregations selected for this project are
Ngwerere North and Diamondale in the pre-urban area, and Chimwemwe Main and
Chipata Main in the urban area. These congregations are all in the Lusaka North Mission
District of the Central Zambia Conference. Specific interviews were conducted between
August and September 2011. The first meeting will be a combined session for all eight
focus groups from the four congregations. This is schedule for August 2011 at the annual
camp meeting for the Lusaka North Mission District. Other subsequent interviews were
done for each congregation with each focus group meeting separately. These were done
in September 2011. These first contact interviews were also used to gather data on youth
morality in the Seventh-day Adventist Church in Zambia. The data gathered were be
analyzed between October and December 2011. The period of the collection and analysis
of data included the review of the data gathered for the project.
Development of Seminar Materials
Seminar materials will be prepared and developed between October and
December 2011. The seminar materials have two major categories. The first one is
61
“Staying Morally Upright” and the second one is “God’s Healing Process.” The seminar
materials will come mainly from the text in Chapter 2 of this project. Evaluation
instruments to assess the success of the program will also be prepared. The evaluation
process will be continuous until the end of the project.
Formation and Meeting of
Support Groups
The support groups consisted of both youth and adults who were helped in
encouraging those who had been found affected by any immoral activity and who wished
to change and walk in new life. The first two support groups were formed and met in
December 2011, while the other two groups were formed and met in March and April
2012. The last evaluation was scheduled for January to April 2013. The presentation of
the above information is presented below in Figures 5 and 6 and provide all the activities
on one sheet to make monitoring and evaluation easy.
Implementation of Strategy
The project has seven main activities accomplished in the three-year project time.
Focus groups will be organized by the end of August 2011. The focus groups consisted of
six members each, one for the youth and another for the adults. Eight seminars were
conducted by the end of December 2011. The data collected was analyzed to determine
the extent of the prevalence of moral purity among the youth. The evils and causes of
moral impurity were determined and healing processes were designed. By December
2011 support groups, both for the adults and the youth were formed. The program was
evaluated internally.
62
ACTIVITIES
Months in Year 1
1 2 3 4 5 6 7 8 9 10 11 12
Output 1 Data on moral purity gathered
Activity 1 Organize focus groups
1.1 Interview focus groups
1.2 Analyze data from focus groups
Activity 2 Review statistics on moral purity
Output 2 Seminars developed and conducted
Activity 1 Prepare seminars on moral purity
2.1 Seminar on the evils of immorality
2.2 Seminar on the causes of immorality
2.3 High bride prices and other traditions
2.4 Seminar on the healing processes
2.5 Develop evaluation instruments
Activity 2 Conduct seminars on moral purity
2.6 Conduct seminars on evils and causes
2.7 Conduct seminars on healing.
Output 3 Support groups formed
Activity 1 Form support groups
Activity 2 Meet two youth support groups
Activity 3 Meet two parent support groups
Output 4 Monitoring and Evaluations
Activity 1 Program evaluation
Figure 5. Application of the Gantt chart (Year 1).
Application of Gantt Chart
Developing the Focus Group Questions
The focus group questions were in two categories: one for the youth and another
for the adult group. These questions were approved by the Standards and Ethics and
Review Board of the Adventist University of Africa before they were administered.
63
ACTIVITIES Year 2 Year 3 Person
Responsible
1 2 3 4 1 2 3 4 A B C D
Output 1 Data on moral purity gathered
Activity 1 Organize focus groups
1.1 Interview focus groups
1.2 Analyze data from focus groups
Activity 2 Review statistics on moral purity
Output 2 Seminars developed and conducted
Activity 1 Prepare seminars on morality
2.1 Seminar on the evils of immorality
2.2 Seminar on the causes
2.3 High bride prices and other traditions
2.4 Seminar on the healing processes
2.5 Develop evaluation instruments
Activity 2 Conduct seminars on moral purity
2.6 Conduct seminars on evils and causes
2.7 Conduct seminars on healing.
Output 3 Support groups formed
Activity 1 Form support groups
Activity 2 Meet two youths support groups
Activity 3 Meet two parents support groups
Output 4 Monitoring and evaluations
Activity1 Program evaluation
Key: A=Researcher; B=Church Elders; C=Family Life Leaders; D=Youth Leaders (grey area)
Figure 6. Application of the Gantt chart (year 2 and 3).
Formation of Focus Groups
Focus group members were selected from the four churches. Each church
contributed 12 members: six youth and six adults, representing both sexes.
Meeting Focus Groups
All the focus groups were met at scheduled meetings before December 2011 and
their comments were evaluated in 2012 and 2013.
Final Evaluation of the Project
The evaluation of this project looks closely at the positive response of the youth
64
selected and whether the 40% to 60% response to church programs was met. This was
determined by the number of youths attending church programs. The number of youths
who attended the two seminars also helped determine whether the materials were
appreciated. The number of church weddings conducted in the selected area grew from
the current average of two to seven weddings per year. This kind of a project is not
common in the Zambia Union Conference setting, therefore a continuous assessment is
one way the feedback to how the program is being appreciated was determined. The
evaluation process was generally an internal one.
Summary
This chapter looked at the program of encouraging the youth in the Zambia Union
Conference to be morally pure in their conduct. This was accomplished by forming focus
groups to discuss views on moral purity among the youth in the church. These focus
groups were composed of youth and adults of both genders. In the next chapter I will
look at the results from the interactions in the focus groups and also for any improvement
shown in church programs. The success and failure of the program will be based on the
percentage of youth involvement in church programs.
In this chapter I explained how this project was designed using the logframe and
Gantt chart. In Chapter 5 I will report on the actual work done and the results that were
achieved.
65
CHAPTER 5
PROJECT IMPLEMENTATION, SUMMARY, AND CONCLUSION
Introduction
In Chapter 4 I concentrated on presenting a general methodology for a biblical
strategy to develop Christian morality among the youth in the Seventh-day Adventist
Church in Zambia. The purpose of the strategy was to encourage moral purity among the
youth of the Seventh-day Adventist Church in Zambia. The program was concentrated in
the Lusaka North Mission District of the Central Zambia Conference. I formed four focus
groups of 12 members each in four selected churches. Each selected congregation
provided six youth and six adults for the focus group. The preparation for the project was
done between June and July 2011. The focus groups were formed by August 2011 and by
December 2011 the Diamondale and Ngwerere North (both in pre-urban areas)
completed their first meetings. The Chimwemwe Main and Chipata Main urban churches
completed their meetings between March and April 2012. Between October and
December 2011 data was gathered and analyzed from the first two focus groups. In
March and April 2012 I met the focus groups from Chipata Main and Chimwemwe Main
churches and analyzed the data during the same period. The seminar material used for the
first session was termed “Staying Morally Upright.” The second topic was entitled
“God’s Healing Process.” The focus groups then met together by August 2012 for a
seminar topic dealing with “God’s Healing Process.” The materials were mainly gathered
66
from Chapter 2 of this project. The program evaluation was carried out between January
and April 2013.
In this chapter I will report on how the project implementation was carried out, I
will highlight the successes and challenges experienced during the implementation
process, and describe the impact that the project created among the youth and those they
interacted with. I will also discuss the lessons learned in the implementation of the
project and make suggestions on how the program can be replicated in other areas of the
Zambia Union Conference. I conclude by making recommendations to both the Central
Zambia Conference and the Zambia Union Conference.
Report on Project Implementation
The preparation for this project was done between June and July 2011. In August
2011 two focus groups were formed in the Diamondale and Ngwerere North churches.
The Chipata Main and Chimwemwe Main churches formed their groups between March
and April 2012. A questionnaire was administered to the people in the focus groups
separately so that each person gave independent answers. The aim was to find out how
Adventist adults and youth in Zambia understood moral purity. Two seminars were
prepared and administered to each focus group.
Ngwerere North Youth Focus Group
The first meeting was with the youth at the Ngwerere North Church, which was in
a pre-urban area of the district. Among the points discussed was that none of the focus
group members were ignorant of the norms of moral purity among traditional Africans or
as expected in the Adventist Church. This focus group actually regarded moral impurity
67
as a deliberate act to disobey both God and parents. The prevalence rate for immoral
behavior was considered to be around 34%. The group attributed this to the youth
attending non-Adventist boarding schools where they experienced peer pressure to live a
worldly lifestyle. The group considered this a threat to the church and long-term marriage
stability. The group generally observed that both adults and youth were aware of the
problem and felt the need to create a control and accountability system for the young
people. Co-habitation is not common in this area due to strong traditional and church
values. The group recommended that church leaders make more presentations on moral
purity.
Among the cardinal issues raised by this group concerning the youth themselves
were the lack of commitment to church activities, lack of Christian behavior outside the
home and church, and easily giving in to peer pressure. The group pointed out that it
would be difficult for church leaders to work with the youth in the next five years if the
situation does not change. They believed that some youth would rather attend a worldly
entertainment than come to a church meeting during the week. According to the group it
is difficult at times to distinguish an Adventist youth from any other youth in public
because of their similar behavior, again an indication that some young people give in to
peer pressure and engage in immoral behavior.
Ngwerere North Adult Focus Group
The second focus group was from the Ngwerere North Adult Group, which met in
September 2011. This group considered immoral behavior as not only disobedience of
God’s law but also theft against one’s future partner since they may never disclose their
immorality to their future spouse. They considered the prevalence rate of immoral
68
behavior to be around 58% of the youth population of their local church. The group
defended this high prevalence rate due to the number of youth removed from church
membership. They also considered that when young people begin to be rude and selfdefensive when discussing the topic of moral behavior then it is quite likely they have
begun to engage in such behaviors themselves. The consequences are lack of serious
relationships that lead to marriage. The group observed that parents want to push this
problem onto the church when actually it is a parental failure and individual bad choices
that cause immoral behavior.
The group attributed the unbecoming behavior for most the youth to the neglect
by parents to teach them valuable African traditional behavior that prohibits pre-marital
sex. It was observed that initiation rites are almost extinct in this society allowing what
they termed “Western values” to take over. Western values (i.e., European and American)
are regarded as more tolerant than the traditional African moral values. According to
them, it was unheard of for a young person to have a girlfriend or boyfriend when
African values were strong but this a common and normal trend in the West and among
modern youth culture around the world. They were of the opinion that the youth mistake
Western values for Christian values. It was their considered view that most parents would
not prefer to have their children go through African traditional initiation rites. They
hoped for more education concerning moral purity education the church that would
combine Christian lessons with good traditional lessons to help the youth maintain moral
behavior.
Diamondale Youth Focus Group
This group also acknowledged that some youth in the church show signs of
69
practicing immoral behavior due to the people they associate with. They considered the
prevalence rate to be at around 52%, which was very close to the results from the other
church. This is also a pre-urban church where the focus group members considered that
bad behavior is due to peer pressure to live like town people, whom they consider to be
“civilized.” The group believed that the immoral behavior was reflected in unbecoming
relationships, abusive language towards parents, and non-participation in church
activities.
The group believed that some youth copy immoral behavior from the soap operas
they watch and tend to think this makes them appear modern. Although the location is in
a pre-urban area yet they believed that the youth are up to date with current behaviors and
it seems fashionable for them to live by that standard. One other factor considered was
the sudden change of environment from pre-urban to urban when some young people
went to urban colleges and universities. The group felt that the church has not prepared
enough material for young people on this topic and blamed them for not conducting
themselves well.
Diamondale Adult Focus Group
This group considered immoral behavior as disobedience to the moral law of God.
The prevalence rate for immoral behavior was considered to be 77% which was the
highest among all the focus groups. They defended that high rate by saying the behavior
demonstrated by the youth at picnics, the places they visit, the unfavorable reports in
society, how they dress, and their rude behavior were signs of immoral lifestyles. Some
of the gifts girls receive from boys are too expensive to be given without some
expectation of sexual favors in return. Some, youth, especially boys, have condoms in
70
their rooms and carry them on a regular basis. The evidence of sexual diseases, sexual
injuries, and pregnancies are additional signs of immoral activity.
The consequence of this behavior is seen in early pregnancies, early marriages,
unstable marriages, unreasonable peer pressure, and demands on parents. There are also a
lot young people who drop out from school to get married. Such youth can be exploited
as cheap labor when they are hired as farm workers in order for them to support their
young families. The church is also under pressure because they cannot choose leaders
from among many of the youth due to their immoral behavior. The group believed that
some parents are aware of their children’s lifestyles but do not attempt to control them
owing to their own personal reasons. Some believed that it could be that some parents use
their daughters to raise funds through immoral behavior. According to this group the
church does not seem to have any intervention mechanisms to help the youth maintain
moral purity. The group hoped that more such studies and lessons could be made
available in the churches to encourage a Christian lifestyle.
Chimwemwe Main Youth Focus Group
This group is in an urban area and appeared to be more tactical, technical, and
analytical than the other groups. Notwithstanding all their observations, it was agreed
among the group that immoral behavior is prevalent among the youth in their church.
They estimated the prevalence rate to be around 29%. According to the group this was
still a big problem because of the embarrassment caused to the church, immoral activity
undermined the integrity of the youth and the church as a whole. Such behavior causes
mistrust even among the youth themselves because it is never easy to know who is
actually involved. They suggested that the church needed to increase its sex education
71
and moral behavior lessons for young people. The group did not consider co-habitation as
a threat to the church because the practice is not wide-spread in Zambia.
Chimwemwe Main Adult Focus Group
This group was also alert and keen to discuss this topic in their church. The group
considered the act of immoral behavior as deliberate disobedience to God’s moral law.
Their prevalence rate was placed at 20%. The group felt that today’s the youth have
become more complicated, so it is difficult to determine the actual prevalence rate. They
considered their statistics as emanating from the number of youth being removed from
church membership. The group believed that some parents were aware of some of the
immoral activities their children were involved in but they would do everything they
could to defend them in public. Such behavior from the parents causes the church to not
be very active in dealing with immoral practices because the youth are supported by some
parents in the church. This group recommended that the church needed to increase
lessons on moral purity for young people. The interaction between the youth and adults
needed to improve for the youth to feel secure and free to discuss the challenges in
maintaining moral behavior.
Chipata Main Youth Focus Group
This group lives in an urban area of the district. The members of the group were
exposed to some lessons on moral behavior owing to the fact that some of them had
attended college. They understood that immoral behavior was a known fact, among the
youth especially among Adventists in secular colleges and universities. The group put the
prevalence rate of immoral behavior at around 25%. They attributed this behavior to peer
72
pressure, although they thought that some youth act moral when they return to their
homes and churches, when in reality some of them have given in to peer pressure. They
believed that only a few Adventist youth co-habit while at school but they do not do that
when they are at home. The group believed that much unnoticed immoral behavior is due
to generational gap between the youth and adults in the church. The lack of useful
interaction between the two groups causes some of the ignorance among the adults of
actual youth behavior.
Chipata Main Adult Focus Group
This group attributed immoral behavior to a lack of seriousness in spiritual
matters. The prevalence rate according to this group was estimated to be around 30%, but
the group believed that modern youth behavior is difficult to determine especially those
higher learning educational institutions.
Seminar Presentations
The two seminars were prepared and presented as follows.
Staying Morally Upright
The first focus group seminar was held in August 2011 during the Lusaka North
Mission District camp meeting. There was a two-hour session each day for two days. The
first day was attended by over 120 youths including those who were not part of the focus
groups. The second group had more than 200 participants.
The seminar covered the purpose for moral purity from the time of creation up to
the present. The major area of emphasis was on youth like Joseph, who resisted sin even
under pressure. Lessons on how Jesus considered immorality as not just an act but as lust
73
coming from the heart. It also included the views of Paul on moral purity and his
encouragement to Timothy as a young preacher who needed to be an example in all
things. The views of Ellen White, Adventist writers, and other Christian authors were
considered. The participants agreed that they were aware that moral purity is a godly
requirement but what they called the “reality of life” that sometimes forces them to
disobey. They agreed that living among youth in society and trying to be morally pure is
an uphill battle. The so called “reality of life” requires them to have a boyfriend or
girlfriend who must be offered “the reality of life.” The explanation of the “reality of life”
is actually sex before marriage. They also noted that starting being immoral is very easy
but stopping is a problem for many of them. One other challenge mentioned was the
difficulty for Adventist youth to live in two worlds at the same time and still survive.
They face pressures to be 100% Christians and 100% worldly and successfully practice
both life-styles. Some of them believed that pre-marital sex with a condom is not sin at
all for there is no body contact since Paul said, “Do not defile your bodies.” The major
challenge with this group was they were not willing to discuss this with their church
leaders or pastors who they do not have close relations with.
The first seminar was repeated in April 2012 and went through the same process,
but with a good number of those who did not attend the first meeting. It was attended by
over 250 youth. One of the reasons given for immoral activities was that most of the
youth in the church would rather have a boyfriend or girlfriend outside the Adventist
Church because Adventists are boring. They mentioned that those who are not Adventists
often demand pre-marital sex so there was no way of escaping it. The other reason given
included the demands of their peers at the university. Living a life where one has no
74
sexual partner is old fashioned and causes you to be rejected or become a laughing stock.
The group also bemoaned the lack of interaction between the youth and church leadership
on the topic of sexual education. Some of the impediments are cultural hindrances that
keep adults from talking to the youth about sex. Sometimes youth refuse to listen because
they have been sexually involved with the very leaders who should teach them be pure.
Some admitted that lack of moral purity among the youth is not necessarily caused by a
lack of sexual education but rather by confusion caused by modern lifestyles which are
exactly opposite of what God requires. Therefore, they looked forward to the seminar
materials on “God’s Process of Healing” which was to be conducted at the August 2012
camp meeting. The discussion is summarized below:
1. Christian morality is demanded by God from all, whether youth or adult.
2. Lack of Christian morality embarrasses God and the church.
3. Christian morality is emphasized throughout the Bible, Ellen White’s
writings, and by Christian writers.
4. Taking part in an immoral behavior is like sharing your own flesh with many
people, hoping to be whole again when you marry. That is impossible.
5. Sticky paper sticks only once, likewise you can only be “one flesh” with one
person.
6. Living a Christian moral life is a virtue and never a vice.
7. God will always provide power to live a Christian moral life.
God’s Process of Healing
The second seminar for all focus groups, held at the August 2012 camp meeting,
emphasized the love of God and His willingness to forgive when we sin and lose moral
75
purity. One of the major texts was 2 Cor 5:17: “Therefore, if anyone is in Christ, he is
new creation, the old has gone, the new has come!” Paul encourages us that we become
new creatures in Christ when we repent. The seminar included public and one-on-one
confession by some of the youth who were courageous enough to share their
experiences. The following were the components suggested for healing:
1. Acknowledge that you have sinned and fallen short of the moral purity God
expects.
2. Be willing to confess to God in full what you believe is your sin or sins.
3. Be willing to confess to one person you totally trust who is not going to betray
you.
4. Be willing to break away from unholy alliances that destroy your moral
purity.
5. Pray for healing and believe God has healed you.
6. Move on with your new life totally free from moral impurity.
7. Rejoice in the Lord that you are a new creature.
The seminar was attended by over 300 youth from all the congregations in the
district. The meeting had to be extended for three days of three hours each due to the
large number of attendees and the emotional discussions that took place. The challenge
was that most young people were not willing to disclose anything to their church leaders,
thus making it very difficult for proper follow up. During the meeting there were ten
interesting cases of those who desired to cement their relationship and marry. One
married couple desired to divorce because the man felt that their marriage was just cohabitation and not a recognized marriage. In the three days there were over 50 youth that
76
I talked to on a one-on-one basis for prayer and counseling. Many more counseling
sessions continued after the seminars.
Lessons Learned
The interest that was generated among the youth was encouraging and signified
that with determination more could be achieved by the church. The goal was to generate
interest among the youth in church programs so as to promote moral purity. The church
weddings conducted during the project period indicated that there were marked
improvements and more mature relationships. The youth were more willing to engage
each other in terms of their conduct towards the opposite sex. There were more youth
who attended youth meetings in anticipation of more lessons on moral purity not only
from the researcher but from their peers as well. The other churches not selected also
desired to be involved in the program yet this was not feasible except as their young
people attended the seminars even without being invited. Below is the summary of the
lessons learned from the project.
1. The youth are willing to discuss the issue of Christian morality among
themselves and with other people they trust.
2. The prevalence of immoral behavior is around 30% and not more than that, as
perceived by the focus groups.
3. The perception of youth immorality by the adults is higher than the reality.
4. There is suspicion by church leaders that the youth in the church are not
morally pure.
5. The youth do not completely trust church leaders enough that would allow
them to openly talk about their moral failures or seek help.
77
6. The desire to live a morally pure life among the youth is encouraging.
7. Youth participation in leadership positions increased in the congregations
studied.
8. Church leaders are not doing much to address the issue of moral purity among
the youth.
What was not easy was to determine the actual percentage of youth who entered
relationships that led to church weddings. This was difficult because the numbers
fluctuated from time to time over the three years of the study. What was known was that
it was normal to have two church weddings in a year, but recently some churches have
had seven church weddings in a year. In 2012-2013, in the Chipata Main church there
were two young elders, at Chimwemwe Main there were three young elders. At
Ngwerere North there were two young elders, and at Diamondale, one young elder. This
was not the case before the project started. It was also difficult for the adult focus groups
to engage other adults by discussing sexual issues as raised in the questionnaires and
seminars. I attributed this to strong traditional beliefs where sexual matters are not
discussed publicly. Most of the adult focus group members did not attend the seminar
lessons.
In order to achieve maximum results in such a study it would be important to
spend more time with the adult groups more than with the youth. The youth were keen to
make real progress, while some adults seemed to show little interest. The real issue was
that some adults seem to have given up on the youth. Adults hold the majority of church
leadership positions and show a lack of interest in teaching young people about moral
purity. If this continues the church will have no strong leaders in a few years. If I were to
78
do another project I would encourage church leaders to make the moral purity of the
youth a top priority. It was encouraging that youth thoroughly enjoyed the study materials
and indicated that it had changed their perception to moral purity.
Future Impact
This project was not only needed in the Lusaka North Mission District, but seems
to be needed through the whole Zambia Union. Since the youth make up the majority in
most congregations in the Zambia Union, it is of great importance for the church to
contribute to their moral purity by not only worrying but also by taking deliberate action
to encourage them. The marked improvement that I observed in the Lusaka North
Mission in Christian morality among the youth can be achieved in many areas if the
leaders of the church at all levels would be willingly to make an effort. The church needs
more of its young people to behave in acceptable ways. To make this a reality, Adventist
leaders need to be active contributors. It was encouraging to see young people making
determined decisions to live morally right and stand against peer pressure. It was even
more satisfying to see some of them choose to commit their lives in holy matrimony after
attending the seminars. The church would reap great benefits if this program could be
replicated through the country.
Conclusion and Recommendations
The project was done to promote Christian morality among the youth in the
Seventh- day Adventist Church in Zambia. The purpose was to encourage moral purity
among Adventist youth in the Zambia Union. Eight focus groups were formed to
contribute to this project. The focus groups helped to answer questions concerning the
79
issue of Christian morality among Adventist youth. The interest generated among the
youth to participate in church programs and to engage in relationships that led to church
weddings signified the success of the project.
To implement such a program required more than the three years allocated for the
project. It would also be better to have a team of interested and committed people to help
with the program. There needs to be a team of facilitators to complement each other and
help during the seminars and evaluations.
Anyone involved in such a program needs to love young people and be wellinformed about youth matters and the challenges the young people youth face in
maintaining moral purity.
Recommendations to the Central Zambia Conference
1. Adventist leaders should find time to study the issues raised by this project
and use its findings in ministering to the young people in the conference.
2. A plan should be developed to help encourage Christian morality among
Adventist youth.
3. Youth leaders and pastors should be trained on how to teach Christian
morality.
4. The Central Zambia Conference leaders should develop a plan to train youth
pastors.
5. The chaplaincy department should be strengthened to help teach Christian
morality in colleges and universities.
6. Lessons should be developed for teaching Christian morality at camp
meetings and youth camps.
80
7. The conference should develop a manual to teach lessons on Christian
morality lessons to be used by pastors in all districts.
8. The conference should encourage churches to include the youth in church
leadership positions.
Recommendations to the Zambia Union Conference
1. The Zambia Union should develop a plan of replicating this project
throughout the country.
2. The chaplaincy department should be strengthened by appointing full-time
pastors in some of the colleges and universities.
3. A manual for Christian moral education should be developed to be used in
colleges and universities.
4. The union should develop a program to train youth pastors at the master’s
degree level.
81
APPENDIX A
FOCUS GROUP QUESTIONS
Youth Group Questions
1. In your own words, what is immoral behavior?
2. How wide-spread is immoral behavior in your area?
3. If it is wide-spread, do you consider this as a problem?
4. Do the youth in your area consider immoral behavior as a problem?
5. Are the elders and other members of the church aware of immoral behavior
among the youth in your area?
6. If they are aware what do they think of it?
7. Is co-habiting common in your area?
8. Do the Adventists youth favor co-habiting?
9. What is your view on co-habiting?
10. How should the church deal with immoral behavior and co-habiting?
11. If you consider immoral behavior and co-habiting a problem, what should be done
about it?
12. Some have engaged in these activities, but are now sorry for their actions, in what
ways can the church offer healing to these people?
82
Adult Group Questions
1. What is your understanding of immoral behavior?
2. How far is immoral behavior spread in your church?
3. Do you consider immoral behavior a problem in your area?
4. How would you know that the youth are involved in immoral behavior?
5. Do your members know of the existence of immoral behavior in your church?
6. If they are aware what are they doing about it?
7. Do you consider immoral behavior a sin?
8. What is the best way of dealing with immoral behavior in the church?
9. What do you understand by the term co-habiting?
10. Do Adventist youth co-habit as well?
11. If they do, what is the church doing about it?
12. Some have engaged in these activities, but are now sorry for their actions, in what
ways can the church offer healing to these people?
For further information contact author: [email protected] or
[email protected]
83
APPENDIX B
LIVING MORALLY UPRIGHT
THE PLACE OF MARRIAGE BEFORE THE FALL
Marriage is not an afterthought of the creation week. God instituted marriage in
the creation on the very that Adam and Eve were created. God included exclusiveness in
the marriage institution that should be honored as a foundation of the institution. Building
on a strong foundation requires good preparation while you are still a young person. Do
not wait to be and then learn to make strong decisions in your old age.
Assuming the given particularity of all Scripture, the two creation narratives
(Gen. 1:1-2:3 and 2:4-25) should be regarded as normative because they describe God’s
ideal for his creation. The narratives serve as God’s founding charter for humanity. The
rest of Scripture recounts the sacred story that, to a large extent, moves toward the
restoration of the ideal espoused in the charter. For example Jesus endeavored to
recapture for his church the creator’s intention for marriage (Matt. 19:3-9), while noting
that other portions of scripture allowed for departure from the ideal due the hardness of
the human heart (Matt. 19:8). Paul also based his marriage doctrines on the
complementary roles of women in the home and in the church on these cosmogonies
(1 Cor. 11:3-12; 1 Tim. 2:12-15), (Waltke, 2007, pp. 233-234).
MARRIAGE AND PARENTHOOD
The unity of marriage between man and woman which God calls “one flesh” is
only permissible in a holy matrimony. God knew from creation that one is not able to
share sexual emotions with several people and he created the institution from marriage
for such an act. God also provided a process of procreation in this institution. It is
therefore an immoral act to go on sharing your flesh with people you are not biblically
married to. It is difficult to completely give oneself to marriage spouse after sharing your
flesh with people you not married to.
According to the first creation account, God created humanity as male and female
(Gen. 1:26-28; Matt. 19:4), where upon he blessed them to procreate and to govern. He
blessed them to enable them to procreate his image and similitude (Gen. 5:1-3).
84
According to the second account of creation, God mandated that man and woman to
procreate through and within the confines of monogamy. God instituted marriage by
giving Adam his bride, defining them as husband and wife, and ordaining the man to
leave his parents and cling to his wife, forming a new home. By instituting marriage in
the Garden of Eden, which the church restores, God represents marriage as an ideal and
holy state, an act of worship (Heb. 13:4). The Sabbath and marriage are the only social
institutions that precede the fall, and the homes established through marriage provide
foundation stones for society. After the fall God instituted the state to protect society
from criminals and the church to promote a new community of love in a conflicted world
(Lev. 19:18; Deut. 6:5; Matt. 22:37-40). The gift of the bride story emphasizes the
goodness of marriage. God’s statement to Adam that it is not good (Gen. 2:18), is more
emphatic than lacking in goodness but saying that situation is less than ideal. God
completes the man by the gift of a bride, not by placing him in a community, which is no
surrogate for a wife. The man and the woman complement and complete one another.
This account ends with no trace of male chauvinism, but with the coda that the man
leaves his parents to cling to his wife (Gen. 2:24) (Waltke, 2007, p. 237).
MAN AND WOMAN ARE EQUAL IN MARRIAGE
Young professional should not be scared of marriage as an oppressive institution
according to the impression that has been by society. Both men and women are created in
the image of God thus equality of humanity should be maintained in marriage in spite of
the shared roles that may be accepted in marriage.
In the first creation account, both men and women are created in the image of God
(Gen. 1:26-28). The second account reinforces this equality and clarifies it. When God
says, “I will make a helper equal to him,” he means that he will form a woman who is
equal to and adequate for the man. She stands opposite him in her sexual differentiation
but equal with him in her dignity as a human being (Waltke, 2007, p. 239).
THE LINE OF CAIN: LAMECH (GEN 4:17-24)
The principle of one and one women as laid down by God should be the one be followed
in seeking for a marriage partner. Lamech followed his own heart and eyes and ended up
perverting the institution of marriage that God made holy. Young people should adhere to
God’s principle even when under peer pressure.
In God’s common grace, family life is enjoyed by unbelievers as well as
unbelievers, but in Cain’s family there are polygamists and self-avengers, as epitomized
by Lamech. Lamech represents both a progressive hardening in sin-polygamy and a
grossly unjust vendetta (Waltke, 2007, pp. 271-272).
85
THE SEVENTH COMMANDMENT: DO NOT COMMIT ADULTERY
God instituted the seventh commandment to protect the marriage institution from
chancers of love. It is a protection against your flesh and love with strangers. This
commandment includes the prohibition of fornication as well. When one avoids
fornication it is most likely that they will also protect their marriage from adultery.
Marriage is an exclusive relationship in which a man and a woman commit
themselves to each other in covenant for life and, on the basis of solemn vows, become
one flesh physically (Gen. 2:24; Mal. 2:14; Matt. 19:4-6). The seventh commandment
protects this relationship by proscribing anyone from coming between the spouses (Deut.
23:7). Abimelech regarded adultery as a great sin (Gen. 20:9) and Joseph called it a
“wicked thing” (Gen. 39:9). Job links adulterers with murderers and thieves (Job 24:13-
17); Jeremiah regarded adultery as an outrage (Jer. 29:23; 9:1-3). Solomon says the
adulterer has no sense (Prov. 6:32; 2:15-19; 5:1-23; 6:20-35; &;1-27). David would have
lost his life and his kingdom for his adultery with Bathsheba had he not repented (2 Sam.
10-12; Ps. 51) (Waltke, 2007, p. 429).
JESUS TAUGHT PURITY OF HEART AND PERMANENCE OF MARRIAGE
Jesus further discouraged lust that leads to the destruction of the marriage vows.
This is also to protect the permanence of marriage. Those who wish to engage in
marriage should never take it as an experiment to see if it works or not, God pronounced
it as very good.
Since Jesus did not define this new people as a political entity, the only standard
that mattered would be God’s ultimate standard. There should not only be no murder, but
none of the hate-filled anger that produces murder (Matt. 5:21-22). There should not only
be no adultery, but there should be no lust, which leads to adultery (Matt. 5:27-30).
Marriage should be institutionalized as permanent bonding of two people into one flesh
through sexual intercourse, and one’s marriage should only be declared a failure if one’s
spouse was sexually unfaithful (Matt. 19:3-9, 5: 31-32) (Thielman, 2005, p. 89).
THE SPIRIT SANCTIFIES GOD’S PEOPLE
We are God’s property both by creation and redemption. God does not want us
defile ourselves with worldly affairs of any kind. For this he has sent the Holy Spirit to
86
sanctify his children from worldly lusts that may destroy the body temple. The spirit
transforms us into pure vessels.
If Gentiles are to come into God’s people, however, a radical transformation must
begin in their lives to make them appropriate dwelling places for God’s Holy Spirit- they
need to be holy. Among the New Testament writers, Paul especially emphasizes the role
of the spirit in effecting this transformation. He tells the mainly Gentile Thessalonian
Christians that their holiness is God’s will and that they must, therefore, exercise sexual
self-control in holiness (1Thess. 4:3-6). God has called them in holiness (1Thess. 4:7),
and the person who rejects this instruction rejects the God who has given to his people his
Holy Spirit (1Thess. 4:8). Similarly, Paul reminds the predominantly Gentile Corinthians
Christians that since the Spirit of God has washed, sanctified, and justified them, they
should avoid the kind of immorality that characterized their lives prior to their conversion
(1Cor. 6: 9-11). Since their body is the temple of the Holy Spirit, they should flee sexual
immorality (1Cor. 6:18-20) (Theilman, 2005, pp. 705-706).
ELLEN G. WHITE’S COMMENTS ON PURE LOVE
According to Ellen White’s book Adventist Home, [Love] is pure and holy. But the
passion of the natural heart is another thing altogether. While pure love will take God into
its plans, and will be in perfect harmony with the Spirit of God, passion will be
headstrong, rash, unreasonable, defiant of all restraint, and will make the object of its
choices an idol. In all the deportment of one who possesses true love, the grace of God
will be shown. Modesty, simplicity, sincerity, morality and religion will characterize
every step toward an alliance in marriage. (1952, p. 50)
Pure and holy affection is not a feeling, but a principle. Those who are actuated
by true love are neither unreasonable nor blind. Taught by the Holy Spirit, they love God
supremely, and their neighbor as themselves” (1930, p. 435)
In the book Counsels to Parents, Teachers, and Students, Ellen White wrote:
The desire for excitement and pleasing entertainment is a temptation and snare to God’s
people, especially to the young. Satan is constantly preparing inducements to attract
minds from solemn work of preparing for scenes in the future. Through the agency of
worldliness he keeps up a continual excitement to induce the unwary to join in worldly
pleasures. (1913, p. 325)
In speaking of the sin of “self-abuse,” Ellen White wrote:
Youth and children of both sexes engage in moral pollution and practice this disgusting
soul and body-destroying vice. Many professed Christians are so benumbed by the same
practice that their moral sensibilities cannot be aroused to understand that it is sin, and
that if continued its sure results will be utter shipwreck of body and mind (1948, p. 347).
THE CHURCH’S STAND ON LOVE AND MARRIAGE
The Seventh-day Adventist Church statement on marriage reads as follows: In His
infinite love and wisdom God created mankind, both male and female and so doing based
human society on the firm foundation of loving homes and families. It is Satan’s purpose,
however, to pervert every good thing; and the perversion of the best inevitably leads to
87
that which is worst under the influence of passion unrestrained by moral and religious
principle, the association of the sexes has, to a deeply disturbing extent, degenerated into
license and abuse which results in bondage. With the aid of many films, television, video,
radio programs, and printed materials, the world is being steered on a course to new
depths of shame and depravity. Not only is the basic structure of society being greatly
damaged but also the breakdown of the family fosters other gross evils. The results in
distorted lives of children and youth are distressing and evoke our pity, and the effects are
not only disastrous but also cumulative. The degrading results of the obsession of this age
with sex and the pursuit of sensual pleasures are clearly described in the word of God
(General Conference, 2000, p. 62).
It is also a moral responsibility of churches to help the youth within their reach to
keep their moral purity than engage them in the blame game and condemning them.
In order to preserve morality the church needs to take an interest in the affairs of young
people. Suspicion does not seem to help the youth in their moral purity. It is better to let
them know the leaders are interested in their relationships. (General Conference, 2002, p.
51).
FURTHER ADMONITIONS ON YOUTH LOVE AND MARRIAGE
Karen Flowers and Ron Flowers propose that God’s plan is for everyone to enjoy
the love and support of their family throughout their lives. Family includes immediate
family, extended family, and the broader fellowship of the family of God. A sense of
connectedness to family has been identified as the most significant factor which
decreases the likelihood that youth will engage in behaviors which put their well-being at
risk, including sex outside marriage (2004, p. 37).
William J. Taverner thinks sex sometimes can be an addiction for some people.
He defines sexual addiction as “any sexual dependency and sexual compulsivity. By any
name, it is a compulsive behavior that completely dominates the addict’s life” Taverner,
2008, p. 56). Sexual addicts, he says, “make sex a priority more important than family,
friends, and work. Sex becomes the organizing principle of the addict’s life. They are
willing to sacrifice what they cherish most in order to preserve and continue their
unhealthy behavior” (p. 56).
As this may be so, Paul David Tripp advocates a more biblical position on moral
purity in sex education. He says that there has been renewed interest in virginity both
inside and outside church. Christian and community groups are rallying teenagers to sign
abstinence contracts, committing themselves to virginity till marriage. For one thing it
moves toward a less-than-biblical definition of moral purity. To be physically abstinent is
not the same as being morally pure. Moral purity is a matter of the heart. If the heart is
not pure, the body will not be kept pure for long (2000, p. 17).
88
Conclusion
1. Christianity morality is demanded by God from all, whether youth or adult.
2. Lack of Christian morality embarrasses God and the church.
3. Christianity morality is emphasized throughout the Bible, Ellen White’s
writings, and by Christian writers.
4. Living in an immoral behavior is like sharing your own flesh with many
people, the hoping to be whole again when you marry, is impossible.
5. Stick paper sticks only once, likewise you can only be “one flesh” with one
person.
6. Living a Christian moral life is a virtue and never a vice.
7. God will always provide power to live a Christian moral life.
GOD’S HEALING PROCESS
Introduction
Major Texts: 2 Corinthians 5:17, 1Timothy 4:12, John 6:37-40, James 5:15-17.
This section is meant to encourage youth who may have fallen from the favor of
God due to their behavior but wish to come to the Lord. An assurance should be given to
them that the Lord does not reject any one in spite of what could have led to the fall. The
young people should be assured that God is able to rebuild them even they crumbled in
sin.
God accepts those who come to him willingly in spite of what could have
happened in the past. What is needed in healing is acceptance of our weaknesses and God
will work with us in healing. If we understand God’s love then we will always have hope
for healing even after disappointing him.
89
DO NOT ABORT SEEK FOR FORGIVENESS
Many youth worsen their situations by aborting when they discover that they are
pregnant and not able to face the shame of their immoral life. But this not a solution to
the problem it actual compounds it when you consider the consequences of abortion. It is
better to seek the forgiveness of God than to let sin begets another sin.
In the Youth Worker’s Guide: Life style issues of 2004, it is stated that few issues
are more emotionally intense than the issue of abortion. For a woman who chooses to
have an abortion, the decision is almost always a difficult one. The woman who makes
this choice is facing an unwanted pregnancy; she is often troubled about whether her
choice is morally right or wrong. An abortion is a traumatic event (General Conference of
SDA, 2004, p. 6).
AVOID CONTRACEPTIVES IF YOU ARE NOT MARRIED THEY WILL
ENCOURAGE YOU TO SIN
Because contraceptives have been allowed to be sold on the open market the
youth have been at risk in the behaviors. It is prudent that Christian youth must not be
overtaken by this immoral marketing strategy and allow themselves to sin willfully
because they will not be caught. There is prudence in keeping oneself pure and defiled.
Clifford and Joyce Penner add that obviously the single person has to take
responsibility for the expressions of that sexuality conception, infection, detection used to
be the controls on single sexual activity. All three of these controls have changed
radically. The easy availability of birth control methods, especially the pill, have
drastically altered the dating structure. The advent of the pill clearly is one of the bench
marks of modern social change.
BE SATISFIED TO BE AN INDIVIDUAL THE WAY GOD CREATED YOU
Peer pressure is a dangerous destructive tool among youth morality. Young
people should be proud of their unique individual significance than to try and be someone
else. God’s purpose is accomplished in each of creation and we do not need to be
approved by anyone.
John Piper and Wayne Grudem say that the tendency today is to stress the
equality of men and women by minimizing the unique significance of our maleness and
femaleness. But this depreciation of male and female personhood is a great loss. It is
90
taking a tremendous toll on generations of young men and women who do not know what
it means to be a man or woman. Confusion over the meaning of sexual personhood today
is epidemic. The consequence of this confusion is not a free and happy harmony among
gender-free persons relating on the basis of abstract competencies. The consequence
rather is more divorce, more homosexuality, more social awkwardness, and more
emotional distress and suicide that come with the loss of God given identity. (Piper and
Grudem, 1991, p. 33)
Summary of Healing Process
1. Acknowledge that you have sinned and fallen short of the moral purity God
expects.
2. Be willing to confess to God in full what you believe is your sin or sins.
3. Be willing to confess to one person you totally trust who is not going to betray
you.
4. Be willing to break away from unholy alliances that destroy your moral purity.
5. Pray for healing and believe God has healed you.
6. Move on with your new life totally free from moral impurity.
7. Rejoice in the Lord that you are a new creature.
91
REFERENCE LIST
About Gantt charts. (n.d.). Retrieved 7 July 2011, from www.gantt.chart.biz/henrylaurence.gantt
The Archbishops’ Council, House of Bishops Group. (2003). Some issues in human
sexuality: A guide to the debate. London, UK: Church House.
Blocher, H. (1984). In the beginning: The opening chapters of Genesis. Leicester,
England: Inter-Varsity Press.
Bruce, F. F. (1977). Paul: Apostle of the heart set free. Grand Rapids, MI: Eerdmans.
Central Zambia Conference, Treasury Department. (2012a). Financial growth. Kabwe,
Zambia: Author.
Central Zambia Conference Secretariat. (2012b). Membership statistics. Kabwe, Zambia:
Author.
Clinebell, H., Jr., & Clinebell, C. H. (1970). The intimate marriage. New York, NY:
Harper and Row.
Definition of Gantt chart. (n.d.). Retrieved 18 July 2011, from www.ganttchart.com
Dick, R. S., & Dick, B. A. (2001). Equipped for every good work: Building a gifts-based
church. Eugene, OR: Wipf and Stock.
Dybdahl, J. L. (2008). Hunger: Satisfying the longing of your soul. Hagerstown, MD:
Review and Herald.
Edmond, D. C. (2001). Do it right: Love, sex and relationship, God’s way. Hagerstown,
MD: Review and Herald.
Fiore, B., & Harrington, D. J. (Eds.). (2007). The pastoral epistles: First Timothy, second
Timothy and Titus. Collegeville, MN. Eerdmans.
Flowers, K., & Flowers, R. (2004). Human sexuality. Silver Spring, MD: Family Life
Department, General Conference of Seventh-day Adventists.
Gane, B. (2005). Building youth ministry: A foundation guide. Riverside, CA: Hancock
Center.
92
General Conference of Seventh-day Adventists. (2002). Seventh-day Adventist pastor’s
and elder’s handbook for youth ministry. Silver Spring, MD: Author.
General Conference of the Seventh-day Adventists, Communication Department. (2000).
Statements, guidelines and other documents. Silver Spring, MD: Author
General Conference of Seventh-day Adventists, Youth Department. (2004). The youth
worker’s guide book: Life style issues. Silver Spring, Maryland, MD: Author.
General Conference of Seventh-day Adventists. Youth Department. (2005). Getting it
right. Hagerstown, MD: Review and Herald.
General Conference of Seventh-day Adventists, Youth Department. (2006). The youth
worker’s guide book: Social issues. Silver Spring, MD: Author.
Gichinga, E. M. (2003). Pre-marital counseling guide. Nairobi, Kenya: GEM Counseling
Services.
Githumbi, K., Kimathi, J., Mojolan, O., Kathii, H., Wafula, E., & Wagana, G. (2009).
The marriage highway: Marriage before and after. Nairobi, Kenya: Evangel.
Hamilton, V. P. (1990). Book of Genesis. The new international commentary on the Old
Testament. Grand Rapids, MI: Eerdmans.
Henry, M. (1991). Matthew Henry’s Bible commentary. (Vol. 1, pp. 1-212). Peabody,
MA: Hendrickson.
Hiebert, P. G. (2009). The gospel in human contexts. Grand Rapids, MI: Baker
Academic.
History of Lusaka. (n.d.). Retrieved 18 July 2013, from www.zamstats.gov.zm
History of project management. (n.d.). Retrieved 11 July 2011, from gantt.chart
.biz/henry-laurence.gantt
Kyomo, A. A., & Selvan, G. (2004). Marriage and family in African Christianity.
Nairobi, Kenya: Acton.
Lincoln, A. T. (1990). Ephesians. In Word biblical commentary. Nashville TN: Thomas
Nelson.
Makewa, P. M. (2008). Develop youth. Nairobi, Kenya: Uzima.
Map of Zambia. (n.d.). Retrieved 18 July 2013, from www.maps.google.com/maps
McCracken, R. J. (1966). What is sin? What is virtue? New York, NY: Harper and Row.
McNeal, R. (2000). A work of heart: Understanding how God shapes spiritual leaders.
San Francisco: CA: Jossey-Bass.
93
Mekong Institute of UNESCO. (2011). Logical framework and policy matrix planning
tools. Retrieved 11 July 2011, from www.unescobkkw.org/elib/UNESCO-MI
Nichol, F. D. (Ed.). (1978). Daniel. In The Seventh-day Adventist Bible commentary (Vol.
4, pp. 743-884). Washington, DC: Review and Herald.
Nichol, F. D. (Ed.). (1978). Exodus. In The Seventh-day Adventist Bible commentary
(Vol. 4, pp. 490-692). Hagerstown, MD: Review and Herald.
Nichol, F. D. (Ed.). (1978). Genesis. In The Seventh-day Adventist Bible commentary
(Vol. 1, pp. 201-490). Hagerstown MD: Review and Herald.
Nichol, F. D. (Ed.). (1980). Colossians. In The Seventh-day Adventist Bible commentary
(Vol. 7, pp. 183-222). Washington, DC: Review and Herald.
Nichol, F. D. (Ed.). (1980). Ephesians. In The Seventh-day Adventist Bible commentary
(Vol. 6, pp. 1031-32). Hagerstown, MD: Review and Herald.
Nichol, F. D. (Ed.). (1980). First Corinthians. In The Seventh-day Adventist Bible
commentary (Vol. 6, pp. 655-820). Hagerstown, MD: Review and Herald.
Nichol, F. D. (Ed.). (1980). Matthew. In The Seventh-day Adventist Bible commentary
(Vol. 5, p. 336). Washington, DC: Review and Herald.
Nichol, F. D. (Ed.), (1980). Second Timothy. In The Seventh-day Adventist Bible
commentary (Vol. 7, pp. 325-354). Hagerstown, MD: Review and Herald.
Nolland, J. (2005). The gospel of Matthew: A commentary on the Greek text. Grand
Rapids, MI: Eerdmans.
Odame, H. H. (2001). Questions to guide an engendered log frame. Retrieved from
www.secure.ifrc.org/dmis
Okoronkwo, S. (2005). Facts about sex for youth: “Choosing to chill.” Nairobi, Kenya:
Uzima.
Olson, G. K. (1994). Counseling teenagers: The complete Christian guide to
understanding and helping adolescents. Loveland, CO: Thomas Schultz.
Penner, C., & Penner, J. (1986). A gift for all ages: A family handbook on sexuality.
Waco, TX: Word.
Piper, J. & Grudem, W. (1991). Recovering biblical manhood and womanhood: A
response to evangelical feminism. Wheaton, IL: Crossway Books.
Project management solutions (Aust) Pty Ltd. (n.d.). LogFrame. Retrieved 9 June 2014,
from http://www.pmsa.com.au/LogFrame.htm
94
Robertson, P. O. (2002). The genesis of sex: Sexual relationships in the first book of the
Bible. Phillipsburg, NJ: P and R.
Ryken, L., & Wilhoit, C. J. (1998). Dictionary of biblical imagery: An encyclopedic
exploration of the image symbols, motifs, metaphors, figures of speech and
literary pattern of the Bible. Downers Grove, IL: IVP Academic.
Schweizer, E. (1975). The good news according to Matthew. Atlanta GA: John Knox
Press.
Seamands, D. (1981). Healing for damaged emotions. Colorado Springs, CO: David C.
Cook.
Swenson, R. A. (2004). Margin: Restoring emotional, physical, financial and time
reserves to overload lives. Colorado Springs, CO: NavPress.
Talbert, C. H. (2007). Ephesians and Colossians: In Commentaries on the New
Testament. Grand Rapids, MI: Baker Academic.
Taverner, W. J. (2008). Taking sides: Clashing views in humanity sexuality. New York,
NY: McGraw-Hill.
Thielman, F. (2005). Theology of the new testament. Grand Rapids, MI: Zondervan.
Tripp, P. D. (2000). Teens and Sex: How should we teach them. Phillipsburg, NJ: P and
R.
Waltke, B. C. (2007). An old testament theology. Grand Rapids, MI: Zondervan.
White, E. G. (1913). Counsels to parents, teachers and students. Mountain View, CA:
Pacific Press.
White, E. G. (1930). Messages to young people, Washington, DC: Review and Herald.
White, E. G. (1948). Testimonies for the church (Vol. 2). Mountain View, CA: Pacific
Press.
White, E. G. (1952). The Adventist home. Washington, DC: Review and Herald.
White, E. G. (1980). An exhaustive commentary on Daniel. Harrah, OK: Academy
Enterprises.
Wolf, H. (1991). An introduction to the Old Testament Pentateuch. Chicago, IL: Moody
Press.
The World Bank. (2011). The World Bank logframe handbook: A logical framework
approach to project cycle management. Washington, DC: World Bank. Retrieved
11 July 2011, from www.bokv.ac.at/H811/Skripten/811382
95
VITA
Personal Details
Name: Tommy Susiku Namitondo
Date of Birth: August 5, 1964
Place of Birth Kalabo, Zambia
Married: June 9, 1984 to Roider Ndalamei
Children: Eric (1985), Jeremiah (1988), Priscilla (1991), Tommy Junior (1994) and
Jonah (2001)
Education
2011-2014 DMin in Global Mission Leadership, Andrews University, Berrien
Springs, MI
2006-2009 Masters in Pastoral Theology, Adventist University of Africa, Nairobi,
Kenya
1998-2002 Bachelor of Arts in Theology, Solusi University, Bulawayo, Zimbabwe
Ordination
January 31, 1998 Ordained to the SDA Gospel Ministry
Experience
2013-Present District Pastor, Matero Mission District
2010-2012 District Pastor, Lusaka North Mission District
2009 District Pastor, Nangoma Mission District
2007-2008 Church Pastor, University SDA Church
2005-2006 Conference Publishing Director, Central Zambia Conference, Kabwe,
Zambia
2004-2005 Church Pastor, Chelston SDA Church, Lusaka, Zambia
2002-2003 District Pastor, Lusaka South Mission District
1998-2002 Student, Solusi University, Bulawayo, Zimbabwe
1997-1998 District Pastor, Mondake Mission District
1994-1997 District Pastor, Lusaka Central Mission District
1991-1993 Conference Publishing Director, Central Zambia Conference, Kabwe,
Zambia
1990-1991 Regional Publishing Director, West Central Region, Lusaka, Zambia
1988-1990 Literature Evangelist, West Central Region, Lusaka, Zambia
96