Registration for our October 4-5 National Conference in Louisville, KY at Southern Seminary opens soon! Once it opens, make sure to take advantage of our $79 early bird special…

According to Christianity Today and national orphan care leaders like Jedd Medefind, Together for Adoption is the “theological engine” of the evangelical orphan care and adoption movement.

Together for Adoption has consistently led the way in telling God’s story of Adoption for a broken world. While lowercase “adoption” refers to the practice of families adopting children, uppercase “Adoption” refers to God’s mission of Adoption within redemptive-history “to unite all things in [Jesus Christ], things in heaven and things on earth” (Ephesians 1:5, 10).

As we at Together for Adoption like to put it: “Adoption is God’s redemptive activity within the world to reconcile, restore, and renew all creation.” God’s Story of Adoption is an opportunity for God’s people to live intentionally within the Story He’s writing, the climax of which is the Day He makes all things new. This is the Story that changes everything—for us and the fatherless.

General Session Topics

The Story Gone Wrong (Mike Reeves, author of Delighting in the Trinity)
Stories of the Fatherless (Dr. Sharen Ford, Manager of Colorado State’s Permanency Services Unit)
The Story Re-Written (Dan Cruver)
Our Lives Re-Written (Mike Reeves)
Stories of the Fatherless Re-Written (Vermon Pierre)
When Everything Sad Comes Untrue (Scotty Smith)

We are really looking forward to having you join us October 4-5 as we explore The Story that Changes Everything. Don’t forget, registration opens soon!

Note: In this blog series, all lowercase occurrences of the word “adoption” refer to the practice of families adopting children. All uppercase occurrences (“Adoption”) refer to God’s work of Adoption within redemptive-history. Article synopsis: While lowercase “adoption” presents a cosmetic solution to the global orphan crisis, uppercase “Adoption” presents a cosmic solution. Read Part 1. Also, I appreciate Jen Hatmaker’s willingness to address this controversial issue on her blog (here and here).

My intention in part two of this series is to focus on God’s mission to put the world to rights by Adoption through Jesus Christ.

There certainly are points of correspondence between adoption and Adoption. But I’m convinced that there are many more differences than there are similarities. Adoption is unique in that its scope is cosmic, that is, it affects all of creation—every last atom and molecule of it! Paul focuses on the cosmic scope of adoption in Romans 8:18-23 (see verse 23 in particular). As amazing and wonderful as adoption is—changing the world for a child, it can’t change the world. Only Adoption can and will transform the cosmos (i.e., our little planet and the countless galaxies of the vast universe).

God’s cosmic scope of Adoption, though, will ultimately solve the global orphan crisis because it’s how our Triune God is putting the world and universe to rights (enjoying my use of this British idiom, “putting to rights”? I sure enjoy using it!). When that Day finally breaks into our broken world—when God’s work of Adoption is consummated—everything will be unimaginably better than we can even begin to imagine now. In the Day when we actually find ourselves living in the New Earth and the New Heavens, we will think of our present time on earth now (in comparison to the life we’ll be living in the renewed creation then) as the days when we went about “making mud pies in a slum because [we could not] imagine what [was] meant by the offer of a holiday [on the New Earth in a renewed Heavens]!”

I seriously doubt I am exaggerating in the slightest!

Adoption is so much better than adoption. And just think about it: one massive improvement to our world when all things are made new through God’s work of Adoption is that there will no longer be any orphans. Not one. Anywhere in the universe. The word “orphan” will be a thing of the eternal past. If you’re like me, you can’t wait for that Day to arrive.

Unlike Adoption, adoption can’t (and won’t!) solve the global orphan crisis. Never. Solving the global orphan crisis before Jesus returns is not even possible in large part because of the presence of original (“What is original sin?”) and actual sin in our world (“What is actual sin?”). This is the cosmic difference between Adoption and adoption. Humanity’s adoption of children is reactive. It brings a solution to a child who is legally adoptable for whatever valid reasons. Adoption, on the other hand, is profoundly proactive. It’s God’s mission to renew the earth and banish the curse forever—as far as the curse is found!

Adoption is cosmic in that it will one day completely solve and eliminate the global orphan crisis and all the sin in, behind, and around it.

Humanity’s adoption of children is cosmetic in that, although it often brings beautiful redemption to particular children, it cannot solve the global orphan crisis. What it does do, though, in addition to bringing an orphan into a family, is point to the great Day when God will make all things new and the word “orphan” will belong exclusively to the history of the old creation.

But…in the meantime…as we continue to champion and practice ethical adoption, Adoption should galvanize and mobilize us to seek to put unethical adoption and child trafficking to rights for the glory of our Triune God and the good of vulnerable and orphan children everywhere.

I am in complete agreement with Jen Hatmaker: I am decidedly pro-adoption. Period. But I’m also decidedly anti-unethical adoption. And as far as I’m concerned, a robust understanding of Adoption and its implications for the global orphan crisis is the answer to strengthening ethical adoption and fighting unethical adoption.
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Stay tuned for part 3 in this series.

Do you want your ministry or organization to win a free exhibitor booth at this year’s Together for Adoption National Conference?

Together for Adoption is working hard to bring you our sixth and best conference since it all started in 2008. Let us help you get involved and be there.

What are we working toward?

According to Christianity Today and national orphan care leaders like Jedd Medefind, Together for Adoption is the “theological engine” of the evangelical orphan care and adoption movement.

Together for Adoption has consistently led the way in telling God’s story of Adoption for a broken world. While lowercase “adoption” refers to the practice of families adopting children, uppercase “Adoption” refers to God’s mission of Adoption within redemptive-history “to unite all things in [Jesus Christ], things in heaven and things on earth” (Ephesians 1:5, 10).

As we at Together for Adoption like to put it: “Adoption is God’s redemptive activity within the world to reconcile, restore, and renew all creation.” God’s Story of Adoption, then, is an opportunity for God’s people to live intentionally within the Story He is writing, the climax of which is God making all things new for us and the fatherless.

We want to invite you to be better equipped to live in the Story of God!
Join us to learn more about “The Story that Changes Everything — for Us and the Fatherless.”

Who will be there?

Over 50 of the world’s most respected orphan prevention, orphan care, foster care, and adoption organizations are joining us to share their strategies and expertise with you—and T4A attendees will have ample opportunity to meet experts face to face.

World class presenters include Dr. Sharen Ford, Scotty Smith, Mike Reeves, Jason Kovacs, Vermon Pierre, Dr. Susan Hillis, Noel Piper, Johnny Carr, Elizabeth Styffe, Dr. Gerrit Scott Dawson, Dr. Donna Thoennes, Herbie Newell, Andy Lehman, Carolyn Twietmeyer, Dr. Randy Stinson, Dr. Timothy Paul Jones, Daniel LaBry, David Wooten, Paul Golden, Karla Marie Williams, David Henry, Bruce Kendrick, Joe Gerber, Dr. Jon Bergeron, Dr. Karen Hutchinson, Scott Vair, Kathy Davis, Kim de Blecourt, Kristin Wong, Laura Beauvais-Godwin, Rhonda Littleton, Lisa Prather, Melissa Peduzzi, Nemili Johnson, Rich Metcalfe, Shelly Roberts and Attorneys: Sam McLure and Trey Ingram, just to mention a few!

There will be 50+ breakout sessions telling the smaller stories of adoption and orphan care efforts spread over 2 days. Find them listed in these 8 tracks: “Stories about Beginning the Adoption Journey (Pre­-Adoption)” – “Stories from Experienced Adoptive Families (Post-Adoption)” – “Stories from Experienced Adoptive Families with Special Needs” – “Stories about Foster Care within Families” – “Stories from Experienced Organizations on the Orphan Crisis” – “Stories about Financing your Adoption Journey” – “Stories about Developing Ministries for Adoption/Orphan Care Movement” – “Stories about God’s Work through the Theology of Adoption.”

How can your organization win one of the three free exhibitor booths?

We have three free exhibitor booths available at the conference, valued at $900 each (our basic exhibitor package plus a little extra!). In addition, your free booth will give you the opportunity to enjoy exposure to the 900-1,100 movers and shakers attending the conference onsite!

How to win

Video Commercial Entry

1. Simply create a 30 to 60 second Youtube or Vimeo video in which one of your organization’s team members tells everyone why your ministry wants be a key part of the one-of-a-kind Together for Adoption National Conference.
2. Ask friends of your organization to embed the video on their blogs/websites for maximum viewing. If you hope your video just might go viral, make a creative video! Have those who embed the video on their own blogs/websites email dan.cruver@togetherforadoption.org with the URL of their video. Include “Video Commercial Entry” in email “Subject” box.
3. Simply tweet what you see below for a chance to win one of three free exhibitor spots (make sure you use the hashtag below):

   We want [organization's name] to win an exhibitor booth to @t4aCon 2013 http://www.togetherforadoption.org/?p=16702 #winT4A2013EXPO

You can tweet up to two times per day. Each tweet is an entry to win. We’ll randomly draw the winner of a free ticket. Those with the most tweets increase their chances of winning.  All tweets must have the #winT4A2013EXPO hashtag included.

*Please send your video to dan.cruver@togetherforadoption.org whichever way works best for you (i.e., dropbox folder, etc) so that we may upload it to both our T4A YouTube and Vimeo sites.

What you need to know:

1. Videos must be sent to dan.cruver@togetherforadoption.org via a dropbox folder so that we may upload it to both our YouTube and Vimeo sites.
2. Tweets must contain #winT4A2013EXPO.
3. The deadline is Monday, July 1, 2013, and the three winners will be announced shortly thereafter.
4. If you’ve already purchased a ticket, no worries. If you win, we’ll either give you a full refund or you can give your spare ticket to someone you really like.

We look forward to seeing your comments and tweets. Good luck!

Note: In this blog series, all lowercase occurrences of the word “adoption” refer to the practice of families adopting children. All uppercase occurrences (“Adoption”) refer to God’s work of Adoption within redemptive-history. Article synopsis: While lowercase “adoption” presents a cosmetic solution to the global orphan crisis, uppercase “Adoption” presents a cosmic solution.

Jen Hatmaker can flat-out write well. She’s a very gifted writer. Case-in-point: her recent blog series “Examining Adoption Ethics” (Part 1 & Part 2) was received by hundreds of people as “cold water to a thirsty soul” and as “good news from a far country” (Proverbs 25:25) in a cultural climate that often produces much “more heat than light.” The first two parts of her ongoing series contain quite a few powerful (and very valuable) “stop you in your tracks sentences” that encourage us to think, reflect, and consider how we might better approach this critically important issue. I highly recommend you read her excellent series on ethical and unethical adoption. Here are several of Jen Hatmaker’s sentences which had that effect upon me:

“We cannot be complicit in what amounts to trafficking.”

“I am pro-family: first families when possible, and second families when they are not” (Part 2).

“You are no villain, Baby Adopter, and many adoptive parents choose a baby to keep birth order intact or remove her from an institution early to diminish long-term effects” (Part 2).

“While your personal adoption may be completely legitimate, as a community, we still must guard against systemic weak links and refuse to discredit obvious failure within the movement” (Part 2).

“The more people, systems, and organizations in place, the higher the accountability, and I cannot stress this enough: we want the highest possible accountability here” (Part 2).

“If they place a premium on reunification and in-country placements and insist on exhaustive investigations to approve an international placement, we say AMEN and commit to wait” (Part 2).

“Adoption is an answer to a tragedy that has already happened, but may it never be the impetus for one that hasn’t” (Part 2).

“Most [many?] of us don’t pursue the kids there are; we pursue the kids we want, and these countries know the score.”

One of Jen’s comments that I can’t shake is that “Adoption is an answer to a tragedy that has already happened, but may it never be the impetus for one [i.e., tragedy] that hasn’t” (emphasis mine).  As much as I agree with the first half of her of claim, I have concerns with the second half in which she hopes that adoption may “never be the impetus for one that hasn’t” (found in Part 2).

My concerns stem not from what she does say but from what she does not say. Since by adoption she’s only referring to “adoption,” I whole heartedly agree with her conclusion. But if the discussion centers on “Adoption” instead of “adoption,” the entire discussion becomes a game-changer. Therefore, what I am really suggesting is that this discussion/issue needs broadening.

The waters of this discussion of ethical and unethical adoption are often severely muddied by the unintended neglect to approach the discussion from the perspectives of both “adoption” and “Adoption.”

While lowercase “adoption” refers to the practice of families adopting children, uppercase “Adoption” refers to God’s work of Adoption within redemptive-history. Although there are certain similarities between adoption and Adoption, the differences between them are cosmic in their scope; and, therefore, must not be neglected or glossed over if we are to see the kind of reform needed to address the complexity of unethical adoption practice. While “Adoption” is cosmic in its solutions to the global orphan crisis, “adoption” is cosmetic. From what I’ve been able to gather, most of the discussion on pursuing ethical adoption focuses on “adoption” rather than “Adoption.” Now, while I do not expect the secular world to approach solutions to these ethical issues from the perspective of uppercase “Adoption,” I hope many who disagree with us will see that our approach/perspective has much to offer.

Ultimately, I’m convinced that both sides of the ethical vs. unethical adoption debate want children to be raised, loved, cared for, and nurtured by their biological parents. I’ll never back down on this conviction: lowercase “adoption” most certainly does not prevent the disruption of families. It’s absolutely preposterous to even suggest that adoption is a solution (let alone the solution) to the sin and brokenness that results in the breakdown of the family.

None of us want to see children lose their parents to HIV/AIDS or to the horrors of genocide or any other tragedies that befall mankind. As the Apostle Paul would say in old KJV language, “God forbid that children would lose their parents in those ways!” Lowercase adoption doesn’t solve these massive and systemic problems. Yes, it certainly serves children who have lost both parents to HIV/AIDS or genocide, but it doesn’t begin to provide a solution to the reason these problems exist in the first place.

We within the evangelical orphan care and adoption movement want to avoid cosmetic changes “like the plague.” At best, cosmetic changes delay real change and healing while eventually adding to the complexity of the problem. What we are passionately committed to is working toward comprehensive solutions that always have God’s decisive cosmic renewal in view.

God’s solution to our world’s problems is his work of Adoption within our broken world. In other words, the answer to all these ethical problems is Adoption as I understand it: “Adoption is God’s redemptive activity within the world to reconcile, restore, and renew all creation.” Unpacking this particular understanding of Adoption is the mission of our soon-to-be-launched Live in the Story initiative (stay-tuned for the launch date announcement). In the meantime, check out the Live in the Story Facebook page. It’s full of quotations that encourage readers to live more intentionally and simply within God’s Story of Adoption.

To conclude part 1 of this series, I’d like to return to Jen’s thought that I quoted earlier: ”Adoption is an answer to a tragedy that has already happened, but may it never be the impetus for one [i.e., tragedy] that hasn’t” (emphasis mine). While the “tragedy that hasn’t happened yet” is certainly not a non-issue when we place this conversation within the larger framework of Adoption, the way we address it may be very different if we approach it from the larger framework of Adoption.
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Let me also encourage you to read John Piper’s May 21, 2013 article “Christian Adoption: Disavowals and Affirmations.” It’s excellent.

The summer months are coming! They revive fun memories of tip-toeing into the water until the depth forces a decision as to whether to plunge in or not.

We reached that point of decision in our last posting, deeming the waters of the Greek Fathers too unchartered to venture out further in our search for adoption. We prefer a better knowledge of the waters before proceeding. The study of them is ongoing.

Since we don’t want to return to shore, we look for some way to our left or right in which we can edge forward without having to take the plunge just yet. Roughly translated in the current context, we’re going to leave off the Greek Fathers to see what can be said of the place of adoption in the Latin Fathers.

This transition is not without its difficulties. The waters of the second and third centuries are somewhat unclear. Philip Schaff seeks to clarify matters by depicting the apostolic church as predominantly Jewish, the ante-Nicene church as Greek, and the post-Nicene church as Roman ~ ”Nicene” referring to the watershed of the Council of Nicea, 325 A.D. ( History of the Christian Church, vol. 2). Schaff helps us here in a general way, but there are several ironies which qualify the neatness of his layout of the early church.

First, note the irony of language. Whereas we would assume the Roman church to have been Latin-speaking, in ante-Nicene times it was predominantly Greek-speaking. Then we have to bear in mind that the Latin-speaking theology of the later post-Nicene era actually began prior to the Council of Nicea in the era which Schaff describes as Greek-speaking.

Scholars trace the Latin theological literature as far back as to Municius Felix and to Tertullian at the end of the second century and the beginning of the third. Although some place Municius chronologically prior to Tertullian and others after him (as do the later Latin Fathers Lactantius and Jerome, respectively), it is Tertullian who is widely referred to as the Father of Latin theology. We know very little of Municius, but are certain that Tertullian was, to quote Schaff, the “one of the greatest men of Christian antiquity.” He began writing in Greek, but is credited with the creation of the church’s Latin discourse.

Secondly, note a certain irony of origin. For all that Municius and Tertullian wrote in Latin, it’s likely that both were Africans rather than Romans. True, Tertullian knew Rome and Roman law, but he’s mostly linked with Carthage in North Africa. It was not until a century following the origination of Greek theological literature that Municius and Tertullian began the trend of writing theology in Latin. Doubtless, these Latin Fathers and those following them were taught by the Greek Fathers, for there was, says von Campenhausen, ”a constant flow of intellectual stimulus from East to West” (The Fathers of the Church, vol. 2).

Thirdly, note the irony of this flow of ideas. As a Greek-speaking Bishop, Irenaeus hailed from the East (modern day Turkey) but is known as the Bishop of Lyons which was situated in the West of the Roman Empire. As Latin-speaking Fathers, Municius and Tertullian are said to be from the West, although the description of North Africa as the Imperial West may sound curious to us. Part of the difficulty lies in the fact that the Empire was not firmly split into East and West until 395 A.D.

Now some of these points may seem remote, but if you’ve tried to wade into the cloudy waters of the early church fathers and not known where you’re going, you may find them helpful. Regardless, they serve to facilitate the transition from the Greek to the Latin Fathers. In the terms of the opening analogy, we have stepped backward and to the side in the waters in hope we may move forward in our tracing of the history of adoption in postings to come.

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If you’ve found this beneficial, there’s more spiritual encouragement to be found at the on-line homes of Tim J R Trumper:

Personal: www.fromhisfullness.com Church: www.7thref.org

I was asked to lead a prayer time this morning at Summit 9 with a focus on seeing expanded hearts for orphans in U.S. churches in 2013. Listed below are requests I’m encouraging everyone to as the Father to do in the U.S. church in 2013 for the sake of the orphan. Will you join me not only in praying but also in striving to be part of the answers to these requests? Please pray that:

1. 10 pastors in each state will preach a sermon for the first time that proclaims God’s heart for the orphan. Result: 500 more churches begin thinking about how they can care for orphans.

2. 10 pastors in each state will preach a sermon series that considers God’s work of adoption within the story of redemption and how it should inform our care for orphans. Result: 500 more churches begin thinking about orphan care more deeply than they ever have before.

3. 10 pastoral staff teams in each state will prayerfully work through Johnny Carr’s Orphan Justice to explore how they may better equip and mobilize their people to care for orphans. Result: 500 pastoral staff teams uniquely positioned to mobilize and unleash their people for the sake of the orphan in unprecedented numbers.

4. 10 churches in each state will lead their church’s children through God’s Heart for the Orphan . . . and Me! Result: The next generation catches a vision for God-centered orphan care.

5. 10 small groups in each state will prayerfully work through these chapter resources for Johnny Carr’s Orphan Justice. Result: 500 small groups mobilized to care for orphans that have not yet been cared for.

6. 10 churches in each state will launch a vital orphan care ministry. Result: 500 churches caring for orphans in substantial ways for the good of thousands upon thousands of children.

7. 10 churches in each state will contact their local Department of Social Services to ask about how they might serve their state’s foster children. Result: 500 churches testifying to the glory of the gospel in both word and deed.

8. 10 colleges will have someone preach in chapel on gospel-centered orphan care. Result: Hundreds of college students commit to caring for the orphan through the local church.

9. 10 seminaries will have someone preach in chapel on gospel-centered orphan care. Result: Hundreds of future pastors and missionaries gripped by the importance of caring for the orphan by the power of the gospel.

10. 100 Christians in each state will commit to living more intentionally each day within God’s Story of Adoption for the sake of orphans. Result: 5,000 Christians living more freely within the love for their Father for the sake of orphans all over the world.

Imagine the results if God should so graciously choose to do far more abundantly than we ask or think to expand hearts for orphans in U.S. in 2013 . . .

Irenaeus paved the way for the development of robust doctrines of the Fatherhood of God and adoption. As the father of biblical theology, he recognized that the history of redemption is the essential backdrop of both doctrines. By offering seminal additional pointers to the systematization of the Bible’s theology he also revealed how various thematic strands of the history of redemption can be doctrinally and practically applied.

As things turned out, Irenaeus’ “writings fell remarkably quickly into the background and were almost completely forgotten by his fellow countrymen” (Hans von Campenhausen). His written style failed to connect, and fresh challenges to the church inspired a return among the emerging Greek Fathers to the early apologists’ philosophical defense of Christian orthodoxy.

The Shepherd of Hermas (160 A.D.)—published around the same time as Irenaeus’ Adversus Haereses and becoming one of the most popular books of the second to fourth centuries—has no relevance to the theological history of adoption. Nor are the only extant works of Tatian (Address to the Greeks) and Theophilus of Antioch (Theophilus to Autolycus). In writing primarily of God (his existence and attributes, inspiration of the prophets, creation, and providence), Theophilus nevertheless calls him on several occasions “the Father,” “the Father of the universe,” and “the Father and Creator of the universe.”

Also akin to the early apologists was Athenagoras, a converted Athenian philosopher. Although he’s scarcely mentioned in early ecclesiastical history, he’s accredited with instigating the Alexandrian School of Christian thought. His work A Plea [Apology or, literally, Embassy] for the Christians is not relevant, but we might have expected some mention of adoption in his other extant work The Treatise of Athenagoras—a defense of the resurrection of the dead. Recall that Paul describes the resurrection of the body on the last day as “adoption” (Rom. 8:22–23). Athenagoras, however, does not; largely because he rests the case for the resurrection on Paul’s address at the Areopagus (Acts 17:31–32).

We could trace the tradition of Greek Fathers further. We know, for example, of the mention of adoption in Clement of Alexandria, Origen, and Athanasius. Yet, we’re now entering largely unchartered waters. These are only now being fished for adoption. Further comment on the Greek Fathers must await another day and forum.

Nevertheless, we may remark on the hampering of the evaluation of the place of adoption in the Greek Fathers. This is partially explained by the loss of some of their writings, but chiefly by the fact that the neglect of adoption has precluded a thorough search of the Greek Fathers. Given that the neglect of adoption has also resulted in the consistent reading of adoption into John’s writings, we’ll need to make sure we master the biblical data in order to undertake the search aright. When Wolfhart Pannenberg tells us, for instance, that the Greek Fathers interpreted salvation along the lines of Johannine thought, we must make sure in the current context that they really did. For how often in the historic neglect of adoption has Paul’s talk of adoption been conflated with John’s references to the new birth (John 1:13-14, 3:1–16; 1 John 2:28–3:3). Only in John 1:12 and Revelation 21:7 are there possible allusions to adoption, but even then such allusions must be understood first and foremost within the context of John’s theology.
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If you’ve found this beneficial, there’s more spiritual encouragement to be found at the on-line homes of Tim J R Trumper:

Personal: www.fromhisfullness.com
Church: www.7thref.org

There is still time to join Scotty Smith, me, and 58 other people for our May 1st Pre-Summit Live in the Story Intensive in Nashville, TN. Together for Adoption is once again partnering with Christian Alliance for Orphans to provide an intensive full-day event designed for Christians and ministry leaders who desire to journey further into the transformative theology of adoption (i.e. God’s work of adoption within the Story of redemption) for the sake of the orphan. Scotty Smith is presenting one of our Live in the Story sessions that day.

This Pre-Summit Intensive is open to all Summit attendees. Learn more.

Please welcome Nemili Johnson to the T4A team as the breakout session coordinator for our October 4-5 national conference! We are thrilled to serve with her at Together for Adoption for the sake of orphaned and vulnerable children everywhere. Nemili was adopted at 18 months from southern India and grew up in southwestern Wyoming with her parents and older brother. Nemili is the second generation of adoptive woman in her family. She feels very fortunate that the Lord placed 12+ other adopted members into her extended family as a built-in support system. She and her husband have one son and are also pursuing their own adoption in Honduras.

In 2009, the Lord revealed to Nemili the great interest adoptive parents have in adult adoptees’ perspectives. This inspired Nemili, along with two adoptive parents, to found Chosen for Life Ministries (CFLM), bringing adoptive parents into community and fellowship. Looking to deepen CFLM’s ministry was the impetus for Nemili to attend Together for Adoption’s 2011 National Conference in Phoenix, AZ. This was the first time she was introduced to the Theology of Adoption, radically transforming and deepening her perspective on what the Lord says about adoption. Since then, Nemili has focused her teaching to adoptive parents on the importance of raising their adopted (and biological) children with a strong sense of hope in who God is through his words on adoption, identity, and inheritance.

Nemili attended The Johns Hopkins School of Nursing obtaining a Bachelor’s of Science in Nursing. She has a psychiatric nursing background. Nemili also pursued her masters degree at Northwestern University obtaining a Masters in Medical Informatics. She currently works as a Senior Clinical Analyst.

Listen to one of Nemili’s breakout sessions here from our most recent national conferences (New Hope – Teaching Your Child about their True Inheritance)

We may be forgiven for thinking ancient Gnosticism bizarre and not worth refuting. Read the opening books of Irenaeus’ Against Heresies to see why!

Whereas the early apologists sought to defend Christianity philosophically, Irenaeus (130-202 A.D.) countered the Gnostics by an additional or developing exposition of the biblical revelation given to the universal church. This exposition rested on Irenaeus’ self-conscious juxtaposition of the Hebrew Scriptures, four Gospels, and apostolic writings (although not quite the full set we recognize). Furthering the process of recognizing the Christian Bible, he developed the use of the both Testaments as the church’s supreme rule of faith and conduct. Most relevant is the fact that he was the earliest theologian of any discipline to show interest in adoption.

Note, first, his pervasive focus on the Fatherhood of God. Consistently, Irenaeus drew on the paternal language of the New Testament to stress over against the Gnostics “faith in one God, the Father Almighty, and in one Lord Jesus Christ, the Son of God” (Bk 1, Ch. 3). Both the Father and the Son, Irenaeus remarks, are designated by the Spirit in Scripture as Lord (Bk 3, Ch. 6).

Secondly, we perceive how Irenaeus connected the doctrines of God’s Fatherhood and adoption. These admittedly fleeting but telling references Irenaeus used to refute the Gnostics, setting out to prove “that there is none other called God by the Scriptures except the Father of all, and the Son, and those who possess the adoption” (Bk 4, preface). As sons of God, we have not only received from the Father a general or creational portion of the Spirit, but, in Christ, an adoptive portion beside (Bk 5, Ch. 18). All those receiving this grace of adoption are enabled to cry “Abba, Father” (Bk 3, Ch. 6). These are the ones who make up the church.

Thirdly, it’s clear that Irenaeus understood, in part at least, Paul’s redemptive-historical unfolding of adoption. From Galatians 4:4-6 he gathers that the believer’s adoption is based upon Christ’s coming for our redemption in the “fullness of the time.” The sufficiency of Christ’s redeeming work explains: why we simply receive adoption (Bk 3, Ch. 16); why the old covenant laws of bondage are now cancelled; and why we sons of God have greater freedom in this new covenant era to know, to love, and to revere the Father (Bk 4, Ch. 16; see Galatians 3:23-4:7). Cf. Irenaeus’ comments in Bk 4, Ch 20 (pt. 5).

Fourthly, it’s intriguing to discover relevant themes in Against Heresies that later loomed large in Calvin’s understanding of adoption. Consider, for example, the incarnational union of the Son of God with us in our humanity. This shared humanity is what makes possible the spiritual union of believers with Christ in his sonship. Yet, the similarities with Calvin extend also to wording. Irenaeus asks, “in what way could we be partakers of the adoption of sons, unless we had received from Him through the Son that fellowship which refers to Himself, unless His Word, having been made flesh, had entered into communion with us?” (Bk 3, Ch. 18). And again, in words near identical to those attributed to the reformer, “He who was the Son of God became the Son of man, that man, having been taken into the Word, and receiving the adoption, might become the son of God” (Bk 3, Ch. 19).

Ongoing research will, perhaps, clarify whether Irenaeus exercised a direct or indirect influence on Calvin’s fondness for adoption. What is crystal clear is the way Bishop Irenaeus left the church an approach to adoption, relevant insights, and a familial tone dually reflective of both first-century Paul and sixteenth-century Calvin: of the biblical originator of the adoption motif as well as of his fullest expositor.

Live in the Story | Seacoast Church | Mt. Pleasant, SC

*Live in the Story is partnering with Journey Together Ministries for this May 18th life-changing event.

Join us Saturday, May 18th at Seacoast Church in Mt. Pleasant, South Carolina for Live in the Story, a special 1-day event (1) to help Christians daily rediscover the Father’s love for them and (2) to put a heart-winning theology of adoption at the center of missional living.

Live in the Story intensive 1-day events designed for Christians and ministry leaders who desire to journey further into the transformative love of the Father, Son, and Spirit for our sakes and the sake of the orphan. The daily battles we fight as Christians are the result of temptations to live within the smaller stories we are so prone to tell ourselves. These smaller stories are tales that are driven along by gospel-less plots.

• “God really isn’t pleased with me.”
• “God really doesn’t delight in me.”
• “God is most often waiting for me to mess up so that He can ‘let me have it.’”
• “God merely tolerates me.”

If you are like we are, these are plots that you are tempted to rehearse often, if not every day.

Did you know that God is writing an epic tale in which He reconciles, restores, and renews all things?

It’s true.

God in Christ has graciously entered into the messed-up stories of our lives – our fears, our doubts, our longings – in order to transform them into something enduring, amazing, and beautiful. Your life is a part of the Story that makes sense out of all other stories. It’s the only Story that gives your life true meaning and significance.

It’s the story of God’s work of adoption.

Live in the Story Objectives

By the end of this 1-day event, you will:

1. See the entirety of your life with fresh eyes.
2. Be freshly amazed that the Story of the universe is the love that the Father and the Son share with each other — a Story that’s been opened up for us to participate in!
3. Understand the central role the Father’s adoptive-love plays within the cosmic story of the renewal of all things.
4. Learn to grow as a Christian who finds his or her place in God’s Story and lives simply and intentionally within it as someone who finds rest, renewal, and refreshment, even when the Story hits rough patches.
5. Enjoy the adventure that living in the Story is for you, your family, and the orphaned and vulnerable children God’s placed in your sphere of influence.

Course Time: Saturday, May 18, 2013; 9:00am – 5:00 PM

Registration Fees: all registration fees include a copy of Reclaiming Adoption: Missional Living Through the Rediscovery of Abba Father). Live in the Story attendees are responsible for travel, lodging and offsite meals.

Early Bird Individuals – $20 per person (14 remaining)
Early Bird Couples – $35 per couple (14 remaining)
Individuals Regular Registration – $35 per person
Couples Regular Registration – $40 per couple

Location: Seacoast Chapel • 750 Long Point Rd, Mt Pleasant, SC 29464 (Map it)

Recommended Hotel: area hotels

Schedule

9:00 – 10:15 AM — Session 1
10:15 – 10:30 AM — Break
10:30 – 11:45 AM — Session 2
11:45 – 1:00 PM — Offsite Lunch
1:00 – 2:15 PM — Session 3
2:15 – 2:30 PM — Break
2:30 -3:45 PM — Session 4
3:45 – 5:00 PM — Session 5: Q & A / Panel Discussion
5:00 — 6:30 PM — Optional Group Supper

Register online now!!

Telling a great story with your life can be exhausting. Back in November of 2011, when I was on a 15 hour flight from Melbourne, Australia to LAX, I sat next to woman who was working hard to tell a great story with her life. When she first boarded the plane and took her seat next to me, I remember thinking, “Wow, this well-dressed woman looks absolutely exhausted.” You could see the weariness in her eyes and body language. This business woman was exhausted and there was no hiding it.

After only sitting next to her for 15 minutes, I learned why she was so very bone weary.

Every 10 days she was either flying from Melbourne to LAX (17 hour flight) to San Francisco (1 hour 20 minute flight) or from San Francisco to LAX to Melbourne for her job. Every 10 days! I was stunned when she told me this. “How many times have you made this trip?” I asked. “Well,” she answered, “I’ve been doing this for 1 1/2 years.”

“Oh my,” I responded. “Would you mind telling me why you’re willing to do a job that would require such a brutal travel schedule? There is no way I could pull your travel schedule off. I’d wither away relationally, physically, and emotionally. I couldn’t even make that trip every 60 days let alone every 10 days.”

“No, I don’t mind telling you at all. I’m actually willing to do this job because I make a lot of money — a whole lot of money — and for me, it’s worth it.”

It was clear to me that the “great” story this woman was trying to tell with her life was sucking the life out of her life. The plot that drove her personal story was the accumulation of wealth, and she was “paying a heavy price” for the story her life was telling.

A Story Worth Living

As the director of Together for Adoption, I have met more Christians than I’ve been able to keep track of who are trying to tell great stories with their lives for the sake of orphaned and vulnerable children (and commendably so), but are becoming very bone weary in the process.

And the plot of the story your life is telling doesn’t have to driven by an issue of social justice. Most everyone desires to live a life that tells a good story for the sake of others. We rightly want our lives to mean something, to contribute to something significantly bigger than we are.

But . . .

But Christianity is not such much about telling a great story with your life for the good of others as it is about living simply and intentionally within the Story our Triune God is writing. There is only one grand Story writer, and in his grace, mercy, and kindness, he has written us into the greatest Story ever told.

One of the main reasons I love that the Father, Son, and Spirit have written me into their cosmic Script is that our Triune God’s Story leads us into rest, renewal, and refreshment (Matthew 11:28), not exhaustion and bone weariness. Yes (and don’t miss this), we will often find ourselves bone weary as we live out our part in God’s unfolding Story. The particular part of the Story that God is writing us into may, in fact, often leave us weary, exhausted perplexed, and (even) persecuted! But we must not gloss over Jesus’ unqualified claim in Matthew 11:27-30.

“All things have been handed over to me by my Father, and no one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son chooses to reveal him. Come to me, all who labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light.”

Jesus promises rest to all who come to him; and he doesn’t say that his yoke is sometimes easy or his burden occasionally light. He unequivocally says, “my yoke is easy, and my burden is light.” I am often tempted to hear those words of Jesus as a barely discernible whisper and the following words Matthew 16:24-27 as an unyielding shout from Mt. Sinai.

Then Jesus told his disciples, ‘If anyone would come after me, let him deny himself and take up his cross and follow me. For whoever would save his life will lose it, but whoever loses his life for my sake will find it. For what will it profit a man if he gains the whole world and forfeits his soul? Or what shall a man give in return for his soul? For the Son of Man is going to come with his angels in the glory of his Father, and then he will repay each person according to what he has done.’”

Tell me if I’m wrong here, but I think many of us in the evangelical orphan care and adoption movement hear Matthew 11:27-30 as a timid whisper and Matthew 16:24-27 as a demanding shout. Seeing the relevance of Jesus’ words in Matthew 16 to mobilizing Christians to address the global orphan crisis is easy. A hard mission (caring for orphaned and vulnerable children) demands self-sacrificial service. There’s no way around it.

I’ve become convinced, though, that Jesus’ words in Matthew 11:27-30 are more essential to our fulfilling our responsibility “to visit orphans and widows in their affliction” than are his words in Matthew 16:24-27. We cannot begin to deny ourselves apart from the rest found in Jesus. Jesus became our rest because he took up our cross for us, denied himself in our place, and rose again from the dead for us. Only that Gospel Word—that rest secured for us in and by Jesus—can empower us for self-sacrificial service. But how many sermons or talks have you heard that primarily use texts like Matthew 11:27-30 (“Come to me, all who labor and are heavy laden, and I will give you rest.”) to stir people up and empower them to care for orphans or to any other self-sacrificial endeavors?

No doubt, there are a ship load of reasons why texts like Matthew 16:24-27 are used instead of texts like Matthew 11:27-30 in the attempt to wake people up to social action, but I believe a chief reason why this is the case is that we fail to see how both texts are part of the same Story that our Triune God is writing. As George McDonald has so beautifully written, “The secret of the whole story of humanity is the love between the Father and the Son. That is at the root of it all. Upon the love between the Son and the Father hangs the whole universe.”

If we fail to see that the breathtaking and overarching context of Jesus’ command to each of us to “deny himself and take up his cross and follow me” is the Story of the love that Jesus has eternally shared with his Father, we’ll forever see Matthew 16:24-27 as much more important to awaking people to social action than “come to me, all who labor and are heavy laden, and I will give you rest.” But if we see both texts within the eternal love Story between the Son and his Father, we’ll come to the stunning realization that the incarnate Son could have never denied himself and taken up his cross until he knew the rest of his love with his Father, unless he really knew it.

Story makes all the difference. Let me tweak that previous sentence just a bit. This Story makes all the difference.

LIVE in the Story Events

We believe that the most fascinating and productive people in the world are usually not the ones telling great stories with their lives. Rather, they are the people that simply and intentionally live within the Story that God’s already in the process of telling/writing.

In Tolkien’s “On Fairy Stories,” he wrote, “There is no tale ever told [other than the Christian Story] that men would rather find was true, and none which so many sceptical men have accepted as true on its own merits.”

A Christian who finds his or her place in that Story and lives simply and intentionally within it is someone who finds rest, renewal, and refreshment, even when the Story hits some rough patches.

This is why we are creating the LIVE in the Story resource website. Our purpose for this new initiative is two-fold:

1. to help Christians daily rediscover the Father’s love for them
2. to put a heart-winning theology of adoption at the center of missional living

If you would, spend a couple minutes at the LIVE in the Story splash page. And if you’d like to stay up to date with what we will be rolling out on this new website over the next several weeks, there is a place for you to sign-up.

We hope this new T4A initiative will serve you well.