Based on her writings, Ellen G. White emphasized that nurturing new believers in Sabbath School is a vital missionary work that requires deep personal commitment from teachers. The goal is not merely to impart knowledge but to lead souls, both young and old, to a saving relationship with Christ. Here are the key themes she addressed: ### 1. The Teacher's Spiritual Life is Foundational The effectiveness of a Sabbath School teacher in nurturing others begins with their own connection to Christ. * **Teachers must be learners first:** "Teachers should be diligent students of the Word of God, and ever reveal the fact that they are learning daily lessons in the school of Christ, and are able to communicate to others the light they have received from Him who is the great Teacher, the Light of the world" (TSS 54.3). * **A converted teacher is essential:** "Our teachers need to be converted men and women, who know what it means to wrestle with God, who will not be at rest until the hearts of the children are tuned to love, praise, and glorify God" (TSS 14.3). ### 2. The Importance of Personal, Earnest Labor She stressed that mechanical teaching is not enough; nurturing requires individualized effort and heartfelt care. * **Engage in personal work:** "There should be much personal work done in the Sabbath-school. The necessity of this kind of work is not recognized and appreciated as it should be. From a heart filled with gratitude for the love of God... the teacher should labor tenderly and earnestly for the conversion of his scholars" (TSS 47.2). * **Connect with students individually:** Teachers should be those who "will take the youth separately, and talk and pray with them, and make personal appeals to them, beseeching them to yield their heart to Jesus" (TSS 14.3). ### 3. The Method of Instruction The way truth is presented is crucial for nurturing new faith. * **Teach gradually:** The teacher should "teach his scholars to love God, giving them line upon line, and precept upon precept, little by little adding new features to the truth, till it is delineated before the minds in its attractiveness and beauty" (TSS 34.1). * **Focus on spiritual truths:** Both parents and children should "devote time to the study of the lesson, seeking to obtain a thorough knowledge of the facts presented and also of the spiritual truths which these facts are designed to teach" (CT 137). ### 4. The Ultimate Goal: Conversion and Growth The primary purpose of the Sabbath School is to be a soul-winning agency. * **It is a missionary field:** "The Sabbath-school is an important branch of the missionary work... it teaches them to regulate their lives by its holy teachings" (TSS 109.6). * **The aim is conversion:** The work is not complete "till every child in your class is brought to the saving knowledge of Christ" (TSS 14.1). * **It has marvelous power:** "The Sabbath-school, when rightly managed, possesses marvelous power, and is adapted to doing a great work, but it is not now what it may and should be" (TSS 29). In summary, Ellen White viewed the Sabbath School not as a mere academic exercise but as a "precious missionary field" where converted, diligent teachers should work personally and earnestly to nurture faith and lead each student to conversion.

Based on her writings, Ellen G. White viewed the nurturing of members after baptism as a critical and ongoing responsibility, essential for their spiritual survival and growth. She warned that this crucial step was often neglected. Here are the key principles she emphasized regarding the care of post-baptismal members: ### 1. Immediate and Watchful Care is Essential She stressed that the work is not finished at baptism; it has only just begun. New believers are vulnerable and need immediate, consistent support. * **They need nursing and encouragement:** "After individuals have been converted to the truth, they need to be looked after. The zeal of many ministers seems to fail as soon as a measure of success attends their efforts. They do not realize that these newly converted ones need nursing,—watchful attention, help, and encouragement" (4T 68.3). * **Protect them from temptation:** "These should not be left alone, a prey of Satan's most powerful temptations; they need to be educated in regard to their duties, to be kindly dealt with, to be led along, and to be visited and prayed with" (GW92 322). ### 2. It is the Responsibility of the Entire Church While ministers have a role, she placed a significant duty upon the established church members to embrace and guide new believers. * **A duty for church members:** "The work that lies next to our church members is to become interested in our youth; for they need kindness, patience, tenderness, line upon line, precept upon precept. Oh, where are the fathers and mothers in Israel? There ought to be a large number who would be stewards of the grace of Christ, who would feel not merely a casual but a special interest in the young" (CT 41.3). * **Open hearts and homes:** She lamented that "inexperienced youth... might have been taken to their hearts and homes, and whose precious souls could have been saved by interest and kindly care" (4T 424.2). ### 3. Special Guidance for Baptized Children and Youth She gave specific counsel to parents and the church regarding the care of young people who make a decision for Christ. * **Parents as shepherds:** "First of all prepare yourselves to act as faithful shepherds in guiding their inexperienced feet in the narrow way of obedience... If you consent to the baptism of your children and then leave them to do as they choose, feeling no special duty to keep their feet in the straight path, you yourselves are responsible if they lose faith and courage and interest in the truth" (6T 94.2). * **Engage the youth:** "It would be well to have an hour appointed for Bible study, and let the youth, both converted and unconverted, gather together for prayer and for the relation of their experiences... in this way let workers be educated that will meet the approval of God" (TSS 48.2). ### 4. The Goal is Continued Spiritual Growth The ultimate aim of this nurturing process is to establish new members firmly in the faith and help them become fruit-bearing disciples. * **Keep the interest alive:** "Devise methods that will bring a deep and living interest into the new churches. All connected with the church should feel an individual responsibility... Impress upon all the necessity of the baptism of the Holy Spirit, the sanctification of the members of the church, so that they will be living, growing, fruit-bearing trees of the Lord's planting" (6T 85.3). In summary, Ellen White taught that post-baptismal care is a vital, hands-on ministry. It requires the intentional, tender, and prayerful effort of the entire church community to educate, protect, and encourage new members, ensuring they become strong and active in their faith.

Of course. This is a powerful and important claim because contextualizing biblical principles within a local culture is at the heart of effective ministry. The idea is not to replace scripture with culture, but to see culture as a God-given vehicle through which biblical truth can be understood and lived out. Here is a structured outline for a term paper based on your claim. I will provide the theological and biblical framework, and you can insert the specific, rich details of Vanuatu's nurturing practices that you know so well. *** ### **Term Paper: The Village and the Vineyard** #### **A Melanesian Model for Nurturing New Believers in the Seventh-day Adventist Church in Vanuatu** **Abstract:** This paper puts forth the claim that the indigenous cultural practices of nurturing within Vanuatu society are not only compatible with but also provide a profound and effective framework for applying the biblical principles of post-baptismal discipleship. By examining the parallels between Vanuatu's communal approach to guidance and support and the scriptural mandates for caring for new believers, this paper will propose a contextualized model for the Seventh-day Adventist Church. This model leverages existing cultural strengths to foster spiritual resilience, reduce apostasy, and build a vibrant, interconnected church family. --- ### **1. Introduction: The Unfinished Work of the Great Commission** The Great Commission in Matthew 28 does not end with baptism; it culminates in "teaching them to observe all things that I have commanded you" (Matthew 28:20). This ongoing process of teaching and nurturing is the foundation of discipleship. Ellen G. White reinforces this, stating that after baptism, new converts "need nursing,—watchful attention, help, and encouragement" and should not be "left alone, a prey of Satan's most powerful temptations" (4T 68.3). Often, the Western model of discipleship can be individualistic, program-based, and classroom-oriented. However, the culture of Vanuatu offers a deeply relational, communal, and life-integrated model of nurturing that aligns powerfully with the biblical vision of the church as a family and a body. This paper argues that the Vanuatu cultural way is a "gospel-ready" framework for this vital work. ### **2. Biblical and Spirit of Prophecy Principles for Nurturing New Members** The foundation of our model must be scriptural. The Bible presents nurturing not as an optional program but as a core function of the church community. * **The Principle of Corporate Responsibility:** The church is described as a body where "if one member suffers, all the members suffer with it" (1 Corinthians 12:26). The responsibility of nurturing a new believer falls upon the entire community, not just the pastor. This involves "bearing one another's burdens, and so fulfill the law of Christ" (Galatians 6:2). * **The Principle of Spiritual Parenthood:** The apostles often used family language. Paul referred to Timothy as "my true son in the faith" (1 Timothy 1:2) and told the Thessalonians he was "gentle among you, like a nursing mother caring for her own children" (1 Thessalonians 2:7). This implies a deep, personal, and protective relationship. * **The Principle of Intentional Guidance:** Nurturing is proactive. It involves teaching, correcting, and encouraging. Ellen White emphasizes the need for established members to feel "a special interest in the young" and provide "kindness, patience, tenderness, line upon line, precept upon precept" (CT 41.3). * **The Principle of Practical, Lived-out Faith:** Discipleship is taught through shared life. Jesus taught His disciples while walking, eating, and ministering with them. The early church "devoted themselves to the apostles' teaching and the fellowship, to the breaking of bread and the prayers" (Acts 2:42). Faith was learned in the context of everyday community life. ### **3. The Vanuatu Cultural Framework of Nurturing: The "Woven Mat" Approach** *(This is the section where you will provide the rich details from your cultural knowledge. I will provide the structure and prompts.)* In Vanuatu, a person is not an isolated individual but a thread woven into the strong mat of the family, the clan, and the village. This cultural reality provides a powerful model for nurturing. * **Describe the Role of the Extended Family/Community:** * How does the village or community share responsibility for raising a child? * Explain the concept of "community ownership" where an aunt, uncle, or elder feels empowered to guide or correct a young person. * How are knowledge, skills, and values passed down from one generation to the next through daily life, not just formal instruction? * **Explain the Mentorship of Elders:** * What is the role of elders in guiding younger members of the community? * How is respect for elders shown, and how do they provide wisdom and stability? * Describe the process of learning through observation and apprenticeship (e.g., in gardening, fishing, or weaving). * **Detail the Importance of Shared Life:** * How do shared meals, work, and ceremonies build strong community bonds? * Explain how storytelling (*talemaot stori*) is used to teach history, values, and identity. * How does the community support individuals during times of hardship (sickness, death, or loss)? ### **4. Synthesis: Bridging Culture and Faith** Here, we draw direct parallels between the biblical principles from Section 2 and the Vanuatu cultural practices from Section 3. | **Biblical Principle** | **Vanuatu Cultural Expression (Your Examples)** | | :--- | :--- | | **Corporate Responsibility** (Gal. 6:2) | The village taking collective responsibility for a new child; the community rallying to help a family build a new house. | | **Spiritual Parenthood** (1 Thess. 2:7) | The role of aunts and uncles as secondary "parents"; elders mentoring young men and women in their duties. | | **Intentional Guidance** (CT 41.3) | The "line upon line" teaching of practical skills; the gentle but firm correction offered by any elder in the community. | | **Practical, Lived-out Faith** (Acts 2:42) | Learning values through shared work in the garden; absorbing wisdom through evening storytelling; strengthening bonds through shared meals. | This synthesis demonstrates that the "software" of biblical discipleship runs perfectly on the "hardware" of Vanuatu culture. ### **5. A Practical Model for the Adventist Church in Vanuatu** Based on this synthesis, local churches can implement a nurturing strategy that feels natural, effective, and culturally authentic. 1. **The "Spiritual Family" Adoption Program:** Instead of just assigning a "spiritual guardian," the church can formally ask an established family to "adopt" a new believer or family. This involves: * Inviting them for meals regularly. * Including them in family worship. * Working alongside them in the garden or other projects. * Providing a safe space to ask questions about faith and life. 2. **Mentorship by Church Elders:** The church can officially recognize its elders (not just ordained elders, but respected, spiritually mature members) as mentors. New members can be paired with an elder who can provide wisdom, guidance, and be a source of stability. 3. **"Talemaot Stori" Sabbath School:** Structure parts of the Sabbath School lesson around storytelling. Encourage members to share testimonies and life experiences that illustrate the lesson's points, mirroring the traditional way of teaching. 4. **Post-Baptism Community Work:** Organize a church working bee (e.g., planting a garden for the new member, repairing their home) as a celebration of their baptism. This tangibly demonstrates that they are now part of a supportive body that cares for their practical needs. ### **6. Conclusion** The claim that Vanuatu's culture of nurturing is in line with biblical principles is not just an observation; it is a call to action. By ceasing to import foreign models of discipleship that may not fit, and instead embracing the God-given cultural framework of the community, the Seventh-day Adventist Church in Vanuatu can create a more effective, resilient, and authentic expression of the body of Christ. The Vanuatu village, with its deep sense of community and shared responsibility, provides a beautiful and powerful picture of what the church is called to be: a family where every new member is woven into the mat of faith, supported and strengthened by every other thread.