Adventist World - December 2019

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Finding Our Center of Gravity

Jonah: The Sequel

Do It Now. Hurry!

December 2019 The Church I Want to Belong to Is...

CHRIST-CENTERED

Jesus in the Center

BY BILL KNOTT

About the Cover Pearl Laticia Thambiraj is a nursing student at Lowry Adventist College in Bangalore, India. She considers service to others more important than self and looks forward to using her skills as a nurse in an Adventist lifestyle center to spread the good news of Jesus in India.

Pearl enjoys writing poems and drawing in her free time.

Credit: Eike Müller

The Church I Want to Belong to Is...

CHRIST-CENTERED 10 Finding Our Center of Gravity

13 1888 and the Matchless Charms of Christ 24 Jesus My Righteousness The Word 19 Jonah: The Sequel 26 Bible Questions Answered My Church 16 Global View 18 Millennial Voices 22 Should We Celebrate Christmas?

Living Faith 20 A Journey to Faith 27 Health and Wellness 28 May I Tell You a Story?

30 Growing Faith—Children’s Page

We have had enough of margins, always circling, Rarely reaching to the core.

We are worn with endless shuffling, half asleep, Our boots the proof of restlessness.

There is One who always beckons— “Come to Me, all who need rest.

In the center of My friendship All are barefoot; all are blessed.”

In His mercy, God has given to this remnant people joys that make this journey sweet. We have been blessed to know the fundamental truth that we are the “creatures of His hand,” the special act of divine intention, not the accident of chance. In a world that doubts a purpose, we assert a clear beginning, even as we preach the End. We are graced to know the Sabbath, without which this world’s whirring gears would grind to an unproductive halt. Here we see and sense the rhythm for which our lives were planned and made.

Sabbath keeps us by reminding us each seventh day that life is grace, and grace is all.

We are made anew through living out the values of a kingdom in which health and holiness go hand in hand like children playing in the sun. Food and water, rest and trust—these are gifts that build life back into our years.

And we know that when our threescore years and ten are done, we will wait the call of the Life-giver, who will show again His resurrecting power.

But in all these there is a Center. Suffused through each central Adventist belief is One we ought not miss—we dare not miss. As we sing Creation hymns; as we preach a time of judgment; as we stop our work at sundown; as we honor God with our bodies—we must hold to Him who was, and is, and always will be central to the remnant’s faith.

It is Christ who forms His remnant, not our choices nor our living. It is deep acquaintance with His heart that brings coherence to the truths we teach, the songs we sing, the mission and the message that now goes around the world, as Ellen White once said, “like streams of light.”

Let us covenant with Him who loves to keep covenant with His people that we will make knowing Jesus chief among the things we do.

Every sermon, every lesson, every keeping of His holy Sabbath, must put Him at the center. “He is before all things, and in him all things hold together. And he is the head of the body, the church; he is the beginning and the firstborn from among the dead, so that in everything he might have the supremacy” (Col. 1:17, 18, NIV).

The church I want to belong to always puts Jesus at the center.

We believe in the power of prayer, and we welcome prayer requests that can be shared at our weekly staff worship every Wednesday morning. Send your requests to prayer@adventistworld.org, and pray for us as we work together to advance God’s kingdom.

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December 2019 AdventistWorld.org

Special Annual Council Coverage

Maureen Raj, a member of the General Conference Executive Committee from the North American Division comments during the multi-hour Annual Council presentation and discussion on the proposed actions stemming from the 2018 voted Compliance Document.

Photo: Emily Mastrapa/Adventist News Network

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Special Annual Council Coverage

Adventist Church Leaders Approve Plan for Tithe Parity Among Divisions

By Adventist World and Adventist News Network

Achieving parity in tithe contributed by world church divisions to the Adventist Church’s world headquarters dominated the Monday, October 14, discussion of the delegates to the fall 2019 General Conference Executive Committee meeting, called the Annual Council.

Parity in financial matters describes a future scenario in which all 13 Seventh-day Adventist world territories (called divisions) contribute the same base percentage of their tithe to the denomination’s global headquarters—the General Conference (GC). The GC uses its allocated portion of tithe to fund headquarters operations as well as appropriations, which are funds distributed back to world divisions by the GC.

HOW IT WORKS

The financial structure of the Adventist Church involves tithe (10 percent of a member’s income) contributed at the local church.

The local church sends the tithe to the local conference, an administrative unit that oversees a defined geographic area. While most tithe funds remain in the conference to pay for operations, pastoral salaries, and other mission projects, a portion is sent on to other administrative units, including the GC and its divisions.

Historically, the North American Division (NAD)—the birthplace of the Seventh-day Adventist Church—has contributed a greater percentage of its tithe to the GC.

By 2030 every world church division will contribute the same base percentage of tithe to the General Conference.

As recently as 2012, the NAD was contributing 8 percent of its tithe allocation to the GC, while the rest of the divisions were contributing 2 percent.

An official change in General Conference Working Policy, voted by the GC Executive Committee in 2011, lowered NAD’s contribution from 8 percent to 5.85 percent. The plan was incrementally phased-in over an eight-year span and reflected a growing need in North America to fund mission-focused activities.

In 2018, the NAD Executive Committee requested, through an official vote, a continued conversation with the GC to pursue a further lowering of the division’s tithe remittance to the GC with the goal

There was standing room only in the main auditorium at the Seventh-day Adventist world headquarters as Executive Committee members prepare to dialogue about tithe parity and the proposed statement addressing abortion.

Photo: Adventist News Network 4

December 2019 AdventistWorld.org

For more Annual Council articles and to read full voted documents and statements, visit https://bit.ly/2px09l7.

of reaching tithe parity (equality) among all its divisions.

Parity would mean North America would no longer be perceived as a denominational “father, but rather an equal partner [with the other divisions] in responsibilities and mission work,” explained GC treasurer Juan Prestol-Puesán.

THE PROPOSAL

After nearly a year of conversation and dialogue with and among world divisions, GC Executive Committee members were presented on October 14 with a plan that would incrementally phase in complete parity by 2030. Beginning that year, every world church division will contribute an equal 3 percent of its allocated tithe to the GC. “We have had some very intense and good meetings with our division officers, including North America,” said Adventist world church president Ted N. C. Wilson. “We had some serious conversations.”

According to the proposal, the existing GC Working Policy 23519G, entitled “Support of Worldwide Work” (“Sharing Financial Resources”) would be amended to include a table along with further details and explanations outlining the path to parity.

Introducing the amended policy, Wilson began by acknowledging the work the NAD has done throughout the years to develop a Seventh-day Adventist presence around the world. Attendees responded with a standing applause and “Amens.”

Prestol-Puesán agreed. “All territories overseas owe the North American Division a debt of gratitude.”

DISCUSSION ON THE FLOOR

During further introductory comments, Wilson clarified that the dialogue involved a diversity of perspectives. “Did everybody agree?

No,” Wilson said. “But the proposal has some provisions that will allow for discussion.”

Discussion from the floor reflected that diversity.

After thanking GC treasury staff for their work on the request, NAD treasurer Randy Robinson explained, “We are privileged to help the world field. We have been privileged to do so and will continue to feel privileged to do so. We’re grateful for the mission that happens around the world, but we’re also mindful of the mission that needs to happen in North America. It is our desire to pass these resources on to the local field.”

Delegates from various parts of the world also expressed their gratitude to NAD for its contribution to world mission. “On behalf of our part of the world I would like to thank the North American Division,” said Edward Tupa’i, president of the New Zealand Pacific Union Conference. Tupa’i then recalled how the Adventist message came to New Zealand by American missionary Stephen Haskell. “It’s something we are eternally grateful for.”

Other delegates expressed concerns about the direction of the proposal. Kathryn Proffitt, a lay member from the NAD, suggested that this decision would have a direct impact on global outreach. “I understand parity, but unfortunately this will not include level playing fields,” said Proffitt. “Those with the least money will have to pay more while receiving less.”

Other delegates outside of the NAD agreed with the motion. “I support this motion more than 100 percent,” said Kenaope Kenaope, an Executive Committee member from the Southern Africa-Indian Ocean Division. “A child who does not grow should be a concern to a parent. If NAD says they can’t be a father, that’s fair enough. Really,

Special Annual Council Coverage

why should you have a child in your house that stays for eternity.

Let’s emphasize the capability of the God of the global church to carry us through.”

DECISION

Following two hours of presentation and debate, Executive Committee members voted in favor of the motion to implement the proposed Working Policy changes.

Thomas Lemon, GC general vice president who chaired the dis-

After nearly a year of conversation and dialogue with and among world divisions, GC Executive Committee members were presented on October 14 with a plan that would incrementally phase in complete parity by 2030. cussion, congratulated attendees for a healthy dialogue. “While we are concerned for mission going forward, we can praise the Lord for mission that has been done because we are here in a group that represents so much of the culture and groups that make up our world.”

Following the vote, NAD president Dan Jackson thanked the delegates representing nearly 200 nations. “I want to thank our world brothers and sisters for the support of the North American Division. Thank you very much. God bless you.”

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Special Annual Council Coverage

Despite Uncertainty, Adventist Church Finances Are on Target, Treasurer Says

Juan Prestol-Puesán credits God, the generosity of members, for a mostly positive outlook.

By Adventist World and Adventist News Network

Adventist world church treasurer Juan Prestol-Puesán presents the General Conference financial report to attendees at the 2019 Annual Council.

Photo: Adventist News Network

Adventist Church treasurer Juan Prestol-Puesán began his financial report to the members of the Executive Committee attending the 2019 Annual Council in Silver Spring, Maryland, United States, by giving “first and foremost” credit to God for His blessings.

“We wish to acknowledge our dependency on God for His continuous presence, guidance, and sustaining grace,” he said on October 14, 2019, as he reported on Adventist Church finances through September 30.

Prestol-Puesán said the church’s current financial picture points 6

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again to a break-even by December 31, 2019. Results could be better, he said, as long as gross tithe and offerings reported remain steady, there are no additional major fluctuations in key currencies, and fiscal discipline as regards expenditures and allocations is maintained.

Liquidity levels are also key, he emphasized.

“Equally critical to our financial success is retaining an adequate liquidity level that . . . will offer us a better opportunity to face the challenging future that awaits us,” he said.

INVESTMENT EARNINGS IN THE BLACK

Prestol-Puesán reported that as of September 30, General Conference net assets have increased US$1.2 million. It is the result, he explained, of investment earnings.

Despite the continued volatility of U.S. stock markets—which have not made net gains in 2019—the church has been investing “almost exclusively” in fixed instruments, which carry less risk.

“We are minimally exposed,” Prestol-Puesán said. “Our position has proven to be wise.”

For more Annual Council articles and to read full voted documents and statements, visit https://bit.ly/2px09l7.

TITHES, EXCHANGE RATES, AND LIQUIDITY

According to the report, total gross tithe has increased US$89,094,912, or 3.6 percent, in 2018. (Of that amount, close to US$56 million in tithe increase comes from the North American Division, and the rest from the other 12 world divisions.)

Prestol-Puesán explained that despite that positive result, the reality at the end of 2019 may be different. “[Current figures] indicate that we may not reach the same level in U.S. dollars that we reported as of December 2018,” he said. Part of the reason, he explained, is that ongoing fluctuation of some major currencies affect the final amount, which is calculated in U.S. dollars.

“The value of the Brazilian real . . . has shown further decreases in 2019,” he said by way of an example.

At the same time, Prestol-Puesán mentioned that the recommended percentages in working capital (current assets minus current liabilities) and liquidity (assets that can be converted into cash quickly to meet commitments) are similar to a year ago.

BUDGET, APPROPRIATIONS, AND OPERATING EXPENSES

Undertreasurer Ray Wahlen said the continued strength of the U.S. dollar against most currencies is the dominant factor in the General Conference operating budget.

“This is significant because roughly half of our total income is originally contributed outside the United States,” he said.

A second factor, in agreement with GC Working Policy, is the percentage of tithe the North American Division (NAD) contributes to the General Conference will decrease from 6.1 percent to 5.85 percent. This represents US$2.5 million, or 1.5 percent, of less income, Wahlen said. Stronger increases in

the NAD tithe have helped to partly offset this decrease, he explained.

Appropriations (the funds the General Conference distributes among world divisions) will again remain unchanged in terms of local currencies, Wahlen reported.

“The continued strength in the U.S. dollar results in budgetary savings for the General Conference appropriations,” Wahlen said, although he acknowledged that it will “contribute to tight operating budgets for the divisions as they deal with inflationary pressure on their operations.”

Office Operating expenses (the money needed to run the world headquarters) are expected to increase US$1.6 million due to inflationary pressure and other reasons.

The allocation to Office Operating in 2020, however, is US$540,000 under the 2 percent Operating Cap. According to GC Working Policy, the world church headquarters is authorized to spend up to 2 percent

“Despite the continued financial pressure on the General Conference budget, we remain confident, knowing that God always supplies the necessary funds for His plans.”

—Ray Wahlen, General Conference undertreasurer

of world tithe to run its operations.

Wahlen emphasized there are reasons to hope.

“Despite the continued financial pressure on the General Conference

Special Annual Council Coverage

budget, we remain confident knowing that God always supplies the necessary funds for His plans,” he said.

THE FUTURE: 2021 AND BEYOND

Three relevant stories for the year may have an impact on the financial operations of the church, especially after 2020. The first is a policy amendment to be presented to the Executive Committee for consideration. The amendment calls for a modification in the tithe percentages that world regions (called divisions) contribute to the operation of the General Conference, which oversees the work of the church around the world.

Another one is the offer for the sale of a major property in Hagerstown, Maryland, where the Review and Herald Publishing Association was once located. At the moment, the prospective buyer still has the option of changing his mind, Prestol-Puesán said.

Finally, the General Conference Corporation is on the verge of building a warehouse on the southern side of the headquarters property in Silver Spring, Maryland.

The new warehouse will replace the current one located in another nearby city.

Prestol-Puesán closed his report by saying thanks for what he called “the generosity of members” and “the large number of volunteers and employees” that serve in the financial area.

Above all, he said, he thanked God and once more expressed his and his team’s trust in God’s guidance. “[God] understands our seasons, our times, and our needs,” PrestolPuesán said. “He will guide us, and He will provide for us according to what He considers to be the best for us.”

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Special Annual Council Coverage

World Church Executive Committee Considers Statement on Abortion

Amended statement is passed by majority vote.

By Adventist World and Adventist News Network

Members of the Seventh-day Adventist Church’s top decision-making body deliberated over a period of two days during the 2019 Annual Council about a proposed “Statement on the Biblical View of Unborn Life and Its Implications for Abortion.” The document emerged in September from a longer period of study and discussion among Adventist theologians, medical experts, healthcare administrators, ethicists, and church administrators.

A number of committees and administrative units played an important role in developing the draft.

A working group of 26 individuals, including seven women, was commissioned by the General Conference Administrative Committee (ADCOM) in September to “prepare a draft of one unified statement that will clearly be based on biblical

principles that underline the sanctity of life and recognize the exceptionally difficult cases/anomalies women can face,” according to the voted Terms of Reference.

A SPECIFIC KIND OF DOCUMENT

Church leaders were emphatic that the document considered and ultimately voted this week is a Statement, and not a set of guidelines for either individuals or church organizations. As defined by church practice, a voted Statement outlines the Seventh-day Adventist Church’s official position on a specific matter, while Guidelines offer direction for practical application on a specific subject.

No previous statement about the sanctity of unborn life had been developed before this week’s document. The last time the

A member of the Executive Committee listens carefully during the presentation of the proposed Statement on the Biblical View of Unborn Life and Its Implications for Abortion.

Photo: Adventist News Network 8

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denomination issued Guidelines on abortion was in 1992. According to Adventist world church president Ted N. C. Wilson, however, the 1992 Guidelines contained “a far more limited approach in terms of a comprehensive view of the biblical approach to this precious subject.”

Wilson went on to clarify the role of a voted Statement in the life of the 21-million-member church.

“This is a Statement. It is not part of the Church Manual. It is not intended to be a Statement [by] which church boards and members will judge other people.” Addressing church leaders directly, he added, “Please instruct and encourage our church members not to do that. It is a biblical statement to inform not only the world but ourselves how the Bible speaks to us about life.”

INTRODUCTORY COMMENTS

“As you know, [the topic of the sanctity of unborn life] is a very sensitive issue, but at the same time we have been privileged to study it,” said Artur Stele, the church vice president who chaired the writing committee and oversaw the process of drafting the Statement.

Stele outlined the process of developing the proposed document, a sequence that began with the Biblical Research Institute (BRI) Ethics Committee and expanded to include the GC Bioethics Committee, the 26-member working group, representatives of various Adventist health-care systems, and several GC administrative committees.

The process resulted in a total of 27 versions of the draft, Stele noted.

Peter Landless, a physician who serves as the director of Health

For more Annual Council articles and to read full voted documents and statements, visit https://bit.ly/2px09l7.

Ministries for the world church, addressed the fear that the Statement is “a nuclear weapon against the Adventist health-care systems,” clarifying that “the answer is ‘no.’” During his presentation, Landless also displayed a chart showing the total number of abortions performed by Adventist health-care institutions during the past year.

The statistics reveal that the number is very small, almost all of them relating to dramatic fetal abnormalities that would make life outside the womb impossible.

While acknowledging that “we do not have a wonderful history in our health institutions” regarding abortion, Landless reported a dramatic decrease in abortions since the 1992 Guidelines were voted. “It should be clearly stated: the aim is to approach as close to zero abortions as is safely possible.”

Stele asked BRI director Elias Brasil de Souza about the significance of the abortion Statement not being included in the Church Manual. “It was not prepared to be incorporated into the Church Manual or even into the Fundamental Beliefs,” said de Souza. “But this document is guidance for the church to tell its members, to tell the world, where we stand on this important issue.”

De Souza also emphasized how church members are encouraged to relate to the Statement.

“We should not use this document as a weapon to push people away,” he said. “We should not use it to punish people. It’s a redemptive document. As you read the document carefully, you will see it is gracious and recognizes the difficult situations people sometimes are found in. In this document there is an appeal for us to be compassionate.”

Stele clarified that more practical protocols and processes would be developed, a process that will ini-

tially be led by the world church’s Health Ministry leaders, but will go on to include the development of guidelines for pastors and congregations. “We will work assiduously and very carefully with bioethics individuals and hospital institutions,” said Landless. “We must, at least by the new year, start coming out with meaningful processes and protocols that will be useful to those who work at the cold face of health management.”

DISCUSSION ON THE FLOOR

Discussion on the floor reflected the diversity of perspectives on the topic.

Doug Batchelor, speaker and director for Amazing Facts, an independent supporting ministry located in North America, was the first to speak in favor of the Statement.

“I praise God because the church is addressing this issue; I wish we would have done it sooner. The Bible teaches that human life is a miracle, a gift of God’s creation, and begins at conception.” Batchelor concluded, “Having a clear biblical statement on abortion does not mean that we are going to attack people who disagree.”

Richard Hart, president of Loma Linda University Health, a medical system operated by the churchowned Loma Linda University, said, “I appreciate the document for the value it gives to the sanctity of life.”

Hart, a physician, clarified that Loma Linda does not offer elective abortions, and went on to describe several critical medical conditions where termination of pregnancy may be necessary. He stressed the importance of wording that would “allow the doctor and the mother to make the wisest decisions” in those difficult circumstances.

Other delegates brought to the floor concerns regarding the omission of language addressing

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the experiences of rape and incest, which were both referenced in the 1992 Guidelines.

Jiří Moskala, dean of the Seventh-day Adventist Theological Seminary at Andrews University, while praising the document for its respect for life and biblical principles, also offered suggestions for improvement. “This Statement is strangely silent about the most painful issue in regards to abortion, namely rape. I hope we will not send a false signal to our churches by omitting in this document the problem of violence and rape. I think rape should be included.”

“I really like the fact that this is so centered in the Bible,” said Kathryn Proffitt, a delegate from North America who spoke in favor of the document. “Jeremiah 1:5 was mentioned, before I formed you in your mother’s womb,” reminded Proffitt, referencing the draft Statement.

“God intentionally owns and forms each infant.”

THE VOTE

After the Monday discussion on the Annual Council floor ended for the day, Thomas Lemon, a general vice president and chair of the discussion, thanked the group for their openness and candor. Delegates agreed by consensus to continue the discussion on Wednesday morning, after a writing committee had the time to incorporate some of the comments and editorial changes into the Statement.

Just before noon on Wednesday, Stele read through the changes made to the document based on the input and suggestions by the delegates. The “Statement on the Biblical View of Unborn Life and Its Implications for Abortion” was approved by a vast majority of the delegates, with only a few voting “no” because of concerns about specific language.

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The Church I Want to Belong to Is...

CHRIST-CENTERED

Finding Our Center of Gravity

BY AUDREY ANDERSSON

R

eaching out, she touched the toy and giggled. It lived up to its name, Mr. Wobbly. Its rounded, weighted bottom means that no matter how hard you push, it moves backward and forward, then stands up straight.

Sometimes life seems like Mr. Wobbly. We are out of balance, pulled in different directions. At times like that it is important to know what our center of gravity is: that fixed point in which everything is in perfect balance. For Christians, their center of gravity is Christ. When He is at the center, our lives will be in balance. The theory is simple. The practice is more problematic.

FELLOWSHIP, NOT RULES

Sometimes we reduce our Christian experience to a list of rules and regulations that must be obeyed. Obedience is important. Adam painfully discovered this truth. We are not saved by obedience, though; we are saved by what Jesus did when He died on the cross. He did not die for Himself; He died for us.

That’s why we are lovingly obedient. It is essential to know the difference.

Living the Christ-centered life is fundamentally about fellowship with our Creator and Saviour. A fellowship in which the center of gravity is love. A love that is so amazing and all-embracing that it transforms the whole basis of our being. Self is no longer our motivating force; rather, God’s love and our fellowship with Him become our gravitational center. Yes, there are rules, but they exist to inform how we live in fellowship with God and those around us.

RIGHTEOUS LIVING

On a personal level, Christ’s love needs to permeate every aspect of our being: our inmost thoughts, attitudes, and beliefs and how their external expression affects our relationships with others. Put simply, it is living a 10

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righteous life. Christ becomes the template and standard for everything we do. It is not an easy option. It requires the application of unfashionable virtues:* humility, purity, honesty, fair-mindedness, courage, forgiveness, and tenacity.

The love of Christ works in us, transforming us into the best persons we can possibly be.

Unfortunately, this is not an instant transformation, but rather the work of a lifetime.

Everyday things happen, tugging at us, trying to pull us away from our center of gravity—Christ. A myriad of minor irritations such as getting stuck in traffic, or life-changing events such as the loss of a loved one or a serious illness, have the potential to make us forget that love and God’s goodness is the unchang-

ing and unshakable center of the universe. Experience teaches us that it doesn’t matter how many times we fall or how badly we fail—if we keep looking at Christ, His love will keep drawing us back into a restorative relationship with Him. He can do that only when we pray and study the Bible to better understand what the righteous life looks like when it is clothed in humanity.

CHRIST-LIKE COMMUNITIES

Mahatma Gandhi is reported to have said, “I like your Christ. I do not like your Christians. Your Christians are so unlike your Christ.” The best place to test the truth of this statement is in our local churches.

Although we profess our love for Christ, our behavior is often less than loving to those who sit next

#Sanctuary Salvation Transactions

Christ truly is the center of Scripture, doctrine, church structures, and even mission. We asked four Adventists from Argentina, Kenya, New Zealand, and Zimbabwe to look for Christ in four key Adventist beliefs (ranging from salvation to the sanctuary to the state of the dead to the millennium). You will be blessed by their insights—Editors.

Image: Marcelo Moreira

W

hen I see a commercial bank, I often think of the sanctuary. As a financial institution, the bank is an integral part of the infrastructure of modern economies. It is the nerve center of economic transactions. At the heart of all these transactions is the accounting principle of double entry. The crediting of one account is made possible by the debiting of another for the same amount. The same principle is at the heart of the sanctuary services. That institution is the hub of God’s eternal transactions of salvation.

Imagine Adam and Eve in Eden. They were guilty. They hung their heads in shame and fear. Through that act of disobedience to their Maker, they incurred a debt they and their posterity could never pay. Mercy interposed, promising them that One would come and pay the debt He did not owe (Gen. 3:15). One can think of this promise as a postdated check

to us in the pew. Everyone has their own story of occasions when someone’s humanity was displayed in all its ugliness.

The same qualities or virtues that are needed in our personal lives are needed in our churches.

What would happen if we listened carefully to what others were saying? What if we gave them the gift of our undivided attention and reflected before we acted? What would happen if we demonstrated true humility, putting others first?

What if we had the courage to confront our own and others’ failings in a Christlike way?

About 25 years ago I was involved in a writing project. In the initial stages a large unwieldy group of more than 80 writers gathered for three weeks. They came from

written by divinity in humanity’s name. It was to mature and be cashed at Calvary.

Until then, however, the check was kept before Israel in the symbols of the sanctuary services. Sinners coming to the sanctuary on any day with a debit balance acknowledged their spiritual bankruptcy and were immediately credited from the Lamb’s life account. The name Jesus spells out its bearer’s mission to “save His people from their sins” (Matt. 1:21). John drew the crowd’s attention to Jesus as “the Lamb of God who takes away the sin of the world” (John 1:29).

By accepting Him, we acknowledge our spiritual insolvency. By receiving us, He credits us with His righteousness as He is debited with our unrighteousness.

Our debit balance is paid off only by His credit balance. Jesus is heaven’s eternal currency in the transaction of salvation.

What is your account balance?

Watson Mbiriri just graduated with a Ph.D. in Old Testament from the Adventist Institute of Advanced Studies. He lives and ministers in Harare, Zimbabwe.

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around the globe, with different cultural backgrounds, expectations, and abilities. The unenviable and Herculean task of masterminding the project was given to the late Patricia Habada. The potential for failure was infinite.

Pat never seemed to get frustrated or upset. It was almost a relief when about halfway through the project Pat stopped by the group I was working with and expressed her frustration with one of the other leaders. So it was somewhat of a shock when the next day she gathered the group and the leader she had criticized and said, “I need to make an apology.” She explained how and why she had felt resentful and behaved in a less-than-Christlike way to the other leader, and apologized. She illustrated living the Christ-centered life in the local community and taught those of us there a lesson that none of us have forgotten. She showed and demonstrated Christian respect for all.

#Salvation Wonder of wonders

M

ama knitted a pretty cardigan for my little sister, Rhoda. It was one of a kind, in a class all its own, an expression of rich artistic handiwork. Looking at it, one felt an instant sense of coziness and warmth all wrapped up in beauty.

It was simply adorable.

Reserved for special occasions and Sabbaths, Rhoda’s cardigan was not your “everyday-wear” kind.

When one day the cardigan went missing, we looked for it for days on end, to no avail. If it had been spotted, Mama would have bought it back, whatever the cost. We were

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A GLOBAL PERSPECTIVE

How we relate to people every day, and in our local church communities, is far removed from the global church—or is it? For the past nine years I have had the privilege of serving the Adventist Church at the Trans-European Division, which has given me the opportunity and education of participating in the global decision-making processes.

It’s easy to miss the astonishing reality that Seventh-day Adventism is a global church and a worldwide movement. Every language, every culture, every political system, together with vastly differing economic systems, are the care and responsibility of church leaders.

Differences can develop, feelings may be hurt, disrespect can be manifested. It is inevitable; even Peter and Paul argued over behavior.

Leaders are human. But in my experience the leaders of our church are righteous men and women. In the main they place the will and purpose of God above their

sad. Mama was sad too. Mama’s loveliest handiwork piece was gone!

So it was when God’s centerpiece of creation, humanity, was snatched from His care by Satan.

Knowing that Adam and Eve would be vulnerable to straying from His presence, the Master Designer preplotted a plan to save them. The consequences of the stray would be dire, culminating in eternal death.

But oh! As the enemy marveled and celebrated over his newly acquired possession, God wept over His lost masterpiece, “for the wages of sin is death” (Rom. 6:23). The Master Designer determined to save humanity from eternal death through the plan of salvation—the wonder of wonders.

The plan had to be executed. The law regarding the consequences of

personal feelings. They work and pray for unity. They demonstrate respect for each other, putting God’s will before their own. The enormity of the global challenges to advance the gospel in a confused and evil world can be met only through the daily sustained prayers of members for their church leaders.

To anyone who wants to live a Christlike life, Jesus made our marching orders clear: “Love one another. As I have loved you, so you must love one another. By this everyone will know that you are my disciples, if you love one another” (John 13:34, 35, NIV). * A stimulating and helpful book reflecting on virtues is Philip E. Dow, Virtuous Minds: Intellectual Character Development (Downers Grove, Ill.: InterVarsity, 2013). A helpful article on the importance of virtues is Frank M Hasel, “Virtuous Thinking,” Adventist Review, Jan. 5, 2018.

Audrey Andersson, originally from Ireland, serves as executive secretary of the Trans-European Division and lives in St. Albans, United Kingdom.

sin still stood. “Without the shedding of blood there is no forgiveness” of sin (Heb. 9:22, NIV). Sinners transferred their sins to an innocent lamb. The lamb died. Sinners stood forgiven and justified by the blood of the lamb. Each sinner brought their own lamb for their sins to be forgiven. God also brought His lamb, as if He too had sinned! He took our sins upon Himself so that we would not die eternally. “Behold! The Lamb of God who takes away the sin of the world!” (John 1:29). God thus bought His masterpiece back to Himself.

Jesus, the Lamb of God. What love! What a price!

Martha Mambo is a lecturer at the University of Eastern Africa, Baraton, in Kenya.

1888 and the Matchless Charms of Christ

BY DENIS KAISER

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he General Conference session in Minneapolis in 1888 stands as a paradigm for many other struggles in the history of the Seventh-day Adventist Church. We may perceive the clash between the young Signs of the Times editor, Ellet J. Waggoner, and General Conference president George I. Butler over the nature of the law in Galatians 3:24, 25 as a playbook of human personalities, a study guide for conflict resolution, and a primer on various views of salvation. The dynamics of that conflict repeatedly play out today.

A NEW THEOLOGY?

Some critics regard the 1888 General Conference session as a watershed moment in which Adventists became truly Christians. Since there are no minutes of the session, some people have studied the writings of Waggoner and his associate A. T. Jones to unearth the true message of 1888. When Ellen White was asked shortly after the session what she thought of the new light presented by those young ministers, she replied, “Why, I have been presenting it to you for the last 45 years—the matchless charms of Christ.

This is what I have been trying to present before your minds.”1 In her view this message did not constitute new theology.

At the 1883 General Conference session she had preached 14 sermons that were not only a clear presentation of the gospel but also a passionate critique of legalism and the doubts, fears, and lack of assurance that are its natural consequence.2 That some perceived the message of Waggoner and Jones as new theology, and that she had addressed Adventist legalism already five years earlier, nevertheless exposes the sad reality that not all ministers and members in the church preached and shared those “matchless charms of Christ.”

DIFFERENT PERCEPTIONS OF THE LAW

Since 1846 Seventh-day Adventists have proclaimed the third angel’s message as describing those who keep the commandments of God and have the faith of Jesus (Rev. 14:12). A basic agreement on the perpetuity of the law did not, however, prevent early Adventists from disagreeing about its role. Thus, whereas Joseph Bates considered obedience a prerequisite to the reception of the gospel,3 James White emphasized that repentance, forgiveness, and obedience are made possible through a reception of the gospel.4 Interpretations of the nature of the law in Galatians 3 in the 1850s laid the basis for the discussions in the 1880s. Several Adventist writers had argued that Galatians 3 presents the moral law (Ten Commandments) as a Image: Minneapolis, Minnesota, U.S.A., 1885 Library of Congress, Geography and Map Division

mirror that shows us that we are sinners in need of a Saviour.5 That position was close to the view of many Protestants who maintained that Galatians 3 talked about the abolishment of the commandments. Stephen Pierce’s emphatic reply in 1857, that it had to be the ceremonial law that had been abolished, not the Ten Commandments, seemed to serve as a better argument against the prevalent Protestant view of the text.6 His argument became the standard position among Adventists for the next three decades.

Over the years Adventist ministers became experts in debating with other Protestant ministers about unique Adventist beliefs.

Listeners often converted to Adventism because Adventist ministers evidently knew their Bibles well and often won those debates. Naturally, those competitive debates focused on Adventist peculiarities rather than Christian commonalities. Further, some Adventist converts may likely have thought they obtained salvation by keeping the right day and doing the right things.

THE LAW AND THE GOSPEL IN THE 1880S

Since at least 1884 Waggoner and Jones taught in the Signs of the Times and at Healdsburg College the old Adventist interpretation, that the law in Galatians 3, which leads us AdventistWorld.org December 2019

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We are often unable to think outside the parameters that someone has laid at the beginning of a discussion.

to Christ, was the moral law rather than the ceremonial law. The 1880s were not an optimal time to present that interpretation to Adventists, though. Other Protestants inspired political campaigns to enact and enforce Sunday legislation on all levels—local, state, and national.

Many people saw those endeavors as promoting American morality.

When (Roman Catholic) Cardinal James Gibbons added his influence in support of a national Sunday law,

Adventists believed the prophecies of Revelation 13 and the “mark of the beast” persecutions were about to materialize.7 Since Waggoner’s interpretation of the law in Galatians seemed precariously close to the widespread Protestant view on that passage, one can understand why Butler and others felt Waggoner’s “new” interpretation was the wrong message at the most unfortunate time.

Considering Pierce’s position on Galatians 3 as a landmark doctrine, Butler felt he had to tackle this issue. First, he tried to solicit Ellen White’s support by obtaining a letter she had sent to Waggoner’s father on the issue 30 years earlier.

She replied that she was unable to find the letter, adding that she would not have given it to him even if she had found it. She told Waggoner that he should refrain from agitating the subject in public.

Feeling justified, Butler published a book, The Law in the Book of Galatians (1886), in response to

#Millennium One-on-one with Jesus

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ere are some phrases and concepts that many of us think of when we consider the millennium doctrine: “bottomless pit,” “Satan in chains,” “second resurrection,” “Gog and Magog,” “judgment,” “fire from heaven,” “lake of fire,” and more. In fact, we might even be able to give a Bible study on the millennium and not mention Christ even once! So where do we find Christ in the millennium doctrine?

One of the main aspects of the millennium frequently overlooked is that God’s people will live and reign with Christ “for a thousand years” (Rev. 20:4). The millennium actually describes the reign of Christ in heaven, in preparation for the establishment of His eternal kingdom of glory on the earth made new.

At the end of the millennium, when the New Jerusalem descends from heaven and Satan is freed from his

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Waggoner’s view,8 and circulated it among the delegates of the 1886 General Conference session. Butler sensed he was proven right when D. M. Canright, a prominent Adventist minister, became a seeming casualty of Waggoner’s view by rejecting the perpetuity of the law two months after the 1886 session.

To his chagrin, Ellen White rebuked Butler for that move and stressed that since he had taken the freedom to advertise his view, Waggoner too should have a chance to explain his view. This Waggoner did two years later, in the book The Gospel in the Book of Galatians.9 Waggoner and Jones were given an opportunity at the 1888 General Conference session to present their views on the law in Galatians.

Butler, who was unable to attend because of sickness, prepared his allies to oppose the supposed heresy. Ellen White saw the real problem of the meeting not so much in the theological differences but in the irreconcilable and hostile

chains, he will convince the resurrected nations that he, not Christ, is the legitimate prince of this world. At that moment, according to Ellen White, “Christ again appears to the view of His enemies. Far above the city, upon a foundation of burnished gold, is a throne, high and lifted up. Upon this throne sits the Son of God, and around Him are the subjects of His kingdom. . . . In the presence of the assembled inhabitants of earth and heaven the final coronation of the Son of God takes place.”* Perhaps our view of the millennium has focused too much on the desolation of the earth and the judgment of the wicked; perhaps we should center our thoughts and hopes more on being able to spend 1,000 years in heaven with Christ, our Saviour and King. Surely nothing can top that! * Ellen G. White, The Great Controversy (Mountain View, Calif.: Pacific Press Pub. Assn., 1911), pp. 665, 666.

Walter Steger serves as an editor for the South American Spanish Publishing House in Buenos Aires, Argentina.

spirit of the Butler party. That spirit “was not the spirit of Christ.”10 The message preached by the two young ministers revealed the “precious thought” of Christ’s righteousness “imputed to us not because of any merit on our part, but as a free gift from God.” Satan did not want this message to be heard because “his power will be broken” “if the people receive it fully.”11 THE LAW IN BOTH FORMS LEADS TO CHRIST

We are often unable to think outside the parameters that someone has laid at the beginning of a discussion. Sometimes those very parameters constitute a false dichotomy.

Yet when we feel passionate about a topic, we may fail to recognize the futility of the discussion.

For years, members and ministers saw only two opposing options. The law in Galatians 3 was either the ceremonial law or the moral law. More than a decade later Ellen White made a stunning remark that broke

the parameters of the discussion.

She noted that “the schoolmaster to bring us to Christ” was “both the ceremonial and the moral code of Ten Commandments.” Whereas the latter shows us that we are sinners in need of a Saviour, the first shows us how and through whom God gets rid of the sin problem.12 Shortly after the 1888 General Conference session Ellen White reminisced that Adventists had certainly promoted “the commandments of God,” “but the faith of Jesus Christ has not been proclaimed . . . as of equal importance.”

While the faith of Jesus was “talked of,” it was “not understood.”

Yet what constitutes the faith of Jesus? She replied, “Jesus becoming our sin-bearer that He might become our sin-pardoning Saviour. He was treated as we deserve to be treated.

He came to our world and took our sins that we might take His righteousness. Faith in the ability of Christ to save us amply and fully and entirely is the faith of Jesus.”13

#Death No More Tears

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he call came late one evening. She was gone. It was unexpected, heartbreaking, and so final.

We raced to her home to gather with family.

I walked into the quiet bedroom as she lay as if she were asleep—her face still warm to my touch, her hands folded in peaceful repose. Being this close to death felt surreal. And it hurt. The feeling of it settled like a cloud of darkness, heavy and thick; tinged with regrets, stealing all joy and overshadowing hope.

Her body rested at home as friends and family visited to pay their final respects. During that final week, the grieving that took place around her flower-shrouded casket was cathartic. This memorable time of listening to stories of her life and faith in God transformed our sense of finality into a hopeful longing.

Jesus compared death to being asleep (John 11:11;

Ellen G. White, manuscript 5, 1889, in Ellen G. White, Sermons and Talks (Silver Spring, Md.: Ellen G. White Estates, 1990), vol. 1, pp. 116, 117.

2 Published intermittently in the Review and Herald from March 4 through July 22, 1884.

3 Joseph Bates, A Seal of the Living God: A Hundred Forty-four Thousand, of the Servants of God Being Sealed in 1849 (New Bedford, Mass.: Benjamin Lindsey, 1849), pp. 60-66.

4 [James White], in Present Truth, August 1849, p. 16.

5 J. N. Andrews, in Review and Herald, Sept. 16, 1851, p. 29; J. N. Andrews, Thoughts on the Sabbath, and the Perpetuity of the Law of God (Paris, Me.: James White, 1851), pp. 22, 25.

6 S. Pierce, in Review and Herald, Oct. 8, 1857, pp. 180, 181.

7 W. W. Whidden, E. J. Waggoner: From the Physician of Good News to Agent of Division (Hagerstown, Md.: Review and Herald Pub. Assn., 2008), pp. 92-94.

8 G. I. Butler, The Law in the Book of Galatians: Is it the Moral Law, or Does it Refer to That System of Laws Peculiarly Jewish? (Battle Creek, Mich.: Review and Herald Pub. Assn., 1886).

9 E. J. Waggoner, The Gospel in the Book of Galatians: A Review (Oakland, Calif.: n.p. 1888).

10 Ellen G. White, letter 50, 1889, in Ellen G. White, The Ellen G. White 1888 Materials (Washington, D.C.: Ellen G. White Estate, 1987), vol. 1, p. 295).

11 Ellen G. White, in Review and Herald, Sep. 3, 1889, p. 546.

12 Ellen G. White, manuscript 87, 1900, in Ellen G. White, Selected Messages (Washington, D.C.: Review and Herald Pub. Assn., 1958, 1980), book 1, p. 233.

13 Ellen G. White, manuscript 24, 1888, in Ellen G. White, Manuscript Releases (Silver Spring, Md.: Ellen G. White Estate, 1993), vol. 12, p. 193.

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Denis Kaiser, Ph.D., serves as an assistant professor of church history at the Seventh-day Adventist Theological Seminary at Andrews University, United States.

Mark 5:39), in which the dead know nothing (Eccl. 9:5).

This beautiful daughter of God had fallen asleep. Her life of pain, trial, and insurmountable challenges was now redefined by joy, purpose, forgiveness, celebration, and love, only through Jesus her Lord. But we had a hope that though the consequence of sin in our lives warrants death (Rom. 6:23), God promises those who believe in Him that they will have eternal life through Jesus Christ (John 3:16).

We stood by her graveside and sang her favorite hymn, “Blessed Assurance.” I was reminded of God’s all-consuming love that led Jesus to the cross, into the grave, and out of the tomb. The love that remains with us in life and in death and makes eternity possible.

As the strains of the hymn faded, I gently placed a single white lily on that mound of dirt and whispered, “See you when Jesus comes, sis.”

Hana Greenfield lives in Auckland, New Zealand, with her husband and their five children. She is in the final stages of completing a degree in counselling and enjoys blogging about life, relationships, healing, and discipleship.

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CHRIST’S WORK

Global View

God’s Restoring Salvation Our last-day message This is adapted from a sermon delivered at Annual Council, October 12, 2019, in Silver Spring, Maryland, United States. Elements of oral style have been retained.—Editors.

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louds were gathering. It was becoming very dark. Something ominous was about to happen. Suddenly an earthquake shook so violently that tombs opened! Hanging on the cross was the Lifegiver, the One losing His life for you and me.

A few moments earlier, one of the thieves had mocked Jesus: “If You are the Christ, save Yourself and us” (Luke 23:39). The other thief quieted the first one. Then turning to Jesus, the man said, “Lord, remember me when You come into Your kingdom” (verse 42).

Jesus replied, “I say to you today, you will be with Me in Paradise” (verse 43).

That’s justification. Immediate! But Christ’s righteousness does not end with justification. It continues as we accept the power of the Holy Spirit to sanctify us, working in our lives to will and do according to His good pleasure, not our own.

See Jesus hanging on the cross, suspended between heaven and earth, humiliated, naked, suffering physically and mentally, dying for you and me. “He humbled Himself and became obedient to the point of death, even the death of the cross” (Phil. 2:8).

Jesus died. He rested on the seventh-day Sabbath, and on the morning of the first day He rose from the grave. Now He ministers for us in the Most Holy Place of the heavenly sanctuary, giving us the opportunity of eternal life!

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The writer of Hebrews wrote: “Seeing then that we have a great High Priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession. For we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin. Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need” (Heb. 4:14-16).

Christ offers us His amazing, restoring salvation. Further in Hebrews we read: “Therefore, brethren, having boldness to enter the Holiest by the blood of Jesus, by a new and living way which He consecrated for us through the veil, . . . and having a High Priest over the house of God, let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience and our bodies washed with pure water. Let us hold fast the confession of our hope without wavering, for He who promised is faithful. And let us consider one another in order to stir up love and good works” (Heb. 10:19-24).

Here is an allusion to sanctification. When we accept this marvelous power and His robe of righteousness, we are empowered to do good works. It’s a beautiful concept of what’s happening in the heavenly sanctuary right now.

Ellen White wrote: “The sanctuary in heaven is the very center of Christ’s work in behalf of men.

It concerns every soul living upon the earth. It opens to view the plan of redemption, bringing us down to the very close of time, and revealing the triumphant issue of the contest between righteousness and sin. It is of the utmost importance that all should thoroughly investigate these subjects and be able to give an answer to everyone that asketh of them a reason of the

hope that is in them.”1 This is not just for pastors, elders, or specialists in sanctuary doctrine—it’s for all of us.

THE WEDDING GARMENT

Jesus told an interesting story about a wedding. “The kingdom of heaven is like a certain king who arranged a marriage for his son” (Matt. 22:2). He sent his servants and said, “Tell those who are invited, ‘. . . Come’” (verse 4).

But they didn’t come. Worse yet, they treated the messengers “spitefully, and killed them” (verse 6). The king was furious and sent his armies to destroy the murderers and burn their city.

He said to his servants, “‘The wedding is ready, but those who were invited were not worthy.

Therefore go into the highways, and as many as you find, invite to the wedding.’ So those servants went out and . . . gathered together all whom they found, both bad and good. And the wedding hall was filled with guests” (verses 8-10).

Notice: both “the good and the bad” came. In our work we are not only to minister to people we think are good; we are to minister to everyone. Also, the church will have those who love God and those who don’t until the very end, when the wheat and the tares will be examined. Then the Lord will save those who are truly connected with Him. But we should never turn anyone away.

In the parable, one man came without a wedding garment. The king asked, “Friend, how did you come in here without a wedding garment?” (verse 12). The man was speechless. Then the king said to the servants, “Bind him hand and foot, take him away, and cast him into outer darkness” (verse 13).

Ellen White wrote a beautiful explanation of this parable: “By the wedding garment . . . is represented

the pure, spotless character which Christ’s true followers will possess. . . . It is the righteousness of Christ, His own unblemished character, that through faith is imparted to all who receive Him as their personal Saviour. . . . Only the covering which Christ Himself has provided can make us meet [prepared] to appear in God’s presence. This covering, the robe of His own righteousness, Christ will put upon every repenting, believing soul.”2 That robe of righteousness is justification provided by Christ’s perfect life in place of our sinful life.

Then immediately we accept the Holy Spirit into our life and Christ’s righteousness begins to work in us, and we become new creatures.

“For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast. For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them” (Eph. 2:8-10).

RESTORATIVE SALVATION

Let me share a powerful illustration of what God’s restoring salvation can do in the life of a convicted murder. Don Johnson brutally killed his wife in 1984 and was recently executed by the state of Tennessee. Don became a Christian in prison, then a Seventh-day Adventist and a church elder in prison. He was befriended over many years by an Adventist family and others who witnessed to him, encouraging him to become a strong witness in prison.

God changed Don’s life from being a murderer to being a humble servant of God. Nevertheless, on May 16, 2019, he died by lethal injection in a Tennessee prison. On the day of his execution, Don went without his final meal, asking that it be given to the homeless. He was calm as he was

strapped down, praying: “I commend my life into your hands. Thy will be done. In Jesus’ name I pray, amen.”

He then sang as the lethal drugs entered his body. His last song was “We Are Going to See the King.”

Don represents those whose lives are changed by the power of the gospel message, with Christ’s justification covering them and His sanctifying power working in their lives. What an illustration of God’s restoring salvation, the gospel message, and Christ’s sanctuary message!

Paul wrote: “But when the kindness and the love of God our Savior toward man appeared, not by works of righteousness which we have done, but according to His mercy He saved us, through the washing of regeneration [justification] and renewing of the Holy Spirit [sanctification], whom He poured out on us abundantly through Jesus Christ our Savior, that having been justified by His grace we should become heirs according to the hope of eternal life” (Titus 3:4-7).

This is the message that Seventh-day Adventists must live and preach as we head into the last days of earth’s history. I invite you to renew your spiritual vision and mission focus, turning from peripheral and distracting challenges, and focus attention on lifting up Christ, His Word, His righteousness, His sanctuary service, His saving power in the great controversy, His three angels’ messages, His health message, His last-day mission to the world, His restoring salvation, and His soon second coming.

Ellen G. White, The Great Controversy (Mountain View, Calif.: Pacific Press Pub. Assn., 1911), p. 488.

Ellen G. White, Christ’s Object Lessons (Washington, D.C.: Review and Herald Pub. Assn., 1900, 1941), pp. 310, 311.

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Ted N. C. Wilson is president of the worldwide Seventh-day Adventist Church.

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Millennial Voices

I Am Going . . . I Will Go

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was already going somewhere when I said “I will go” for the first time.

That was eight years ago. Some friends who belonged to the mission club of the School of Health at River Plate Adventist University had a dream, and they began to plan an international meeting for students who wanted to be missionaries and present their projects to others. The idea was to invite speakers from all over the world to get specialized training and be inspired for mission.

Things started small that first time, as they usually do, but I was part of the project, and I wholeheartedly joined in the decisions made by hundreds. In September I had the chance to participate in the fifth edition of this international congress that brings together mission-minded people every two years in different educational institutions in South America.

There were more than 3,600 people at Universidad Peruana Union, the Adventist university near Lima, Peru.

I felt inspired as I listened to the testimonies and experiences shared by missionaries from around the world. Many of those who attended decided to be lights to the world, wherever they were, and to answer God’s the call to serve.

I was already going somewhere when I said “I will go” for the fifth time.

I had started my trip with some friends in the north of Argentina.

We traveled with our backpacks through Bolivia and crossed into Peru, where the Lake Titicaca floating islands are located. Following my participation in the congress, as a group we had planned to visit the famous ruins of Machu Picchu.

The prophet Isaiah heard God’s call to go and was willing to be sent (Isa. 6:8). I am sure, however, that he was already engaged in serving God somewhere. He was called to a new task and he was given a new mission, but he was already a missionary. He was already “going.”

I felt long ago that God was asking me to be a missionary, but I

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realized that I needed to be a missionary wherever I was if I ever dreamed of being sent somewhere else. I had read in The Desire of Ages that “every true disciple is born into the kingdom of God as a missionary.”* So this trip that I embarked upon with my friends, I felt, had to be a mission trip as well. It was not always easy. Sometimes I lost sight of this important goal and got distracted.

Testifying was not as easy as I thought it would be. Conversations about God with people around us did not come easily.

When I arrived at the congress I realized that even though I was saying “I will go,” the present continuous of that statement is not always easy to practice.

In order to make the future tense a reality, I needed to live God’s call in the present tense.

Things got better after the congress, and my friends and I were able to share more about our beliefs with people we found in our travels. We met some former Adventists who had never thought about volunteer work, but found it interesting after hearing about it for the first time. We met people who struggled and lacked hope.

Sometimes we confuse tenses, and things get complicated. We may intend to do many things for God. We may sing hymns about hope and grace with conviction and gusto, but if we don’t surrender our lives daily to Him, if our mission doesn’t start at home, we may miss the mark completely.

I want to say every day: “I am going— therefore I will go.” * Ellen G. White, The Desire of Ages (Mountain View, Calif.: Pacific Press Pub. Assn., 1898, 1940), p. 195.

Carolina Ramos studies translation, English teaching, and music education at River Plate Adventist University in Argentina.

She is passionate about mission and enjoys working with children and teens.

Devotional

Jonah: The Sequel

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onah is a household name in the three main monotheistic faiths. Judaism, Christianity, and Islam all tell the slightly humorous story of the renegade prophet who tries to run away from the living God. His experience in the belly of the big fish has been illustrated by artists throughout the ages. Children’s books or costly mosaics or wall paintings contain the story of a man who was at rock bottom and cried out to God from the depth of the sea.

Jonah surely got a second chance (Jonah 3), even though it took much more than a wild ocean journey in the belly of a great fish to finally make his heart receptive to God’s undefeatable grace and compassion.

There is another story of second (or third) chances. Based on the best Greek manuscript evidence, most English translations tell us that the name of the father of Simon Peter, the extrovert, always-talking-beforethinking disciple of Jesus, was John (John 1:42).1 Jesus has a special relationship with Peter. He sees his potential. He invites him into His most innermost circle. Intriguingly, in Matthew 16:17 Jesus refers to Peter as “Simon son of Jonah,” linking His disciple to the notorious Old Testament prophet. Peter has just declared Jesus to be the Messiah, and Jesus praises him: “For flesh and blood has not revealed this to you, but My Father who is in heaven.” In our imagination we can see a big smile light up Peter’s face.

Yet moments later, after Jesus describes His suffering, death, and resurrection, Peter takes the Master aside and earnestly but firmly rebukes Him for saying this (verse 22). The Greek uses a very strong term demanding compliance. You just stop talking like this, Jesus! would express this well. Jesus’ reaction is extremely strong: “Get behind Me, Satan!” (verse 23). Don’t do the tempter’s work, Peter. Is it possible that Jesus purposefully uses “son of Jonah” in this context as a pun based on the name of Peter’s father as a reminder of and a connector to the renegade Old Testament prophet?2 With Peter’s threefold denial of Jesus he joins Jonah in his flight from God’s call. He doesn’t want to follow Jesus to the cross, for the cross is not the way—at least not in Peter’s mind. Like Jonah, following resurrection morning Peter receives a second chance (John 21:1517). Later, when God tells him to reach the Gentiles with the gospel (another connector to Jonah’s story), he needs a threefold repetition of the divine instructions (Acts 10:16).

God loves the Jonahs, Thomases, Peters, and Marthas of this world. He specializes in second chances. He sees potential where we see only disappointment. He offers new beginnings where we see simply cul-de-sacs.

And when we try to run away from Him, He patiently reminds us that His goodness and mercy are “pursuing” us all the days of our lives (Ps. 23:6).

We just cannot shake Him off.

“John” appears in the ESV, RSV, NASB, NRSV, NIV, and many others. The KJV and NKJV translate here “son of Jonah”—based on some manuscripts that apparently seek to harmonize this passage with the reading of Matthew 16:17. Cf. Barclay M. Newman and Eugene A. Nida, A Translator’s Handbook on the Gospel of John (New York: United Bible Societies, 1980), p. 45.

2 For more documentation, see Kevin J. Youngblood, Jonah, Exegetical Commentary on the Old Testament (Grand Rapids: Zondervan, 2013), p. 127.

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Gerald A. Klingbeil is an associate editor of Adventist World who needs second chances more than he wishes.

Image: Dusan Smetana

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Youssry with his son, Benjamin, and wife, Joan

Faith in Action

A Journey to Faith

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Some journeys are more challenging than others.

orn into a Christian family in Egypt, Youssry Guirguis was raised as a Coptic Orthodox. At 2 years of age Youssry’s parents took him to a monastery to be given a tattoo of a cross on his right wrist, a sign of one’s faith in the Egyptian culture. A Christian without this tattoo is often treated with scorn and contempt and thought of as being too weak to make a public declaration of their faith.

Being a publicly branded Christian was not an easy life, however, especially when attending an Islamic school. Youssry didn’t have the option of attending a Christian elementary school; instead, he was required to attend a government-operated school. Because of his Christian faith, Youssry was alienated by both the institution and his peers. The other children treated him differently and often made fun of him. He walked the halls and streets in constant fear of being beaten or even killed.

At home Youssry’s parents taught him about the God of the Bible, but the public school system taught students about the Qur’an and Islam. Learning about Christianity at home and about Islam at school left Youssry conflicted and confused about life and spirituality.

AN ADVENTIST CONNECTION

Youssry lived in a poor village in the Asyut province. At the young age of 4, he began working in the family construction business building houses.

His duties included bricklaying, cement mixing, and general masonry.

On his first day of work Youssry was homesick. The house he was helping to build was for a Seventh-day Adventist family. The father of the family overheard young Youssry say that he wanted to go home, so he offered him some biscuits and something to drink. Youssry was grateful for the love and generosity the father showed him, and felt there was something different about this man.

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After that, Youssry looked forward to working at the man’s house.

When he was 7, Youssry worked on a house for another Adventist family that were friends with his own family. One of the sons had attended school with Youssry’s brother at the public school, but later transferred to Nile Union Academy, the Adventist elementary and secondary school in Cairo.

When Youssry learned that this school taught classes in English, he wanted to attend there also. His dream was to become a tour guide, and he needed to learn English well to accomplish that goal. Youssry’s family, however, could not afford to send him there.

After Youssry finished high school in the government school system, his thoughts again turned toward his dream of becoming a tour guide.

Determined to become a proficient English speaker, he decided to attend Nile Union Academy and repeat two years of high school there in an English classroom setting. Youssry Photos: Courtesy of the author

had saved up money from his construction work, so he was now able to afford the cost of the tuition without burdening his family.

ENCOUNTERING OPPOSITION

A few months after moving to the dormitory at the academy, Youssry encountered opposition. A pastor from a church that Youssry’s family sometimes attended learned of his move to the academy and convinced his family that his attending there would negatively influence Youssry spiritually.

Youssry regretfully left the school and moved back home.

A year later Youssry was accepted into a hotels and tourism college in Cairo. He also enrolled again at Nile Union Academy and attended their English classes while taking courses at the college.

The academy principal, Mike Munsey, often invited Youssry to attend worship and prayed with him. Munsey also invited Youssry to his home to study and discuss the Bible. The Holy Spirit quietly began to convict Youssry of the existence of a loving God. A CHANGING LIFE

While growing up, Youssry had been exposed to vegetarian eating because of fasting rituals in the Coptic Church. Then at Nile Union Academy he noticed that the meals they served were vegetarian, and he learned some of the biblical reasons for adopting a healthful diet. Soon he stumbled across the book The Ministry of Healing, by Ellen G. White, which he read four times. Youssry began to believe in the Adventist message. He asked Munsey for additional Bible studies, and nine months later Youssry was baptized.

After another year of studying, Youssry withdrew from the college of tourism because of exams that conflicted with the Sabbath. He

then went to the president of the Adventist field in Egypt and told him that he wanted to study theology. It was the first time an Egyptian had expressed such interest. The field president initially got Youssry involved with literature evangelism, and later he worked for three years as an assistant pastor in the Egypt-Sudan Field.

In 2000 Youssry enrolled in the theology program at Middle East University, an Adventist university in Beirut, Lebanon. In 2003 he began studying at Solusi University, an Adventist university in Bulawayo, Zimbabwe. A self-supporting student, Youssry worked odd jobs to earn money for tuition. Youssry struggled to pay his tuition, but God always provided some form of work.

While at the university Youssry met his future wife, Joan. The two studied the Bible with a pastor for two years, then they were married.

Youssry completed his bachelor’s degree in theology in 2006. In 2007 Joan gave birth to baby Benjamin.

DETERMINED TO SERVE

After graduating, Youssry accepted a call to work as an associate pastor at the Solusi University church and as a lecturer on biblical Hebrew in the Theology Department. He also continued his studies and worked toward a master’s degree in religion, which he completed in 2008. He became a full-time lecturer in the Theology Department, teaching an array of Old Testament courses.

Serving in Zimbabwe was difficult because the country was experiencing a severe famine and exorbitant inflation. Youssry, however, continued to faithfully serve there until 2014, when he moved his family to the Philippines to pursue a doctorate in biblical studies at the Adventist International Institute of Advanced Studies. To pay his tuition and support his family Youssry worked

Youssry teaches Intermediate Hebrew at Asia-Pacific International University in Muak Lek, Thailand.

several jobs. He also received the Chan Shun scholarship from the General Conference during his last two years, which covered his tuition and fees. In January 2018, Youssry successfully defended his dissertation. That same month he accepted a call to work as a professor in the Religious Studies Department at Asia-Pacific International University in Muak Lek, Saraburi, Thailand.

LIVING FAITHFULLY FOR JESUS

Youssry encourages students, regardless of their financial circumstances, to trust in God, to study the Bible and pray diligently, and to work hard to attain a Christian education.

“This is practical Christianity,” Youssry says. “Christlike actions, which can be accomplished only by the power and grace of God, are the key to presenting the good news about who God is to a perishing world.”

Michael Chesanek, who now lives in Washington State, United States, has served as an English as a Second Language (ESL) instructor in Lebanon and as a copy editor for Adventist publications. He also enjoys building churches and schools with Maranatha.

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Discovering the Spirit of Prophecy

Should We Celebrate Christmas?

The answer might surprise you.

W

hat did Ellen White counsel about observing Christmas?

Noting her prophetic gift, some today might expect her to shun Christmas. They trace Christmas through the Roman Catholic Church back to paganism, which gave rise to the December 25 date and various other customs. They find no biblical command or example to observe the birth of Jesus, and they see little that reflects or honors the Master in the usual celebrations of Christmas.

Ellen White was aware of these concerns, but they did not lead her to reject Christmas. While she acknowledged that “the Bible does not give us the precise time”1 of Jesus’ birth and “there is no divine sanctity resting upon the twenty-fifth of December,”2 she did not urge us to ignore the day. Rather, she said that “it can be made to serve a very good purpose,”3 and she urged parents to turn “the minds and the offerings of their children to God and his cause and the salvation of souls.”4 “Christmas is coming,” she wrote. “May you all have wisdom to make it a precious season. Let the older church members unite, heart and soul, with their children in this innocent amusement and recreation, in devising ways and means to show true respect to Jesus by bringing to Him gifts and offerings. Let everyone remember the claims of God. His cause cannot go forward without your aid. Let the gifts you have usually bestowed upon one another be placed in the Lord’s treasury.”5 GIFT-GIVING?

Does this mean that we shouldn’t give each other gifts? Not necessarily. “Brethren and sisters, while you are devising gifts for one another, I would remind you of our heavenly Friend, lest you should be unmindful of His claims. Will He not be pleased if we show that we have not forgotten Him?”6 She saw purpose in both kinds of giving, one that recognizes family and friends, and the other that honors our Saviour. “It is right to bestow upon one another tokens of love and remembrance if we do not in this forget God, our best friend.”7 Image: Alisha Williams

The gifts we give to one another should be useful and helpful. “We should make our gifts such as will prove a real benefit to the receiver.

I would recommend such books as will be an aid in understanding the Word of God or that will increase our love for its precepts.”8 Other kinds of gifts, carefully chosen, may also be a benefit to the recipient.

Ellen White’s view of holiday gift-giving is clearly a departure from custom. It puts Jesus first. If this requires scaling back on gifts to each other so that we may give where God would have us direct the funds, we will be the stronger—and happier—for having done so. “Come, brethren and sisters, come with your children, even the babes in your arms, and bring your offerings to God according to your ability. Make melody to Him in your hearts, and let His praise be upon your lips.”9 TEACH THE CHILDREN

Won’t children be disappointed if we make changes like this? Ellen White, a wise and experienced mother, had thought about this.

“There are many things which can be devised with taste and cost far less than the unnecessary presents that are so frequently bestowed upon our children and relatives, and thus courtesy can be shown and happiness brought into the home.

“You can teach your children a lesson while you explain to them the reason why you have made a change in the value of their presents, telling them that you are convinced that you have hitherto considered their pleasure more than the glory of God. Tell them that you have thought more of your own pleasure and of their gratification and of keeping in harmony with the customs and traditions of the world,

in making presents to those who did not need them, than you have of advancing the cause of God. “Like the wise men of old, you may offer to God your best gifts and show by your offerings to Him that you appreciate His Gift to a sinful world. Set your children’s thoughts running in a new, unselfish channel by inciting them to present offerings to God for the gift of His only-begotten Son.”10 THE CHRISTMAS TREE

Ellen White did not forbid the Christmas tree, even urging that such a tree be placed in the church and adorned with special “decorations.” When many of our congregations struggled to have a church building, she wrote: “God would be well pleased if on Christmas each church would have a Christmas tree on which shall be hung offerings, great and small, for these houses of worship. . . . Let its boughs be laden with the golden and silver fruit of your beneficence, and present this to Him as your Christmas gift. Let your donations be sanctified by prayer.”11 The principle may apply to helping other aspects of the Lord’s work as well, such as ministry to the needy. “Christmas and New Year celebrations can and should be held in behalf of those who are helpless. God is glorified when we give to help those who have large families to support.”12 Some may ask, “Isn’t a Christmas tree forbidden by Jeremiah 10:1-5, which speaks against cutting a tree and decorating it with gold and silver?” Verse 3 refers to the one who takes the axe to the tree as a “craftsman” (RSV),13 translating a Hebrew word that means “artificer, engraver.” This passage refers to fashioning an idol, one that cannot

How may we best celebrate Christmas? Ellen White challenges us to make our Lord the focus of it, reserving our best gifts for Him.

walk or speak and must be carried, and which a person need not fear (verse 5). It deals with false gods rather than Christmas trees.

How may we best celebrate Christmas? Ellen White challenges us to make our Lord the focus of it, reserving our best gifts for Him. We will be blessed when we observe it that way.

Ellen G. White, The Adventist Home (Nashville: Southern Pub. Assn., 1952), p. 477.

Ellen G. White, in Review and Herald, Dec. 9, 1884.

3 E. G. White, The Adventist Home, p. 478.

4 Ibid.

5 E. G. White, in Review and Herald, Dec. 9, 1844.

6 E. G. White, The Adventist Home, p. 480.

7 Ibid., p. 479.

8 Ibid.

9 Ibid., p. 480.

10 Ibid., p. 481.

11 Ibid., p. 482.

12 Ibid.

13 Bible texts credited to RSV are from the Revised Standard Version of the Bible, copyright © 1946, 1952, 1971, by the Division of Christian Education of the National Council of the Churches of Christ in the U.S.A. Used by permission.

1

2

William Fagal retired as associate director of the Ellen G. White Estate in 2015 after 31 years of faithful service to the church. He continues to work with the White Estate on a part-time basis.

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R

omans 3:28 is a key text in Paul’s letter to the Romans: “Therefore we conclude that a man is justified by faith apart from the deeds of the law.” When Martin Luther translated this text into German, he added the word “alone” to the word “faith.” Thus Luther’s translation says: “Therefore we conclude that a man is justified by faith alone apart from the deeds of the law.” Although the word “alone” is not found in the Greek text, his translation is theologically correct.

For Martin Luther righteousness or justification by faith was the article by which the church stands and falls. Justification, sola fide (by faith alone), was for him, and it should be for us, the gospel. If the church does not preach this message, it is failing in its mission.

In 1889 Ellen White wrote: “Not one in one hundred understands . . . the Bible truth on [righteousness by faith].”1 What would she say today? Do we understand righteousness by faith?

GOD’S CHOICES

The plan of salvation includes three elements: justification, sanctification, and glorification. After the fall of Adam and Eve, God had three choices. First, He could have let them die. This would have been righteousness without mercy. Second, He could have simply forgiven them. This would have been mercy without justice. But because God is not only just but also merciful, He chose the third possibility, combining justice and mercy. By condemning sinners to death, God is just. By dying their death in the person of Jesus Himself, God is merciful.

Jesus on the cross died for all humankind, so that we can live (John 3:16). This is the good news. God does not come to us with demands, but with a gift, the gift of forgiveness, because “pardon and justification are one and the same thing.”2 Through faith we accept this gift. Faith is the hand that accepts this gift. Faith is the means that God has chosen to impute to us—that is, to put to our

What We Believe

The Experience of Salvation

Jesus My Righteousness

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Image: Geetanjal Khanna

account—Christ’s righteousness. Christ’s righteousness is Christ’s perfect, sinless life and His death. Therefore, when I say Christ’s righteousness is imputed to us, I mean that ■■ His life is counted as our life, ■■ His good deeds are counted as our deeds, ■■ His death is counted as our death.

His life and death are attributed to us, reckoned as ours. Is there anything we have to do? Yes, we have to accept it. We cannot add anything to Christ’s righteousness, but we have to accept it. How do we indicate our willingness to accept it? Through confession and repentance (1 John 1:9). If we genuinely repent, we will receive God’s gift. The wonderful news is that even our repentance is the work of God in us (Rom. 2:4).

JESUS AND THE LAW

God “desires all men to be saved and to come to the knowledge of the truth” (1 Tim. 2:4). Therefore, “He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him” (2 Cor. 5:21). What is the righteousness of God? His right doing, His perfect works, because He is perfect (Matt.

5:48). Consequently, only perfect obedience to the law is acceptable to God. No human could render this to God except Christ. He lived a perfect, sinless life in word, thought, and deed; then He took our place on the cross and died so that we might live.

This perfect obedience—His righteousness, the only righteousness God can accept—is given to us if we believe. It is imputed to us, that is, put to our account.

This is justification or righteousness by faith; this is how we become righteous in the sight of God. HUMANITY AND THE GIFT OF SALVATION

Does this mean we have nothing to do in the plan of salvation? No, not at all; we cannot add anything to the gift of Christ’s righteousness—we can only accept it by faith. But once we have it, once we are forgiven, once we are children of God, we have to hold on to the gift of righteousness because we can lose it again. “Once saved, always saved” is not a biblical teaching. The New Testament repeatedly admonishes us to “hold fast what you have” (Rev. 3:11; cf. Heb. 3:14; 1 Cor. 15:1, 2) and to “continue in the faith” (Col. 1:23). This is where obedience comes in.

Justification is Christ’s work for us on the cross and in the heavenly sanctuary. It is a work done outside of us; it’s a change of status: we become children of God. Sanctification is Christ’s work in us through the Holy Spirit.

Sanctification changes us into the likeness of Christ.

It changes our habits, our desires, our character. In sanctification Christ re-creates us and makes us fit for heaven. “The righteousness by which we are justified is

imputed; the righteousness by which we are sanctified is imparted. The first is our title to heaven, the second is our fitness for heaven.”3 Justification answers the question, How do we become children of God? The answer: “It’s a gift of God.” Sanctification answers the question, How do we remain children of God? The answer is “By obedience through Jesus.” He works in us. This is where the good fight of faith is fought; where the battle between the spirit and the flesh, the old and the new, takes place, not to achieve salvation, but to hold on to it.

Justification and sanctification are two equally important components of the plan of salvation. Whomsoever God justifies He also sanctifies. One without the other is impossible. In other words, we are saved by faith alone, but the faith that saves is not alone, because it produces fruits of righteousness, or good works.

PRACTICAL EXAMPLES

In the parable in Luke 18:10-14 the Pharisee depended on his own righteousness. The publican recognized his sinfulness, and he was justified by God. A more modern example was John Newton, who was a godless English sailor in the eighteenth century. He worked as a slave trader and led many men into sin.

For a time he himself lived as a slave in Africa. At the lowest point in his life God touched his heart, and John Newton became a Christian, a minister of the gospel, who wrote a number of books and songs. He is best remembered for the hymn “Amazing Grace,” which expresses his personal experience: “Amazing grace! how sweet the sound, that saved a wretch like me! I once was lost, but now am found, was blind, but now I see.”

This is the gospel—God’s love, His gift of righteousness.

This was the message of John Newton in the eighteenth century. This was the message of Paul in the first century. This is the message we must preach today— God’s love, God’s grace, His gift of righteousness, which can be ours by faith.

1 2 3

Ellen G. White, in Review and Herald, Sept. 3, 1889.

Ellen G. White, Faith and Works (Nashville: Southern Pub. Assn., 1979), p. 103.

Ellen G. White, Messages to Young People (Washington, D.C.: Review and Herald Pub. Assn., 1930), p. 35.

Gerhard Pfandl, originally from Austria, served as a pastor, Bible teacher, field secretary, and associate director of the Biblical Research Institute. He enjoys an active retirement in Burtonsville, Maryland, United States, and is very engaged in his local congregation.

Read more about What We Believe at www.adventist.org/en/beliefs/

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Bible Questions Answered

Nothing to Be Afraid Of Q

Why does “the fear of the Lord” appear so often in the Bible?

A

Fear is basically the human reaction to a real or imaginary threat. If the threat is understood to be supernatural, beyond human control, fear manifests itself as despair, which anticipates one’s death.

1. NATURAL FEAR OF GOD

With respect to God, fear is the natural human response to His presence and actions following the Fall. When God descended on Mount Sinai, the people were terrorized by what they saw, heard, and felt, and considered it a life-threatening experience (Ex. 20:1820; 19:21). Even seeing Him in a dream was enough to cause fear in the human heart (Gen. 28:17). In fact, anything supernatural was considered a possible threat to human life and caused fear (Job 4:12-16). Realizing that one was in the presence of the Lord created fear of death (Judges 6:2-23).

Even God’s actions in history terrorized people (Jer. 32:21; Deut. 26:8). When humans were afraid of God’s presence, they trembled (Ex. 20:18; Isa. 19:16), and were shocked and terrorized (Isa. 33:14; Acts 7:32). This is how fear expresses itself, showing a wholistic understanding of human nature according to which the inner emotions are expressed in bodily reactions. Under such circumstances the common human reaction was to run away from God out of fear, while at the same time realizing that He was the only one who could preserve life.

2. LEARNING THE FEAR OF THE LORD

The solution is not to eliminate fear, because sinful human beings fear God by nature. The solution is to

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bring under control the reactions propelled by fear.

Consequently, the Lord decided to teach the people how to express their fear of Him in a way that would build up communion and fellowship. Thus came into existence a positive phrase found throughout the Bible: “the fear of the Lord” as a characteristic of those who were pious. It is grounded in a positive understanding of the glorious Lord as a loving and merciful God (Ex. 34:6, 7) who seeks to give life, not take it away, and who is the Redeemer of His people (Isa. 43:1, 5). This new understanding is not natural, so it has to be learned (Ps. 34:11).

It is learned by being loyal to God’s covenant law (Deut. 14:23; cf. 4:10; 17:19; Ps. 34:11-14) and by submission to the Lord in worship (Deut. 6:13, 14).

When confronted by the Lord, fear expresses itself in obedience (Lev. 19:14, 32; Neh. 5:9, 15) and devotion to Him (Ps. 119:63), instead of trembling and terror and hiding from Him. It is a turning away from evil (Prov.

3:7; 16:6; cf. Acts 10:35) because of the goodness of the Lord. To fear Him is to love Him (Deut. 6:2-5).

Therefore, those who fear God do not anticipate death but are motivated by His loving-kindness (Ps. 147:11).

The fear of God express itself in terror and trembling but in hoping/waiting for God’s faithfulness and mercy. It is no longer the fear of death but “a fountain of life” (Prov.

14:27) and “leads to life” (Prov. 19:23). God is no longer perceived as the enemy who seeks to destroy life, but as the one who preserves it (Ps. 33:18, 19).

Angel Manuel Rodríguez is retired after serving as a pastor, professor, and theologian.

Health & Wellness

Breast Cancer How can I reduce risk?

I am a 35-year-old female with a strong history of breast cancer in my family. I am healthy and have two healthy young daughters. What can I do to reduce my risk for breast cancer?

H

aving cared for patients with a similar history and having faced this issue in our own families, we sense your concern. Also, any information we share should not take the place of the counsel of your personal physician, who knows your case in detail.

Breast cancer is the most common cancer in women, both in developed and developing countries. World Health Organization (WHO) statistics estimate that 508,000 women died from this disease in 2011.1 The lowest incidence of breast cancer is among women of East Africa, but it is on the increase.

As life expectancy increases in the developing world, so does the incidence of breast cancer. This is influenced by increasing urbanization, decreased physical activity, and increased consumption of refined, fatty, and calorie-dense foods, as well as alcohol consumption. Additionally, breast cancer is often diagnosed in late stages in low- and middle-income countries, making treatment more difficult, with poorer outcomes.

Some well-documented risk factors for breast cancer include: ■■ Familial history of breast cancer. The presence of genetic mutations (damaged or changed genes) such as those named BRAC1, BRAC2, and p53 significantly increase the risk for breast cancer. These are relatively rare.

■■ Prolonged exposure to estrogens produced by the body (endogenous estrogens) as occurs with an early onset of menstruation (menarche), having the first baby at a later age, and experiencing menopause at an older age increase risk.

■■ The intake of hormones (exogenous estrogens/progesterone), as in oral contraception and also hormone replacement therapy after

menopause, may increase the risk of breast cancer.

Approximately one fifth (20 percent) of breast cancer deaths worldwide may be attributed to the use of alcohol, obesity, and lack of exercise (intentional physical activity). These risk factors are particularly noted in high-income countries, with overweight and obesity being most common. These same risk factors are seen in low- and middle-income countries, with lack of physical activity being the most important in these regions.

Protective factors: ■■ Breastfeeding one’s infant has a protective effect.

■■ Regular physical activity and exercise throughout the life cycle is protective and may modify the genetic risk.2 ■■ Maintaining ideal body weight/ body mass index (BMI) is protective.

It is essential to seek help early if any lumps are noticed in the breasts. Any abnormal discharge from the nipple apart from lactation (especially blood), or abnormal hardness, redness, or tenderness of the breast, should be reported early and investigated appropriately. Breast self-examination (BSE) may be helpful in improving awareness and early diagnosis.

X-ray screening or mammography is the only proven screening method and helps save lives. It should be guided by health professionals. Overdiagnosis and overtreatment may result if mammography is not carefully used.

Careful lifestyle interventions can make a difference. Also, God has promised to be with us in all circumstances, so be of good courage! www.who.int/cancer/detection/breastcancer/en/ clincancerres.aacrjournals.org/content/early/2019/05/22/1078-0432.

CCR-18-3143

1 2

Peter N. Landless, a board-certified nuclear cardiologist, is director of Adventist Health Ministries at the General Conference.

Zeno L. Charles-Marcel, a board-certified internist, is an associate director of Adventist Health Ministries at the General Conference.

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Do It Now. Hurry!

M “May I Tell You a Story?”

BY DICK DUERKSEN

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ahlon was starting a new job as director of the X-Ray Department in a hospital in Cape Cod, Massachusetts, United States.

He was excited about the job, about working with new colleagues, eager to be living on the cape, and thrilled to be only 32 kilometers (20 miles) away from his girlfriend, Feryl. Life was good and getting better.

Several days into the job Mahlon arrived home one evening to the sound of his phone ringing. It was one of those incessant rings in which the person on the other end of the line refuses to give up. They just hang on as the phone rings and rings and rings.

“I think I answered it because I was irritated at the harsh sound breaking into my pleasant day,” Mahlon remembers.

“Hello. This is Mahlon. How may I—” The voice on the other end broke into his greeting. “Do you still want to go to California?”

“Audrey, I have a brand-new job here in Cape Cod and there’s no way I can go to California, especially if I have to go anytime soon.” Audrey was Feryl’s sister.

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“Pack your bags and tell your boss that you have to be away for a couple weeks.

Family business. You’re going to California right away.”

“I cannot!”

“Yes, you can; and yes, you must. Feryl and Mom have had to move out of their house and into the academy principal’s house. Dad says he is going to kill them the next time he sees them; and you know Dad!” Mahlon listened in amazement. He knew about Feryl’s father’s strong temper, but could hardly believe it would go this far. As he listened, he felt fear, cold and hard, moving up his spine.

“Please leave right away. Go to the principal’s house at the academy, pick up Feryl and Mom, and take them to visit your parents in Vermont for a couple days.

Once things settle down a bit, drive them across the country to San Diego, where the principal’s sister lives. You’ll need to help them find a place to live there.”

“But I have a new job, and I can’t go to California right now.”

“Mahlon, leave right away. Tonight.

Now!”

“Dad says he is going to kill them the next time he sees them; and you know Dad!”

*** Mahlon finally agreed, said goodbye, hung up the phone, and called his boss.

An hour later he was in the car, driving the 20 miles (32 kilometers) north to the principal’s house at Greater Boston Academy. By the time he arrived snow had begun to fall, and he knew the trip to Vermont was going to be a challenge.

Sure enough, with mother Emily and girlfriend Feryl in the car, Mahlon drove directly into a monster blizzard. Snow fell in sheets, and the wind blew with hurricane power. It was February, and the snow was heavy and wet, quickly covering the road and the windshield like a pail of white glue.

“Here,” Mahlon told Feryl, “you sit in the driver’s seat and take the wheel.

I’ll walk beside the car and give you directions till we get out of the storm.”

There were no other cars on the road.

None. Mahlon walked with one hand trying to clean a clear patch on the windshield and the other holding onto the windowsill as he gave directions to Feryl. Emily sat in the back seat in terror.

She was vulnerable to cold weather and

had wrapped herself in every blanket she could find, closed her eyes, and scrunched down into being as small as she could be.

“We finally got to my parents’ home about 3:00 in the morning,” Mahlon says. “By then the snow had frozen the doors of the car closed, and we had to pull Mom and Feryl out of a car window.”

They stayed in Vermont for several days, slowly warming Mom up for the trip to California while making sure Feryl’s father didn’t know where they were or where they were going.

With his boss’s permission, Mahlon drove Feryl and her mom the 3,000 miles (4,800 kilometers) across the United States from Vermont to safety in San Diego, California. *** “I have thought about that trip so many times,” recalls Mahlon. “It was frightening to be called and told to do something so drastic so quickly, but I have always been happy I took the trip.

Later Feryl and I got married and lived a wonderful life together. I am so glad she and her mother were able to go on with their lives safely in San Diego.”

It is a good story, a tale of a good deed done in a difficult situation. But when Mahlon had finished telling me the story, he added this extra bit of information.

“I decided to write the story down, and as I wrote I felt that I ought to call Audrey and be sure I got her words right. I called her, explained what I was doing, and asked her to repeat what she had told me on her urgent call that night. Her answer stopped me cold.”

“What call?” Audrey asked. “I did not call you that night. I didn’t tell you to leave your job and drive to Vermont and California with Mom and Feryl. I didn’t call you at all. I always wondered why you drove up there so quickly.”

Publisher The Adventist World, an international periodical of the Seventh-day Adventist Church. The General Conference, Northern Asia-Pacific Division of Seventh-day Adventists®, is the publisher.

Executive Editor/Director of Adventist Review Ministries Bill Knott International Publishing Manager Chun, Pyung Duk Adventist World Coordinating Committee Si Young Kim, chair; Yukata Inada; German Lust; Chun, Pyung Duk; Han, Suk Hee; Lyu, Dong Jin Associate Editors/Directors, Adventist Review Ministries Lael Caesar, Gerald A. Klingbeil, Greg Scott Editors based in Silver Spring, Maryland, USA Sandra Blackmer, Stephen Chavez, Costin Jordache, Wilona Karimabadi Editors based in Seoul, Korea Chun, Pyung Duk; Park, Jae Man; Kim, Hyo-Jun Digital Platform Manager Gabriel Begle Operations Manager Merle Poirier Editorial Assessment Coordinator Marvene Thorpe-Baptiste Editors-at-Large/Advisors Mark A. Finley, John M. Fowler, E. Edward Zinke Financial Manager Kimberly Brown Distribution Coordinator Sharon Tennyson Management Board Si Young Kim, chair; Bill Knott, secretary; Chun, Pyung Duk; Karnik Doukmetzian; Han, Suk Hee; Yutaka Inada; Gerald A. Klingbeil; Joel Tompkins; Ray Wahlen; Ex-officio: Juan Prestol-Puesán; G. T. Ng; Ted N. C. Wilson Art Direction and Design Types & Symbols To Writers: We welcome unsolicited manuscripts. Address all editorial correspondence to 12501 Old Columbia Pike, Silver Spring, MD 20904-6600, U.S.A. Editorial office fax number: (301) 680-6638 E-mail: worldeditor@gc.adventist.org Web site: www.adventistworld.org Unless otherwise indicated, all Bible references are taken from the New King James Version.

Copyright © 1979, 1980, 1982 by Thomas Nelson, Inc. Used by permission. All rights reserved. Texts credited to NIV are from the Holy Bible, New International Version. Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc. All rights reserved worldwide. Used by permission.

Unless otherwise noted, all prominent photos are © Getty Images 2019.

Adventist World is published monthly and printed simultaneously in Korea, Brazil, Indonesia, Australia, Germany, Austria, Argentina, Mexico, South Africa, and the United States.

Vol. 15, No. 12

Dick Duerksen, a pastor and storyteller living in Portland, Oregon, United States, is known around the world as “an itinerant pollinator of grace.”

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Growing Faith

Fun-filled page for younger ages

Gifts We Can’t See What if there are gifts all around us but we don’t notice them?

T

uesday nights were horrible nights, especially at 7:00. Around 6:00 my stomach started feeling funny, and I would be filled with dread.

By 6:30, when we started our journey, I marked every traffic light we passed with my tummy twisting into big knots. You see, Tuesday night was piano lesson night with Ludmilla Berkwick, and it was the worst.

Her house, where she held lessons, seemed kind of creepy to my 9-year-old self. It was dark and looked like it hadn’t been redecorated for 100 years.

Her cats were always running by my legs while I bumbled my way through my lesson. Mrs. Berkwick wasn’t that much taller than I was, and she always wore dresses and long necklaces— including one that was attached to her glasses. Her fingers were short and chubby, and her rings looked like they were stuck to her permanently.

Mrs. Berkwick started the lesson in a good mood: “What will we do today?” she’d ask in her 30

December 2019 AdventistWorld.org

Polish accent. But not long after I started “playing” my pieces, she’d put her head in her hands and shake it. “Oh, no, no, no,” she’d mutter. That 30-minute lesson felt like it took hours—I’m sure for her as well as for me.

To be fair, things might have gone better if I’d actually applied myself to learning piano.

Instead, I detested playing and often skipped my practice time until the day before my lesson, when I’d try (too late) to learn what she’d taught me the week before. It seldom worked and that’s why I always went to my weekly lesson feeling awful.

Many years later, long after my sad piano lessons were over, I thought about Mrs. Berkwick and googled her name. To my surprise, I learned many things about her I wished I’d known before.

She was born in Russia and was a child prodigy at piano.

She became a famed concert pianist in Poland in the years before World War II, and was an expert in playing the music of

Polish composer Frederic Chopin. But when it was discovered that she was half Jewish, her life was in danger. She ended up hiding in Germany until the war was over. Eventually she came to the United States, but was never able to restart the type of concert pianist career she had in Europe, so she turned to teaching piano.

If I had understood what a special and extremely talented pianist Mrs. Berkwick was, maybe I would have tried harder and made it worth her while to teach me. There are probably people all around us that God has put in our paths to share their incredible gifts with us, except we don’t know it. And if we don’t know it, we may not give them the chance to help us on our way or work harder at learning from them.

As we look ahead to 2020, let’s pray that God helps us to have our eyes open to the gifts He’s placed around us through the special people He puts in our lives.

Illustration: Xuan Le

noticeboard Obituaries BURNS, Elaine June (nee Currow), born 10.6.1929 in Sydney, NSW; died 6.8.19 in Ballarat, Vic. She was married to Pastor Lin Burns, who predeceased her in 2005.

She was also predeceased by her grandson, Troy Alphonso. She is survived by her daughters, Ann (Vic), Juelyn (NSW) and Kamala (Vic) and their spouses; grandchildren; and great-grandchildren.

Elaine served as a missionary for almost 20 years in Fiji and India.

She was a gifted musician, a dean of girls, principal of a school that she helped to establish in Calcutta and a cook in the Himalayas. After returning from India, June and Lin served in the Victorian Conference before retiring to Ballarat. June’s bright, positive spirit and gracious outlook will be sadly missed.

Josh Wood Harker, Donelda

Dorothy (nee McConnochie), born 14.11.1917 in Perth, WA; died 1.11.19 in Brisbane, Qld. On 19.5.1942 she married Raymond Harker, who predeceased her in 2012. Donelda is survived by her children, Kathleen

noticeboard Bannister (Brisbane), Barry and Cecily Harker (Sunshine Coast), Helen and Graham Jenkinson (Toogoom), and Neil and Maggie Harker (Canada); 10 grandchildren; and 11 great-grandchildren.

Donelda worked for Sanitarium in Adelaide and Sydney, attended Avondale College in 1937 and 1938, and worked as a stenographer for the American Forces during World War II. Donelda’s world was family and the Adventist faith. She read widely and especially enjoyed biblical prophecy, astronomy and biographies. Donelda had a strong hope and rests in Jesus until the resurrection morning.

David Edgar

HARRIS, Robin Ray,

born 4.10.1940 in Newcastle, NSW; died 26.7.19 at home in Alstonville after a 10-month battle with stomach cancer. He married Ruth Shields in 1967.

Robin was predeceased by his sister, Joyce Humphries. He is survived by Ruth; and his sister, Wendy Percy, and Wendy and Joyce’s families. Robin graduated from Theology at Avondale College in 1971. Robin and Ruth lived in Lismore, Cooranbong, Kempsey, North Ryde, Winston

Hills, Baulkham Hills, Wardell, Wollongbar and Alstonville.

Rob used his talents in many differing areas, from accounting, repairing organs, education training, computing to even building electronic organs. Rob is remembered fondly by many as a real gentleman. He was an accomplished organist in many churches and a conductor of both choirs and orchestras. He loved arranging music to be used in both the church and community, and he directed the Alstonville Chorale from 1997-2007.

Rob kept busy in retirement with interests in electronics,

photography and video, music, computing and woodwork. His wit and sense of humour will be greatly missed. He went to sleep in the sure and certain hope of the soon coming resurrection.

Peter Howard, Kevin Robinson

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NEXT ISSUE: ADVENTIST RECORD, DECEMBER 21

Note: Neither the editor, Adventist Media, nor the Seventh-day

Adventist Church is responsible for the quality of goods or services advertised. Publication does not indicate endorsement of a product or service. Classified advertisements in Adventist Record are available to Seventh-day Adventist members, churches and institutions only. All advertisements, appreciation, anniversary, wedding and obituary notices may be submitted via <ads@record.net.au> or online at <record. adventistchurch.com>. Notices will not be reprinted unless there is an error of fact caused by Record staff.

position available: Vice-CHancellor Avondale University College is seeking applications from suitably qualified and experienced candidates for the position of Vice-Chancellor. Avondale is the premier educational institution of the Seventh-day Adventist Church in Australia and New Zealand and exists to serve the greater good. Reporting to the Avondale University College Council, the Vice-Chancellor is responsible for preserving and enhancing Avondale’s mission, spiritual culture, academic standing and research, reputation, financial viability, and to model excellent leadership and communication skills. The new Vice-Chancellor will also lead the next phase of growth from University College to University within five years.

For further information and the selection criteria of the above position, please visit www.avondale.edu.au. Applications, addressing the selection criteria, with contact details of at least three referees, should be emailed to employment@avondale. edu.au.

Avondale University College is an equal opportunity employer and reserves the right to make a delayed appointment, not to appoint, or to appoint by invitation. This is a five-year renewable contract.

apply now, email employment@avondale.edu.au AdventistWorld.org December 2019 201931 December14, | Adventist record

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