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New Book Puts Ellen White Against Civil War Backdrop

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Southern professor Jud Lake talks about his new book that tells the story of the American Civil War from the unique perspective of Ellen G. White's visions. Lake explains how Adventist history cannot be correctly understood outside its larger historical context.

Southern professor Jud Lake talks about his new book that tells the story of the American Civil War from the unique perspective of Ellen G. White's visions. Lake explains how Adventist history cannot be correctly understood outside its larger historical context.

Pacific Press recently published your book A Nation in God's Hands, a theological interpretation of the American Civil War through the prophetic lens of Ellen White. What inspired you to tackle this subject and how do you describe the book to people who ask you about it?

When I finished my first book, Ellen White Under Fire, published in 2010, the sesquicentennial celebration of the American Civil War commenced (2011-2015), and I puzzled that there was no major publication on Ellen White’s contribution to Civil War literature. With White’s war essays on my mind, I attended the 150th anniversary reenactment of the Battle of First Manassas on July 21, 2011, and was fascinated. After a couple of years reading on the war, I began intensive research and writing in 2013 and finished the book four years later. 

In a nutshell, the purpose of A Nation in God’s Hands is to set White’s war visions in their historical context and provide a theological interpretation of the war through her prophetic lens. Although the Civil War is the most written about subject in American history, this book will tell the story of this war again but from the unique perspective of White’s visions. As such, the volume is a study of an American who believed she had the prophetic gift and interpreted the war out of that framework. 

A Nation in God's Hands is 464 pages long, but is it possible for you to briefly state how Ellen White's work and writings were most influenced by the American Civil War?

Ellen White was a religious leader who lived through the greatest crisis in American history. She read the war news, discussed it with friends, family, and colleagues, and claimed to have visions about the war. Based upon this input, she provided counsel that helped the Seventh-day Adventist Church navigate through these perilous four years. After the war, she addressed its fallout—race relations—and had much to say to the church about this issue as the nation wrestled with it. America’s struggle to incorporate the freed slaves into society was one of the war’s legacies that occupied White’s attention during the latter nineteenth and early twentieth centuries. In this sense, her work and writings were significantly influenced by the American Civil War. 

Who is the target audience for your book? Is the book very scholarly? Would you say it is accessible for the lay reader?

The target audience for the book is twofold. The most obvious target audience is the Adventists who are familiar with Ellen White’s prophetic ministry. I wanted to open up the riches of the Civil War era for this audience and broaden their understanding and appreciation of her war testimonies in that context. But I also kept in mind those outside of the Adventist community who do not share my view that White possessed any supernatural endowment. Her war testimonies are primary sources of how one contemporary religious leader interpreted this epic conflict as it unfolded. My purpose was not to convert this audience but rather to show the relevance of White’s essays to contemporary Civil War discussion. Several of her more unique statements are provocative and should generate interesting discussion and debate, once discovered by the Civil War community. I hope my book will enhance this discussion, whether or not they agree with me. 

The book definitely has a scholarly foundation with its extensive references (more than 1,500 endnotes), but it is written in a way that makes it accessible to those who have little, if any, knowledge of the American Civil War. In a sense, the book is a retelling of the war as Adventists and other Americans experienced it. As such, it has sprinkled throughout its pages many interesting quotations and stories about the war, including vignettes of President Abraham Lincoln and the brutality of the battles, as well as the Adventist reaction to the war. 

You are a professor of homiletics and Adventist Studies in Southern Adventist University's School of Religion. Yet your new book is more history than religion, isn't that right? What is your history background? 

Yes, this book is more a work of history although it involves theological analysis. My academic training was in theology and homiletics, which involved a hermeneutical and historical component. I have applied this to Ellen White studies, and in my twenty years of teaching Adventist history at Southern Adventist University, I have evolved and grown in my approach to this subject. 

In the early years, I taught Adventist history in a vacuum. That is, I focused only on events within the Adventist context, as if larger events in American and world history didn’t matter. This was a mistake. Now, I am convinced that Adventist history, including Ellen White, cannot be correctly understood without seeing the interaction between Adventist history, American history, and even world history. This approach is one of the main features of A Nation in God’s Hands

Although biblical preaching and theology are still teaching passions of mine, history has become a major focus in my academic life. I continue to inform myself on historical method and apply it to the study of Ellen White and Adventist history.  

You mentioned your previous book Ellen White Under Fire, which I understand is a defense of her prophetic gift. Did your research for that book lead you naturally to your newest book focusing on Ellen White's historical context during the Civil War?

Yes. In Ellen White Under Fire, I discuss several principles for correctly understanding White’s writings, one of which is historical analysis. A Nation in God’s Hands applies this principle to her testimonies about the Civil War by placing them in their original historical setting. In this sense, the first book led into the second one. 

There is a difference in the focus of the two books, however. The first one was more prescriptive and focused on apologetics; whereas, the second one is more descriptive and focused on applying historical analysis. 

There are, of course, apologetic elements in A Nation in God’s Hands. I do address White’s controversial Civil War statements, but even there, the focus is more on describing the historical setting of the statements rather than answering criticisms. 

What are some of the most striking facts you learned when researching this book? Was there anything that really surprised you?

There were plenty of striking facts and surprises as I analyzed Ellen White’s statements in light of the onward flow of the war. One striking fact was that she addressed essentially all of the major issues related to the war in only 30 pages of her writings which contributed to the large size of my book. 

Another striking fact was her theologically nuanced view of God’s providence and care for America. When the Adventists and all other Northerners feared the fate of the nation, she provided hope that God “has the destiny of this nation in His hands” (1T 264, 267). Adventist eschatology often presents the negative side of America in prophecy, but here Ellen White affirms that the nation is in divine hands. I was so impressed with this statement, which forms the core of her Civil War writings, that it became the title and theme of the book. 

What really came as a surprise was the impact of Civil War on me. I have fallen head over heels for this period of American history and can’t get enough of it. I will be studying this war and visiting its battlefields for the rest of my life. Fortunately, I live in the Chattanooga, Tennessee area, which is rich in Civil War history. Several of the Interstates go through or by important battlefields, and I have to be careful because it is all I can do to keep my eyes on the highway when passing one of these historical sites. 

What feedback have you received so far about the book?

At the time of this interview, the book hasn’t been out long enough for reviewers to react. The feedback I have received from individual Adventist readers so far is positive. 

What do you most like about writing a book? What is the hardest thing?

Everything — I love the research and writing process. The hardest thing is carving out the time to do it. 

How were you able to research and write this book while teaching full time? How long did it take?

The writing process coupled with the intensive research took four years. A project of this magnitude involved long years of hard work, and I did not allow myself to be distracted. So I kept at it beside, beneath, and around university and family responsibilities. During the summer months, when I was not teaching or engaged in speaking appointments, I wrote for 8 to 10 hours a day. This was my most productive time.

You are the director of the Institute for the Study of Ellen White and Adventist Heritage at Southern. Can you tell us more about the Institute? Did you found it?

Yes, I am the founding director for the Institute. Its purpose is to heighten awareness and appreciation for the prophetic ministry of Ellen G. White and the founding and development of the Seventh-day Adventist Church. The Institute provides an Ellen G. White study room in the McKee Library and promotes the study of Ellen White and Adventist history. It also conducts an annual Adventist Heritage Tour of New England, of which I am the tour guide, and sponsors an annual lectureship series for the University by inviting specialists in Ellen White and Adventist history.  

What is your next writing project?

I am working on several articles for various projects and a Pocket Dictionary of Ellen G. White (with Michael Campbell). 

My next big writing project is the biography of D. M. Canright for the Adventist Pioneer Series edited by George Knight. Although Canright was a minister of the Seventh-day Adventist Church who became its greatest critic, his story needs to be told in a fair and impartial way. Unfair myths about him still circulate in Adventist circles, and I intend to correct them with the facts. So I have my work cut out for me over the next couple of years. His story, for me, is more immersion in Adventist history, which I enjoy.

Image Credits: Adventist Book Center / Jud Lake

 

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Nature Identifies Events during the “Gap” in Creation: Authors’ Response

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On May 23, we published a perspectives piece by Col J. Gibson and D. Stuart Letham titled "Nature Identifies Events during the ‘Gap’ in Creation." Many readers responded with questions and comments, to which the authors of the original piece have responded in depth.

On May 23, we published a perspectives piece by Col J. Gibson and D. Stuart Letham titled "Nature Identifies Events during the ‘Gap’ in Creation." Many readers responded with questions and comments, to which the authors of the original piece have responded in depth below. -Ed.

Apologies for the delay in responding to readers which is mainly due to our desire to complete a draft for the next article in this series: "Nature Confirms a Recent Creation Week."–Col J. Gibson & D. Stuart Letham

Comments Addressed to Specific Readers that also Impact Other Readers:

Brizy (Brian Hull)
Some facts, perhaps, you should consider include:

The Bible does not give an age for the Earth; the 6,000 years back to Creation Week is not an age for the Earth. Because many, possibly including E.G. White, believed the Earth was created at Creation Week, an age of 6,000 years was concluded (the modern YEC view).

However, Ellen White states that we can expect to receive new truth (Counsels on Sabbath School Work, p. 34), and science has provided new knowledge in relation to the age of the Earth, and hence Creation. In the days of E.G. White, the age of the Earth was unknown. The true age (4.5 billion years) changes our perception of Creation and reveals a Creator who transcends time and maintained our planet for eons.

Billions of years: Some are saying that means evolution. Not necessarily! There is no evidence that macro-evolution ever occurred. In the primeval world, evolution of the first living cell would require formation of over 300 complex interacting genes produced from only simple chemicals like methane, ammonia and water. It requires a Creator.

The age of the earth probably means that some aspects of the preparation of the Earth for Creation Week required time to reach the optimum. One of several possible examples is the development of an oxygen-containing atmosphere essential for life, and during its formation the oxygen content was observed to change from almost zero to a probable maximum of 33% followed by a decline to a stable 21% (the optimum for man). When we look at the planet Earth, we see optimization and perfection everywhere, from the genetic code and the structure and function of living things, to the geometry of the Earth's orbit and the tilt of its axis. Evolutionary biologists agree that evolution by natural selection can never achieve optimization in biology, only a localized solution. In the observed optimization and perfection and in the great age of the Earth, we see the signature of the Creator. It should never be assumed that people who believe in an old Earth also believe in evolution.

Before Creation Week, we see God's glory from the abiotic creation of stars and planets apparently over eons of time. It is this component of God's glory that YEC would close from view. The recent creation of life during Creation Week reveals God's glory in the beauty of the creation, in the mystery of the creation of human life, and in the Sabbath when we can meet with God in worship. It is our privilege to celebrate the glory of Creation as part of our [Adventist] message to the world, God's last message. If the Creation is described just as recorded in Genesis 1, as a two-stage creation involving an ancient Earth, God will truly be glorified.

The comments of James J. Londis should be helpful to you. That being comment #13 of 25 on the original article.

gordonjura
This respondent states that according to the Sabbath commandment the heavens and earth were created during the six days of creation. One is tempted to ask: on what particular day does scripture say that? We also recall that YEC often use Exodus 20:11 to support their doctrine.

That text says: "For in six days the Lord made heaven and earth, the sea, and all that is in them..." (YEC usually omit "the Sea," to make it sound more like Genesis 1:1). However, it is clear Exodus 20:11 refers to the three habitats of life associated with the earth (the atmosphere, the biosphere of earth or land, and the sea). This is the "official" position of the Adventist Church (see comment related to revised FB #6 in Adventist World, September, 2015, by C. Wahlen). Creation Week is limited to creation on and around our planet.

In support of this view Wahlen quotes Rev. 10: 5-6. Verse 5 is particularly relevant in ESV:

"The angel's stance - one foot on sea, one on land, and right hand raised to heaven - unites three spheres of created order (see Rev. 5:13) as their divine creator is involved to witness the angel's oath."

The three orders of Creation originated in Genesis 1:8-10, viz. heaven, earth and sea, referring to creation on the planet. Reference to these habitats occurs throughout Scripture including Exodus 20:11.

The Church quotes Rev. 10:6, quite appropriately, but a much more meaningful reference could be Ezekiel 38:20:

"So that the fishes of the sea, and the fowls of the heaven, and the beasts of the field, and all creeping things that creep upon the earth, and all the men that are upon the face of the earth, shall shake at My presence." (KJV, emphasis added).

Again, we find heaven, sea and earth mentioned, but the heaven has birds. In 24 out of 47 other English versions of Ezekiel 38:20, the word given as heaven in the KJV is translated as sky or air.

If this biblical assessment is unconvincing to any reader, may we suggest consulting God's Book of Nature as amplified by modern science. This reveals an ancient Earth created eons ago before Creation Week and Exodus 20:11 is clearly referring to the three habitats of life on Earth.

rodneybda  rodney smith
The water was created before Creation Week. Genesis 1:2, Psalm 104:6. You are right, there are indeed millions of planets, but God chose one, designed it specifically for man and it became our home. Once it was an infinitesimal rock in the infinity of the cosmos. Now it is covered in the glories of Creation (note those six photos of New Zealand!) which were initiated during the "gap" period.

Elouie
"...each creative 'day' could have been thousands of years in length." That appears to be your view. However, the thousands of years came before the Creation Week days. Please consider the next story we expect soon to appear on Spectrum.

Harry Elliott
Harry here is quoting Gen. 2:4 which speaks of "the day that the Lord God made the earth and the heavens" and concludes all was created at Creation Week. One might ask: Which day?

However, the Ancient Hebrew expert, C.J. Collins (ref 4 in Spectrum article) states the expression translated in the KJV as "in the day that..." only means "when." 17 Bible versions including NIV express it as "when." It cannot be a single day because it relates to Creation Week.

agingapes Joe Erwin
Very much agree Joe. We are encouraged by the fact that the science we presented accords with Scripture and so does our next article about a recent Creation Week.

wresch  R Wresch, MD
Thank you for your comment regarding how in an earlier age, Christian geologists concluded the Earth was old. Why cannot YEC look at our six photos and reach the same conclusion?

How did the geologists of a bygone age reach this conclusion? A possible answer. The old geologists read their Bibles and correctly interpreted Genesis 1:1-2 ("In the beginning ..." = old Earth) and noted Creation Week only concerned creation of life forms and their habitats. They then looked at the majesty of the mountains and rocks which also conveyed a sense of age.

HalfNelson
Some brief comments to questions relevant to the original article.

At Creation Week, Scripture frequently states that living creatures were created when God spoke (fiat creation). We believe that. You suggest everything in the physical world has always functioned in the same way. The laws of Nature (e.g., the speed of light) have always remained constant. The claim by some YEC to the contrary regarding the speed of light, for example, has no basis.

You state scientific inquiry is "nothing more than man's understanding of the world." True, but God has often revealed important truth in this way. See our next article regarding the time of Creation Week.

Genesis not being literal does not make evolution possible. There is no evidence to support macro-evolution.

GraemeSharock Graeme Sharock, and TimP Tim Page
Both raise the question of life forms before Creation Week (CW). This is not related directly to our article and consequently we had intended not to respond. However, Graham considers that life forms prior to CW "weakens the apparent role of CW."

We have discussed this already in detail in relation to plants (Spectrum, March 4, 2016). Conclusion: some plants were present prior to CW, but CW was essential to give the 400,000 species suitable for post-CW conditions.

Graeme also speaks of a "fully-diversified world of animals and humans" before CW. Below is a graph (human population/time); population increases after about 6,000 years ago (i.e. after CW).

To derive some certainty from the data that varies appreciably between investigators, the above graph was calculated by averaging the data of: McEvedy and Jones 1978 (prior to 7,000 years ago), Durand 1967, Gallant 1990, and Goldewijk et al 2010). The first definite increase in population occurred at about 6,000 years ago.

Some final points:

(a) The pre-CW human-like creatures (hominids) were not created in the image of God;
(b) A global flood may have occurred before CW (Ps. 104:6, and Gen. 1:2) and CW might be a new beginning:
(c) The Bible says nothing regarding life pre-CW. It is not an issue to become obsessed with;
(d) The life forms we have today originated at CW. They were designed for the great climate change that preceded CW and is discussed in our next article.

AND
(e) "The 99% of species that Graeme talks about will probably be largely insects and bacteria, the dominant living things of today. These adapt readily to changes in environment giving new related species.”

vandieman jeremy
There appears to be some misunderstanding as to how the ages related to Zealandia were determined.

The ages quoted are not calculated using an annual rate of change determined in modern times and then applied to a situation that occurred eons ago. The ages are based on geomagnetic anomaly data concerning the Tasman Sea floor. This gives a reliable age as explained in the references quoted. No ages reported in our paper (including the age of the Southern Alps) are based on modern tectonic rates. The criticism presented has no basis. No "unprovable assumptions" are involved. See also ref. 8 and Gaina et al (1998), J. Geophysical Research, V. 103, No. B6: The tectonic history of the Tasman Sea. Several independent geomagnetic studies yield essentially the same ages, and geomagnetic results have been confirmed by radiometric methods.

End.

 

D. Stuart Letham was awarded a PhD (Birmingham, UK) in organic chemistry in 1955. His subsequent research work included the purification, determination of structure and synthesis of the first naturally occurring cytokinin, compounds that induce cell division in plants. They occur in plants at the level of 1 part per billion (see Letham, Annual Review of Plant Physiology 1967, 1983). He is the author of over 190 refereed papers in biochemistry and plant physiology journals. He retired from the Australian National University in 1992 as Professor Emeritus.

Col J. Gibson worked in accounting in industry for a decade before taking an academic position as a senior lecturer in accounting at universities in Australia, New Zealand, and the University of South Pacific (Suva, Fiji). As a natural naturalist from an early age he has been active, as a hobby interest, in helping many professional scientists in fieldwork, and now in retirement still acts as a citizen scientist, which includes field observations and bird photography.

Both authors have discussed the Science/Creation subject for the past few years and thought it was time to put some of their thoughts on this interface into the public arena for others to consider and comment.

 

See also: 
"Perspective: Clarifying 'Understanding Ice Core Science," 
"Ice Core Editorial Authors Reply to Respondents," 
"Perspective: Ice Ages Research Demolishes Young Earth Creationism,"
"Ice Age Research Demolishes Young Earth Creationism: Reader Feedback & Authors' Response",
"Ice Age Research Demolishes Young Earth Creationism: Authors; Second Response",
and
“Nature Identifies Events during the ‘Gap’ in Creation”

 

If you respond to this article, please:

Make sure your comments are germane to the topic; be concise in your reply; demonstrate respect for people and ideas whether you agree or disagree with them; and limit yourself to one comment per article, unless the author of the article directly engages you in further conversation. Comments that meet these criteria are welcome on the Spectrum Website. Comments that fail to meet these criteria will be removed.

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Taste Is Key

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A man on a mission, vegetarian butcher Jaap Korteweg is motivated by three things: making quality culinary products, freeing animals from the food chain, and reducing our ecological footprint.

A man on a mission, vegetarian butcher Jaap Korteweg is motivated by three things: making quality culinary products, freeing animals from the food chain, and reducing our ecological footprint. These are all things no one can disagree with…if it weren’t for the fact that meat is so tasty. Korteweg’s goal is to show meat lovers that they won’t be missing anything if they leave it all behind. “I want to become the world’s greatest butcher.”

Vegetarian butcher Jaap Korteweg understands the carnivore’s notorious meat craving. He was once a carnivore himself, before he made the transition to a vegetarian lifestyle. Now he wants to see the rest of the world make that transition too.

Korteweg has always been a world changer. “Health, sustainability, and the way we treat animals were the main reasons I stopped eating meat. The ethical side of things was especially important to me. The only point of an animal’s life is the product it becomes after death. If you let yourself mull over that fact for a while, it’s crazy. I wanted to change things.” He also wanted to change the taste of the meat replacements on the market, because in all honesty he couldn’t stomach any of them. “It was clear to me from the beginning that the key to the solution was in the taste. You can talk all you want about the environment and animal welfare, but a replacement product needs to taste good. It needs to match the taste of meat, and actually, it needs to taste even better than the meat version.”

Ambition

The Vegetarian Butcher (Dutch: De Vegetarische Slager) brand began life as a small business, and has since dominated supermarket shelves. Korteweg says: “This is only the beginning of our development. Our goal is simple: replace meat. We’re aiming to convince more than half of the population to stop eating meat, or convince everyone to eat half as much meat. Even though we’ve become the second largest competitor in a very short time, just behind Vivera, the fact remains that only 2% of meat in the Netherlands is plant-based. If you look at the numbers, we still have a long way to go. Sometimes we make great strides, though: 20% of the sausage roll filler at AH to go franchises is made of our vegetarian meat replacement, even though only 5% of the population is vegetarian.”

As soon as Korteweg realized his ambition, women became his greatest allies. Specifically, highly educated women between the ages of 20 and 50. These are generally the women with an interest in vegetarianism, and Korteweg is counting on them to educate their partners and children.

Target Audience

Vegetarians are buying more and more products from The Vegetarian Butcher, but they are not Korteweg’s target audience. “The fact that you can’t swallow our tuna salad because it tastes too much like fish is exactly the point. We don’t exist for the vegetarians. They’re managing just fine on their own. You can also live a vegetarian lifestyle healthily and easily without meat replacements – with beans and other legumes, for example. We’re specifically targeting the people who enjoy meat and fish, but are open to sustainability, animal welfare, and health.”

Essentially, The Vegetarian Butcher targets people with meat cravings, as Korteweg so aptly describes. “From studying brain scans, we know that an addiction to meat is comparable to a drug or alcohol addiction. I certainly experienced that when I stopped eating meat. The same thing happened in my brain as when I quit smoking.”

Paying the Price

Eating meat replacements is still an expensive hobby. For now, vegetarian products cost more than meat from a regular butcher. Korteweg acknowledges this. “In essence, our product is cheaper; it takes less land, water, and energy to make it than it does to make real meat. For now the price is necessary for us to cover costs. We make a modest profit, which we have just invested in a new factory.

“Through innovation, our products are getting better and more sustainable. We can also grow faster. As we grow, our prices will start to compete with the price of animal meet. The tipping point, at which we become cheaper, is around 25% of the market share. I expect we’ll achieve this in fifteen years.”

Incidentally, cheapness is not the aim of The Vegetarian Butcher. “We will continue to stand by our taste. Taste is the reason our product sells, and sells well. If we make concessions on that front, we will disappear into the margins.”

Tasting Panel

Korteweg likes to be in the kitchen, but he’s no gourmet chef. He doesn’t assemble the recipes for The Vegetarian Butcher himself. “We employ two chefs. They are not vegetarians, although they keep heading further in that direction. They are very enthusiastic about what we make.” As is Korteweg. “I’m the tasting panel,” he says. “I taste and decide, and for the moment that seems to be working. The things I like sell well.” He laughs: “Apparently I have very mainstream taste.”

The Vegetarian Gospel

Vegetarian butcher Jaap Korteweg wants to save the world from the consumption of animal meat. “We want to grow fast, at home and abroad. Soon Greece will be the fifteenth country where our products are available, and we’re in discussions with America. We would love to take over the American market.

“We keep hoping that people will embrace our philosophy, and offer others a taste of our products. People will only be persuaded by trying, and by taste. The way to a person’s heart is through their stomach. Good arguments have no chance against a meat addiction. Our alternative removes the fear of a life without meat. Only then is there room for discussion, and only then can we start replacing animals with technology. If we continue to grow at this rate, we’ll be the largest butcher in the world within twenty years, and in forty we will no longer be eating animal meat. I’m no prophet, but I wholeheartedly hope this will come to pass.”

Together with Unox

On his way to becoming the world’s most successful butcher, Korteweg is very pleased to be cooperating with Unox [a food brand of Unilever]. His vegetarian meatballs in saté are now part of Unox’s meat kingdom. “Unox is the largest meat brand. Unilever is a multinational corporation. If you want to reach the meat eaters this is a fantastic first step, and we hope it will be successful. That’s how we are tapping a new market, distinct from the meat substitutes, in a place where no vegetarian dares to tread. If successful, it will offer new prospects for meals, salads, whatever, where we want to offer vegetarian alternatives.”

Curious about meat addiction? You can see the documentary film “Need for Meat” in select cinemas beginning December 3, 2016.

Jaap Korteweg’s Meat Cravings

Jaap Korteweg is a ninth-generation farmer, and the founding father of The Vegetarian Butcher. As an organic farmer, he has always been concerned about sustainability and conservation. After swine fever and mad cow disease, he decided to become a vegetarian because he could no longer bring himself to care for, slaughter, and eat cows – even organic ones.

He still missed the taste of meat, though, and went looking for something that could satisfy his meat cravings without resulting in the death of an animal. After searching for many years, he started developing his own ‘innovative meat replacements with spectacular bite and texture.’ Together with concept creator (and Seventh-day Adventist) Paul Blom, Korteweg works towards a shift from animal to plant meat – with all the experience and taste of real meat.

Korteweg is married to politician (and Seventh-day Adventist) Marianne Thieme. They have one daughter together.

Want to know more about The Vegetarian Butcher? Visit: thevegetarianbutcher.com.

Entrepreneur of the Year

On October 6, vegetarian butcher Jaap Korteweg was named Dutch Emerging Entrepreneur of the Year 2016. Last year he was also chosen as Entrepreneur of the Year by the Dutch Centre for Entrepreneurship and the University of Amsterdam. The wide appreciation for the work The Vegetarian Butcher does is closely linked to the innovative nature of its products, and the company’s rapid international growth. In response to these awards, Jaap Korteweg had the following to say: “More and more people can see that we have a world to change. They see that the climate problem, as well as the problems of animal welfare, biodiversity, world hunger, drought, phosphate deficiency, and deforestation, are all literally on the consumer’s plate. We can solve these problems with good, sustainable food. Our knife and fork are our most powerful weapons.”

Make It Yourself!

Chocolate tarts with caramel and Smoked Bacon Strips (Gerookte Speckjes).

Makes 6 tarts

Ingredients:

  • 1/2 box Smoked Bacon Strips
  • 1 can condensed milk (397 gr.)
  • 1 tbsp. cocoa powder (15 gr.)
  • 130 gr. flour
  • 40 gr. powdered sugar
  • 1 egg
  • ½ tsp. salt
  • 85 gr. cold butter, cubed
  • 150 gr. dark chocolate (72%), chopped
  • 1 tbsp. olive oil (and a dollop to grease the baking tins)
  • blind baking beans filling (dried beans or uncooked rice will also do)

Instructions:

Put the (unopened) can of condensed milk into a saucepan of water. Bring the pan to a boil, and let it simmer for 3 hours. Top up the pan every now and then so it does not boil dry. Once the 3 hours are up, let the condensed milk cool to room temperature. In the meantime sift together the cocoa powder, flour, and powdered sugar over a bowl. Split the egg, and add the yolk to the flour mixture with the salt. Cut the butter into small chunks and add this to the flour mixture as well. Knead the mixture into a ball of dough, wrap it in cling film, and let it rest for an hour in the fridge.

Put the Smoked Bacon Strips into a food processor and blend them into crumbs (or chop them by hand, as finely as possible). Spread the Bacon crumbs on a baking tray covered with wax paper, and sprinkle them with a tablespoon of olive oil. Bake the Smoked Bacon Strips in a preheated oven (150ºC) for 15 minutes, until the crumbs are nice and crispy. Set them aside for later.

Preheat the oven to 180ºC. Take the dough out of the fridge and knead briefly. Roll the dough into a crust around ½ a centimeter thick. Grease 6 small cake tins with some oil, and dust them with flour. Line the tins with the crust and fill them with a blind-bake filling. Bake the cakes in the middle of the oven for approximately 8 minutes, until they are cooked. Let the crusts cool completely on a wire rack, and then remove them from the tins.

Break the chocolate into pieces and put them into a bowl small enough to fit into a saucepan. Boil a low layer of water in a pan, and hang the bowl of chocolate above it. Be careful that the bowl does not touch the water. Allow the chocolate to melt gradually. Open the can of cooled condensed milk and divide the contents between the six crusts (be sure to remove the blind-bake filling first). Pour the molten chocolate over the condensed milk, and garnish the cakes with the Smoked Bacon Strip crumbs.

 

This article was written by Lydia Lijkendijk and was originally published by Advent, the magazine of the Dutch Church. It is reprinted here with permission.

Image Credit:The Vegetarian Butcher

 

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Jerry Gladson on the Battle Between Text and Tradition

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A former Adventist theologian answers questions about his theological memoir, Out of Adventism: A Theologian's Journey and his new two-volume introduction and commentary on Ecclesiastes.

Jerry Gladson arrived at Southern Adventist University in the fall of 1972, the year before I did. He had just started his doctoral program in Old Testament studies at Vanderbilt University and what he learned there he shared with us. Instead of trying to trip us up with deceptively phrased multiple choice questions, he insisted we write essays to show him what we actually knew.

Gladson was a scholar of strong Adventist conviction, but no propagandist. His aim was to understand what a text actually said, not what Adventist tradition dictated that it say, and he insisted that a scholar be able to use the best tools available to do that. From then on until he was “banished” from Adventist academia in 1987, he was suspected of thought crimes against the Adventist creed by denominational leaders.

After years of being mauled by the hounds of heresy, Dr. Gladson rebuilt his life and his career within mainstream Christianity. Now retired from pastoral life, but continuing to teach at Richmont Graduate University in Atlanta, Jerry and his wife, Laura, make their home in Kennesaw, Georgia. In a completely re-written account of these events,1 Gladson describes in grim detail how cruel and un-Christian fundamentalists can be in defense of tradition and creed but also how warm and embracing Christians from other and more inclusive traditions can be.

Dr. Gladson, in your book you recount a contentious meeting in the mid-1980s with the Southern Adventist University president in which he told you, “As far as I’m concerned, you’re one of our finest professors. What we need at Southern, however, is not excellence, but solid, conservative orthodoxy. Mediocrity in teaching doesn’t matter so long as one is perceived as orthodox.” Why is it that fundamentalists tend to be more attached to their creed than to the Bible and are willing to destroy people who are perceived to be a threat to the status quo?

Gladson: You use the word “fundamentalist” with a small “f” rather than a capital “F.” Fundamentalism (capital F) refers to movement within Christianity that formally began in the 1910s as a reaction to the liberal theology prevalent at the time. It was expressed in a series of tracts called The Fundamentals that apologetically covered a whole range of traditional Christian teachings. These teachings were considered to be the final and absolutely necessary interpretation of Scripture. The fundamentals were thus regarded as permanent and unchanging. This gives Fundamentalism and fundamentalist faith communities a certain creedal rigidity when it comes to doctrine. 

Adventists were not a part of the Fundamentalist movement, although they were strongly influenced by it, particularly in the area of science and religion. Adventism, however, has tended to act in a fundamentalist manner when it comes to its doctrines, especially those that distinguish Adventism from other denominations. Instead of remaining open to new insights, based on new or reinterpretations of scriptural passages, Adventism has tended to “freeze” doctrine — just as Fundamentalists do — and in effect substitute doctrinal formulations for the actual dynamic, broad and variegated teaching of Scripture. Like many Fundamentalists, they read the Scripture through the lens of the doctrine rather than the other way round. This frozen doctrinal formulation, considered to be identical to the scriptural witness, then becomes inviolate, incapable of alteration.

This is especially true when Ellen White has endorsed an Adventist doctrine. Thus, when someone criticizes an Adventist doctrine, or suggests modifications, this is regarded as an attack on the entire denomination. The controversy in the 1980s over Desmond Ford’s reformulation of the Investigative Judgment doctrine and his subsequent exile from Adventist academia is a tragic example of how this works. The critic has to be silenced, no matter the means, lest the entire church be infected.  

Is it possible, in your opinion, to exercise true biblical scholarship in a fundamentalist setting, given the fact that you will typically be viewed as a rebel against God and his church if your conclusions challenge creed and tradition?

If you mean by “true biblical scholarship” scholarship that follows the text with all its permutations, while remaining aware of the origins and development of the text, and of its ambiguity and indeterminacy, no, I don’t think such scholarship is possible, except to a limited degree, in a genuine fundamentalist setting. A fundamentalist biblical scholar has to begin with a pretty rigid cluster of assumptions about the text (e.g., it is inerrant, accurate in all details) and with firm expectations of what the final interpretation is going to be. The biblical text, I’m convinced, doesn’t support some of these fundamentalist assumptions, so to impose them on the text at the outset of a scholarly investigation seriously compromises the analysis. But these assumptions are not open to question, so a fundamentalist biblical scholar has to accept and try to work within them. That severely limits the range of biblical scholarship.

More than 30 years have elapsed since your banishment from Adventism. In the years since, you have pastored mainstream churches, taught Hebrew and Old Testament studies at two universities and in retirement written scholarly works within your field.2 Against this background, how do you now view the Adventist church?

I officially withdrew from the Adventist church in 1991 and joined the United Church of Christ and later also the Christian Church (Disciples of Christ). I now have ordained ministerial standing in both these denominations and have pastored churches in both. During this time as an adjunct faculty member I have also continued teaching, mostly at the graduate level, at various universities and seminaries. 

When I withdrew I decided I would not linger around the fringes of Adventism, as so many who have been “banished” — to use your word — have done, but would try to rebuild my life and career in a new setting outside Adventism. I still have many friends in Adventism, however, and they have kept me informed as to developments within it. It has changed a bit since I was in it. There are no “witch hunts” going on now, so far as I am aware. The paranoia that seemed to grip frightened church leaders in my day has lessened. 

Although sociologically and culturally the Adventist church has changed, substantially it has not. It still advocates the same theological positions that I had gradually come to question during my final years in it. So far as I can tell, the denomination has made little, if any, progress in reviewing and revising its traditional theological agenda. I still find myself in fundamental disagreement with its central claim that it is the “remnant” church, the supposed uber-church of end-times, tasked by God with bringing reformation to Christendom and the world. Most of its eschatology stems originally from a serious misinterpretation of apocalyptic literature that has led to a vast conspiracy theory — the “great controversy” motif — about the final fate of the world. None of this has changed in Adventism. Since the church’s very identity is so wrapped up with this eschatology, I don’t see it changing to any appreciable degree in the foreseeable future. I left Adventism primarily because I could no longer accept such theological ideas and their damaging effect on people. There was no longer any place for me in the denomination. 

At Vanderbilt University you studied under James Crenshaw, one of the world’s leading specialists in biblical wisdom literature. What was it about him that impressed you and that led you to pursue an academic career in the same field?

Crenshaw was one of the first professors I encountered in my doctoral studies. His lectures were carefully constructed, accurate, very perceptive, and deeply interesting. He seemed to lecture without using notes — something I’ve never been able to replicate in my own teaching! I began to notice that his scholarly writings seemed to be appearing everywhere in the scholarly press, especially in the field of wisdom literature. After taking one of his seminars on the book of Ecclesiastes, I decided I wanted to specialize in Hebrew wisdom and work with Crenshaw as my doctoral mentor. That began a close friendship that lasts until this day. James Crenshaw, as they say, is a “scholar’s scholar.” Taking a look at his online biographical article in Wikipedia will give you some idea of the impact his scholarship has had on Old Testament wisdom research.

Wisdom literature was a popular genre in the Near East. Why do you think Judaism made room in its canon for this type of literature that is rather universal in nature and that makes little or no reference to Israel’s covenant status as Yahweh’s chosen people or the Torah?

Within the Old Testament biblical literature there are four books written in Hebrew and one in Greek that are considered wisdom literature: Proverbs, Job, Ecclesiastes, Sirach, and Wisdom of Solomon. The latter two are in the deuterocanonical literature (the Apocrypha). These books bear a strong resemblance to other ancient Near Eastern wisdom texts from Mesopotamia, Egypt, and Syro-Palestine that have come to light in the last century and a half, many of them older than our biblical wisdom examples. These ancient Near Eastern texts make it virtually certain that the Hebrew wisdom texts followed in the same wisdom tradition that was more or less universal in the ancient Near East. It also seems that Israel borrowed in some manner from some of these ancient texts, although they adapted it to their native Yahwistic traditions. Still, the result is that this biblical literature makes little or no reference to Israel’s covenant or status as Yahweh’s chosen people.

Sirach and the Wisdom of Solomon are exceptions to this, but they are both late compositions (second and first century BC). Why are such works in the Hebrew canon? In part, they have been preserved as constituents of the sacred text because they present a kind of “theology from beneath,” based on practical experience and observation that was deemed empirically relevant and useful for community life. 

You have recently written a fascinating two-volume critical study of Ecclesiastes.3 How do you account for the inclusion of this skeptical voice in the canon? As you point out, Qoheleth, the narrator, challenges some of the most fundamental assumptions of Jewish and Christian thinking.

Qoheleth, whoever he was (the word is probably a title), is certainly the “odd man out” in the Bible. His book is essentially a “deconstruction,” I would say, of Hebrew wisdom in that he takes exception to almost all the assumptions that wisdom literature makes about the world and human life. An editor has added an epilogue (12:9-14), one of the purposes of which seems to be to contextualize or mitigate some of Qoheleth’s extreme statements. This epilogue may also have saved the book from extinction because, as the rabbinical tradition says, to paraphrase, “Qoheleth begins with Torah and ends with Torah.”

So Qoheleth was included in the canon, although not without some controversy. That the book stands within the canon says something about the commitment of the wisdom tradition to debate and discussion of epistemological, theological, and legal issues, even when they challenged the tradition. That legacy still exists in contemporary Judaism, especially in rabbinical studies.

In the first Old Testament class I took from you in 1973, I remember you saying that any concept of inspiration would have to take into account inconvenient facts such as literary dependency. Your example came from Proverbs chapter 22, which consists largely of an excerpt from an Egyptian source. What do we know today about the impact that these cultures had on the Bible and Judeo-Christian rituals and institutions?

I’m impressed that you remember the class from so long ago! If I recall correctly, we were considering the fact that Proverbs 22:17-24:22 seems dependent on an Egyptian wisdom text, the Instruction of Amenemope, which is now known to antedate our text of Proverbs. The literary structure of the Amenemope (“thirty chapters”) and much of the content is virtually identical to Proverbs 22:17-24:22. Borrowing in this case seems highly likely. We had this discussion, I remember, in view of Ellen White’s borrowing, which was then only beginning to come to light. 

We know from archaeological and cultural discoveries in the ancient Near East that the Hebrew religion and its institutions were largely adaptations of the same general culture. The Old Testament, in other words, was very much a part and parcel of the ancient Near East. This is not to say that there weren’t unique features in Hebrew religion and culture, but in Yahweh’s revelation to Israel as found in the Bible, there is much that is comparable to the prevailing culture. In theological terms, the divine revelation that came to Israel was a culturally accommodated one.

Finally, is there a biblical doctrine of inspiration? Or is “inspiration” merely a retroactive designation given to writings that a community of faith considers authoritative?

I think it must be emphasized that the Bible doesn’t set forth a formal doctrine of inspiration. What we think about inspiration has been unfortunately shaped by philosophical ideas of what it must mean rather than consideration of the actual phenomena of Scripture. The term “inspiration” as thus applied to the Bible comes from 2 Timothy 3:16, “All scripture is inspired by God,” or “Every scripture inspired by God,” it could be rendered. The Greek term here is θεόπνευστος (theopneustos), literally “God-breathed.” What does it mean to be “God-breathed”? The text doesn’t say. This is an incidental comment, meant to reinforce the fact that the young Timothy was a devout student of the Scripture. In its context, this comment refers to the Old Testament, which was probably then (late first century CE) about to reach its final, canonical form. Christians would go on from this point also to apply the category of inspiration to the emerging New Testament writings, of which the letter of 2 Timothy would be a part. In both the Jewish and Christian tradition, as you indicate in your question, inspiration was an a posteriori discovery, not an a priori assumption. 

Having personally examined carefully the actual phenomena of Scripture, it is my opinion that inspiration must apply to the long process through which the content of the Bible eventually reached its final form. Inspiration is operative from its inception in oral or written form, on to its supplementation, revision and editing, and into its scribal transmission up until the final form. It includes all the authors, tradents, editors, glosses, and revisions through the entire process of development of the Bible. In other words, inspiration applies not just to the final form of Scripture, but to the entire process that produced it — from beginning to end — in the Judeo-Christian tradition. The inspiration of the Spirit must be seen at work at all levels in this centuries-long process, and not merely at the single point of its final encoding. Such a conception of inspiration, with the Spirit subtly and providentially guiding, allows us to account for the actual manner in which Scripture was produced as a whole and in its individual parts.

End Notes

1. Jerry Gladson, Out of Adventism: A Theologian’s Journey (Eugene, OR: Wipf and Stock, 2017). The book is forthcoming, and will be available in the autumn. The first edition of the book, published in 2000, was titled A Theologian's Journey from Seventh-day Adventism to Mainstream Christianity. The new edition is much more nuanced than the first, according to Gladson, as he tries to portray the internal conflict he endured as he weighed Adventism in the scales of biblical exegesis.

2. Jerry Gladson, The Five Exotic Scrolls of the Hebrew Bible [the Scrolls of the Song of Songs, Ruth, Lamentations, Ecclesiastes, and Esther]: The Prominence, Literary Structure, and Liturgical Significance of the Megilloth (Edwin Mellen Press, 2009; The Strangest Books in the Bible: Preaching from the Song of Solomon, Ruth, Lamentations, Ecclesiastes, and Esther (XLibris Press, 2010); A Critical and Exegetical Commentary on the Book of Ruth (Edwin Mellen Press, 2012); A Critical and Exegetical Commentary on the Book of Ecclesiastes (Edwin Mellen Press, 2016).

3. Critical, in this context, means going back to the original languages and the culture that gave birth to this book. It means trying to determine authorship, literary dependency (if any), its point of view (its theology), etc. The book is written for the scholarly community, but it is a treat for anybody interested in a literary and theological detective story. Gladson clarifies the text of Ecclesiastes, but concedes that there are limits to how much scholarship can say about this book with any degree of certainty. In that context, I love the quote from Rachel Naomi Bemen that Gladson has placed at the head of chapter 7 (History of Interpretation):

“Perhaps real wisdom lies in not seeking answers at all. Any answer we find will not be true for long. An answer is a place where we can fall asleep as life moves past us to its next question. After all these years I have begun to wonder if the secret of living well is not in having all the answers, but in pursuing unanswerable questions in good company.” And Dr. Gladson is indeed good company.

 

Aage Rendalen is a retired foreign language teacher who has served the Richmond public school system in Virginia.

Image Credit: First Christian Church (Disciples of Christ) in Marietta Georgia

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William G. Johnsson Explains Why He Wrote Where Are We Headed? Adventism after San Antonio

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William G. Johnsson, longtime editor of the Adventist Review and Adventist World, explained in an interview at the Roy Branson Legacy Sabbath School on June 17 why he wrote his most recent book. Its title is Where Are We Headed? Adventism after San Antonio.

William G. Johnsson, longtime editor of the Adventist Review and Adventist World, explained in an interview at the Roy Branson Legacy Sabbath School on June 17 why he wrote his most recent book. Its title is Where Are We Headed? Adventism after San Antonio. Oak and Acorn Publishing, which released it earlier this year, is a new endeavor of the Pacific Union Conference of Seventh-day Adventists. I did the interview.

Johnsson said that he wrote the book first of all because he needed a catharsis after watching on television the proceedings of the denomination’s 2015 General Conference in San Antonio, Texas. Three things especially disturbed him. He was disappointed by some of the decisions which the delegates from all parts of the world made. Yet this did not unduly upset him because he had lost many votes over the decades with no lasting ill effects.

He was more disturbed by the procedures that some delegates used when the group as a whole was making its most important decisions. It was as obvious from his home in Loma Linda, California, as it was to many in the huge auditorium at San Antonio, that some were using parliamentary procedures to consume time and to prevent those with whom they disagreed some from speaking.

Worst of all, he was appalled by how some of the delates disrespectfully booed former General Conference President Jan Paulsen because they disagreed with some things he said from a standing microphone on the floor. He was stunned that not one of the leaders on the platform reproved them and admonished them to act more respectfully. This was his emotional reason for writing the book.

His cerebral reason for doing so was that his dispassionate mental review of Seventh-day Adventist history identified no more consequential meeting of the General Conference. Many pinpoint the 1888 gathering as the most decisive one. His reflections yielded the conclusion that, if time as we know it should last that much longer, historians of Adventism will identify 2015 as even more significant than 1888. This is because at San Antonio long lasting denominational fault lines slipped and broke apart and the earthquakes and aftershocks have crushed much.

Devoting one chapter to each in his book, Johnsson identifies ten longstanding controversial issues among Adventists that have become even more difficult since San Antonio. These are women’s ordination, remnant theology, the “delay” of the Second Coming of Christ, defining the “Gospel,” church organization and administration, evangelism, interpreting Scripture, Adventism’s “promise” and denominational unity.

Many Adventists would agree with Johnson that San Antonio made a large and perhaps lasting difference; however, in their view its continuing consequences are not bad but good.

Johnsson apparently believes that the way to go forward is to go forward. They believe that going backward, returning to more traditional beliefs and practices, is actually the best way to move ahead.

Christian history shows that, depending upon the circumstances, both strategies have succeeded and both have failed. Perhaps progress best occurs when on a case-by-case basis there is some combination of both moving forward and moving backward. Maybe the life of a Christian individual or group is more like a dance than a march. This is something on which everyone should be able to agree!

WATCH: David Larson’s interview with William G. Johnsson about his book Where Are We Headed: Adventism after San Antonio

For more information and easy access to other RBLSS videos, please visit bransonlegacysabbathschool.com. Requests to be added to the email list may be sent to bransonlegacysabbathschool@aol.com.

 

Dr. David Larson is Professor of Religion at Loma Linda University.

Image Credit: Video Still from William G. Johnsson Interview

 

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Exchanges Down Under Part 3: Reflections on the Exotic

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It is fun to learn new ways of being in the world, to feast our eyes on a different ecology, to think about how and why we communicate the way we do. But more than that, this sort of experience, happening as it does for me in mid-life, can re-inspire me to be more intentional about how I organize my time and priorities at home.

Meditations on what I’m being taught by spending a year away from my family and community on a professorial exchange between Avondale College and Southern Adventist University.

Last week I saw a python in the wild. To be fair, it wasn’t really in the “wild”—it was in downtown Brisbane, population 2.3 million. But it was not in a zoo, and it was not controlled or regulated in any manner. It was out exploring the city on its own recognizance. I took a picture, but it doesn’t do the size of the snake justice.

This is exactly what I thought Australia would be like. Full of wild and crazy (and scary!?) animals/insects/sea life at every turn. And yet, most Australians I’ve shared this story with tell me they’ve seen few, if any, snakes outside an animal park. My worries/expectations of the exotic and dangerous are outsized compared with the realities. Steve Irwin and Crocodile Hunting notwithstanding, most Australians are not contending with raw and venomous nature.

But it is the exotic and outlandish that we look for when we travel. The questions I get asked by my friends in the U.S. (as well as in Australia) have to do with the differences I’m seeing between the two places. This is part of the fun of having a new experience and living in another hemisphere. But noticing what is different can also skew what we are experiencing. And sometimes what we notice at first as different, as Other, aren’t the most important variations. Those may only show up after time.

I am enjoying the sometimes outlandish flora and fauna. The birds in Cooranbong are loud, large, and everywhere. The wallabies and kangaroos in the park down the road will eat from my hand. The tropical flowers bloom even in “winter.” The gum trees smell fantastic, and the stars appear closer and more dense than they do in most places I’ve ever lived. There is truly more than just the whiff of the exotic here for this North American. And I’m paying more attention to my surroundings because of it.

It would take much more than the word count of this column to expound on all the fabulous differences in the English language. Australians must be among the most creative users of our shared tongue, and many books have been published on this fun subject. For the first two or three months, I’m sure I only understood about 80% of what was being said to me. It is both amusing and intellectually stimulating to try to sort out the meanings behind the different slang and abbreviations. Some of my favorites (and this was hard, as there are so very many) are these: “stack” (falling/crashing, as in “he had a bad stack when he was mountain biking”), “sunnies” (for sunglasses), “tradies” (what anyone who is a craftsman or does construction work is called), and “rego” (pronounced “rejo” and is short for registration, as in “did you fill out the rego?”).

So many interesting cultural elements have only gradually unfolded—such as realizing that Australians walk visitors to their car when they say goodbye to them. And evening shopping happens once a week, in many places on Thursday nights. Public displays of religious piety are more fraught than they are in the States, where so many people are devout in some way or another. And the deep hospitality traditions are something I’ve written about in an earlier column. I’m trying to pay attention to these things so that I not only don’t appear rude, but so that I can think more carefully about what cultural traits I might want to include in my own life back home.

It is fun to learn new ways of being in the world, to feast our eyes on a different ecology, to think about how and why we communicate the way we do. But more than that, this sort of experience happening as it does for me in mid-life, can re-inspire me to be more intentional about how I organize my time and priorities at home. And I want to try to approach my own natural habitat, the diverse practices of hospitality and culture back in Chattanooga, with fresh and appreciative eyes. The practice of paying attention that we hone when we travel can help us enjoy and reflect on our home context.

Of course, most of the time, my friendships and work and life here in Cooranbong have many similarities with how I live in Chattanooga. To only emphasize the exotic and Other is to undermine the shared humanity, common spiritual commitments, and socio-economic similarities that the two environments both have for me. The exotic can be fun but also exhausting. Sometimes, we need to sink back into the familiar.

This describes in many ways how I read the Bible. I’m not a theologian, but as an historian, I can’t help but be aware of the foreign nature of our sacred text for twenty-first century readers. And sometimes I want to see it through fresh eyes, learning about the language and context and why the authors used the metaphors they did. It’s fun and exciting and perhaps a more accurate way to understand the meaning. But sometimes I want to just read it in a really straight-forward manner and use the simpler study tactics of a lay person, such as looking at a passage with no extra research and asking what it says to me about God and about myself. I hope I’m not distorting the sense of the words or taking things for granted. But to constantly focus on the exotic differences between that culture and mine can take too much concentration and expertise. Not everyone gets to travel to new places.

So we rely on the Holy Spirit to teach us even as we use our “common sense” (which is always culturally informed), parochial, and home-y skills to move forward integrating the Word into our lives. I count on the mercy of my hosts and Australian companions to guide me past the snakes and the slang and the new norms. And I won’t always read the foreign and often strange sacred texts of the Bible with scholarly resources. I will often rely on the familiar sign posts and ask it to tell me things about my ordinary twenty-first century life. I’m so grateful that our Scriptures and our Triune God (both immanent and transcendent) can work with such unsophisticated and confined tools.

Here’s to the exotic gradually becoming familiar and to the mundane occasionally taking on a tinge of the exciting and bizarre.

 

Lisa Clark Diller is Professor of Early Modern History at Southern Adventist University. She is currently enrolled in a year-long faculty exchange program at Avondale College of Higher Education. Learn more about the exchange here.

See also:
Exchanges Down Under Part 1: Hospitality and
Exchanges Down Under Part 2: Communities of Grace and Celebration

Image Credit: SpectrumMagazine.org

 

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Italian Pastor-Turned-Novelist Searches for Wider Audience

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Rolando Rizzo, who recently published his fourth novel, with an Adventist publishing house, has been called the Italian John Steinbeck. But he has had no success so far in finding an English language publisher.

Rolando Rizzo, who recently published his fourth novel, with an Adventist publishing house, has been called the Italian John Steinbeck. But he has had no success so far in finding an English language publisher.

Question: The Italian Adventist publishing house ADV recently published your novel called Il Principino Scomparso, or The Principal Who Disappeared. What is the book about? Who are your target readers?

The novel follows a loved, respected and happy Adventist family. There is a dad, a mum, and two young people who are very close to each other. All of a sudden one of the kids disappears. The parents get a good private detective to search for their son. The search reveals a reality that they would have never imagined… 

I never considered a specific target readership. A novel, to me, is not like a drink or a cosmetic product or a business transaction, but an ethical and spiritual event. A novel of quality is a deep expression of one’s self, it’s the voice of the heart, it’s an honest synthesis of one’s encounter with the mystery of life.

This is your fourth book (although the first one published by an Adventist publisher). Are the other titles similar? Who published your previous books? Why did you change publishers?

Before this book, I wrote a compilation of stories and a collection of poems. This is my sixth literary work, but before these six works the Italian Adventist Publishing House (ADV Florence) had published 14 other works of mine: literary essays and theological writings.

My first novel had two editions and was a great success. The second one also did well. However, the editor of my first two novels didn’t keep his commitment. The second editor I turned to was very good, but he sadly passed away.

I published this last novel with my old Adventist Publishing House because they asked me to publish with them.

How many books have you sold so far? What has the response of readers been like?

My first novel sold between 5,000 and 6,000 copies. The other novels sold less. But I don’t have well known publishers to support me. There has never been any investment in advertising.

What has sold depends on the fact that I am well known among the Adventist community in Italy, which is a small community. There are 9,000 members in total, half of which are not Italian-born. 

I had excellent reviews. Some important literary magazines called my books “masterpieces.”

But the most beautiful thing is that I receive letters and phone calls every month by readers who want to thank me — both Adventists and non-Adventists. I have been invited to speak in numerous non-Adventist schools.

How long did it take you to write your most recent book? What inspired you to write about peasant life in Calabria in the 1950s?

I spent the first 14 years of my life in Calabria. Obviously that is the land that inspired me. One literary critic called me the Italian John Steinbeck. However, I don’t write only about Calabria. A great Italian writer wrote that writing literature means “express one’s own existential drama.” In my novels I honestly express what is within me — starting from my childhood that was tragic and dramatic, but a life that was later lighted up with hope. 

I publish a novel every two years, even though I am very busy with other things. Despite the fact that I am retired, I still work for the churches that invite me. I also have significant family responsibility because my only daughter is disabled. 

Are there any plans to publish the book in English?

I have some plans but I don’t have the means to accomplish them. I tried to contact Adventist Publishing Houses in Spain, Germany, France and the US. Even though I sent my CV as pastor, professor of theology and author I didn’t receive one single answer! It has been the greatest disappointment of my life. I felt like brotherhood didn’t exist. 

However, I know that especially my first novel could become a best seller and an extraordinary instrument to witness. I have received at least 200 thank you letters by the readers of my novel.

You are a retired Adventist pastor, and you previously taught practical theology at Villa Aurora. How has your experience of pastoring and preaching informed your writing? How is being a novelist different from your previous career?

I have always loved literature, ever since I was a kid. When I was young, I won some prices in poetry. The Adventist work, however, gave me heavy responsibilities from the beginning. I was National Secretary for the Adventist Youth for 15 years, than for Sabbath School, for lay activities, then president of a district, then professor of theology and at the same time pastor of Florentine churches. 

So until I was 65 I only wrote things related to my responsibilities. As a duty toward the church, I put aside literature. Once I retired, though, I started with narrative and poetry (which, by the way, is the language found in most parts of the Bible).

I continued my work as a pastor using a different instrument. My writings now are a different way to preach. 

The difference between my narrative works and my theological works is that my narrative reaches all types of social classes: university professors, parliamentarians, company leaders. All these people wrote to me saying they were touched by my novels. I was able to touch more people with one novel than with all my theological works.

Few Adventists know that evangelization in Europe didn’t happen through theologians — it mostly happened through great working-class writers. Fyodor Dostoyevsky, Victor Hugo, Alessandro Manzoni, Dante Alighieri — they brough stories to the working-class. They are the real evangelists of the continent.

How do you think being an Adventist in Italy might be different than being an Adventist in other places, like the United States?

Except for Jesus, every believer, even the most faithful and sincere from the time of the apostles to the present time, doesn’t separate himself completely from his own culture. He brings within his Adventism the good and the bad of his culture. There isn’t only one type of Adventism — but there is one hope. 

However, in front of an authentic poem or a valuable piece of narrative, everyone is touched.

Have you always been a writer?

I started my academic studies very late. After elementary school I went to work. I started my studies when I was 22. But before that, I did write for the Adventist newspaper of the school where I worked and for Adventist magazines.

My first book God Exists was published in 1981 by the Adventist Publishing House (ADV) in Florence.

What advice do you have for any young Adventist writers?

To read a lot before writing and to write only if in your heart there is something that you strongly desires to share.

What are your favorite books?

Apart from the Bible I like Steps to Christ by Ellen G.White. I have many other favourite authors: Manzoni, Umberto Eco, Giovanni Verga, Luigi Pirandello, Michail Aleksandrovič Šolochov Leo Tolstoy, Isaac Bashevis Singer, Ernest Hemingway, John Steinbeck, Miguel Angel Asturias, Gabriel Garcia Marquez, Fyodor Dostoyevksy. . . But above all: I promessi sposi by Alessandro Manzoni.

What are your plans for your next projects?

Many. At the moment the biography of an extraordinary Italian Adventist, Domenico Bellochio, is at print. A short novel called La viola e i gigli del campo (The Violet and the Lilies of the Field) is also ready.

I have also just started a novel that tells the experience of a priest titled Dalla fine del mondo (From the End of the World). 

I don’t have much time. I am 74. My hope is that an important American Adventist editor notices the strength inside some of my novels and decides to invest in me. I wish this, because English is a universal language. This is the heritage I would love to leave to my daughter.

Tell us a little about your daughter.

My only daughter who is 39 years old. Before she was born, the hospital told us that the baby had died. But during labor, they realized that she was still alive. She weighed less than three pounds. She was diagnosed with hydrocephaly. She had an operation when she was four months, and another when she was four years old. She was admitted to the hospital some 50 times. Today she has many nerve and psychiatric problems and is unable to care for herself. We are concerned about the future.

My dream is that my narrative work, especially my first novel, could gain access to a larger market, and thus help my daughter.

 

Image Credit: Rolando Rizzo / www.ilmessaggeroavventista.it

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The Professors Valentine Expand Upon Chapter 1 in "Where Are We Headed? Adventism After San Antonio"

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Drawing upon their different resources and experiences, Gil Valentine and Kendra Haloviak Valentine elaborated on Chapter 1 in Where Are We Headed: Adventism after San Antonio by William G. Johnsson on June 24 at the Roy Branson Legacy Sabbath School in Loma Linda, California.

Drawing upon their different resources and experiences, Gil Valentine and Kendra Haloviak Valentine elaborated on Chapter 1 in Where Are We Headed: Adventism after San Antonio by William G. Johnsson on June 24 at the Roy Branson Legacy Sabbath School in Loma Linda, California. The title of this chapter is “Women’s Ordination: The Battle is Over.”

William G. Johnsson, a New Testament scholar and Seventh-day Adventist missionary to India, long served as the editor of the Adventist Review.  Kendra Haloviak Valentine is also a New Testament scholar. A professor for several years in the H.M.S. Richards Divinity School at La Sierra University, she is now shouldering administrative responsibilities on that campus as well.  

Gil Valentine, who has long served as an academic administrator in different parts of the world, is now preparing others to do the same kind of work in the La Sierra University School of Education where he is a professor. In addition, he is among the most accomplished contemporary scholars of Seventh-day Adventist history.

Perhaps surprising to those who are aware of what happened at the 2015 meetings of the General Conference in San Antonio, Texas, Johnsson holds that the practice of ordaining men and women on an equal basis among some Adventists has prevailed and that it will become official policy in the not-so-distant future.

His confidence about this might seem to differ with his apprehensions about the denomination’s future in other respects. He believes that ordaining women should happen and that it will. There will be those who will disagree with him on one or the other or both of these and act accordingly.  This is why people on the many “sides” of this discussion should pay attention to what he says.

Instead of confronting Johnsson’s thesis in strong agreement or disagreement, the professors Valentine proposed different interpretations of some of the evidence. It was probably easy for Johnsson to accept their suggestions.

In keeping with his work as a historian, Gil Valentine described the discovery by another scholar of documents in the archives of the United States that explicitly state how the federal government understood the official Adventist policy about ordaining women at different moments in the denomination’s history.

Kendra Haloviak Valentine described what it was like recently to be a member of one of the denomination’s most important official commissions to study the topic. She summarized some of the issues that the taskforce studied plus some of the feelings that its participants experienced.

My impression was that the issues tended to cluster the participants one way but the feelings tended to gather these same participants in a different way. Knowing what a person believed apparently turned out not a precise predictor of his or her feelings. This is the sort of thing that makes the professional lives of social psychologists worth living!

Alan Alipoon, a professor in the Loma Linda University School of Allied Health, thankfully recorded this video. Other videos on the Internet are available at or through bransonlegacysabbathschool.com. Requests to be added to the email list or other correspondence may be sent to bransonlegacysabbsathschool@aol.com. The participants in RBLSS are thankful for this opportunity to make these videos available to a larger audience.

WATCH: Gil Valentine and Kendra Haloviak Valentine on Chapter 1 in "Where Are We Headed?"

 

See also: William G. Johnsson Explains Why He Wrote Where Are We Headed? Adventism after San Antonio

 

Dr. David Larson is Professor of Religion at Loma Linda University.

Image Credit: Video Still 

 

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Herbert Blomstedt at 90: The Sabbath Gives His Life Rhythm

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Nobody would think badly of Maestro Herbert Blomstedt, now in the evening of life, if he decided to slow down his pace a little. On Tuesday, July 11, he celebrated his 90th birthday, yet his plans include conducting 90 concerts this year in venues all around the world.

Nobody would think badly of Maestro Herbert Blomstedt, now in the evening of life, if he decided to slow down his pace a little. On Tuesday, July 11, he celebrated his 90th birthday, yet his plans include conducting 90 concerts this year in venues all around the world. That means a lot of traveling, rehearsal days, and interviews – activities that go hand-in-hand with such an intense program.

When I reach Blomstedt by phone he is in a hotel room in Hamburg, Germany. A couple of days earlier he had conducted a première concert of Bruckner’s fifth symphony in the large, newly built concert hall, Elbphilharmonie, in Hamburg’s harbor. Two future concerts, scheduled for January 2018 in the same hall, are already sold out. The day before our conversation, Herbert had received the Brahms award for his “deep respect for the classical legacy and for his humane attitude towards musicians.” The eulogy in his honor was given by music critic Julia Spinola whose book of interviews with him, Herbert Blomstedt Mission Music, was published in April (Henschel Verlag / Bärenreiter Verlag, 2017).

I ask how he copes with his heavy schedule of concerts and rehearsals with the world’s best symphony orchestras in Tokyo, Philadelphia, Dresden, London, Amsterdam, San Francisco, Hamburg, Vienna, Stockholm, Leipzig, Oslo, Boston, and other prestigious locations.

“When I stand before these amazing orchestras, it’s like coming home to my family, my musical family,” he says. “I work with them every year and they are wonderful musicians who give their very best.”

He does not worry about travel arrangements. Everything is taken care of by his manager with the help of a secretary, paid for and arranged by the orchestras who yearn to perform with him. He also shuns mobile phones. This allows him to rest on his travels and prepare for rehearsals undisturbed.

But the real oasis in his life is the Sabbath. Then the scores are set aside, and all his orchestra colleagues know that he wants to be in peace. He will be looking forward to visiting the nearest Adventist church wherever he is conducting, and where he is often given the privilege of preaching.

More sought after than ever

Another oasis is when he can visit his beloved Bengtstorp in Bergslagen. The farm was inherited through his late wife, Waltraud’s, family. It is beautifully situated by a lake near Gyttorp, in the forest and mining district of central Sweden. Blomstedt’s youngest daughter, Kristina and her family live in the house so he is well taken care of when he gets there. He is often able to spend three or four weeks there each summer, enjoying picking berries and mushrooms in the woods. But in this ninetieth year of his life, it may only be ten or twelve days because his work schedule is so full.

“The orchestras have been competing to get in as many concerts as possible during this anniversary year. They make a big deal out of the fact that I’m 90 years old, since it is a sales attraction. To some I may be a draw, but for most, my name means nothing,” says Blomstedt, a little flattered yet humble.

Journalists wait in line to get as little as ten minutes by phone, or travel over half the globe for half an hour’s interview. During this year there will be at least one hundred interviews. But in every interview, journalists bring up the fact that Herbert is a professed Christian, Adventist and Sabbath-keeper. The topic of his healthy lifestyle without alcohol or tobacco is frequently emphasized.

“Unfortunately, today, unlike when I was young, people do not have an appreciation of classical music,” says Blomstedt. “Music journalists enjoy music a lot, but they do not understand the subtleties any longer. So there will always be a focus on these questions that people are interested in, why I am so healthy at this age. They hope to get the answer they already know, that I do not drink or smoke. But that’s just part of the secret.”

Herbert wishes to emphasize that health is a gift. He mentions his older brother Norman who followed exactly the same healthy lifestyle and was also a medical doctor, but unfortunately did not have the gift of health to the same extent.

“There are many good conductors in the world, but what distinguishes me from everyone else is that I celebrate the Sabbath. But I would like to hear them point out that when I am conducting, it sounds different than when my colleagues do it,” he states. Nevertheless, Blomstedt is happy to answer questions about his lifestyle and faith. He is a committed ambassador for the Seventh-day Adventist Church.

“It’s part of the bargain so to speak, and of course I’m very happy that I can do something for our Church so that people will understand that we are quite normal people. Because there are still a lot of prejudices.”

The Sabbath flows like a vibrant rhythm of life through Herbert’s career as one of the world’s leading conductors. It could at times, not least in his early life, have been perceived as an obstacle to his career. Yet the Sabbath has been a blessing and a reminder of God’s care and power to intervene. Blomstedt states that he has experienced many miracles as a result of what, in the eyes of many, is seen as stubborn faithfulness to his principles and values.

The most significant experiences

I ask about Blomstedt’s most significant experiences professionally, spiritually, and also with his family. He says that his first visit to East Germany in 1969 and the début concert with the Saxon Staatskapelle Dresden (where he later served as chief conductor 1975-1985) molded him as a musician. He depicts how the orchestra members’ skills and knowledge broadened his experience of what was musically possible.

“I do not produce any tones myself, it is the musicians in the orchestra that show what is possible and they were truly amazing musicians,” he says. “They not only gave me inspiration, but a revelation of new possibilities. Musically it meant an enormous lot.”

“The most important event in my personal life was when I finally married Traute,” noting that they had known each other since he graduated high school in Gothenburg in 1945. But they could not get married until they could earn their living.

As a conductor student at the Royal University College of Music in Stockholm and Uppsala University, he was seen as, “a young stripling who had the reputation of having some talent, but was a little eccentric about the Sabbath.” It was not easy getting a conducting assignment. After nearly ten years of music studies with leading maestros like Igor Markevitch, Jean Morel, and Leonard Bernstein, Blomstedt was finally offered the opportunity to conduct his début concert with the Stockholm Philharmonic on February 3, 1954. At last financially secure, this gave him the opportunity to become engaged to Traute and for them to marry the following year.

The début concert was a major breakthrough. The newspapers wrote brilliant reviews. Just days later he was offered the position of conductor for Gävle Symphony Orchestra, but the Sabbath became an obstacle. A few weeks later, Norrköping Symphony Orchestra showed interest, but of course had heard about the Sabbath. However, the orchestra decided unexpectedly to make an exception for Blomstedt and his Sabbath keeping. Since then, he has encountered fewer difficulties on account of his Sabbath-keeping. Not even in Communist East Germany was Sabbath a problem, despite the fact that his fellow Adventist believers there, were oppressed for the sake of the Sabbath.

“Seeing God’s leading has of course strengthened me in my determination,” Blomstedt says about his decision not to hold rehearsals on the Sabbath. Also his most significant spiritual experience was in regard to the Sabbath. It occurred early in his career when Herbert not only did not take part in rehearsals during the Sabbath, but also did not give concerts on a Sabbath either.

New insight

Johannes Norrby, managing director of the Stockholm Philharmonic, was a professed Christian himself. While planning the concert program one year, he said to Blomstedt: “I respect your standpoint not to rehearse on the Sabbath. But there is one thing I do not understand. You say you play music to glorify God. Why don’t you want to glorify God on the Sabbath?”

Herbert was nonplussed by the question. Of course he wanted to glorify God on the Sabbath! Herbert found himself facing a minor crisis, not because he doubted his conviction to keep the Sabbath but in regards to the logic behind his decision on how to keep it. He knew that he could not go to his father, Pastor Adolf Blomstedt, or write to the General Conference president to get an answer.

“This was something I had to solve myself, on my knees,” he says. “I felt I had to read the Gospels again and the more I read the closer I came to a new understanding. It is often stated in the context of Jesus’ miracles: ‘but it was Sabbath that day ...’ Jesus had done them deliberately on the Sabbath to show how the Sabbath should be celebrated.” What Jesus did on the Sabbath was considered work by the Pharisees.

Blomstedt’s father, Pastor Blomstedt, was an important role model for him. He worked hard during the week, studying and preparing his sermon for the Sabbath. But when the sun set on Friday evening, he left his books and notes to be with his family, who played music all Friday evening. But on Sabbath morning he delivered his sermon which he had prepared during the week.

“‘There is the solution to my problem!’ I thought,” says Blomstedt. “I study my scores and rehearse with the orchestra all week, but when the sun goes down on Friday, I do not study more scores. But I give my sermon standing on the conductor’s desk in front of the orchestra. I cannot deny anyone hearing the music just because it’s Sabbath, it’s not logical to me.” To Herbert, music is a gift from God. Just like a sermon, it brings people close to Him.

Back to the Bible

“We must learn to study the Bible for ourselves and come to decisions on our own,” Blomstedt says about his most important spiritual experience. A principle which he believes to hold true even today. His thoughts stray to how he experiences the developments in the Adventist Church today. Through his worldwide network of friends in churches, universities, and Church leadership, he has a deep insight into the Church’s challenges and opportunities. As one of Adventism’s most prominent and long-standing ambassadors, it’s no wonder he’s engaged, concerned, and optimistic.

When Blomstedt celebrates his 90th anniversary at Ekebyholm Castle, the Adventist academy about a 45 minute drive from Stockholm, he looks forward to merging the two most important spheres in his life: the world of classical music and the world of the Church. Many distinguished music colleagues and friends from within fine arts and culture will meet friends from the church, and prominent Adventist theologians from around the world. Of course, his four daughters, seven grandchildren, his sister and the children of his late brother and their families will also be there. But when the party is over, it will be back to continuing his extensive world tour.

 

This story was written by Rainer Refsbäck and originally published by the TED News Network.

Image Credit: www.staatskapelle-dresden.de

 

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Nature Confirms a Recent Creation Week

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Past climate records are provided in the annual layers in ice cores drilled from ice sheets in Greenland and Antarctica. Prior to 11,000 years ago, the ice cores indicate that the Earth experienced an ice age climate—low and variable temperature, extreme wind laden with dust, and also drought.

Summary

Past climate records are provided in the annual layers in ice cores drilled from ice sheets in Greenland and Antarctica. Prior to 11,000 years ago, the ice cores indicate that the Earth experienced an ice age climate—low and variable temperature, extreme wind laden with dust, and also drought. This was incompatible with life in Eden where the climate was "mild and uniform" (P&P p. 61). Then the greatest global climate change ever recorded occurred, giving a mild, stable climate, and Creation Week followed. The conclusion is that Creation Week was a recent event, in accord with Scripture and the writings of Ellen White.

Introduction

Creation Week is a cornerstone of Adventist doctrine and the foundation for observation of the seventh-day Sabbath. Recent theological studies,[1] and earlier studies based solely on Scripture,[2] both confirm that Creation Week was the latter part of a two-stage process of active Creation that was initiated when the foundation of the Earth was laid. This agrees with the age of the Earth revealed by God's Book of Nature and with the chronology of events that occurred during the "gap" period between Creation Week and primeval planet formation.[3]

But when did Creation Week occur on the Earth that God had prepared? This question is very relevant to current theology. Based on the genealogies of Genesis 5 and 11, Scripture states that the Creation Week of seven literal days occurred about 6,000 years before the present (BP). However, some scholars question the completeness of these genealogies, which are the only Scriptural basis for the 6,000 year belief. Ellen White stated many times that about 6,000 years had elapsed since Creation Week,[4] while according to the Seventh-day Adventist Fundamental Beliefs, Creation Week was "recent." However, according to progressive creationism, each creation day represents a long indefinite period of time, suggesting Creation began eons ago. Adopted by many Protestants, including some Adventists,[5] and recently embraced fully by the Roman Catholic Church,[6] theistic evolution also destroys the significance of Sabbath observance.

In the above context, and in view of the uncertainty regarding the use of the Genesis genealogies as chronologies, the establishment of the recent creation concept is very relevant. Since Ellen White states[7] that, "the book of nature and the written Word shed light upon each other," these authors considered aspects of earth sciences and found evidence that Creation Week was a recent event. Created life would require a suitable climate in which to flourish and the climate after Creation Week was mild with a stable temperature and clear air.[8] A record of when this climate developed and when Creation Week probably occurred is provided by ice cores (about 2 to 3 km in length) drilled through the ice sheets of Greenland and Antarctica.

The Ice Core Evidence

Ice core research, based on the 19 cores drilled in Greenland, Antarctica, and Canada, represents a major achievement in modern Earth Sciences. Most Adventists have no concept of this and fail to realize it is another chapter in God's Book of Nature with relevance to Creation theology. Since the 18O/16O and 2H/1H isotope ratios (usually expressed as delta values) in ice are related to the temperature at the precipitation site, ice core layers can reveal past climate. Each Greenland ice core layer almost invariably represents one year and the summer and winter seasons can be distinguished which facilitates visual counting of annual layers. With Greenland cores, this can be done back to 90,000 years BP. However, due to the relatively low precipitation in Antarctica, the cores usually have required some calculation to determine layer age which extends back to 800,000 years BP. Nevertheless, recently some visual counting has been possible.[9]and [10] No radiometric dating is required in characterizing core layers. Cores from the ocean floors also provide data concerning past temperatures which correlate closely with the Antarctica ice core results, confirming their reliability. While the Antarctic ice core record terminates at 800,000 years BP, the record of the marine cores continues in the same trend back to 2-3 million years BP. Hence, the climate revealed by the ice cores probably continued beyond 800,000 years in the past.

Ice cores have revealed periods of severe glaciation and low temperatures (10–25oC lower than today) with recurring short warmer intervals (interglacials) that usually arise very rapidly giving transient maxima that decline much more slowly, often with a saw-tooth profile (see Figures 1 and 2).

The change in temperature recorded by the Vostok (Antarctica) ice cores (Figure 1, red graph line) extends back to 400,000 years BP and is typical of Antarctic cores.[11] However, the EDC core shows the same trends and continues back to 800,000 years BP when it terminates at the Matuyama-Brunhes geomagnetic event confirming chronology.[12] Greenland ice cores[13],[14]and[15] accord with the Antarctic in time of onset of the last glacial maximum (about 25,000 years BP) but differ in having a greater number of interglacial (or interstadial) events over the period 32-50 thousand years BP. The NorthGRIP ice core from Greenland (Figure 2) reveals this climate instability clearly.

Figure 1: Atmospheric temperature (red profile) and methane concentration (green profile) recorded in annual layers along the Vostok ice core from Antarctica. The temperature data were calculated from delta 2H values. The profiles are derived from a graphic complex due to Petit and 18 coworkers (see ref 11).

Figure 2: The delta 18O values for annual layers along the NGRIP ice core from central Greenland. These values are very closely related to temperature, and the maximum and minimum values correspond to a temperature differences of 20oC. To conserve space, the profile has been terminated at 48,000 years BP, but a similar pattern of peaks continues to about 90,000 years BP in this and other Greenland ice cores. The peaks at interstadials (transient warm periods) are numbered Gl-1 to Gl-12 using the system employed for Greenland. Peaks 7, 8, 10, 11, and 12 when plotted on a broader scale, all yield saw-tooth profiles. The dramatic change in global climate at about 11,700 years BP is marked. The profile is modified from Svensson. (see ref. 13) with an extension to the present (derived from Blockley, see ref. 14) inserted at 10,000 years BP.

Some Answers for Possible Critics

Because ice cores establish an age for the Earth very much greater than six to 10 thousand years, young earth creationists (YEC's) endeavor to cast doubt on this science and resort to misquotation and selective quotation of science articles.[16]and[17] YEC continue to present discredited evidence purported to invalidate ice core science, notably the depth of ice covering abandoned WW2 planes in Greenland. Repeatedly, this YEC reasoning has been exposed as error.[18],[19],[20] and [21] Another YEC proposal is that the ice core layers observed are event layers (caused by storms and climatic events) and not annual layers, and, in an attempt to establish this, work by ice pioneers was misquoted (see ref. 17). These pioneers considered the above question very carefully and based on observations concluded storms and weather events did not affect chronology.[22] The extreme regularity of new layer formation appears to exclude such variable events as agents of layer development.

If the ice core layers were due to storms and atmospheric events, layer number should vary with the climate at the location where the core was drilled. In the case of three selected Greenland core sites, climate does indeed vary considerably, but the layer number (and years) between Holocene events does not vary with cores from the three locations.[23]and[24] However, the ultimate change in polar climate would be a shift from the Northern to the Southern Hemisphere. Thus, when a group of volatile volcanic signals were recorded in both Greenland and Antarctica cores, the total number of layers counted visually between the signals is almost identical for both hemispheres (see ref. 10).

However, the chronology of ice cores and the annual nature of the layers is established beyond doubt by the occurrence of dated volcanic ash (tephra) in specific layers of the cores and also by geomagnetic and varve evidence. In YEC discussions of ice cores, all this evidence is omitted conveniently, but it is outlined below under Chronological Markers for Ice Cores.

Chronological Markers for Ice Cores

The Greenland chronology, based on visual counting of the layers, has been verified by tephra markers at 1912 AD, 1783 AD, 1362 AD, 79 AD, 1642 BC, 10.3 thousand years (ky) BP, 12.2 ky BP, and 26.7 ky BP.[25],[26] and [27] The specific volcanic source of each tephra has been identified. Events dated by ice cores at 8.2 ky BP, [28]and [29] 11.7 and 12.9 ky BP [30] have been confirmed by the pollen record of lake varves. The volcanic aerosol sulphuric acid spike at 74 ky BP (see ref. 10), (the gigantic Toba eruption in Sumatra), and the 10Be peaks of the Laschamp geomagnetic event at 41 ky BP [31] provide additional confirmation for the Greenland ice cores.

The acid spike at 74 ky BP and the magnetic event at 41 ky BP also confirm the Antarctic chronologies which are further supported by known volcanic eruptions at AD 1884, 1816, 1601, 1460 (see ref. 12). These are evidenced by aerosol acid spikes, but the Antarctic cores usually lack the detailed tephra evidence applicable to Greenland. However, further significant confirmation for Antarctica is provided by three facts: (1) the detection at the EDC core base of the Matuyama-Brunhes geomagnetic reversal at about 780 ky BP; [32]and [33] (2) the correct occurrence of tephra derived from the eruption of Mt Moulton (Antarctica) at 93 ky BP; [34] (3) the sea floor cores give a temperature and glaciation record (often substantiated by dated tephra layers) that corresponds very closely with Antarctic ice cores. Thus EDC core is the longest Antarctic ice core and correlates closely over 800,000 years BP with the LR04 marine sediment "stack" of 57 globally distributed benthic shell records. When the lag in expression of climate change in the relevant shell organisms is corrected for, the marine and ice core plots/graph lines are nearly identical.[35]

Conclusion: Modern Ice core science has an established chronological basis for the climate events of the past that this technology reveals.

Climate in Glacial Times

For over 1 million years, the Earth experienced periods of severe glaciation and the last glacial maximum (LGM), when temperatures were lowest, occurred at about 25,000 years BP (Figure 1 and 2). The Earth, and especially the temperate regions of the Northern Hemisphere, were not a pleasant place at this time. Northern US, all of Canada, northern Europe including Scotland, northern England and all of Ireland, were covered by an ice sheet 1 to 2 km thick. At lower latitudes in Europe, there was a broad region of permafrost. During the LGM, greatest cooling occurred at high latitudes in both hemispheres and temperatures in Greenland and Antarctica were at least 10-25oC below those observed in these regions in pre-industrial times.

However, there is now evidence that the entire planet was affected by the LGM and even the tropics of Africa[36] and South America[37] were cooled by about 5oC. From a large compilation of world-wide differences in surface air temperature between LGM and modern times,[38] the mean difference for terrestrial tropic locations was 5.5oC. Changes in vegetation revealed by pollen evidence indicate southern Europe was about 10oC colder (annual mean) than at modern times, while Russia was over 20oC colder in winter relative to that of today.[39]

However, low temperatures with great variability (see Figure 2 prior to 12,000 years BP) was not the only climatic feature that could adversely affect man. In layers of ice cores of both hemispheres, at glacial times, high levels and fluxes of dust (20-100 times those of interglacials) were found and correlate closely with increases in sodium levels.[40]and[41] Since the dust in Greenland cores originated in China, and that in Antarctic cores has been sourced to South America, strong and persistent wind systems were involved. In the Northern Hemisphere, an increase in wind velocity and incidence of storms has been established during glacial times. The level of salt from the sea depends on wind velocity, and the ice cores reveal that this uptake increased markedly and very rapidly during glaciation.[42] The increased wind speed has been confirmed by assessing a biological effect of wind recorded in marine cores in Venezuela.[43] Furthermore, stronger winds in glacial times relative to interglacials are recorded in China and Africa by the increased size of particles carried by ice age winds.[44]

Glaciation and formation of the giant ice sheets had a predictable consequence: reduced precipitation and hence drought. Since temperature was closely correlated with precipitation, this was predicted directly from the ice cores. Drought in glacial times occurred in many areas world-wide (see ref. 39) but particularly in China[45], and some desert regions expanded during the ice age. In combination, low and very variable temperature, dust-laden strong wind, drought, and giant ice sheets rendered many regions of the planet unsuitable for human habitation.

Further insight concerning the ice age world, and God as sustainer of the universe, is provided by the concentration of atmospheric gases in the air bubbles trapped in the ice core layers. The gases include CO2 and methane (CH4), the "greenhouse" gases. Each interglacial temperature rise in Antarctic cores back to 800,000 years BP is synchronous with increased CH4 and CO2 concentrations (see Figure 1 green plot/graph line; also ref. 35). Each interglacial numbered 1–12 in Figure 2 (Greenland profile) is exactly synchronous with a CH4 peak.[46] (CO2 levels not accessible.)

At glacial to interglacial transitions, the CH4 concentration in the air often doubles (Figure 1) with an increase of about 300 ppb in volume. This equates to a total atmospheric increase of 844 x 109 kilograms based on an effective atmospheric height of 8.2 km. This huge increase synchronizes with a marked increase in CO2 and a rise in temperature of 10–20oC at the ice surface. These are immense, rapid, coordinated changes that have occurred regularly for at least one million years. By chance or by design? They indicate biochemical integration on a scale only God could control.

The Great Climate Change

For one million years at least, the Earth was gripped by a hostile and very variable climate. During long glacial periods, dust-laden winds and storms swept a chilled planet which had areas of drought and other regions covered in giant ice sheets. Then, about 11,700 years ago, the ice cores reveal that the pattern set for nearly one million years was broken. After the temperature rose rapidly to yield another interglacial warm period, it did not decline as normal and continued to rise and then remained approximately constant for 10,000 years until today (Figure 2). This Greenland change in temperature was detected world-wide in ice cores from Antarctica, Peru, and Bolivia, in lake sediment cores from Norway, Germany, Japan, Canada, Poland, and New Zealand, and in spleothern records from China and Turkey. (see ref. 40). In synchrony with this rise in temperature at the beginning of the Holocene (11,700 years ago BP), each climate parameter already mentioned also changed very rapidly in the NorthGRIP and other Greenland ice core records. Precipitation increased; sea salt level was decimated; hence, the strong winds and storms were calmed; dust level decreased by a factor of 50-100; the transient interstadial temperature rises (numbered 1 to 12 in Figure 2) with increases in methane and CO2 and observed for one million years, disappeared completely. Similar changes occurred in the Antarctic ice core layers. The ice ages of the past were gone and temperatures had become mild and stable (note the constant level in Figure 2 after 10,000 years BP). Climate had changed completely. It was the greatest climate change recorded on Earth. The resulting warm Holocene climate, revealed by ice and marine cores, contrasts with that for the preceding glacial (ice age) eras when the planet was locked in low and variable temperatures with dry, windy, and extremely dusty conditions incompatible with life in Eden. Here climate was "mild and uniform in temperature" after creation (see ref. 8). It is reasonable to conclude that Creation Week occurred after the great climate change and probably after 10,000 years before the present (cf. Fig. 2). This deduction from ice cores agrees with Scripture and the writings of Ellen White.

A Recent Creation Week

The great climate change and Creation Week appear to be linked. The increase in temperature caused by the climate change induced precipitation and also released vast volumes of water locked in the great ice sheets, probably contributing to the great water excess at the start of Creation Week (Genesis 1:2, 9; Psalm 104:6). Although the timing of the great climate change is known with certainty from ice core and lake sediment studies, the exact chronological relationship to Creation Week is not established. However, both are recent events, and the climate change may have been a precursor for Creation Week. While 11,700 years BP was the time of initiation of the climate change, temperature and sea level continued to rise till 10,000 and 8,000 years BP, respectively. The latter date was determined by the time required for melting of the great ice sheets which raised sea level by 125 meters. There appears to be some logic in concluding that Creation Week actually occurred after these dates. This would also place it after the transient cold event of 8,200 years ago (see ref. 28 and 29).

The ice cores may have recorded an actual imprint of Creation Week after eight thousand years ago. In studies of CO2 levels in ice cores from six different Antarctic locations, an unexpected marked rise in concentration commenced at each site between 7,200 and 7,700 years BP.[47]and [48] The concentration then continued to rise steadily, instead of declining as predicted from the trend established over 800,000 years (Fig. 3). The unexplained rise in CO2 at 7.5 thousand years ago was accompanied by a decrease in delta 13C, and the two effects have been regarded as evidence of a developing "global carbon cycle."[49] Like CO2, methane also exhibited an anomalous atmospheric concentration change and rose continuously after 5,000 years ago instead of continuing to decline. It is relevant that W.F. Ruddiman, an atmospheric scientist and expert in this area, considers the above elevations in CO2 and methane are "anomalous" and "are not natural and thus are most likely anthropogenic,"i.e., caused by man.[50] Some consider the rise in methane is attributable to increasing wetland culture of plants. A further abnormality of the Holocene was revealed in a comparison of the ice core data with an indicator of past climate.  A marked transition of atmospheric circulation was dated at 6,600 years BP when a short period of unusually very stable climate began.[51] While the results outlined above are of interest, a causal relationship involving Creation Week has not been established. Never-the-less, the ice cores reveal that something significant occurred about 7,000 years ago probably involving a marked induction of plant growth and also atmospheric changes.

Figure 3: Carbon dioxide concentration in ice core layers of differing age. After reaching a maximum (natural CO2 peak in figure, 11,000 years BP) corresponding to the start of the great climate change, the CO2 levels then decline for 3,000 years. Based on 800,000 years of ice core records, projected levels are shown. The observed levels (red dots) are marked until 1,000 years ago. The figure is based on the Antarctic ice cores at Taylor Dome and is redrawn with modifications from Ruddiman (see ref. 50).

Studies of world populations may have some relevance to our discussion, but since these are a departure from ice core and related modern science, they and Figure 4 are relegated to an appendix. However, the Figure shows that the first recorded significant population rise occurred at 7,000 years BP, consistent with a recent Creation Week.

The above discussion indicates that Creation Week was a recent event probably linked to the accurately dated great climate change that began at 11,700 years ago.

Concluding Thoughts

A new chapter in God's book of Nature has been recorded in the polar ice sheets. Through modern science, man has been given the knowledge to understand this chapter in the book, which describes the planet before Creation Week and records a great many anomalous changes. Modern science cannot explain the control of their timing and initiation. We have noted anomalous changes in atmospheric gases about the time of Creation Week, but an event that arose suddenly, and contrary to the pattern set for millions of years, is the great climate change prior to Creation Week. It may rank as the greatest of all anomalies. The ice core records have indeed been a window to the past and have also supported other fields of modern science in exposing the error of YEC. An essential feature of this belief, a post-flood ice age, was shown by ice core science to have never occurred.[52]

Many theologians now agree that a gap in time exists between creation of the planet and Creation Week of Genesis 1 (see ref. 1). They call it a passive gap since, in their view, God was inactive as Creator. However, our previous discussion (see ref. 3) reveals how continental cleavage and migration, uplift from the ocean floor, volcanism, glaciation, mountain building and migration were all integrated over eons of time to reshape the planet before Creation Week. This further contribution reveals how the hostile climate of the ice-age world was changed to one where man and other created beings could flourish. Possibly by altering the geometry of the earth's orbit and the tilt of the axis, as well as the global atmospheric circulation regime, God created very rapidly the greatest recorded climate change of all time. This prepared the planet for Creation Week and occurred at the end of the "Gap" period.

Figure 2 is a revelation from one ice core, part of God's Book of Nature, and there are 18 further ice core sites. They all give the same message. Then there are over 50 cores from the ocean floor with a very similar message that carries us back in time to long before Creation Week. In one graph, Fig. 2 reveals the great climate transformation, a change from a cold, hostile, and very variable climate (before 12,000 years BP) to one of warmth and stability (after 10,000 years BP). The graph pinpoints the time when this change was initiated (11,700 years BP). It was a very rapid initial change (see ref. 40), yielding a stable climate well described in the words Ellen White used in 1890 to depict climate in Eden: "so mild and uniform in temperature" and the air was "clear" (see ref. 8).

The message of the Adventist Church to the world, God's last message (Rev. 14), proclaims judgment, the Everlasting Gospel, and worship of the Creator. Today, our Creation Message is disputed by theistic evolutionists in the Advent, Protestant, and Roman churches. The Catholic Church has now embraced evolution more fully. The present Pope considers Genesis 1 to be misleading, that God did not create as described in Scripture (see ref. 6).  The relevance of the call by the First Angel of Revelation 14 to worship the Creator in the last days, and the significance of the Advent Creation message, are now very clear. The truth of a recent Creation Week destroys the corruption of theistic evolution. For many the genealogies of Genesis are not convincing enough to establish this truth. Hence, we have related the great climate change (initiated 11,700 years BP) to Creation Week. Both events were recent. The great climate change has been dated precisely by ice core science (e.g. Fig. 2) and by the record of many lake sediment cores worldwide (see ref. 40). Linking Creation Week to this defined recent climate event, on which Creation Week apparently depends, should convey certainty to those skeptical of a recent Creation Week.

"And Thou Lord, in the beginning hast laid the foundation of the earth" (Hebrews 1:10). Very similar texts occur 13 times in Scripture.

Our planet Earth was founded in the beginning, eons ago, but as the texts suggest, was incomplete, and hence was modified geologically over a long period that terminated in the recent great climate change. This appears to have been a precursor to the Creation Week of Genesis 1 when diverse life forms were created and God gave us a Creation Memorial in time, the Sabbath. We have an inspiring Creation message for the world, revealing a Creator, unlimited by time, who has held our planet in His creative hands, not for 6,000 years as some maintain, but for eons past.

"To God be the Glory" (Rev. 14:7).

 

References & Notes:


[1]R.M. Davidson (2017).  Perspective Digest, 22: no. 1, p. 1

 

[2]T.P. Arnold (2007).  Two Stage Biblical Creation.  Arlington Heights, IL, US: Thomas Arnold Publishing, 576 pp.  See also:  C.J. Collins (2006), Genesis 1-4, Phillipsburg, N.J.: P&R Publishing Coy, 318 pp.

 

[3]D.S. Letham and C.J. Gibson (2017).  Spectrum, 23 May.  Nature identifies events during the "Gap" in Creation.

 

[4]G. Pfandl (2003).  J. Adventist Theological Society, 14: 176-194.

 

[5]J. Standish (2015).  Adventist Record, March 21, p. 4.

 

[6]Address of His Holiness Pope Francis, Plenary Session Pontifical Academy of Sciences, 27 October, 2014.

 

[7]E.G. White, Education, p. 128.

 

[8]E.G. White (1890), Patriarchs and Prophets, pp. 44, and 61:  Genesis 1:31 (TLC); Genesis 2:8.

 

[9]M. Sigl and 26 coworkers (2016).  Climate of the Past, 12: 769-786.

 

[10]A. Svensson and 25 coworkers (2013).  Climate of the Past, 9: 749-766.

 

[11]J.R. Petit and 18 coworkers (1999).  Nature, 399: 429-436.

 

[12]E. Parrenin and 26 coworkers (2007).  Climate of the Past, 3: 485-497.

 

[13]A. Svensson and 13 coworkers (2008).  Climate of the Past, 4: 47-57.

 

[14]S.P.E. Blockley and 9 coworkers (2012).  Quaternary Science Reviews, 36: 2-10.

 

[15]S.P.E. Blockley and 12 coworkers (2014).  Quaternary Science Reviews, 106: 88-100.

 

[16]D.S. Letham and C.J. Gibson (2015).  Spectrum Magazine, Sept 11, Perspective:  "Clarifying 'Understanding Ice Core Science',".

 

[17]D.S. Letham and C.J. Gibson (2016).  Spectrum Magazine, "Ice Age Research Demolishes Young Earth Creationism": Reader Feedback, and Authors Response, March 4 and 23.

 

[18]R.B. Alley (2000).  The Two-mile Time Machine, Princeton, N.J.: Princeton University Press, 229 pp.

 

[19]C. Obsidian (2006).  The Western Geologist, March 16, The GISP2 ice core and the age of the earth.

 

[20]Mark Isaak (2007) (ed), Index to Creationist Claims, CD 410.  Airplanes buried in ice (The Talk Origins Archive).

 

[21]P.H. Seely (2003).  Perspectives on Science and Christian Faith, 55: 252-260.

 

[22]R.B. Alley and 11 coworkers (1997).  J. Geophysical Research, 102: 26, 367-26, 381.

 

[23]B.M Vinther and 10 coworkers (2006).  J. Geophysical Research, 111: D13102.

 

[24]S.O Rasmussen and 3 coworkers (2007).  Quaternary Science Reviews, 26: 1907-1914.  See also - K.R. Andersen and North Greenland Ice Core Project members (2004).  Nature, 431: 147-151.

 

[25]S.E. Coulter and 8 coworkers (2012).  J. Geophysical Research (Atmospheres), 117: Issue D21.

 

[26]C. Barbante and 8 coworkers (2013).  Climate of the Past, 9: 1221-1232.

 

[27]A. Svensson and 11 coworkers (2006).  Quaternary Science Reviews, 25: 3258-3267.

 

[28]W. Tinner and A.F. Lotter (2001).  Geology, 29: 551-554.

 

[29]S. Veski and 2 coworkers (2004).  Geology, 32: 681-684.

 

[30]O.S. Lohne and 2 coworkers (2013).  J. Quaternary Science, 28: 490-500.

 

[31]G.M. Raisbeck and 3 coworkers (2007).  Climate of the Past, 3: 541-547.  See also ref. 27.

 

[32]G.B. Dreyfus and 6 coworkers (2008).  Earth and Planetary Science Letters, 274: 151-156.

 

[33]G.M Raisbeck and 3 coworkers (2006).  Nature, 444:82-84.

 

[34]B. Narcisi and 2 coworkers (2006).  Quaternary Science Reviews, 25: 2682-2687.

 

[35]N. Lang and E.W. Wolff (2011).  Climate of the Past, 7: 361-380.  See also ref. 12.

 

[36]F. Gasse (2000).  Quaternary Science Reviews, 19: 189-211.

 

[37]M. Stute and 7 coworkers (1995).  Science, 269: 379-383.

 

[38]S-J. Kim and 5 coworkers (2008).  Climate Dynamics, 31: 1-16.

 

[39]S.P. Harrison and 3 coworkers (2001).  Earth Science Reviews, 54: 43-80.

 

[40]M. Walker and 18 coworkers (2009).  J. Quaternary Science, 24: 3-17.

 

[41]R.B. Alley (2000).  Proceedings National Academy Science, USA, 97: 1331-1334.  See also, Lambert and 9 coworkers (2008), Nature, 452: 616-619.

 

[42]M. DeAngelis and 4 coworkers (1997).  J. Geophysical Research, 102: 26,681 - 26,698.

 

[43]K.A. Hughen and 3 coworkers (1996).  Nature, 380: 51-54.

 

[44]D. McGee and 2 coworkers (2010).  Quaternary Science Reviews, 29: 2340-2350.

 

[45]S.C. Porter (2001).  Earth Science Reviews, 54: 115-128.

 

[46]E. Wolff and R. Spahni (2007).  Philosophical Transactions Royal Society, A Vol. 365, issue 1856.

 

[47]J. Ahn and 6 coworkers (2004).  J. Geophysical Research, 109: D13305.

 

[48]E. Monnin and 11 coworkers (2004).  Earth and Planetary Science Letters, 224: 45-54.

 

[49]A. Indermuhle and 11 coworkers (1999).  Nature, 398: 121-126.

 

[50]W.F Ruddiman (2013).  Annual Review Earth Planetary Science, 41: 45-68.  Climate Change, (2003), 61: 261-293.

 

[51]M. Schulz and A. Paul (2002).  In: Climate Development and History of the North Atlantic Realm.  (Eds) W.G. Berger, et. al., Springer-Verlag, Berlin.  pp. 41-54.

 

[52]D.S. Letham and C.J. Gibson (2016).  Spectrum Magazine, 10 February.  Perspective: Ice Ages Research Demolishes Young Earth Creationism.

 

Appendix

In prehistoric times, the world's population was largely confined to the Middle East and south-east Asia. The rapid population growth that followed Creation Week may be evident in estimates of world population. Unfortunately, the various estimates for B.C. times vary appreciably but averages are more satisfactory. However, the time of commencement, observed consistently, for a continuing population increase appears to have significance. One is clearly observed in Figure 4 at 7,000 years ago BP, in accord with a recent Creation Week.

Figure 4. World population related to years before present. To derive some certainty from the data that varies appreciably between investigators, the above graph was calculated by averaging the data of McEvedy and Jones 1978, Durand 1967, Gallant 1990, Goldewijk et al 2010, and World Population data of U.S. Census Bureau 2016.

NOTE: GCC denotes the Great Climate Change initiated at 11,700 years ago. Three other changes reflecting climate are marked also.

NOTE: A similar graph was presented in Spectrum June 23, 2017 by the present authors but had an error in the numbering of the horizontal axis.

 

D. Stuart Letham was awarded a PhD (Birmingham, UK) in organic chemistry in 1955. His subsequent research work included the purification, determination of structure and synthesis of the first naturally occurring cytokinin, compounds that induce cell division in plants. They occur in plants at the level of 1 part per billion (see Letham, Annual Review of Plant Physiology 1967, 1983). He is the author of over 190 refereed papers in biochemistry and plant physiology journals. He retired from the Australian National University in 1992 as Professor Emeritus.

Col J. Gibson worked in accounting in industry for a decade before taking an academic position as a senior lecturer in accounting at universities in Australia, New Zealand, and the University of South Pacific (Suva, Fiji). As a natural naturalist from an early age, he has been active, as a hobby interest, in helping many professional scientists in fieldwork and, now in retirement, still acts as a citizen scientist which includes field observations and bird photography.

Both authors have discussed the Science/Creation subject for the past few years and thought it was time to put some of their thoughts on this interface into the public arena for others to consider and comment.

Image Credit: BBC.com

 

See also: 
"Perspective: Clarifying 'Understanding Ice Core Science," 
"Ice Core Editorial Authors Reply to Respondents," 
"Perspective: Ice Ages Research Demolishes Young Earth Creationism,"
"Ice Age Research Demolishes Young Earth Creationism: Reader Feedback & Authors' Response",
"Ice Age Research Demolishes Young Earth Creationism: Authors; Second Response",
“Nature Identifies Events during the ‘Gap’ in Creation”,
and
Nature Identifies Events during the “Gap” in Creation: Authors’ Response

 

If you respond to this article, please:

Make sure your comments are germane to the topic; be concise in your reply; demonstrate respect for people and ideas whether you agree or disagree with them; and limit yourself to one comment per article, unless the author of the article directly engages you in further conversation. Comments that meet these criteria are welcome on the Spectrum Website. Comments that fail to meet these criteria will be removed.

Inline Images: 

Laura Alipoon Highlights Adventist Diversity in Chapter 2 of “Where Are We Headed? Adventism After San Antonio”

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Laura Alipoon, Chair of the Department of Radiation Technology in the Loma Linda University School of Allied Health Professions, provides the commentary on Chapter 2 in Where Are We Headed? Adventism After San Antonio by William G. Johnsson for the Roy Branson Legacy Sabbath School.

“Where did you grow up?” implored Laura Alipoon in a rhetorical response to a severe criticism she had heard about Adventism’s “exclusiveness.” Although she did not make this question the centerpiece of her presentation, it made two important points. These are that (1) Adventism is diverse and that (2) we all have tendency to think that the form of it that we know best is the only one there is.

This is not true. A lifelong Seventh-day Adventist, Alipoon grew up in Southern California where she still lives. This has made a difference, a positive one in my view.

Alipoon asked this question and did many other things in her July 1 Roy Branson Legacy Sabbath School (RBLSS) commentary on Chapter 2 in Where Are We Headed? Adventism After San Antonio by William G. Johnsson. She is the Chair of the Department of Radiation Technology in the Loma Linda University School of Allied Health Professions in which there are fourteen undergraduate and graduate programs. An Australian from Adelaide, Johnsson was editor of the Adventist Review for many years. Before that he served at Spicer Adventist University and Andrews University. RBLSS meets in Loma Linda, California.

The title of this Chapter is “The Chosen: Exclusive or Inclusive?” After fully summarizing it, Alipoon described some of her experiences as an Elder in a congregation to which she previously belonged and in her travels and professional interactions with Adventists and others. These experiences were diverse!

Describing it as a “microcosm” of global Adventism, she highlighted the diversity of Loma Linda University. Sixty-one percent of its students are from groups that are minorities in the United States. Forty percent of them are women. They come from ninety different nations and sixty different faiths. In addition to English, they speak sixty-nine different languages. Despite these differences, or perhaps because of them, LLU typically makes good on its attempts “To Make Man Whole” and “To continuing the healing and teaching ministry of Jesus.”

Challenging the idea that Southern California Adventism is “liberal,” she described it as “diverse.” On this, as in other matters, she was precisely right. Some of Adventism’s least traditional members are active in the area around Loma Linda University; however, so are some of its most. These theological differences are eclipsed by the region’s racially and culturally diverse congregations which serve a steady stream of newcomers from all parts of the world.

A recent Pew Foundation’s report confirms Alipoon’s description. With 1/3 white, 1/3 black and 1/3 other, Adventism is the most racially diverse Christian denomination in the United States. I think that this is partly because end-time intensity makes current differences seem less important.

She was not shy about the shortcomings of LLU and Adventism in matters of diversity. Her summation was that “LLU is ahead of most other Seventh-day Adventist institutions but behind society in general.” Her recommendation was that we not complain but change. “What is LLU? What is Adventism? I am! You are!”

Among other things, the discussion subsequent to her presentation focused upon the relationship between LLU and the denomination as we move into the future, particularly as the differences among some Adventists around the world are becoming more pronounced and less charitable.

RBLSS is grateful to Adventist Forum for making Doctor Alipoon’s discussion available to a wider audience. It also expresses gratitude to Alan Alipoon for making the video.  

WATCH: Laura Alipoon on Chapter 2 in "Where Are We Headed?" by William G. Johnsson

 

See also: 

William G. Johnsson Explains Why He Wrote Where Are We Headed? Adventism after San Antonio and
The Professors Valentine Expand Upon Chapter 1 in "Where Are We Headed? Adventism After San Antonio"

 

Dr. David Larson is Professor of Religion at Loma Linda University.

Image Credit: Video Still 

 

If you respond to this article, please:
Make sure your comments are germane to the topic; be concise in your reply; demonstrate respect for people and ideas whether you agree or disagree with them; and limit yourself to one comment per article, unless the author of the article directly engages you in further conversation. Comments that meet these criteria are welcome on the Spectrum Website. Comments that fail to meet these criteria will be removed.

Retired Couple's Engagement Photo Goes Viral

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A very special engagement photo has gone viral, showcasing the head-over-heels love of a 70-year-old retired schoolteacher and 67-year-old retired florist — an Adventist couple who attend the First Seventh-day Adventist Church in Huntsville, Alabama.

A very special engagement photo has gone viral, showcasing the head-over-heels love of a 70-year-old retired schoolteacher and 67-year-old retired florist — an Adventist couple who attend the First Seventh-day Adventist Church in Huntsville, Alabama. Their story, illustrated by a photo of them holding a sign saying “She Said Yes!” was featured on ABC, CBS, CNN, Good Morning America, and created major momentum on Instagram and social media platforms. 

Cleveland Thaddeus Wilson, or Murphy, as he has always been called, is a retired schoolteacher, who spends his time using his ministry of music wherever he can. In addition to leading his own church choir, he often leads workshops for other churches to help build their choir or music department. Murphy was happily married for 41 years, until his wife Antoinette died in 2013. After losing Antoinette, Murphy found it hard to continue his old life, and even stopped going to church for a little while. When he returned, he chose a new seat: up in the church balcony. And that’s where Lucinda was sitting, too.

Lucinda is a retired florist from Boston, who moved to Huntsville for a fresh start in 2013. She spends her time cooking and baking for friends, family members, and clients. She is especially known for her massive cakes, banana pudding, and peach cobbler. She loves helping people and spends a lot of time offering help to some of her “older friends.” She is liked by everyone who knows her. When she met Murphy, she had been divorced and single for 30 years. For more than three years, the two both sat in the church balcony every Sabbath, just a few rows apart, without ever having a conversation.

Then one day they started talking. . . and basically never stopped.

With the help of Danita Jones, Murphy’s daughter, we asked the happy couple to tell us about their love story, their wedding plans, and their church family. 

Unfortunately, reading this written interview, you miss out on all the giggling, joking and laughing Lucinda and Murphy did while answering the questions. They spent a lot of time making jokes before actually answering each question. Even in a short interview over the phone, you can hear how much they genuinely care for and love one another. They finish each other’s sentences. Their collective wisdom about relationships is hard to discount.

Question: Your engagement photo went viral! How many views has the picture had now?

Murphy: Don’t know. Is there any way of measuring that? 

Lucinda: We don’t know.  Is there someplace you can go to find that out?

Danita: I’m not sure. At a certain point we just gave up trying to keep track. After one particular post on Instagram turned up about 150,000 likes in less than 2 hours, we realized we were in over our heads in trying to count. 

Why do you think your engagement photos have resonated with so many people?

Murphy: Because we’re two old people acting like we’re 17 years old!

Lucinda: Because we’re giving our generation hope!  

Murphy: That’s definitely one of the reasons. 

Whose idea was it to have a photo shoot?

Murphy: My two daughters. They hired the photographer. We didn’t come up with that. They were like: “You need to take engagement pictures.” We just did what we were told. We just went out there and acted like we always do. We had a good time. 

Lucinda: I thought it was great. I knew it would be fun. 

Danita: Well, we suggested it because that’s what everyone is doing now: engagement photo sessions. My sister and I figured their age shouldn’t dictate whether they get to do one too. 

Murphy: It was pretty crowded at the park that day because it was “Music in the Park.” And the photographer, Gianna Snell, (who is a dear friend of my daughters)  just encouraged us to have fun. And you don’t have to convince us to do that! Gianna came up with the sign idea. She actually brought the chalk and black paper with her, and she wrote it right there in the park. And it’s funny, she told me to hold it up, and I did. As soon as I did, all these people in the park started cheering and applauding and recording us with their phones. It was interesting to see how many strangers were so happy for us. 

Lucinda: It was a great moment. 

How and when did the proposal happen?

Murphy: May. . . Was it a Friday night? 

Lucinda: I think it was a Friday. 

Murphy: I told her how I felt about her. Before that night I went to the Christian bookstore and bought a leather-bound copy of Sarah Young’s Jesus Always. I had the bookstore engrave “Lucinda M. Wilson” on the cover instead of “Lucinda Myers.” I don’t think she noticed it right away. 

Lucinda: I didn’t. But then I saw it and I was like…

Murphy: I wrote on the inside about how she was giving me my balance back. I’m involved in a lot of things, but I felt as though my balance was off.  Anyway, I wrote something to the effect of “may our home have Jesus Always.” And I proposed.

Lucinda: It was very nice. 

How has your church family reacted to your engagement?

Murphy: Shocked. Astounded. Stunned. Surprised.

Lucinda: All of the above!  Blindsided. 

Murphy: I had made a big deal for four years about not getting remarried. So everyone was under the impression that I wasn’t even interested in anyone at church. And honestly, I wasn’t. So yeah, Lucinda, I like that word: “blindsided.”

Danita: That might have been due to the fact that you all kept it under wraps for a while. 

Murphy: We did that on purpose. We were still getting to know one another. We would go to prayer meeting and not sit together. Mainly because we were still talking and getting to know one another. 

Lucinda: Yeah.

Murphy: On occasion we would coincidentally approach the same group of people at the same time. But they never knew we were dating. 

Lucinda: They’re excited, I think.

Danita: The church is overwhelmingly excited; from some of the youngest members all the way up to the senior pastor. It’s difficult not to be excited when you see them together.

Murphy, do you still direct the choir at your church? 

Murphy: Yes. I’ve been directing that choir (The Inspirational Choir) for 42 years. We sing every fourth Sabbath at our church.

Are you both involved at the church?

Lucinda: I’m involved in Hospitality. I was very involved even before I became a member. 

What do you most like about your church?

Murphy: I like the diversity. Worship style. I just love the services there. 

Lucinda: I like the people. I love The Inspirational Choir! (And I’m not just saying that because I love you, Murphy!) 

Has your story of finding love at the ages of 67 and 70 inspired any of your single friends?

Lucinda: Oh, yes.  We give hope that one day they too will find love. 

Murphy: And it’s not just elderly folk saying it. It’s younger folk too. A young man pulled up next to me a few weeks ago to congratulate me, and he said, “I feel like there’s hope for someone like me.” 

Lucinda: I’ve been hearing it more from older people.

Murphy: She’s been hearing it from older folk. I’ve been hearing it from younger folk.  

Do you believe that God led you together? If so, what makes you think that?

Murphy: Absolutely. We would greet each other, but I usually didn’t say much to her. Looking back, there were too many things that happened so easily to seem like it was just a coincidence. It seemed like we’ve known each other for years. We were comfortable with each other right away. And then it’s the little things like my sister is best friends with Lucinda’s best friend. 

Lucinda: And then there was the Raymond thing that put the icing on the cake. 

Danita: What’s the “Raymond thing?” 

Lucinda: In December, my friend Raymond called me from Boston. He said, “Lucinda, I just had a dream about you. I had a dream that you were going to meet somebody, and fall in love, and you were going to marry him. And he was going to be a nice guy. And it’s going to be really quick.”  And I was like “Yeah right, Raymond.”
Well, Raymond and I didn’t talk for a while. But of course I fell in love with Murphy and he asked me to marry him; so I called Raymond. I told him he was right. So, Raymond asked for a picture, and I sent it to him. Raymond called me and said, “That looks like Murphy Wilson! He’s such a nice guy!” 

Murphy: So, she’s telling me about this guy and I’m like “Who is this guy?”

Lucinda: And Raymond told me to ask Murphy, “Who was your brother’s best friend growing up?”

Murphy: I immediately said, “Raymond.” 

Lucinda: I had no idea that they grew up together. He was familiar with the whole family. It’s things like this that lets me know…God is in this. 

Your wedding is planned for July 29. Will your choir sing? I'm sure you will have amazing music! 

Murphy: The choir won’t sing. But I know the music will be great. 

Lucinda: Odds and ends. 

Danita: Much of their wedding is being planned by my sister, Gina Woods, and me. 

Some of the things we’ve planned for them are a surprise. I can definitely confirm that the music is going to be amazing. 

What advice would you have for anyone who has given up on finding love?

Murphy: I’m gonna let my future wife answer that because I love her answer. 

Lucinda: Well, the only advice I can give somebody is to trust in the Lord, and continue to live your life to make you happy. Do things to make you happy and serve the Lord, because he answers prayer. 

Murphy: Because that’s what you did. But I also like the part where she says she didn’t need anybody to make her happy. So when I came along, I was icing on the cake. 

Lucinda: I did say that, huh? I didn’t need anybody to make me happy. I like to do so many things. I didn’t have time to sit around and mope about not having anybody. I felt that if the Lord was going to send somebody, he was going to send them. And He does things in his time.

Photos courtesy of Gianna Snell Photography. Read Gianna Snell's blog post about why her pictures went viral.

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Calvin Thomsen’s Discussion of Chapter 3 in “Where Are We Headed? Adventism after San Antonio” Assails Neo-Calvinism

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Calvin Thomsen, professor in the Loma Linda University School of Religion, provides the commentary on Chapter 3 in "Where Are We Headed? Adventism After San Antonio" by William G. Johnsson for the Roy Branson Legacy Sabbath School.

It might seem ironic that a person named Calvin Thomsen would criticize the impact of Neo-Calvinism on Adventist thought and life. Yet this is what he did at the Roy Branson Legacy Sabbath School (RBLSS) in Loma Linda, California on July 8.

These criticisms were part of his discussion of Chapter 3 in Where Are We Headed? Adventism After San Antonio by William G. Johnsson. The title of this chapter is “Waiting for Jesus: The When or the Who?” He did not claim that Neo-Calvinism is present in this chapter but that it is apparently in the minds of some other Adventists who are also addressing this topic.

Probably the only person in the world who has earned doctorates in both ministry and neuroscience, Thomsen is a professor in the Loma Linda University School of Religion. Before that he pastored a number of small and large churches in Southern and Southeastern California.

William G. Johnsson edited the Adventist Review for many years. A New Testament scholar from Adelaide, Australia, he previously served at Spicer Adventist University in India and at Andrews University in the United States.

The chapter begins with “The Problem of the Delay” of the Second Coming of Jesus. Johnsson challenged the assumption that there has been a “Delay.” He wrote that thinking in these terms is contrary to the New Testament which speaks of it only occasionally and of “finishing the work” only once. Johnsson warned against an “eschatology by works” which wrongly leaves the impression that the timing of the Second Coming depends upon us.

This is an interesting issue about which opposite errors are possible. On the one hand, too much emphasis upon the contributions of human beings does not do justice to divine providence and the Christian confidence that in the end it will prevail against the forces of evil. On the other hand, too little emphasis upon human endeavors makes divine providence wholly and solely responsible for everything that happens throughout the entire universe and in our own lives as well.

This is not the place, or it is not the only place, at which Thomsen challenged Adventist Neo-Calvinism. On this occasion he expressed even more concern upon what he takes to be its negative impact on Adventist understandings of Scripture, religion and science, the proper relationships between men and women, and so forth. His larger point was that Adventism is theologically conservative but that not all forms of theological conservatism are Adventist. Some types of conservatism are alien to Adventism and should be treated as such.

If Roy Branson were still alive, I think that he would have reminded the group of his distinction between a “Millerite Mindset” and an “Adventist Mindset.” In terms of Johnsson’s chapter, the first mindset focuses on the “when” of the Second Coming and the second focuses upon the “Who.”

Those who were there will long remember Thomsen’s confession in the original meaning of the term. It was that all of his life, from his childhood onward, despite his youthful games with other children about the “Time of Trouble,” the Second Coming of Jesus has always been about the “Who.”

RBLSS is grateful to Adventist Forum for making this discussion available to a wider audience. It also expresses gratitude to Alan Alipoon for making the video.

WATCH: Calvin Thomsen on Chapter 3 in "Where Are We Headed?" by William G. Johnsson

 

See also: 

William G. Johnsson Explains Why He Wrote Where Are We Headed? Adventism after San Antonio
The Professors Valentine Expand Upon Chapter 1 in "Where Are We Headed? Adventism After San Antonio"and
Laura Alipoon Highlights Adventist Diversity in Chapter 2 of “Where Are We Headed? Adventism After San Antonio”

 

Dr. David Larson is Professor of Religion at Loma Linda University.

Image Credit: Video Still 

 

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World Cookbook Award Winner Spills the Beans on Her Food Philosophy

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Australian dietitian Sue Radd talks about her new cookbook, the village-inspired plant-based recipes it is filled with, and the research behind them.

Australian dietitian Sue Radd talks about her new award-winning cookbook, the village-inspired plant-based recipes it is filled with, and the research behind them.

Question: Congratulations on winning the Gourmand World Cookbook Award for “Best Health and Nutrition Book” for 2016. How many other books was yours up against? Were you surprised to win? 

Answer: I don’t know all of the details. All I know is that for the last year, more than 10,000 cookbooks altogether were entered, from more than 205 countries. At the 2017 award ceremony in China, more than 600 people representing 52 countries attended. These worldwide awards have been held annually for the last 22 years and are run by the family that runs Le Cordon Bleu cooking schools.

Signs Publishing Company, the Seventh-day Adventist publisher in Australia, published my cookbook Food as Medicine and entered it into the Gourmand awards. Last year, we won best in country, and that meant we were in the competition for the world title. Andrew Irvine, the publishing director at Signs, represented us at the awards.

I thought Signs focused on publishing books within the church. Your book is not a specifically “Adventist” book.

Yes, this is the first to go into secular bookshops, I believe. If this book does well, hopefully it will open the doors for other Adventist writers to get out to the world. Why not share the love? I see this as a part of God’s plan.

What do you think set your book apart?

First, it’s beautiful. The book has a very contemporary design. Every recipe has an image. Most cookbooks don’t provide images for every single recipe. 

Second, the topic is a trending topic of great interest to the public and health professionals. In the US, more than 10 medical schools are offering food as medicine as an elective subject. This is new. 

The third thing is that the ingredients and methods are all based on scientific evidence. My book is evidence-based. Yet, it takes inspiration from traditional cultures and eating patterns.

How else is Food As Medicine different from other recent healthy cookbooks? What makes your recipes different from that of other vegetarian nutritionists?

All kinds of people are publishing “healthy” cookbooks, but most don’t have qualifications. The recipes and ideas in my cookbook are not just based on personal opinion. 

For example, I deliberately set out to illustrate specific cooking methods to avoid formation of chemicals that are bad for your health. These are safer methods. My recipes also use ingredients that have been tested in scientific studies and found to be powerful when it comes to providing antioxidants. One such example is the combination of extra virgin olive oil, tomato, onion, or garlic. 

My recipes are based on unrefined plants foods. I have used the concept of replacing unhealthy ingredients with healthier options while creating dishes most people can recognize. 

I have borrowed from traditional dietary patterns like the Mediterranean diet.  I’m interested in traditional patterns and what people used to cook in home kitchens. Traditional eating is sustainable and simple. 

I like borrowing from traditional cultures. I have visited a lot of kitchens in villages in Greece and other parts of the world, talked to a lot of older people, and a lot of “seasoned” home cooks. I wanted to find out what they did and why they did it that way.

I am also a big believer in cooking once and eating twice. Every day, I take my own home-prepared lunch to work. I don’t buy convenience food. I freeze lunch sized-portions in glass containers.

Do you like to go out to eat? 

I do, but I am pretty short on time these days. When I do, I seek out places that offer whole foods presented in interesting ways. Like, there is a new restaurant in Sydney called Yellow, which is all plant-based, but you’d never know it or miss meat because the food is so thoughtfully prepared and delicious. 

And that is what I say about my cookbook: it’s plant-based. I don’t call it vegetarian or vegan. That’s because this book is not for vegetarians or vegans only — it’s for everyone. Few people are eating enough legumes, or enough wholegrains. Everyone needs to eat more unrefined plant foods to benefit their health. 

The underlying premise is to adopt as much of a plant-based diet as you can stand. Maybe going totally plant-based is not for everyone. People are at different stages in their health journey. That’s okay as long as we nudge everyone to go in a plant based direction. 

People don’t need more recipes for chicken. They need more recipe ideas to fill the gap due to a deficiency in unrefined plant food intake.

You have been doing this for a long time. What has been your most popular recipe over the years? 

Technically this is my first cookbook, but I have written other health books with recipes in the back. This one has recipes in the front, and health information in the back. 

I have been running Culinary Medicine Cookshops in my Nutrition and Wellbeing Clinic in Sydney since 2009. We have a demo kitchen that can seat 20 people. The workshop is a blend between a nutrition talk and a cooking class. 

I have been demonstrating and creating recipes for years, so it’s hard to answer this question! It depends on the audience and the purpose. 

I suppose if I had to pick just one maybe it would be the “Succulent Eggplant and Tomato Bake” because I saw it made in a village in Greece (village food is always best!), and it uses two of my favorite ingredients: eggplant and plenty of extra-virgin olive oil. It also has that sofrito combination, and thus it is a potent source of antioxidants and anti-inflammatory phytonutrients. I would have it with a dark green leafy salad. A heavy, grainy sort of bread would complete the meal.

Eggplant is particularly important and under-utilized, I think. It has a meaty texture, and is very rich in dietary viscous fibers. Specifically, they work to lower elevated blood cholesterol and blood sugars. At my clinic, we use eggplant recipes as part of a prescription for people who need to lower their cholesterol. 

I also cook a lot of legumes. I am a big lover of the concept of beans and greens — to create a  typical Italian peasant dish, for example. I add lots of garlic and some fresh chilli to the cooked beans, then toss through some lightly boiled bitter greens, for example, endive. Boiling in a small amount of water is the traditional way to reduce bitterness. One dish, and that’s it — with everything you need.

What or who has had the biggest influence on your cooking and your recipes?

I can thank my grandmother for inspiring me about good food. I spent my first six years of life with her in her kitchen and garden in Croatia, making everything from scratch. She always stressed the value of homemade and organic food — well before the term “organic” became fashionable. 

I turned seven in Australia, but before that I lived in Croatia. Both my parents are Croatian. My husband is Greek. I think I probably understand the Mediterranean diet better than many people might, because of my exposure to it in different ways.

Did you first study nutrition in university? What made you decide to take this career path?

I was always interested in food. But I was also interested in medicine. So when I learned in Year 12 that a course existed at university that combined both interests, I was instantly hooked on nutrition and dietetics.

It seems to me that the Adventist church, with its emphasis on health long before it became trendy, has had a real chance to be a leader in the area of healthy eating. But I feel like we have lost our advantage in the U.S. Maybe Australia has done better, with Sanitarium staying such a big player in the market. How can we do better at promoting our message of health and, thus, enhancing our Adventist identity and helping people at the same time?

Australia has not been perfect either though perhaps we have done a little better than the U.S. But when I look at church members, there has been a dropping off of adoption of the Adventist health message over the last 30 to 40 years. That needs to be addressed. If the members themselves adopted the benefits of a healthy lifestyle, they could share their learnings with other people in their lives. 

I mostly work with non-Adventists. They are adopting the Adventist health message in droves. Of course, they don’t call it that, but science is adopting this message that Adventists have championed for years: eating no meat or less meat, and eating more legumes and vegetables, for example. Other people are doing those things you would expect all Adventists to be doing. 

In Australia, Sanitarium is one of the most trusted food companies in the country. Of course, one has to keep up with the trends. The trend is toward fresh food. Loma Linda and some other Adventist food companies tended to just stay with their canned products. But these days people are not interested in that kind of packaging anymore. Sanitarium is always looking at its line, deleting products and coming up with innovative new products. The way the foods are packaged and presented is important. Companies have to look at what is selling and why. The people adopting more plant-based meals want fresh and healthy. Unfortunately, cans don’t convey that message even though they might be meat-free.

But it’s going to take every individual member of the Adventist church to re-learn what this so-called Adventist health message is all about. I hope Food as Medicine will go some way toward being a resource book to help people to achieve that. In Australia, some churches are already using the book to run community health and cooking events. 

When I wrote the book, it was to help everyone. You don’t have to be an Adventist to use this book. It’s not written for Adventists — but I do hope it will also help Adventists to help others.

You have a focus on helping parents to feed kids healthfully. What is your top tip for making that happen?

I don’t have kids myself, but I will tell you what the research says. First, you have to start early. You can’t expect to change teens’ diets overnight. 

Next, make one meal for everyone. And the role modeling has to be given by both parents. If this does not occur, that is an early indication that the children might become fussy eaters. If both parents eat healthy food and comment about how yummy it also is, that makes a huge difference. 

Parents should provide variety over time. It doesn’t have to all happen in one meal. Research shows that parents should never give up after the first few attempts at offering a new food. Even with babies, it can take at least 10 different times offering a new food before the child decides to eat something. You can also try serving a new food with something the child already eats and enjoys. 

We can remind our kids that healthy food helps us do better at sports, and perform better in the classroom.

In the 1800s, there were no reports of fussy eaters. We have too many options now. We are spoiled. But it’s never too late to start working with a fussy eater, although it’s much better to start early.

You are working on your PhD now at the University of Sydney, researching the effects of the Mediterranean diet on thinking and memory to reduce the risk of dementia. Why did you choose this area of research? What have you learned so far? When will you finish?

I am beginning my third year now and will finish in 2019.

I am very interested in different dietary patterns. I am particularly interested in the traditional Mediterranean diet (not the modern one you might get in an American restaurant). This was characterized on the island of Crete and in southern Italy in the late 1950s and early 1960s. In the southern islands, people were poorer and lived off the land; they were not so influenced by industrialization.

I am also interested in the brain — the last frontier in science. 

In Australia, dementia is the second leading cause of death, after cardiovascular disease. It is predicted that dementia will become number one in the world in the not-too-distant future. This is partly because we are living longer and we will have a lot more older people. The primary risk factor for dementia is age. The other major driver, we believe, is a western lifestyle, including diet.

But there is a window of opportunity, potentially to slow progression of cognitive decline. This is what we are studying now.  Once you have dementia, there is no drug to reverse or stop it. We know that lifestyle factors are important predictors in who gets dementia. There is research now in also targeting risk factors, such as diabetes and high blood pressure, to see if we can slow the progression. 

For every age group, there is appropriate brain performance function — we have normative data for all that. Generally speaking, as we get older, these functions start to decline. But when it comes to dementia (and the most common form, Alzheimer’s), underlying factors come into play years before and probably decades before. We are learning that the changes are subtle and not measurable at the early stages, but usually people start presenting with memory problems. We can now determine, however, whether someone is in a pre-dementia stage (similar to pre-diabetes). You can now have tests to see whether you fit that description. If you do, we are trying to work out whether making changes in your lifestyle can slow the progression of memory and thinking problems. If we can slow the progression by just by five years, we can effectively halve the prevalence of dementia. So far there is lots of good information from observational studies, showing that the Mediterranean diet may really impact this and assist our brain and mind. We are now testing this in clinical trials.

When you go into the kitchen really hungry, what do you prepare for yourself?

My husband is a fabulous cook. I have learned a lot of simple Greek ideas from him or his aunties and other relatives.  

I love Greek food, so I think probably brown lentil soup with oregano.

I am a big believer in the pressure cooker. We actually have six between us! I might use two or three at once. It’s an economic and environmentally-friendly way to cook. The lentil soup only takes 10 minutes in the pressure cooker!

Then I drizzle on more extra virgin olive oil and lemon juice. And I usually eat my lentil soup with a cabbage salad or some wilted greens called “horta.” Yum! 

Any other advice for us?

The whole premise of my book is to adopt as much of a plant-based diet as you can stand. Some people can go all the way, some people half the way. Of course, if you want big results, you have to make big changes. I would prescribe a 100% plant-based diet to some patients. How much you put in is how much you will get out of it. A plant-based diet is good for everyone — good for the whole family and the planet.

See links to some of Sue Radd’s recipes and information about ordering Food as Medicine and more about Sue Radd’s Nutrition and Wellbeing Clinic, with additional resources.

 

Images courtesy of Sue Radd. 

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New Adventist “Prophetess” Claims Dreams and Visions from God

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The month of June 2017 saw the rise of a new Adventist “prophetess.” Daisy Escalante, the founder of an independent health ministry in Puerto Rico, claims to have been receiving dreams or visions from God for the Adventist Church. These messages have apparently been received since at least April 2017 but have only recently started circulating on the Internet.

The month of June 2017 saw the rise of a new Adventist “prophetess.” Daisy Escalante, the founder of an independent health ministry in Puerto Rico, claims to have been receiving dreams or visions from God for the Adventist Church. These messages have apparently been received since at least April 2017 but have only recently started circulating on the Internet.

All of Escalante’s “revelations” are found in about three hours’ worth of YouTube audios in Spanish; most of it appears to have been prepared in advance. The audio messages have caused considerable consternation among Spanish-speaking churches.

Escalante’s tearful admonitions present either an angel or Jesus speaking directly to her. They paint a dire portrait of the spiritual condition of the Adventist church; there’s a plethora of rebukes for its apostasy and repeated calls to reformation. The words “anathema” and “abomination” appear frequently. In an audio titled “The Destruction of My People Is Imminent,” she claims to be shown an Adventist church building from whose foundations emanate ghastly, winged beasts intent on devouring its members. In the same vision, a couple is seen in one of the rooms of the church in an adulterous relationship which symbolizes the spiritual state of the Adventist Church.

A common thread is the repetition of themes found in Ellen White’s writings. Escalante exhorts Adventists to leave the cities and their local churches where there is “too much sin” and move to the countryside. Like Ellen White, Escalante has an “accompanying angel” who warns about the impending “destruction” of the Adventist church. Escalante feels weak when receiving the revelations; the expressions “I was shown” and “I saw” appear frequently.

Descriptions of scenes which seem to parallel biblical passages fill large segments of the audios. Intertwined with what appears to be sincere appeals to sanctification, Escalante addresses the “old landmarks”: Jesus frowns upon Adventists who cook and iron their clothes on the Sabbath, condemns any type of adornment, and calls “female priests” an “abomination,” among other diatribes about lifestyle. A former edition of the Spanish hymnal Himnario Adventista without musical notation is called “inspired” while the new edition with musical notation is not inspired.

And there are the usual attempts at setting dates for the Second Coming. In an example of “soft dating,” Escalante states that Jesus is “one minute” away from putting on his royal robes to return as “King of kings and Lord of lords.” She then offers new light on the sequence of end-time events: the 3.5 years (1260 days) of Daniel and Revelation commenced on September 23, 2015, during Pope Francis’ visit to the U.S. and will come to an end in 2019 with the establishment of a national Sunday law. That same date in 2015 marks the beginning of the judgment on the living.

Escalante’s incoherent “testimonies” are far too long to analyze at length here. But an important pattern emerges in her experience: similarly to White’s contemporary Anna Rice Phillips (1865–1926), Jeanine Sautron in the 1980s, and more recently Ernie Knoll, all of Escalante’s messages are given in private. At one point, Escalante says that God purposely chooses to reveal things at night. Sautron’s songes et visions never underwent independent verification; Ernie Knoll claims to receive dreams.

It is undeniable that dreams were an important mode of divine communication in biblical times as in the case of Jacob (Gen 28:12), his son Joseph (Gen 37), Mary’s fiancé Joseph (Matt 2:12) and Pilate’s wife (Matt­ 27:19) to name a few. The interpretation of “prophetic dreams” at times required the intervention of an equally inspired third party, as in the case of Pharaoh and Nebuchadnezzar.

But dreams are also seen as questionable sources of revelation; Jeremiah 29:8 warns against listening to the dreams of prophets who lie in the name of the Lord: “See, I am against those who prophesy lying dreams, says the Lord, and who tell them, and who lead my people astray by their lies and their recklessness, when I did not send them or appoint them; so they do not profit this people at all, says the Lord” (cf. 23:25, 32). In Deut 13:1-4, prophetic dreams are mixed with error in order to “test” Israel.

Amidst the ostensibly chaotic, charismatic worship in Corinth, Paul requires that special revelations be interpreted by an equally inspired interpreter (1 Cor 14:27); otherwise, the recipients of said epiphanies should remain quiet. This provided an important control against claims of private revelations. “Prophecy,” warns Peter, is not the fruit of “one’s own interpretation” (2 Peter 1:20).

The reason for caution in the acceptance of dreams seems obvious: differently from visions, which can sometimes occur in public, dreams are largely personal occurrences which lie outside the tangible realm and whose validity cannot be independently verified; they exist solely in the visionary’s brain and befall in the dead of night. It is therefore curious, if not suspicious, that most of these self-proclaimed visionaries claim to have received dreams. Those who would like more evidence are then branded incredulous and themselves serve as fulfilment of the “apostasy” predicted in them. The dreams become a self-fulfilling prophecy, regardless of what they actually mean.

Case in point: in a comment on Facebook, Escalante’s husband derides the skeptics while claiming that thousands have been blessed by her messages. He condemns the “abominations” found in the “rebellious” Adventist Church.

As an Adventist, I always find it disconcerting to be confronted with binary, “yes/no” answers to these claims to the prophetic gift. “Could this be a fulfilment of the eschatological ‘dreamers’ predicted in Joel 2:28?” I wonder. For a church whose belief system is firmly moored in the manifestation of the eschatological “spirit of prophecy,” such ambivalent manifestations present a problem. For one, this belief makes Adventism especially vulnerable to itinerant “visionaries.” The irony for us is to outright reject any new, non-canonical prophet while simultaneously holding belief in a modern-day prophetess.

In a Spectrumarticle about the dreams of Ernie Knoll, Loren Seibold mused: “In this era of microscopic scrutiny, could a real prophet survive debunking long enough to be heard?” Jumping to conclusions presents two risks: too quickly accepting what is at best the mere fruit of Christian piety and at worst plain charlatanism/opportunism or rejecting what could, in fact, be a genuine gift. No doubt the apocalyptic framework attendant to these neo-prophecies complicates discernment for many.

1 John 4:1 recommends “testing the spirits” rather than embracing or outright rejecting them. The preferred proof-text against such new prophecies is Isaiah 8:20: “to the law and the prophets.” But what if the messages in and of themselves have nothing against “the law and the prophets” necessarily? What if they inspire other Adventists to re-consecrate their lives and join the “revival and reformation”? Would a pragmatic, fruits-oriented approach validate such voices as gifts of the Spirit?

Pentecostal denominations, where tongue-speaking, extemporaneous prophesying, and impromptu revelations are common, have surrendered their ecclesiological practices to easy interpretations of the biblical passages dealing with charismatic gifts and encourage a copy-and-paste mimicry of the goings-on of the Corinthian church.

Adventism has not been immune to these; as early as the 1860s, tongue-speaking, swimming, and crawling in the Spirit occurred sporadically in our ranks, as in the infamous case of Sammy Hancock. Since the epochal camp meetings in Indiana in the summer of 1900 when the holy flesh movement came to a head, Adventists have sought to keep a great distance from this species of “fruits of the Spirit” lest we start down a slippery slope and end up meddling in the “occult.” We have ever since looked with suspicion at anyone claiming “new light,” be it in the form of supernatural revelations or new interpretations of Scripture. Our worship services are highly planned; spontaneous effusions of “the Spirit” are discouraged both in public and in private.

Thus the norm in Adventism has not been sympathy, but a knee-jerk rejection of contemporary prophets (a reaction that is not necessarily new; cf. Mark 6:4). Ellen White herself encountered significant opposition early on to the point that joining the fledgling band of Sabbath-keepers (ca. 1860) did not require acceptance of her gift (cf. Testimonies, vol. 1, p. 328). In time, however, her superior gift became the template against which new prophets were tested.

When Ellen White passed away in 1915, we lost our Urim Thumim. There have since been dozens of self-proclaimed prophets in Adventism, and all of them have so far been considered spurious, in part because they somehow contradicted Ellen White. Her books, the very source of most of the imagery used by these “prophets,” turned out to be their Achilles heel. Thus, Adventism’s belief in the eschatological “spirit of prophecy” has been safely circumscribed to the prophetic ministry of Ellen White, 1844-1915.

Our early experiences with the charismatic honed our skills to test these manifestations; we have our own, no-nonsense checklists before we can accept their divine origin. Some of these “revelations” are childish (e.g., Jesus warns Escalante to respect a snail); others are inconsequential religious expression. Many repeat prior revelations.

Still others are plainly absurd, as in the case of the four Adventists from Hamburg, Germany in the 1960s. They claimed to have received independent revelations that the Adventist Church should join a so-called “League of the Friends of the Animals” and turn the care of animals into a central tenet of Adventist belief. At the behest of their heavenly messenger, they traveled to the “other side of the ocean” in search of an “ill, old wise man” and visited the GC headquarters to present their case.

Most of all, the church has profited little from these cases, except for the sharpening of our weapons against them. In the case of Escalante, her claims are demonstrably false: her unoriginal pontificating appears to be the product of ultra-conservative Adventist piety suffused with last-generation perfectionism, a critical, pharisaical bent cloaked in pseudo-celestial supplications, all of this bathed in a fertile, religious imagination and, perhaps, some unidentified personality disorder which enables her to lie with a straight face. And unfortunately, there still remains an audience for this kind of exercise in Adventism, one made up by those who live on the fringes, where unbalanced, self-serving views on eschatology, soteriology, and Christian living flourish.

At the end of the day, this fresh specimen of false prophesying cheapens the work of the Holy Spirit and reveals the flaws in many an Adventist’s understanding of that gift. It appears then that, despite their inherent falsity, such claims to the prophetic gift will likely continue to test our understanding of the eschatological “spirit of prophecy” and its implications for the church.

 

André Reis has published articles and book chapters on theology, church history, worship, and music. He has recently finished a PhD in New Testament at Avondale College.

Image Credit: Video Still 

 

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Carla Gober-Park Expands “the Main Thing” in Chapter 4 of “Where Are We Headed?” by William G. Johnsson

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“Will We Keep the Main Thing the Main Thing?” asks William G. Johnsson in the fourth chapter of Where Are We Headed? Adventism After San Antonio. Carla Gober-Park discusses what the chapter says “the main thing” is.

“Will We Keep the Main Thing the Main Thing?” asks William G. Johnsson in the fourth chapter of Where Are We Headed? Adventism After San Antonio. In her July 15 response at the Roy Branson Legacy Sabbath School in Loma Linda, California, Carla Gober-Park enlarged what the chapter says “the main thing” is.

Johnsson served for many years as the editor of the Adventist Review. This is Seventh-day Adventism’s official journal for its own members. He previously served at Spicer Adventist University in India and at Andrews University in the United States. A New Testament scholar, he has published many books and far too many articles to count.

Gober-Park has at least three major responsibilities at Loma Linda University. She is Assistant Professor in the School of Religion, Director of the Center for Spiritual Life and Wholeness and Assistant Vice President for Spiritual Life and Mission. She has degrees in nursing, public health, marriage and family, and religion. A specialist in the interaction between religion and psychology, she earned her Ph.D. at Emory University. Yet she says that her favorite title is “Wife of One Husband—Gordon!”

This session could have been either fierce or flat. On the one hand, because Adventists have so many different understandings of what “the main thing” is, and because honest and intense Adventists advocate each of them, the session’s hour might have felt like an eternity in hell.

On the other hand, the participants might have exchanged cheerful but empty pleasantries in order to avoid sparking the flames of controversy and nothing would have been accomplished.

Neither of these things happened.

Johnsson’s chapter says that “The main thing, the matter of first importance, comes to just five little words: ‘Christ died for our sins.’”

When I read this, I immediately remembered one of A. Graham Maxwell’s most famous Loma Linda sermons which he titled “Christ Died for Sinless Angels Too!”

What would Carla say? What would Bill think? How would the session end? Watching the video is the only way to know (see below).

Stick with it! Carla’s presentation was for me more like hiking among the trees in a forest, stopping to enjoy each one in turn, than it was like speeding down a freeway.

“Where is she going with this?” I asked myself more than once. Not until her persuasive conclusion did I realize the importance of each seeming detour. William G. Johnsson had the last comment, and he was very positive.

Those of us who are associated with the Roy Branson Legacy Sabbath School in Loma Linda, California believe that many good things happen where we live that might be of interest to quite a number who live elsewhere. This is why we are making videos of our sessions and posting them on the internet.

As everyone knows, it is easy to get on the Internet but hard to get noticed. This is why we are grateful to all those at RBLSS and Adventist Forum who are helping us to get started.

For more information, please visit roybransonlegacysabbathschool.com.

WATCH: Carla Gober on Chapter 4 in "Where Are We Headed?" by William G. Johnsson

See also: 

William G. Johnsson Explains Why He Wrote Where Are We Headed? Adventism after San Antonio
The Professors Valentine Expand Upon Chapter 1 in "Where Are We Headed? Adventism After San Antonio",
Laura Alipoon Highlights Adventist Diversity in Chapter 2 of “Where Are We Headed? Adventism After San Antonio”, and
Calvin Thomsen’s Discussion of Chapter 3 in “Where Are We Headed? Adventism after San Antonio” Assails Neo-Calvinism

 

Dr. David Larson is Professor of Religion at Loma Linda University.

Image Credit: Video Still 

 

If you respond to this article, please:
Make sure your comments are germane to the topic; be concise in your reply; demonstrate respect for people and ideas whether you agree or disagree with them; and limit yourself to one comment per article, unless the author of the article directly engages you in further conversation. Comments that meet these criteria are welcome on the Spectrum Website. Comments that fail to meet these criteria will be removed.

Exchanges Down Under Part 4: Being "American"

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“So, you’re American — what do you think about your current president?”....This is just one tiny element in what it means to be “American” while abroad....Most of us know how slippery identity is. Here in Australia, I’m “the American” more often than I’m “the historian” or “the Christian” or even “the friend.”

Exchanges Down Under Part 4:  Being “American”[*]

Meditations on what I’m being taught by spending a year away from my family and community on a professorial exchange between Avondale College and Southern Adventist University.

“So, you’re American — what do you think about your current president?” I get asked this question somewhat regularly. It is asked very politely, sometimes tentatively. People are trying to find out something about me, about the “feel” of things back in the States, while not being offensive or showing their own hand too soon. I’m aware that how I answer this might not only shape how people think about me and my values/ideals, but also impacts how they think I “fit” into my country’s national and political culture, what kind of American I am. I’m not answering for all Americans, but I do have the ability to decide how much I want to identify with the politically active majority in my nation. I can reconfirm stereotypes or I can try to explain nuances. I can hide my own strong ideas in the attempt to promote a more accurate and complex picture of U.S. politics, or I can engage in a mutually re-affirming tirade about the leadership in our country. Like all minorities who have to represent their “people” for the majority, there’s no graceful way to navigate these lines.

And this is just one tiny element in what it means to be “American” while abroad. Most of us who travel a lot are familiar with the “ugly American” type — someone who bombastically comments on their own obviously superior ways of doing and thinking, is insensitive to cultural nuances where they are, and demands services and commodities that are out of keeping with local norms. However, I think these types of U.S. citizens are rarer than the kind of traveler who really enjoys the new and strange and wants to fit in where they are and most of the Australians I’m meeting seem to avoid putting all U.S. visitors in the “ugly American” basket. But there is no way to escape occasionally being inadvertently rude or making the same mistakes that others have made before me and therefore confirming some of the less pleasant characterizations about my national culture.

For instance, I’m a loud, confident, and fast talker. Very American; though of course I’m also a bit of an outlier in the States in my speaking traits. We have plenty of shy and self-effacing people in the U.S., but we privilege extraversion in a way that not all cultures do. And my observation is that in Australia, the concern not to get “above” oneself (called the “tall poppy syndrome” here) is much more prevalent than in the States. At Southern Adventist University where I have worked for 15 years, we are constantly training in ways to “sell” or promote our school and the majors we represent. Conversely, my colleagues here at Avondale have plenty to brag about, but they are more reserved and moderated in their recruiting and public relations. I’ve probably come close to sabotaging my attempts at promoting Avondale by going on and on about its virtues to potential students because that sort of self-aggrandizement is abrasive in this culture. And for some reason messing up as an American causes me to cringe more than I feel that it would if I were coming from a less culturally all-pervasive country.

Because the U. S. looms large wherever I go. Not only via entertainment, but in research/academic data, TED talks, church media helps, sermon illustrations — so many of the supports for knowledge and authority come from the U.S. I haven’t had to stretch myself very much to adapt to Australian norms/illustrations because so much, even in books by Australian authors, is rooted in examples, events, and data from the U.S. I’ve stopped being surprised at how much knowledge about my country can be assumed by the people I meet here. But it is disconcerting how much another place, so far from my own, must adapt to and be influenced by the behemoth in the world that is the United States.

I sometimes find myself wanting to resist the assumption of knowledge on the part of my friends. To explain how inaccurate is the stereotypical binary of Hollywood liberal vs. gun-toting racist. Or to describe the richness of the varied spiritual/religious practices that my devout country practices. But all too often their picture of my home is valid and I have to submit to the fact that I don’t represent a strange place, and that there are consequences to the cultural imperialism my country engages in — not just politically and economically, but also within the church. The first six weeks I was in Australia I heard U.S. accents preaching in church every single Sabbath. I felt somehow that my Australian experience was being diluted — until I realized that part (a very tiny part of course) of being Australian is dealing with the ever-present U.S.A.

Most of us know how slippery identity is. Here in Australia, I’m “the American” more often than I’m “the historian” or “the Christian” or even “the friend.” Sometimes (as racial, ethnic, and other minorities definitely know) you don’t get to choose what your label is. Other people tell you that, for instance, you’re a feminist, even if that’s not how you want to be known. While I’m here, I’m one small representative of a larger-than-life power, and the privilege and challenge that comes with that. I can’t deny it or avoid it.

So, while I try to be a good friend, church member, teacher, and colleague, I do it embodied as the American. Many of my choices or ideas will be viewed within the framework of representing my national upbringing and paradigm. And it’s true that I’m happy to be a U.S. citizen; and I accept the fact that being raised a white middle class Adventist woman in the Appalachian Mountains has very much impacted the way I think. But I’m also deeply thankful for all those here in Australia who allow me to practice my other roles while mostly not leaving me trapped in the box of my national identity.

And maybe, when I return home, I’ll do so with less of a tendency to want to categorize people with a label that only describes one element of them. Even if it is the most obvious part and the one that I think expresses the largest set of traits about them. And maybe I’ll do less asking people to speak on behalf of all “their people.”

In the meantime, I’m still trying to figure out what to say about U.S. politics to the people who live on the other side of the planet, and didn’t get to vote in the election, but who live in a world that’s deeply shaped by what my country chooses to do.



Notes & References:

[*]I’m using “American” in quotes because that designation, while often used to refer to people from the United States, is also claimed by many other travelers/visitors from North and South America. This is a more sensitive matter to our neighbors in the Western Hemisphere, but since most of my friends here in Australia think of U.S. citizens as “American,” I’m going with it for now (and usually try to forego pedantically hectoring my Aussie interlocutors on the challenges with that term).

 

Lisa Clark Diller is Professor of Early Modern History at Southern Adventist University. She is currently enrolled in a year-long faculty exchange program at Avondale College of Higher Education. Learn more about the exchange here.

See also:
Exchanges Down Under Part 1: Hospitality,
Exchanges Down Under Part 2: Communities of Grace and Celebration, and
Exchanges Down Under Part 3: Reflections on the Exotic

Image Credit: SpectrumMagazine.org

 

If you respond to this article, please:

Make sure your comments are germane to the topic; be concise in your reply; demonstrate respect for people and ideas whether you agree or disagree with them; and limit yourself to one comment per article, unless the author of the article directly engages you in further conversation. Comments that meet these criteria are welcome on the Spectrum Website. Comments that fail to meet these criteria will be removed.

The African Woman in Discussion

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The picture often read about Africa and women outside the continent has never been fair in my opinion. . . . When it comes to the discussion of the ordination of women, the majority of Africans’ disdain of the matter has been judged as stemming from the culture. This notion is wrong.

The African Woman in Discussion

The picture often read about Africa and women outside the continent has never been fair in my opinion. When I first arrived in Europe in 2010, a conversation ensued that involved a French female. This new friend of mine stated categorically that in Africa we circumcise females. I couldn’t believe such a generalized conception of Africa. That experience (and of course many others) made me think of the image of Africa in the eyes of the rest of the world. Our traditional mode de vie is misunderstood and misinterpreted out there.

Such a view of Africa does not exist independently from the various institutions. It has had a general infiltration into the various world institutions, even in the church. When it comes to the discussion of the ordination of women (OW), the majority of Africans’ disdain of the matter has been judged as stemming from the culture. This notion is wrong, and in my previous article for Spectrum on February 20, 2015, I stated categorically: “I conclude that many Africans' positions against or for women's ordination must be seen as theological.”[1] I continue to maintain this position. Nevertheless, I do not deliberately deny the parochial sexists’ attitudes that often threaten women in some African cultures. This article highlights the status of the woman in Sub-Saharan African cultures.

The social status of African women

Women are human beings and most valuable in African communities. Professor Emeritus John Samuel Mbiti (November 30, 1931- present), a Kenyan theologian and religious philosopher wrote in his book, Flowers in the Garden: The Role of Women in African Religion, "the value of a woman begins when she is born, not when she gets married." Puberty rite for the young woman was a rite of passage from childhood to adulthood. It was a ceremony to prepare the girl child for greater responsibilities in life, which is marriage. On the other hand, it was a means of conferring on the female child a public value. Contrary to western criticism as barbaric, puberty rite was the most honorable moment for the girl child, and to the parents, a symbol of good parenting.

Professor Mbiti’s book shares diverse African worldviews about the female gender. He stresses the value of the mother as the most important person in the family “as opposed to the non-married woman.”[2] A woman celibate has no important role in the society until she becomes a mother. Practically, being celibate as a woman was shameful and a pain to an African woman. Social dynamisms today have done little to put away the veil of shamefulness of the single woman without a husband.

Ante-colonial social status of the woman was in the home. Women were the homemakers. The various literatures on the African woman, as noted by Ian D. Ritchie, have touched on the “supportive role of women in African traditional societies, stressing her role as wife, child-bearer and mother.”[3] Even the early years of colonial education for the woman was fashioned to gain domestic virtues.[4] This has changed drastically as a result of modernization in Africa.

Economic status of African women

The majority of women did not enjoy the power of wealth because of their preoccupation as household managers. It is mostly men who worked to provide for the family. Women mostly worked in agriculture or trade but only for subsistence of the family. A woman’s wealth would come from the affluence of the husband. This has had both positive and negative effects on the woman. On the positive side, a woman and her children are taken care of with future prospects such as education, shelter, and better trade should the woman work. On the negative side, the woman becomes subjective or dependent which can lead to tyrannical manipulations from the man — though this is not often the case. And most women suffer loss in the event of death of the husband where a proper will may not have been written.

Things are different today. There are countless independent women who enjoy wealth from their own pursuits in life. Credits would go to the rise of education for women. In Africa today, there are women entrepreneurs and professionals from diverse educational fields. Women are striving to survive on their own even in marital homes.

Political status of African women

African politics is enshrined in the kingship. Kingship is not only masculine. Kings and queens rule in most African traditional societies. Even though democratically elected presidents now rule African states, kinship continues to exert much influence in the social lives of most African societies. In the South and West of the continent, kingship is powerful and the rulers command great authority.

Queens are leaders of power. In most cases, they can exercise absolute veto in matters relating to the kingship. For example, among the Akan people of West Africa, kings are installed by the approval of the queen mother. Without her consent, one cannot rule as a king. This applies also in the removal of the king. The queen advises the king on matters of the kingship.

History records a number of African queen warriors: Queen Amina of the Zaria people of Nigeria helped to expand and solidify the Zazzau kingdom; Candace of Ethiopia was a powerful military queen; Yaa Asantewaa of the Ashante people of Ghana led the Ashante army against the colonial British military.[5] In today’s Africa, many women continue to influence socio-economic and political policies.

African women in African Traditional Religion

Africa’s pre-colonial religion has been termed as African Traditional Religion (ATR). It is the religion of indigenous Africans prior to Christianity and Islam. The ATR involves belief in God, pantheon deities, spirits, ceremonies and festivals, values and moral practices. Functionaries lead the religion. These are individuals who have excellent knowledge about the religion and lead in diverse esoteric experiences.

Most important are the traditional priests. These are mediums of the gods who have received a special call to function as prophets, priests, healers, orthopedists, social reformers, exorcists, and advisers.[6] Mbiti observes: “In many areas there were (and still are) women priests (priestesses); almost everywhere in Africa the mediums (who are so important in traditional medical practice) are nearly always women; those who experience spirit possession are in most cases also women.”[7] There are other women who are singers in the religious liturgy. They play accompaniment instruments, clap, and dance to the music.

African women in African theological discussion

Discussions on women in theological discourses began from the post-colonial era. The Pan-African Conference of Third World Theologians held in Accra in 1977 brought forth the need for equal integration of women in the church. The statement read:

Throughout this document, we have referred to the need to struggle against sexism. If that struggle is to be taken seriously by the church, then our seriousness will be reflected in the way we do theology. We recognize that African women have taken an active role in the church and in the shaping of our history. They have shown themselves to be a coherent part of the liberation struggle. But we cannot ignore their exclusion from our past theological endeavors. Therefore the future of African theology must take seriously the role of women in the church as equals in the doing of theology.[8]

The meeting in Accra brought great empowerment to African women in church activities and theological work. In 1989, the Circle of Concerned African Women Theologians (CCAWT) was formed in Accra. Its formation came about when a group of women in the studies of religion and culture met at the World Council of Christian Churches (WCCC) in Geneva to discuss key roles women can play in African theology. The group was led by Mercy Amba Oduyoye, a Ghanaian theologian and a director of a task force in promoting women theologies in Africa at the WCCC. The CCAWT “has had a profound influence on academic reflections in the discipline of theology, with particular reference to the dignity and role of women in the church and in society.”[9] It’s been noted that “women are prominent and their voices are heard and are taken seriously.”[10]

The voices of women in theology have been channeled through the liberation hermeneutics in African theology called feminist theology. Whereas the whole of the African theological agenda was a reaction to foreign oppression and Eurocentric theology, feminist theology has been a reaction to social injustice and inequality against the African woman from Africans. In the past thirty decades, feminist theology has become one of the transformative tools in shaping modern Africa. The fight against0 HIV/AIDs, child marriage, slavery, clitoridectomy, domestic violence against women, and education for female children are a few of the areas feminist theology has sought to address.

Ordination of Women in Africa

The various discussions on the OW have been driven by the liberational hermeneutics of African theology. Emmanuel Martey, a Presbyterian systematic theologian from Ghana has said: “The Church of Christ in Africa is facing more tremendous challenges than ever before. But to meet these challenges the church must first exorcise its own demons before it can ‘learn to do good, seek justice [and] correct oppression’ (Isaiah 1: 17). For example, the church cannot speak against the discrimination against African women in government or in the civil service if the church refuses to ordain women or excludes them from its hierarchy.”[11]

Accepting OW as pastors, bishops, and, priests is the most challenging feat for African theologians and churches. The continent can boast of uncountable women preachers. Women pastors are also common in Africa. In recent times, several independent churches have ordained women into the gospel ministry. For example, Glory and Hope Ministries International of Ghana in 2014 ordained two female pastors as overseers of the churches’ branches in the United Kingdom and Belgium.[12]

Of the mainstream denominations, a few allow the ordination of women, including the Anglican churches in Africa. According to a survey in 1997, out of 10 provinces of the Anglican Communion, only three are known for prohibiting the ordination of women. It has been confirmed “the question of ordination to the episcopacy Southern Africa and Sudan are both further advanced in the process of acceptance than England, Scotland, Wales, and Australia.”[13] It appears matrilineal societies like the Akan in Ghana and Southern Africa are more open to the ordination of women. However, some patriarchal societies in East and Central Africa, such as in Uganda and Kenya, have ordained women since 1983.[14]

Given the case of the Anglican Church, a contributing factor to the ordination of women in Africa may be attributed to its autonomous regional structure in church organization. The Seventh-day Adventist Church voted down a similar approach to the ordination of women in its 60th General Conference Session in San Antonio in 2015. When the church is independent from foreign guardianship, its decisions tend to solve immediate contextual needs as seen in the liberational movement in Africa.

The uncertainties of ordaining women have affected women’s interest in studying theology. The various seminaries have few or no females studying to become pastors or educators in theology. Theology is non-lucrative to African women.

Conclusion

This article has articulated on the pre-colonial and post-colonial status of women in Africa from socio-political and religious contexts. The objective has been to debunk the idea that Africa’s social experience is unfavorable to the OW. This notion is wrong and nothing more than a misinformation or misinterpretation of Africa’s socio-cultural structures. Women have a place in society, but their role in the pre-colonial era was in household affairs. It has been identified that the mother is the most important member of the family already noted by Professor Mbiti. She was the insurer of virtuous order in the home.

It has been reiterated of the pervasiveness of the queen mother’s role in the chieftaincy. Queen mothers are royal activists who exercise great power over the chieftaincy. As guardians of the institution, they have power to install or overthrow a king. In critical situations, queens have been identified as exercising their feminine abilities as warriors in battle. The queen mother’s role in the chieftaincy is not in isolation nor is it ceremonial. The chieftaincy itself is affiliated to her progeny.

Another aspect spoken about is the role of women in the religious cults. Religion is pervasive and important to Africans. Both men and women participate in the various rituals of the community. Religious leaders are not always male. Both women and men serve as traditional priests and priestesses. Sexism against the traditional priestesses has never been a subject for discussion. If anything at all, that should serve as substratum for OW in Africa and not a tool for criticism.

Lastly, African theology does recognize the contribution of women in the church and in the theological academy. The Pan-African Conference of Third World Theologians held in Accra reiterated the role of women as co-equals. To discriminate against a woman from sharing this equality repudiates the whole theological agenda of the Accra conference in 1977.

In all spheres of Africans’ lives, women are considered associates and their respective roles duly recognized. It is true that patriarchal totalitarianism over women in Africa exists, but this is not exclusive from most world societies where women suffer humiliation from men. I again observe here that men’s authority and women’s submissiveness are often confounded to speak in negative terms against African culture, especially when it comes to the discussion of OW. The most important point is this: If Africans would retrieve inspiration from their own culture and the Bible, they would be more favorable to the OW even than the West.

 

Clifford Owusu-Gyamfi, originally from Ghana, is the pastor of Adventist Fellowship Geneva, and a PhD student in the University of Geneva, Switzerland.

Image Credit: Photo by Annie Spratt on Unsplash

 

Notes & References:

[1]http://spectrummagazine.org/article/2015/02/20/perspective-what-will-africans-do-womens-ordination

[2]John Mbiti, “The Role of Women in African Traditional Religion”. ”http://www.africanamerica.org/topic/the-role-of-women-in-african-traditional-religion-by-john-mbiti

[3]Ian D. Ritchie, “African Theology and the Status of Women in Africa [a work in progress]” (May 25, 2001).  http://cts-stc.ca/2001/AFRWOMEN.html Last visited 20. 07. 2017.

[4]This has not been only an African phenomenon but the West has to fight against such philosophies in the 17th centuries as seen in the debate between Jean-Jacque Rousseau and Mary Wollstonecraft. See Clifford Owusu-Gyamfi, “Who Won the Debate in Women Education? Rousseau or Wollstonecraft?”Journal of Education and Practice, vol.7, No.6, 2016. http://www.iiste.org/Journals/index.php/JEP/article/view/29107

[6]Kofi Appiah-Kubi. Man Cures, God Heals. New York: Friendship Press, 1981, pp. 30-40.

[7]Mbiti, “The Role of Women in African Traditional Religion”.

[8]Pan-African Conference of Third World Theologians, December 17-23, 1977, Accra, Ghana.

[9]Rachel NyaGondwe Fiedler & Johannes Wynand Hofmeyr, "The Conception of the Circle of Concerned African Women Theologians: Is It African Or Western?"Acta Theologica, 2011 31(1), p. 40.

[10]Ritchie, “African Theology and the Status of Women in Africa [a work in progress]”

[11]Emmanuel Martey, 145.

[12]Daily Graphic, “Church ordains two female pastors for overseas branches”. http://www.graphic.com.gh/news/general-news/church-ordains-two-female-pastors-for-overseas-branches.html

[13]Ritchie, “African Theology and the Status of Women in Africa [a work in progress]”

[14]Ibid

 

If you respond to this article, please:

Make sure your comments are germane to the topic; be concise in your reply; demonstrate respect for people and ideas whether you agree or disagree with them; and limit yourself to one comment per article, unless the author of the article directly engages you in further conversation. Comments that meet these criteria are welcome on the Spectrum Website. Comments that fail to meet these criteria will be removed.

The Church, like Israel, has Fallen into Idolatry

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It cannot be denied that the church has relied far too much on the writings of Ellen White to support biblical truths that could and should stand on their own feet.

"You shall have no other god besides me” (Exodus 20:3).

“The battle is not between faith and unbelief but between faith and idolatry” (Kierkegard).

The focus of this article is neither idolatry in terms of how it was experienced and practiced in biblical times (and to some extent even today in religious systems like Hinduism), nor is the focus on money, popularity, fame, entertainment, pornography, etc. which Christians often define as modern forms of idolatry.

This article is concerned about a far more subtle form of idolatry that prevails within the closely guarded confines of the Adventist family and the church. As a matter of observation, the two often blend because in the minds of many, it is the Church that defines the behavior of the Christian family at home and in the Church. The idolatry referred to in this article is the many beliefs and practices derived from the writings of Ellen G. White and subtly enforced by the church as having the same authority as God’s Word. Perhaps even more dangerous is the not-acknowledged but real belief that salvation is conditional to accepting everything that she wrote.

In a symposium that focused on the differences between Protestantism and Catholicism, the main presenter made a statement that despite its brevity accurately defines the core difference. Two words, he said, suffice to determine the difference: The word "ONLY" and the word "AND." Protestantism is founded on the concept of the Bible ONLY; whereas, Catholicism is founded on the concept of the Bible AND the Apostolic Tradition which gives authority to the church to make official statements that at times supersede the Bible. Then, the presenter went on to elaborate on his statement.

Reading the report of the symposium got me to critically examine our standing as an authentic Protestant denomination. I began to wonder about the true possibility that the Seventh-day Adventist Church may have a closer link with the Catholic approach than to the Protestant one. Indeed, I find a number of ANDs that have become core values specific to our church.

The following is my list of ANDs. I am sure readers may come up with their own versions.

  • The Bible AND Ellen G. White
  • The Bible AND the Church Manual
  • The Bible AND dietary practices
  • The Bible AND our peculiar view of the Sanctuary (difficult to defend biblically as many of our own scholars have concluded)
  • The Bible AND Sabbath Observance practices (they vary from country to country)
  • The Bible AND the official, and sometimes not-so-official, statements of the General Conference

What is of great concern to me is not that those added items are wrong in and of themselves but that they provide water to the mill of those who contend that Adventism is built on the Bible AND. It is not only non-Adventists who raise the issue. There is a growing number of people within our own rank who now dare to express their concerns on the matter, especially in Western Europe.

Many scholars from the Protestant family raise questions about our standing as a genuine Protestant body. Their point of contention is our hard-to-conceal reliance on the writings of Ellen White to prop up biblical truths. One must acknowledge that our official statement of belief does much to dispel any idea that her writings are on par with the Bible. But there is much discrepancy between what the official document states and what one hears in the pulpit or what the membership at large believes. There is no doubt that for many, Ellen White is the final word on any number of issues. Two that come to mind amongst others are the heavenly sanctuary and science.

Most believers find it easier to quote her writings to defend their understanding of the heavenly sanctuary doctrine than to present the belief from a purely biblical perspective. Indeed, one is hard pressed to find more than half a dozen verses on which to build the doctrine that many Adventists consider as being the unique contribution of Seventh-day Adventism to theology. It is, therefore, so much easier to fall back on a “The Spirit of Prophecy says” argument.

It is also no secret that the intelligentsia within the church are having a hard time reconciling the recent scientific findings relating to our universe as well as to other matters with the traditional teachings of the church. Notwithstanding her ignorance in the field of science, Ellen White’s writings are often used to bring the conversation to an end. Whether she is right or not is not the issue; that the Church uses her statements in that manner is. This inevitably feeds the criticism that the Seventh-day Adventist Church has an AND added to the Bible.

The church appeals to her for other beliefs and practices as well.

It cannot be denied that the church has relied far too much on the writings of Ellen White to support biblical truths that could and should stand on their own feet. It seems that most teachings and opinions put forward by the Church end with a quote from her writings. This was for a long time particularly true with the Sabbath School lessons. The format was simply a question answered by a quote from Scripture inevitably followed by Ellen White’s comment on the topic. Lately, some most welcome change has occurred.

It has been pointed out many times before, but it needs to be said again: the biggest disservice and damage the Church has done to the credibility of God’s messenger for the last days are the numerous compilations of writings and statements mostly taken out of context and made to fit into and to support the ideas that the compilers wished to get across. White’s personal letters to individuals and her statements made in private conversations were never intended to be gathered into a nine-volume set titled Testimonies to the Church. The same thing can be said of many other publications covering a range of subjects, quoted under the heading: “The Spirit of Prophecy says.” The overall weakness of compilations is that the immediate context of the statements chosen and published are never described. It is obvious that any context surrounding a personal statement made to someone or to a small group is, rarely if ever, that of the Church at large.

The effect on the minds of the believers has been negative, if not devastating, in the sense that individuals who read and try to apply the “counsels” to their lives have simply been overwhelmed by their sheer number. This creates a sense of utter discouragement for many. Another problem is the use of the Testimonies and other compilations as tools to judge the genuineness of the Adventist faith of fellow believers. The most extreme example of this is the stand taken by the Reformed Seventh Day Adventists.

In our own meetings, ministers—unintentionally I would hope—try to get their points across by lacing sermons and Bible studies with quotes from the writings of EGW. She is quoted more frequently than Scripture. The more conservative the speaker, the higher the number of quotes. One unintended negative result is that imperceptibly Ellen White is confirmed as having higher authority than the Bible. Another is that many ministers do very little Bible research, preferring to fall back on EGW, which is the exact thing she so vehemently decried and warned against.

Another matter of concern is that many of her statements are not corroborated by the Bible. A case in point is the statement that only those that have given up eating flesh will be translated. That may well prove to be true, but one is hard-pressed to find biblical support for it. One can find many more statements which similarly have no clear biblical support. That EGW said such things to individuals is perfectly acceptable (whether inspired or not), but when these are given the status of official Adventist beliefs and practices, EGW has then subtly been given equal status with God. Would it be too strong to say that as Catholicism has made of Mary the intercessor between humanity and God, Adventism has made of EGW the final interpreter of God’s Word although we say that the Bible is self-explanatory?

A tempest is brewing in the French Polynesian field over the fact that the French translation of the Testimonies do not contain everything that the English version does. A very vocal group is creating a lot of fear about personal salvation because the incomplete translation leaves the members in the dark about things they ought to know and do. The ripple created is gathering momentum and will create a scission if not nipped in the bud.

Maybe the glaring weakness in the way our Church promotes and uses the writings of EGW is to be found in the fact that whereas Adventists believe in studying the Bible exegetically, we seldom do so with the writings of EGW, most certainly not outside scholarly circles. In a recent Spectrumarticle, Charles Scriven pointed to the fact that the Church has often applied to Ellen White statements that should apply to God only. He pointed out that it is time to tell the truth about her and the misuse of her writings.

If we do not, we should not complain if people see us as having, like Catholicism, the Bible AND . . . approach to ultimate truth.

 

Eddy Johnson is the director of ADRA Blacktown in New South Wales, Australia, and a retired pastor.

Image Credit: Photo by Ben White on Unsplash.

 

If you respond to this article, please:

Make sure your comments are germane to the topic; be concise in your reply; demonstrate respect for people and ideas whether you agree or disagree with them; and limit yourself to one comment per article, unless the author of the article directly engages you in further conversation. Comments that meet these criteria are welcome on the Spectrum Website. Comments that fail to meet these criteria will be removed.

Leo Ranzolin’s Response to Chapter 5 in “Where Are We Headed?” Poses Three Questions and Cites One Poet

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It cannot be denied that the church has relied far too much on the writings of Ellen White to support biblical truths that could and should stand on their own feet.

Question: What do Alfred Lord Tennyson, Leo Ranzolin and William G. Johnsson have in common?

Answer: The Poem “In Memoriam” which Tennyson wrote and Ranzolin cited in his commentary on Chapter 5 of Johnsson’s book Where Are We Headed? Adventism After San Antonio.

Tennyson, who lived much of his life on the Isle of Wight, remains one of England’s most popular 19th century poets. Leo Ranzolin is the Associate Dean of the Loma Linda University School of Religion. A New Testament scholar, he earned his doctorate at Boston University. Also a New Testament scholar, Johnsson earned his doctorate at Vanderbilt University. After serving at Spicer Adventist College in India and Andrews University in the United States, Johnsson edited the Adventist Review for many years. He has also published many articles and books.

The title of this chapter is “Organization: Thinking the Unthinkable.” In it Johnsson argues that Adventism’s administrative structure has become too large and wasteful of human and material resources. As illustrations, he reviews the bankruptcy of the Review and Herald Publishing Association, the enormous cost of the General Conference sessions ($35 million and more), the duplication of the same department at each level of church governance, the size of the General Conference building and the number of people it employs, and the decreasing membership and financial contributions in Adventism’s traditional strongholds.

His conviction is that Adventism will downsize and that the only questions are when and how. He is among many who believe that in most matters changes in the church should be “bottom up” but that in this case it should be “top down.” “Let’s start at the top,” he writes. From there, he believes, we can work down the levels of church administration in favor of a way of doing things that is “simple, small and fair” and “lean and lithe –focused on mission rather than on bureaucracy, on the local church rather than the top.” As a starter, he recommends that we reduce the expenses of the 2025 General Conference to $5 million, or 1/7 of what they now are.

Leo Ranzolin summarized this material in a very attractive PowerPoint presentation. The many hours he had invested in preparing it were a tribute to Dr. Johnsson and a gift to the class. I think that the video is worth watching just for these “visuals.”

Those who watch the video will benefit from the discussion that followed Ranzolin’s presentation as well because in it a variety of different reactions to the chapter surfaced. Some of these related to the size and expense of the every-five-years General Conference sessions. In my own words, three different analogies were proposed. These were that they should be like (1) a business meeting (2) festival (3) or the convention of a professional society.

Ranzolin had three concerns of his own. In reverse order, they might be: (3) too much emphasis on Ellen White’s counsel at the expense of Scripture in the Church Manual, (2) too little attention to the three primary ways that the first Christians organized themselves and (1) insufficient sensitivity to how impermanent everything that we humans do actually is.

These are the lines from “In Memoriam” that he cited:

Our little systems have their day; 
They have their day and cease to be: 
They are but broken lights of thee, 
And thou, O Lord, art more than they.

The Roy Branson Legacy Sabbath School thanks Adventist Forum and this website for the opportunity to post reports about these sessions.

For more information, please visit bransonlegacysabbathschool.com.

WATCH: Leo Ranzolin on Chapter 5 in "Where Are We Headed? Adventism After San Antonio" by William G. Johnsson

 

See also: 

William G. Johnsson Explains Why He Wrote Where Are We Headed? Adventism after San Antonio
The Professors Valentine Expand Upon Chapter 1 in "Where Are We Headed? Adventism After San Antonio"
Laura Alipoon Highlights Adventist Diversity in Chapter 2 of “Where Are We Headed? Adventism After San Antonio”,
Calvin Thomsen’s Discussion of Chapter 3 in “Where Are We Headed? Adventism after San Antonio” Assails Neo-Calvinism
, and
Carla Gober-Park Expands “the Main Thing” in Chapter 4 of “Where Are We Headed?” by William G. Johnsson

 

Dr. David Larson is Professor of Religion at Loma Linda University.

Image Credit: Video Still 

 

If you respond to this article, please:
Make sure your comments are germane to the topic; be concise in your reply; demonstrate respect for people and ideas whether you agree or disagree with them; and limit yourself to one comment per article, unless the author of the article directly engages you in further conversation. Comments that meet these criteria are welcome on the Spectrum Website. Comments that fail to meet these criteria will be removed.

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