“Spooky Action at a Distance” - Adventist Review · 8 “Spooky Action at a Distance” It...

“Spooky Action at a Distance”—Clifford GoldsteinLife LessonsAll Eyes on the Winner

August 27, 1998

AnchorPoints

The Pope’s “Lord’s Day” Encyclical

Analysis a

nd Response

Courting TroubleI really enjoyed Brian Jones’s “Court-

ing Trouble,” inthe June 25AnchorPointsEdition. At onetime I wouldhave disagreedon the point ofnot suing thosewho havewronged you, but

after personal experience I see things alittle differently.

My husband and I were wrongfullysued by someone who was not a Chris-tian. People don’t realize that even ifsomeone has done something wrong,when you sue them you are suing theirfamily as well. The hardship and emo-tional trauma is devastating. I don’tthink anything could be further fromGod’s will. I am sorry that it took thisincident for me to see this, but I can atleast use it for some good by tellingothers what a horrible thing litigationis.

— L i s a D o l l

G R A H A M , WA S H I N G T O N

Adventist-Lutheran DialogueTo say the very least, I was shocked tosee the June 25 supplement titled“Adventists and Lutherans in Conver-sation” just after reading an articletitled “Catholics, Lutherans BuryingOld Debate” in our June 12 Jackson,Tennessee, newspaper. As Seventh-dayAdventists, knowing what we knowabout the world’s final outcome, howcan we join those who have already

reached an accord and joined handswith Catholicism?

— G e o r g e F. H a r v e y

B R O W N S V I L L E , T E N N E S S E E

We haven’t joined anyone. The purposesof the conversations were clearly stated onpage 1 of the report.—Editors.

The Power of LoveRegarding the Ellen White reprint

“The Power of Love” (June 25). Since a serious cancer surgery a

year ago, I have had a lot of time forreflection and have become keenlyaware of the tension between the vari-ous partisan groups within the church.All this is killing the spiritual life ofmany—even whole churches.

I have been looking and praying forwords to show a better way of dealingwith the disagreement and dissatisfac-tion—and here it is! Written plainlyand pointedly, it has been here for 110

LETTERS

2 (1146) A D V E N T I S T R E V I E W , A U G U S T 2 7 , 1 9 9 8

Good News for Older Readers“Just a note to ask you to please try to make the Review more readable for

us older folks who can’t see to read as well as we used to. We still enjoy readingit, but at times it is almost impossible for us to do so,” wrote Myrtle CossentineAldrich, of Avon Park, Florida, in a recent letter.

Her request is typical of quite a few that come to my office every year. Somereaders, now in their sunset years, have only the Review left in their life, and they

plead with me to find a way to make itaccessible to them.

I have wrestled with this problemfor years, as did my predecessor, Ken-neth H. Wood. Under his tenure theReview launched a large-print edition,but it was not financially viable andhad to be discontinued.

At last—good news! The Review andHerald Publishing Association hasobtained supplies of a clear magnifyingsheet that you can lay over the pageand that will enable you to read theprint more easily.

This sheet has a $5 value, but wewill send it to you free if you add a year to your current subscription or begin asubscription. To add on a year or begin a subscription, call 1-800-456-3991.

And keep reading the Review!

William G. Johnsson, Editor

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years. If any of us wish to be a correctpattern for Jesus Christ, let us pick upthis article—then read and heed. And,oh yes, let it begin with me.

— R o n a l d H u g h e s

C O R N E R S V I L L E , T E N N E S S E E

Why Should We (Go to Church)?I’d like to add a thought to the mostpertinent questionMyrna Tetz askedin the June 25issue: “WhyShould We?” Mymain reason forgoing to church isthat I have anappointment, adate, with themost dear Friendsin all the world,the Lord JesusChrist and His as-dear Father.

— L i n d a H i c k s

F O R T W O R T H , T E X A S

Thumbs-up to Children’s CornerI am always amazed at the variety oftopics Rosy Tetz covers in Children’sCorner and the lessons she draws fromthe simplest things. For example,“Camouflage” (July NAD Edition) wasexcellent. Jesus will be our “camou-flage,” our righteousness, if we let Him.

I’m well “up there,” but I still enjoyChildren’s Corner—and the wholeReview. You are frequently remem-bered in prayer.

— E t h e l F. H e i s l e r

H E N D E R S O N V I L L E , N O RT H C A R O L I N A

Secret Organization?Over the past three and a half yearsmy husband and I have been in all ofthe lower 48 states with our RV. Wemake it a habit to rest on the Sabbathand start looking for an Adventistchurch on Friday evening or Sabbath

morning. I have been surprised at howelusive our churches are.

In one town, after calling thenumber in the phone book, I finallycalled the police station to find thechurch—only to learn that thechurch phone had been disconnect-ed. When I finally found the con-gregation, I asked them if theirchurch was a secret organization.

At another place, when I calledthe church num-ber, all I got was“Please leave amessage.” (I was-n’t even sure if Ihad reached theright place.) Itwould have beenso nice to hear afriendly voicetelling the timefor Sabbathschool, church,and prayer meet-ing, and a numberwhere the pastoror a church mem-

ber could be reached.At another place we drove 25 miles

to find a note on the church door say-ing that the church was closed forcamp meeting.

These things are very hard for mynon-Adventist husband of four yearsto understand. I hope that someone ineach of our churches will take theresponsibility to post the church’saddress, phone number, and pastor’sname and phone number in localmotels and RV campgrounds. Let’smake Christ’s church more visible andaccessible.

Hope to visit you soon—if we canfind you.

— J e a n H o l l i n g s w o r t h

A B I L E N E , T E X A S

COVER STORY

8 “Spooky Action at a Distance”It takes faith to be a scientist, too.B Y C L I F F O R D G O L D S T E I N

ARTICLES

12 The Working of Infinite PowerThere’s still a great gulf betweenwhat we can see and what we canexplain.B Y E L L E N G . W H I T E

14 Midnight MeditationsWhen we make mistakes we needhelp, not condemnation.B Y A L F R E D C . B E R G E R

16 All Eyes on the WinnerClaiming the victory is as impor-tant as entering the competition.B Y P H I L I P G . S A M A A N

24 Life LessonsAn Adventist education is one ofthe things that keeps us close to theLord—and His church.B Y C H E R Y L G I L B E R T S O N

28 Potato Soup and Mission WorkBoth begin with a simple decision.B Y C H A R L E S B I V E N S

DEPARTMENTS

2 Letters

7 Give & Take

19 It Seems to Me

20 World News & Perspectives

27 Sandra Doran: Dialogues

29 Bulletin Board

30 Children’s Corner

31 Reflections

EDITORIALS

4 Suddenly Sunday

6 Clever Ways

A D V E N T I S T R E V I E W , A U G U S T 2 7 , 1 9 9 8 (1147) 3

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Overwhelmed!The response to our AnchorPoints contesthas been overwhelming—126 manuscriptsfrom 11 countries. We are amazed, grati-fied, delighted. This will mean, however,that the judging process will take longerthan previously anticipated. We want tothank all who participated, and requesttheir patience during the evaluation period.You can be sure that our judges—allexternal to the Adventist Reviewstaff—will be working with all deliberatespeed to complete the process.

WILLIAM G. JOHNSSON

With the promulgation of the papal encyclicalDies Domini, suddenly the issue of Sundayobservance is making news around theworld. Seventh-day Adventists should wakeup and take notice.

The pope’s apostolic letter is the most recent and certainlythe most important in a series of rapid developments in the Sab-bath-Sunday debate. Already duringthe past few years several works haveappeared attacking the Sabbath, whilethe Internet has become a forum forheated discussion. We Seventh-dayAdventists have long believed that,just prior to the return of Jesus, theSabbath will become a topic ofnational and international debate. Webelieve that the arm of the state willbe exercised to enforce legislation insupport of Sunday observance. Theevents of the past few years demandthat we ask: Are we on the thresholdof those very last days?

John Paul II dated his apostolic letter May 31, but itbecame available in English only in early July. The encyclicalconsists of 87 numbered sections divided into five chapters:“Dies Domini” (The Day of the Lord), “Dies Christi” (TheDay of Christ), “Dies Ecclesiae” (The Day of the Church),“Dies Homini” (The Day of Man), and “Dies Dierum” (TheDay of Days), with an introduction , conclusion, and index.The text is liberally sprinkled with biblical quotations and ref-erences, while 131 endnotes fill out the letter with referencesfrom Catholic tradition.

The encyclical embraces much more than the title, OnKeeping the Lord’s Day Holy, would suggest. The pope is con-cerned about the low attendance at Mass among Catholics,but he also uses the letter as a vehicle to argue for keepingSunday rather than the Sabbath. His reasoning embraces history, theology, sociology, and legislation.

History: Seventh-day Adventists will find little with whichto take issue in John Paul II’s account of the change from Sab-bath to Sunday. He indicates that the switch was a gradualone, with some Christians keeping the Sabbath and some bothdays centuries after the time of Jesus (§ 23). He doesn’t try topinpoint any word from the Lord or the apostles that instruct-ed Christians to make the change. Further, he recognizes that

“wise pastoral intuition suggested tothe Church the christianization ofthe notion of Sunday as ‘the day ofthe sun,’ which was the Roman namefor the day and which is retained insome modern languages” (§ 27).

In general, the pope’s reconstruc-tion of history agrees with theresearch of Adventist scholarSamuele Bacchiocchi. Adventistswould place the beginnings of thechange in the day of worship laterthan the pope’s, and would also pointto the Jewish factor—the eclipse ofthe Jewish wing of Christianity in the

early church along with the desire of Christians to dissociatethemselves from Judaism.

Theology: The encyclical is a curious mixture: It contains deepspiritual insights mixed with leaps in theological logic. It continu-ally harks back to the biblical text, but that text itself is silent insupport of the most critical element—the change in the day.

Dies Domini speaks of the Sabbath in glowing terms,although Sunday is accorded an even higher place. The poperoots Sabbath observance where the Bible does—in Creationfirst of all, then in redemption. He distinguishes the Sabbathfrom the ceremonial regulations God gave to Israel: “This iswhy, unlike many other precepts, it [the Sabbath] is set notwithin the context of strictly cultic stipulations but within theDecalogue, the ‘ten words’ which represent the very pillars ofthe moral life inscribed on the human heart. In setting thiscommandment within the context of the basic structure of

Suddenly SundayE D I T O R I A L

With the pope’sLord’s Day

encyclical, debateover the Sabbath iscoming to a head.


The Adventist Review (ISSN 0161-1119) is printed 40 times a yeareach Thursday except the first Thursday of each month by the Reviewand Herald® Publishing Association. Copyright © 1998. Periodicals

postage paid at Hagerstown, MD. Postmaster: Send address changes toAdventist Review, 55 West Oak Ridge Drive, Hagerstown, MD 21740.PRINTED IN THE U.S.A. Vol. 175, No. 35, August 27, 1998

iolatry. Here lies the heart of Catholic dogma, and those evan-gelicals who seek a theological rapprochement with the Vati-can need to face the fact. Second, the encyclical gives ringingaffirmation of the Second Coming, to which, it argues, theSunday Mass points. Finally, the call to Sunday observance isset in the context of the dawn of the third millennium, whichJohn Paul II several times calls “the Jubilee.”

Sociology: Dies Domini includes more than theological argu-ment. It sees in the rhythm of the week “a meaning andimportance which go beyond the distinctly Christian point ofview” (§ 65), and the need for a day of rest as something builtinto the very order of Creation.

So the encyclical reasons: “When, through the centuries,she has made laws concerning Sunday rest, the Church hashad in mind above all the work of servants and workers, cer-tainly not because this work was any less worthy when com-pared to the spiritual requirements of Sunday observance, butrather because it needed greater regulation to lighten its bur-den and thus enable everyone to keep the Lord’s Day holy. Inthis matter, my predecessor Pope Leo XIII in his EncyclicalRerum Novarum spoke of Sunday rest as a worker’s right whichthe State must guarantee” (§ 66).

Legislation: John Paul II calls upon the bishops and priestsof the Catholic Church “to work tirelessly with the faithful toensure that the value of this sacred day is understood and livedever more deeply” (§ 87). But what does that “ensuring” entail?

In several places it seems to include civil legislation. The popenotes with approval the civil law of the Roman Empire that freedup Christians for observance of Sunday (§ 64) and ecclesiasticallaws passed by the church that released people from work onSunday (§ 66). He speaks of the “obligation to ensure” thateveryone has a day of rest in our times, presumably Sunday (§ 66), and states: “Therefore, also in the particular circumstancesof our own time, Christians will naturally strive to ensure thatcivil legislation respects their duty to keep Sunday holy” (§ 67).

This language has ominous overtones. Legislation that guaran-tees freedom to practice religion is good; legislation that, in thename of promoting religious observance, infringes on the freedomof others is bad. At the individual or the corporate level, coercionin religion is a failure and contrary to biblical freedom.

The pope’s call to “rediscover Sunday” (§ 7) has been givenwide prominence in some countries. Time will tell whether iteventually falls on deaf ears or leads to a gathering movementon behalf of Sunday. Adventists would be advised not to takeJohn Paul II’s challenge lightly: this is the pope whose interven-tion helped bring down Communism.

In the months ahead, the Adventist Review will feature arti-cles in each of the areas of Sabbath debate highlighted by DiesDomini—history, theology, sociology, and religious liberty. Youwon’t want to miss them.


ethics, Israel and then the Church declare that they consider itnot just a matter of community religious discipline but a definingand indelible expression of our relationship with God,announced and expounded by biblical revelation” (§ 13).

If Adventists can say Amen! to these words, they will beastounded by the next paragraph: “In the first place, therefore,Sunday is the day of rest because it is the day ‘blessed’ by Godand ‘made holy’ by Him, set apart from the other days to be,among all of them, ‘the Lord’s day’ ” (§ 14). In the Bible onlyone day was ever blessed and made holy by God, and that isthe Sabbath, not Sunday! (Gen. 2:2, 3).

This sliding from Sabbath to Sunday characterizes the encycli-cal. One looks in vain for biblical evidence to justify transfer ofthe command and blessings of Sabbath to Sunday. The reason forthe gap is obvious: the crucial biblical evidence does not exist.

John Paul II makes reference to the various passages ofScripture that refer to Sunday. Most of them simply tell us thatJesus rose from the dead on that day—a glorious fact, but notone that, according to Scripture, gives sanctity to Sunday. Acouple of the references actually work counter to the pope’sargument: two of them refer to appearances of the risen Lord onSunday evening (Luke 24:28-36; John 20:19), which, accordingto biblical reckoning (Gen. 1:5, 8, 13, 19, 23, 31; Lev. 23:32),was already the second day of the week. Since John Paul II else-where admits the Saturday evening Mass as falling within thepurview of Sunday (§ 49), he cannot have it both ways.

In contrast to the silence of the New Testament on behalf ofSunday observance, its writers throughout presuppose the ongo-ing holiness of the Sabbath. Jesus, looking ahead to the destruc-tion of Jerusalem some 40 years after His death, urged His follow-ers to pray that their flight would not fall on the Sabbath (Matt.24:20). Paul worshiped regularly on the Sabbath (Acts 13:14,etc.). The book of Acts gives no hint of a Sabbath-Sunday con-troversy. And, in a crowning passage, our salvation through Jesusis called a sabbatismos, a “Sabbath rest” (Heb. 4:9, 10).

We Seventh-day Adventists joyfully observe this day thatsymbolizes our rest in Christ. For us, this day that Jesus created, blessed, and made holy; this day that He kept whileHe pitched His tent among us; this day on which He rested inthe tomb—this day, the Sabbath, is His day. This is indeed“the Lord’s day” (Rev. 1:10). We gladly obey the instruction ofScripture to keep this day holy, but first and foremost weobserve it in honor of our Lord and Saviour.

Thus the issue lands squarely where it began at the Reforma-tion—Sola scriptura or Scripture plus tradition. The pope quotesScripture but ultimately has to appeal to tradition for support ofSunday observance. We stand by Scripture alone, and thereforewe are Seventh-day Adventists.

I will note briefly a few other theological items of interest.Dies Domini is riddled with references to the Eucharist and Mar-

Scriptures credited to ICB are quoted from the International Children’s Bible, New Century Version,copyright © 1983, 1986, 1988 by Word Publishing, Dallas, Texas 75039. Used by permission. Textscredited to NIV are from the Holy Bible, New International Version. Copyright © 1973, 1978, 1984,International Bible Society. Used by permission of Zondervan Bible Publishers. Texts credited to

NKJV are from the New King James Version. Copyright © 1979, 1980, 1982 by Thomas Nelson,Inc. Used by permission. All rights reserved. Bible texts credited to RSV are from the RevisedStandard Version of the Bible, copyright © 1946, 1952, 1971, by the Division of Christian Educa-tion of the National Council of the Churches of Christ in the U.S.A. Used by permission.

MYRNA TETZ

Jesus set the example. He daily mingled with peopleand found what I believe were pretty clever ways toget their attention and enhance their retention. Oneday, because of the crowds, Heboarded a boat and spoke to the

people who sat on the shore. I canimagine Him motioning to the fieldbeyond and, while the audience turnsto see what He’s pointing at, Heexplains: “The kingdom of heaven islike a man who sowed good seed in hisfield” (Matt. 13:24, NIV; see also verses37, 38). Those people could never lookat a farmer in a field planting seedswithout remembering that Jesus is thefarmer, the field is the world, and theyare the seed.

On another occasion He pointed to the grass on whichHe was standing and said to His audience, “Why do youworry about clothes? . . . If that is how God clothes the grassof the field, . . . will he not much more clothe you?” (Matt.6:28-30, NIV). Although the deeper symbolism may haveescaped some of them, how could a follower of Jesus backthen ever tread on green grass again without rememberinghow concerned He was—even about what they wore?

Hebrew parents were commanded by God to teach theirchildren that “thoughts of God were to be associated withall the events of daily life. . . . And the use of figures andsymbols caused the lessons given to be more firmly fixed inthe memory” (Patriarchs and Prophets, p. 592).

Many of us wish we had more time to reflect on our rela-tionship with God, more time to study the Scriptures andpray. With the press of daily living as it is today, these timeswith God are not long enough. We could, however, includethoughts and expressions of God throughout each day moreoften than we do—not as a substitute for devotional time,but as an enhancement.

It’s only natural to awaken to each new day and remem-ber that God created the heavens and the earth and lightand morning. What a great God! Thank You for a new day.

Then as I shower under the rush of warm water, I thinkabout Jesus’ invitation to drink from the “spring of the waterof life” (Rev. 21:6, NIV). I accept and thank You, Jesus.

Washing with my bar of soap prods me to recall David’s

plea—“Wash away all my iniquity and cleanse me from mysin” (Ps. 51:2, NIV). That’s my plea, too, and it’s a pretty bigone. But please, Lord, do it for me.

At breakfast as I eat my slice of toast,I am reminded that we should “cast [our]bread upon the waters” (Eccl. 11:1).Thank You, Jesus, for the privilege of help-ing the Baltimore city church members sharefood with the destitute there.

I walk past an hibiscus bush by thecorner of the house as I leave for work.The flowers are big and orange-red, butthey blossom for a very short time—sometimes just one day. However, with25 buds (I counted) on the plant, wecan know there will be more flowerstomorrow. Jeremiah praises his Lord

because His love and compassion “are new every morning”(Lam. 3:23). As I see new blossoms daily, I say, Thank Youfor renewing your love for me each new day.

With an apple in my lunch, a spiritual lesson comesquickly. The reminder of Eve’s quest for wisdom andAdam’s unwillingness to live without Eve gives me reasonto plead, Give me wisdom, please, but only that which comesfrom You.

It’s evening, and my husband and I take a walk. We passa rock on the path and remember that Jesus’ tomb wassecured by a big rock (Matt. 27:60). Help me to remember,Jesus, that Your angels can remove whatever separates me fromYou. A feather is a reminder that Jesus said the birds of theair have a place to rest but the Son of man had nowhere tolay His head (Luke 9:58). Please, Lord, live with me. Thebaby in the stroller being pushed by her parentsreminds me of a baby born to Mary (Matt.1:21) long ago. I now reflect on how Hislife and death is the assurance of foreverlife for me. Thank You, Jesus.

We return from our walk and sit on thedeck as the sun goes down. The light of ahundred fireflies can be seen in thedarkness, and I remember that Jesussaid He was the light of the world(John 8:12). Darkness and light.Thank You, Jesus. I choose light.

Clever WaysE D I T O R I A L


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STILL KNITTING: In response to a1990 ADRA appeal, 87-year-oldEmma Kerbs has now knitted 314colorful children’s sweaters. Emmasays that her average knitting timeis approximately 13 hours persweater and that she uses only syn-thetic yarns—for greater comfort,washability, and durability. Thoughher first contributions were sent toAfrica, Emma’s sweaters can nowbe found around the world. Emma’seightysomething friends have alsoparticipated in the project. FayeCox has knitted 220 sweaters, andBea Bradbury, more than 100. Allare members of the English Oakschurch in Lodi, California.

ADVENTIST LIFE

While I enjoyed a fellowship mealwith my son and his family after churchone Sabbath, my 8-month-old grandsonwas pounding a piece of bread on thetray of his high chair.

After listening to the pounding forseveral minutes, my son said, “This is avegetarian potluck, Jarrett. We don’thave to kill our food before we eat it.”—Vi Case, Canon City, Colorado

I urge my kids to react to bad behavior in another by attempting to understandit before criticizing. My 6-year-old, Ruben, may have taken this too far. Describinga mosquito to his older brother, Matthew, he said, “They suck your blood. Theyhave to eat something.”—Evelyn Caro, Whittier, California

“Parents can learn a lot about God justby being parents—loving parents.”—Pastor Jim Burgess, to the Sherwood Park,Alberta, church

“Stress is the distance between beliefand reality.”—Rita Barrett, Scappoose, Oregon, discussing theneed for revival in the church

“To have mercy means yielding yourrights.”—Ron Christman, in a Sabbath school teachers’meeting at the Burleson, Texas, church

Note to readers: We can use more Ad-ventist Quotes submissions, both of the pro-found (like these) or spontaneous variety.


WE NEED YOU

Send Give & Take submissions to . . .

Give & Take, Adventist Review, 12501 Old

Columbia Pike, Silver Spring, MD 20904;

Fax: 301-680-6638; E-mail:

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include phone number. Submissions will not

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LET’S PRAY

Have a prayer need?Have a few free minutes?Each Wednesday morningat 8:00 the Adventist Reviewstaff meets to pray for people—children, parents,friends, coworkers. Sendyour prayer requests and, ifpossible, pray with us onWednesday mornings. Let’sshare in each other’s lives.

ADVENTIST QUOTES

“Through negative anddestructive criticism,a man gives the rea-sons he cannot lovehis neighbor.”—Sam Ketting, via e-mail

MAKING THE WORLD A LITTLE WARMER

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BY CLIFFORD GOLDSTEIN

IN THE SUBATOMIC WORLD OF QUANTUM

reality, nature contradicts our most commonsense

notions: events happen without cause, electrons

“know” they’re being watched, and particles exist

and don’t exist simultaneously. Quantum physics

confronts humankind with phenomena that not only expose

the limits of human logic, reason, and rational thought, but

brashly defy them. At the quantum level, things happen that

scientists can barely believe, much less explain, at least not

without grand leaps of faith that strain credulity. It’s more

rational to believe that Christ filled 5,000 stomachs with just a

few loaves and fishes than to believe in quantum phenomena.

Indeed, the “foolishness” of the gospel (1 Cor. 1:25) makes

more sense than what physicists themselves call the “absurd-

ness” of quantum reality.

C O V E R S T O R Y


Birth of Modern PhysicsIn the 1600s, European scholarship started to break away

from the scholasticism modeled on the Greek philosopherAristotle, which had dominated Western intellectual tradi-tion for centuries. As the chronological odometer reached1700, great strides had been made in all areas of thought,especially physics. Owing to the extraordinary achievementsof Isaac Newton, the fundamental view of the world hadbeen radically and unalterably revolutionized.

By the early twentieth century, however, Newtonian (orclassical) science couldn’t account for certain phenomenaconcerning light and the amount of energy emitted by hotglowing objects. New paradigms had to be advanced. Theresult was the birth of modern physics, which was dividedinto two branches: relativity and quantum theory. While rel-ativity (general) deals with the macrocosmic world (gravity,stars, galaxies, the universe itself), quantum theory goes intothe opposite realm: that of subatomic entities, infinitesimallysmall and in some ways immeasurable. And though generalrelativity can strain credulity (for example, it teaches thatgravity is nothing but mass-warping space-time), in thequantum world the limits of human reason are made embar-rassingly blatant.

The Double-Slit ExperimentThe place to begin quantum theory is with the simple dou-

ble-slit experiment. If one drops a pebble in a pool of water,the water spreads out in waves. If between that pool andanother pool there is a thin barrier with two holes, the waves

Quantum Physics and Christian Faith

“Spooky Action


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will go through both holes and makesmaller wave patterns on the other side.If the holes are close enough, those twosmaller sets of waves will meet andmerge with each other, creating a dis-tinct “interference pattern” on the otherside of the barrier.

Light acts similarly. When shonethrough two holes in a barrier, lightgoes through each hole, makingsmall waves on a photographicplate on the other side. Each“wave” of light passing throughthe slit mingles with the otheron the opposite side—like thewave patterns in the water—and forms an interference pat-tern on the photographic plate.

If you close one hole andshine light through the otherone, the light merely piles upon the part of the photographicplate behind the hole, muchlike throwing rocks through ahole in a wall will cause therocks to pile up behind thathole. Scientists can, in fact,shoot just one photon at a time(it also works with electronsand atoms), through one open-ing, getting the expected buildup right behind it.

So far, so good. Now if,while shooting photons one ata time through the single hole,scientists open up the secondhole, one would expect nothingto change. The photons should gatherbehind the first hole, just as if rocksthrown through one hole would gatherbehind it even if another hole, out ofrange of the trajectory, were opened.The second hole shouldn’t influencewhat happens at the first. Right?

Wrong, at least at the quantumlevel. If, as photons, electrons, or atomsare being shot one by one through thefirst hole and the other hole is opened,an interference pattern forms on theother side! In other words, the samepattern appears as if the particles weregoing through both holes.

How could that be? The individualphotons are being fired, one at a time,through just one hole. The presenceof the other opening should, from a

commonsense perspective, make nomore difference than would a secondhole in the wall make a differencewhen throwing rocks through only thefirst one. Yet the photons, electrons,or atoms “know” that the other slit isopen, go through it too, and as aresult, make an interference patternon the photographic plate!

“Although each photon starts out asa particle,” wrote astrophysicist JohnGribbin, “and arrives as a particle, itseems to have gone through both holesat once, interfered with itself, andworked out just where to place itselfon the film to make its own minutecontribution to the overall interfer-ence pattern. This behavior encom-passes two mysteries. First, how does asingle photon go through both holes atonce? Second, even if it does this trick,how does it ‘know’ where to placeitself in the overall pattern?” 1

The Uncertainty PrincipleQuantum physics presents an-

other phenomenon that leaveshuman reason in the dust. It’s called

the Heisenberg Uncertainty Princi-ple, (which Cambridge astrophysicistStephen Hawking calls “a fundamen-tal and inescapable property of theworld”),2 and it states that it’s impos-sible to know both the velocity andthe position of a subatomic particle.While that concept itself might notsound so strange, what’s strange is

why we can’t measure both—and that’s because observingone aspect of the particlechanges the other. In otherwords, the act of observing aparticle alters its reality.

It gets worse. In the quantumworld a subatomic particledoesn’t seem to “exist” until itis observed. It is (according toone interpretation) in a “ghost”state—not a physical particle,but merely a nonmaterial“probability wave” that col-lapses into a particle only whensomeone looks at it. And eventhen one can know only itsposition or motion, not both,because quantum reality is sonebulous that the act of tryingto measure one aspect of theparticle’s existence disturbs the other.

The Uncertainty Principlehas even more bizarre implica-tions for the double-slit experi-ment. If you were to place anelectron detector at each of the

holes, then even when the electronsgo through both, the expected waveinterference pattern that would nor-mally appear on the other side doesn’tappear. Instead, the electrons just pileup outside each hole. Why? “The act,”wrote John Gribbin, “of observing theelectron wave makes it collapse andbehave like a particle at the crucialmoment when it is going through thehole.” 3 Observing the electrons alteredthem! In fact, even with a detector atjust one hole, the wave function stillcollapses, and no interference patternforms on the other side, because, Grib-bin states, the electrons going through“the second hole ‘know’ that we arelooking at the other hole” and thusbehave like particles as a result.4

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“Spooky Action at a Distance”Another aspect of quantum reality

shows even less mercy to rationalthought. Assume that two subatomicparticles, created in a collision, are amillion light-years apart. In thequantum world, at the moment thespin of one of the particles isobserved, the other particle, no mat-ter how far away, will immediately(at a speed faster than light!) spin inthe opposite direction! It’s the sameas (sort of, anyway) having one cueball spinning in Podunk andanother in Paris. The momentsomeone observes the spin of theball in Podunk, the ball in Parisspins in the opposite direction!

“This is quantum weirdness,”wrote Berkeley physics professorTimothy Ferris. “Interfering withone part of the quantum systemalters the results observed inanother part, even when the sys-tem has been enlarged to enormousdimensions. . . . It is as if the quan-tum world had never heard ofspace—as if, in some strange way,it thinks of itself as being in oneplace at one time.” 5

Albert Einstein called it“spooky action at a distance” andto his dying day never could quitereconcile himself to the theory. Oth-ers, especially the quantum pioneers,had severe struggles with the implica-tions of their work. Commentingupon the inexplicable phenomena ofsubatomic reality, Danish physicistNiels Bohr wrote, “If someone saysthat he can think about quantumphysics without becoming dizzy, thatshows only that he has not under-stood anything about it.” 6

Quantum Physics and ChristianFaith

However complicated, quantumphenomenon does make a simplepoint: if such a “hard” science asphysics itself confronts us withaspects of reality that go beyondhuman reason, why shouldn’t thegospel do the same? That JesusChrist, the Son of God, would incar-nate into humanity and die for our

sins is not a truth that logic, reason,and experience alone can discern.Logic alone might lead one to a Cre-ator, but not to Calvary. The gospel isa truth that has to be told us; other-wise, we’d never know it, no matterhow much reason and logic we used.

And even after being taught thegospel, we still have to accept it byfaith, because if it was purely logical,we wouldn’t need faith to believe it.To believe that “while we were yet sin-ners, Christ died for us” (Rom. 5:8,

NIV) isn’t the same as believing that 2+ 2 = 4 (though in quantum math, 2 +2 = 4 isn’t necessarily true because onecan never know for sure what value 2has!). Who needs faith to believe thatthe sum of the angles of a triangleequals 180 degrees? Faith is needed tobelieve in the “foolishness” of the cross(1 Cor. 1:18) precisely because thecross can appear foolish.

Of course, so can quantum phe-nomena, and even more so. Fromlogic alone, it’s easier to believe “thatChrist died for our sins according tothe scriptures” (1 Cor. 15:3, NIV)than to believe that merely observingthe spin of a subatomic particle canreverse the spin of another particlemore than a million light-years away.Unlike quantum physics, the gospeldoesn’t ask us to defy logic, only totranscend it. Quantum reality cutsagainst our most fundamental notions

of reality in ways that the gospelnever does. However far beyond thescope of mere logic alone, there’snothing illogical about Christ, frompure love for fallen sinful humanbeings, bearing the penalty of our sinsso we never have to.

The bottom line? If something assolid, as tangible, and as accessible toour senses as matter, as material itself,can evade the reach of reason—howmuch more so should reason’s limits beapparent in something like faith,

which encompasses a reality farmore complex than the mere mate-rialism of quantum physics?

Werner Heisenberg (for whomthe Uncertainty Principle isnamed), musing about the earlydays of quantum science, wrote: “Iremember a discussion with [Niels]Bohr which went through manyhours till very late at night andended almost in despair; and whenat the end of the discussion I wentalone for a walk in the neighboringpark I repeated to myself again andagain the question: can nature pos-sibly be as absurd as it seems to usin these atomic experiments?” 7

Perhaps he should have studiedsomething more logical.

Like the gospel. ■

1 John Gribbin, Schrodinger’s Kittens and theSearch for Reality: Solving the Quantum Mysteries(New York: Little, Brown, and Co., 1995), p. 5.

2 Stephen Hawking, A Brief History of Time(New York: Bantam Books, 1988), p. 55.

3 Gribbin, p. 13.4 Ibid.5 Timothy Ferris, The Whole Shebang (New

York: Simon and Schuster, 1997), p. 269.6 Quoted in Murray Gell-Mann, The Quark

and the Quasar (New York: Freeman Press,1994), p. 165.

7 Werner Heisenberg, Physics and Philosophy(New York: Harper and Row, 1962), p. 43.

Clifford Goldstein is the edi-tor of Liberty magazine andauthor of 13 books. He livesand works in Silver Spring,Maryland.

In the quantumworld the limits of

human reason are made

embarrassinglyblatant.

The Working of Infinite Power

BY ELLEN G. WHITE

SINCE THE BOOK OF NATURE AND THEbook of revelation bear the impress of the samemaster mind, they cannot but speak in harmony.By different methods, and in different languages,they witness to the same great truths. Science is

ever discovering new wonders; but she brings from herresearch nothing that, rightly understood, conflicts withdivine revelation. The book of nature and the written Wordshed light upon each other. They make us acquainted withGod by teaching us something of the laws through whichHe works.

Inferences erroneously drawn from facts observed innature have, however, led to supposed conflict between sci-ence and revelation; and in the effort to restore harmony,interpretations of Scripture have been adopted that under-mine and destroy the force of the Word of God. Geology hasbeen thought to contradict the literal interpretation of theMosaic record of the Creation. Millions of years, it isclaimed, were required for the evolution of the earth fromchaos; and in order to accommodate the Bible to this sup-posed revelation of science, the days of Creation areassumed to have been vast, indefinite periods, coveringthousands or even millions of years.

Such a conclusion is wholly uncalled for. The Bible recordis in harmony with itself and with the teaching of nature. Ofthe first day employed in the work of creation is given therecord, “The evening and the morning were the first day”(Gen. 1:5). And the same in substance is said of each of thefirst six days of Creation week. Each of these periods Inspira-tion declares to have been a day consisting of evening and

S P I R I T O F P R O P H E C Y


morning, like every other day since that time. In regard tothe work of creation itself the divine testimony is, “He spake,and it was done; he commanded, and it stood fast” (Ps. 33:9).With Him who could thus call into existence unnumberedworlds, how long a time would be required for the evolutionof the earth from chaos? In order to account for His works,must we do violence to His Word? . . .

When consideration is given to man’s opportunities forresearch; how brief his life; how limited his sphere of action;how restricted his vision; how frequent and how great theerrors in his conclusions, especially as concerns the eventsthought to antedate Bible history; how often the supposeddeductions of science are revised or cast aside; with whatreadiness the assumed period of the earth’s development isfrom time to time increased or diminished by millions ofyears; and how the theories advanced by different scientistsconflict with one another—considering all this, shall we, forthe privilege of tracing our descent from germs and mollusksand apes, consent to cast away that statement of Holy Writ,so grand in its simplicity, “God created man in his ownimage, in the image of God created he him” (Gen. 1:27)?Shall we reject that genealogical record—prouder than anytreasured in the courts of kings—” which was the son ofAdam, which was the son of God” (Luke 3:38)?

Rightly understood, both the revelations of science andthe experiences of life are in harmony with the testimony ofScripture to the constant working of God in nature.

In the hymn recorded by Nehemiah, the Levites sang,“Thou, even thou, art Lord alone; thou hast made heaven,the heaven of heavens, with all their host, the earth, and all


things that are therein, the seas, andall that is therein, and thou preservestthem all” (Neh. 9:6).

As regards this earth, Scripturedeclares the work of creation to havebeen completed. “The works were fin-ished from the foundation of theworld” (Heb. 4:3). Butthe power of God isstill exercised inupholding the objectsof His creation. It isnot because the mech-anism once set inmotion continues toact by its own inher-ent energy that thepulse beats, and breathfollows breath. Everybreath, every pulsationof the heart, is an evi-dence of the care ofHim in whom we liveand move and haveour being. From thesmallest insect to man,every living creature isdaily dependent uponHis providence [Ps.104:27-30; Job 26:7-10; 26:11-14; Nahum1:3 quoted].

The mighty powerthat works through allnature and sustains allthings is not, as somemen of science claim,merely an all-pervadingprinciple, an actuatingenergy. God is a spirit; yet He is a per-sonal being, for man was made in Hisimage. As a personal being, God hasrevealed Himself in His Son. Jesus, theoutshining of the Father’s glory, “andthe express image of His person” (Heb.1:3), was on earth found in fashion as aman. As a personal Saviour He came tothe world. As a personal Saviour Heascended on high. As a personal Sav-iour He intercedes in the heavenlycourts. Before the throne of God in ourbehalf ministers “One like the Son ofman” (Dan. 7:13).

The apostle Paul, writing by theHoly Spirit, declares of Christ that “allthings have been created through him,

and unto him; and he is before allthings, and in him all things holdtogether” (Col. 1:16, 17, RV, margin).The hand that sustains the worlds inspace, the hand that holds in theirorderly arrangement and tireless activ-ity all things throughout the universe

of God, is the hand that was nailed tothe cross for us.

The greatness of God is to us incom-prehensible. “The Lord’s throne is inheaven” (Ps. 11:4); yet by His Spirit Heis everywhere present. He has an inti-mate knowledge of, and a personalinterest in, all the works of His hand[Ps. 113:5, 6; 139:2-10 quoted]. . . .

It was the Maker of all things whoordained the wonderful adaptation ofmeans to end, of supply to need. It wasHe who in the material world providedthat every desire implanted should bemet. It was He who created the humansoul, with its capacity for knowing andfor loving. And He is not in Himself

such as to leave the demands of the soulunsatisfied. No intangible principle, noimpersonal essence or mere abstraction,can satisfy the needs and longings ofhuman beings in this life of strugglewith sin and sorrow and pain. It is notenough to believe in law and force, in

things that have no pity,and never hear the cryfor help. We need toknow of an almighty armthat will hold us up, ofan infinite Friend thatpities us. We need toclasp a hand that iswarm, to trust in a heartfull of tenderness. Andeven so God has in HisWord revealed Himself.

He who studies mostdeeply into the myster-ies of nature will realizemost fully his own igno-rance and weakness. Hewill realize that thereare depths and heightswhich he cannot reach,secrets which he cannotpenetrate, vast fields oftruth lying before himunentered. He will beready to say, with New-ton, “I seem to myself tohave been like a childon the seashore findingpebbles and shells,while the great ocean|of truth lay undiscov-ered before me.”

The deepest students of science areconstrained to recognize in nature theworking of infinite power. But to man’sunaided reason, nature’s teaching can-not but be contradictory and disap-pointing. Only in the light of revela-tion can it be read aright. “Throughfaith we understand” (Heb. 11:3). ■

This article is excerpted fromthe book Education (pp.128-134), by Ellen G.White. Seventh-dayAdventists believe that EllenG. White exercised the biblical gift ofprophecy through more than 70 years ofpreaching, teaching, and writing.

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Midnight MeditationsEveryone needs an Intensive Care Unit.

BY ALFRED C. BERGER

IT STARTED BY MY SHOVELING SNOW. I

knew I shouldn’t be doing it. Because of my heart

disease, a kind and dutiful doctor friend had warned

me. Nevertheless, there I stood, shoveling snow. It

seems as though those laws that are given for our

own best good are the ones we transgress far too easily. In tem-

poral matters we call such behavior a lack of judgment, disobe-

dience, or defiance. In spiritual terms we call it sin.

Halfway through my snow-shoveling task I felt as thoughgiant hands were grabbing hold of my chest with unbeliev-able force. Gasping for breath, I barely managed to get insidethe house before everything went black.

A doctor who was called gave me injections. Frightenedand caring members of my family surrounded me as Iregained consciousness. Amid the confusion and anxiety onething became comfortingly clear—I was still alive! ThankGod, it was so!

The ambulance took me away, headed for the intensive-care unit of the hospital. Things happened so quickly andwith such routine that I could hardly comprehend it all.Before I knew it, I was lying in an ICU with numerous

L I F E S T Y L E


tubes in my body. It was not difficult to admit that I hadarrived into another world. Here definite laws governed.Efficiency and cleanliness prevailed. Personal attention,thoughtful care, and love were given priority. These life-savers, these marvelous servants of mercy, these Samaritans,moved noiselessly and efficiently. I felt a hand on my shoul-der; I got a comforting word. Fear was banished andreplaced by knowing that I was in safe hands.

As the day progressed, it grew quiet in the rooms and cor-ridors. During that first night in the intensive-care unit, Irehearsed the day’s happenings. I found myself comparinghospital care to the kind of care the church gives. Didn’t themessenger of the Lord say something about the church beinga hospital for sinners?

Here I was, lying in an ICU bed, a decidedly physical“sinner.” I had been shoveling snow contrary to my doctor’sorders, and now I was reaping the full consequence of mydisobedience. It would have been quite natural to expectboth a dressing down and words of condemnation. But I didn’t experience a single syllable of either from those whowere doing their best to save my life.

There wasn’t any expression of overbearing arrogance.I had no feeling of being treated by people who wanted toexhibit their own sufficiency. The doctor had heard allabout the shoveling, the snow, and the cold. He hadheard about the intense pain and the fainting. But therehadn’t been a single word of reprimand, not even onepointed finger.

In the hospital the primary concern is to save life. Isn’t


that exactly what ought to be the all-prevailing interest of the church?

Why do so many of the sinners in thechurch—those who in one way oranother have gone contrary to the willof God—feel condemned, even rejected?What makes it so hard to come back ifone has failed? Could it be that somechurches and members are mismanagingtheir trust? Are we lacking in love?

Now I am back home trying toapply the lessons and the commit-

ments gained from this experience.Every church member, every brotherand sister, is in need of his or her pri-vate intensive-care unit. I like toremember that Jesus calls us to givetime, sympathy, and understandingcare in service to others. Saving livesis still the primary thing.

The words that were left with meon the way home were wise and help-ful. They were uttered, firmly anddecidedly, but with a sympathetic

smile by the doctor in charge. In theirpractical simplicity, they reminded meof the words of Jesus to the sinner:“Now, go home, but shovel snow nomore.” ■

Alfred C. Berger is a fourth-generation Seventh-dayAdventist and a retired pas-tor living in Fagerstrand,Norway.

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All Eyes on the Winner!It makes a difference when we see the big picture,

when we know the outcome.

BY PHILIP G. SAMAAN

MOM, I’M SCARED.”

The agonized words came tumbling out ofTara Lipinski shortly before her figure-skat-ing competition in the 1998 WinterOlympics in Nagano, Japan. This 15-year-

old American skater just needed her mother’s reassurance.“It’s OK to be scared,” said her mother. “But you can do it.”

We all know that she went on to win, becoming the young-est gold medalist ever in the history of Olympic figure skating.1

Why would such a flawless skater be so close to successyet be so anxious about failure? Isn’t it because victory isconceived in the risky bowels of defeat? There we have it—“The thrill of victory and the agony of defeat,” as the sportsslogan puts it. Probably Tara Lipinski rehearsed in her minda thousand times the thrill of victory and the agony of defeatbefore her ultimate triumph.

I gladly listened to the news on the radio that Lipinski hadwon. Later, as I watched a rerun of her final performance ontelevision, I was not in the least anxious about her final tri-umph. I was experiencing the “thrill of victory” for her, eventhough she, her parents, and her fans—being part of the actualevent—were still anxious and unsure. From my vantage point,I already knew the final outcome. They did not.

The Christian application is clear. We already know thefinal outcome of the spiritual race in the great controversy.In the throes of anguish and the thick of threatening dark-ness, there is indeed good news for us—light at the end ofthe tunnel. Its powerful rays filter through the darkness andguide our weary steps to our heavenly home. Our Redeemerhas already won the victory for us. Today He runs life’s road

D E V O T I O N A L


with us, and will be awaiting us at the end with the words“Well done” (Matt. 25:21).

Look to the JoyTara Lipinski, in her struggle to win the Olympic gold,

endured many hardships, ridding herself of any hindrancethat would impede her progress. If she could endure suchhardship in order to win a perishable gold medal, how muchmore should we endure the cross for the crown of life!

Running the race with Jesus impels us to shake off theweights that impede our progress so we may “run with endur-ance the race that is set before us, looking unto Jesus, the authorand finisher of our faith, who for the joy that was set before Himendured the cross, despising the shame, and has sat down at theright hand of the throne of God” (Heb. 12:1, 2, NKJV).

We need to join the apostle Paul not only in knowingwhat it means to believe in Christ but also to suffer forChrist. “For to you it has been granted on behalf of Christ,”he said, “not only to believe in Him, but also to suffer forHis sake” (Phil. 1:29, NKJV).

The apostle Peter also knew what it meant to experiencevictory snatched out of defeat. And in the midst of sufferinghe gives us a glimpse of the glory awaiting us at the end:“But rejoice to the extent that you partake of Christ’s suffer-ings, that when His glory is revealed, you may also be gladwith exceeding joy” (1 Peter 4:13, NKJV).

The pilgrims on heaven’s highway persevere in suffering forthe joy that is set before them, the joy to culminate in glory.We already know the final outcome of the great controversybetween good and evil. We already know that at the end of


the race total triumph is assured. Wealready know that at the end of thisrugged road there is a rich reward.

The glorious prospect of the joy thatis set before us surmounts our presentsuffering and transforms it into tran-scendent joy. If the prospect of a lovedone coming to visit us fills us with joy-ous anticipation in the midst of suffer-ing, how exceedingly more should thecoming of our beloved Lord impact ourlives today. Our suffering must alwaysbe viewed from the perspective of Hissustenance. In the strain and stress oflife, we must never allow the presentsuffering to eclipse the future glory.That is why Paul declared: “For I con-sider that the sufferings of this presenttime are not worthy to be comparedwith the glory which shall be revealedin us” (Rom. 8:18, NKJV).

Share the Suffering Brennan Manning depicts the scan-

dal of the cross as the “signature ofJesus.” 2 This signature is eternallyetched in His blood upon His heart andis indelibly traced upon every person.The signature of Christ will break ourhearts as it broke His, until our heartsconvulse with His heartbeat. It is imper-ative for us to be like Christ if we aredetermined to become His devoted dis-ciples. For we do not merely partake ofHis salvation; we also participate in Hissuffering. His condescension and cruci-fixion lead us to deny self daily, carryour cross, and follow Him.

The cross of Calvary propels us toexperience radical discipleship, wherewe are willing to be humiliated for thesake of the humble and lowly One.This is risky and dangerous business, forthe bloody signature of our Lord istraced upon the soul of every one ofHis faithful followers. When the cruci-fied and risen Lord becomes our life, weshare not only in His joy, His victory,and His exaltation, but also in His sor-row, His struggle, and His humiliation.

The humiliation of sharing inChrist’s suffering in this world will culminate in the exaltation of sharingHis glory in the world to come. Thebeautiful crown awaiting us aboveemerges from the bloody cross actuatingP

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our existence below. Indeed, carryingthe bloody cross carries with it morehonor than wearing the beautifulcrown. Let us never forget that “of allthe gifts that Heaven can bestow upon[us], fellowship with Christ in His suf-ferings is the most weighty trust and thehighest honor.” 3 Suffering with Christbrands us with His indelible mark to beworn as a badge of honor before thewhole universe for all eternity.

Living the signature of Jesus isindeed liberating. It liberates us fromthe bondage of needing the praise ofothers and the applause of the world,and releases us into the peace ofseeking only the approval of Heaven.In the final analysis, God’s pleasureand God’s approval is what reallymatters. It is God’s “Well done” thatreally counts. When things get downto the wire, when we are struck bythe stark reality that absolutelynobody and nothing can ultimatelyhelp us, then we are at last seizedwith the liberating and unmistakableconviction that God is enough.

Have you ever wondered why ourtrusted friends sometimes disappoint us?Could it be because we have been lean-ing more on them than on our bestfriend, Jesus? We all need the lift ofgood friends, of course. But our ultimateencouragement and strength come fromthe Lord. “We are prone to look to[human beings] for sympathy and uplift-ing, instead of looking to Jesus. In Hismercy and faithfulness God often permitsthose in whom we place confidence tofail us, in order that we may learn thefolly of trusting in man and makingflesh our arm. Let us trust fully, humbly,unselfishly in God.” 4

When we ask God to humble us—and when He sees we mean it—Hethen allows circumstances to subdueus, thrusting any residue of pride in thedust and tearing to shreds the fabric ofself-trust so that we may finally learn toplace our full trust in Him. When weseriously ask Him to help us pray, Heallows trials to bring us to our knees infervent prayer until He blesses us.When we knock at His door, asking fora sturdy faith, He pulls down all ourhuman props and crutches and security

blankets so that in desperation we mayhold on to His mighty arm, crying out:“Lord, save us, or we perish.”

This is the stuff tenacity is made of.It is cleaving to Christ, not out of resig-nation, but because of a recognitionthat He is indeed the winner. Maybeyou have seen the poster with a catfearfully hanging on to an extended rodabove a street, with the words “Hang inthere, baby.” This is not what spiritualtenacity or perseverance is about.

Oswald Chambers made this point

clear: “Tenacity is more than hangingon, which may be but the weakness ofbeing too afraid to fall off. Tenacity isthe supreme effort of a man refusing tobelieve that his hero [Jesus] is going tobe conquered.” 5

If Jesus Himself held on to HisFather amid the darkness, how muchmore we need to hold on to Him inthe midst of our darkness!

When we long to live in the bril-liance of His light, He allows us toplunge into the darkness of the night sothat we may be compelled to live byfaith and not by sight. When our way ishedged by darkness, when we stare at amoonless, starless night, when we’reenveloped by dark clouds shieldingGod’s presence from us, then we finallylearn to truly trust in Him—then we’reable to testify with Job: “Though Heslay me, yet will I trust Him” (Job13:15, NKJV). Then we finally learnthat sometimes, in the profoundest way,God’s silence is His answer. And withthe hymn writer we can sing: “Whendarkness seems to veil His face, I reston His unchanging grace.”

Jesus experienced His Father’s deaf-ening silence on the cross. He couldnot see His Father’s face. “The with-drawal of the divine countenance fromthe Saviour in this hour of supremeanguish pierced His heart with a sor-row that can never be fully understoodby [humans]. . . . The Saviour couldnot see through the portals of thetomb. Hope did not present to HimHis coming forth from the grave a con-queror.” 6 But He knew in whom Hehad believed, and by faith, not by

sight, He gained the victory. He wasforsaken (see Mark 15:34) so thatwe may never be forsaken.

Yet His implicit trust in Godbroke through His sense of forsake-ness. “Father, into Your hands Icommend My spirit,” he said (Luke23:46, NKJV).

No human being was ever sum-moned to drink such a bitter cup,nor has any come close to such afeeling of utter abandonment. Onlythe Son of God ever plunged intosuch an abyss of darkness. In ourdarkness we can see a light at the

end of the tunnel; He could not.And He did it all for you and me.

His perfect faith is what we desperatelyneed to inspire and fortify our own.Our faith riveted to His faith piercesthrough the darkest night, the thickestcloud—to discern the light beyond,trusting ever less in the seen and evermore in the unseen. ■

1 See Nadya Labi, “Back on Top,” Time, Mar.2, 1998, p. 67.

2 See Brennan Manning, The Signature ofJesus (Sisters, Oreg.: Multnomah Books, 1996).

3 Ellen G. White, The Desire of Ages, p. 225.Italics supplied.

4 ———, The Ministry of Healing, p. 486.Italics supplied.

5 Oswald Chambers, My Utmost for HisHighest (Grand Rapids: Discovery HousePublishers, 1992), reading for February 22.

6 The Desire of Ages, p. 753.

Philip G. Samaan, formerlyeditor of the senior SabbathSchool Quarterly, nowteaches in the ReligionDepartment at SouthernAdventist University in Collegdale,Tennessee.

We finally learnthat sometimes, in

the profoundestway, God’s silence

is His answer.


R. LYNN SAULS

It’s Monday morning and time to make my weekly com-mute from Naples, Florida, to Andrews University. Ihead for Southwest Florida Regional Airport earlier thanusual. A storm is forecast to hit by midday. Instead ofrisking a delay on my 12:50 flight, I’ll be on standby for

the 11:15 and try to get away before the storm hits.Onto I-75 going north. In the

passing lane. Going 75 miles anhour—five miles over the limit. Sev-enty-five on I-75. Troopers won’tbother you if you’re within five milesover. So I’ve heard. Passing a num-ber of trucks and cars. Moving rightalong. Maybe I’ll be the first standbyand make the 11:15.

From the rearview mirror I see aDodge Viper rapidly gaining on me.Tailgating now. Slowing down. Impatient at my being in theway. What’s wrong with that guy? I’m going five miles overthe limit and still he wants to pass?

OK, OK! I move over to the regular lane so the speeddemon can pass. OK, now pass, you ——— (an unflatteringword I heard my father use when I was a boy goes through mymind). The Dodge overtakes me as my anger overcomes me. Icatch myself going faster. Now 80 miles an hour. Bad thoughtsand bad names are directed to the driver of the Dodge, wordsnot used in polite society, words I never use aloud, words thatfor years have seldom entered my mind.

Then remembrance of Jesus’ words: “Whosoever shall say,Thou fool, shall be in danger of hell fire” (Matt. 5:22). Notjust “fool”—any derogatory name applied judgmentally andin anger to any soul for whom Christ died.

Then conviction: Oh, God, what’s wrong with me? Thishas been happening to me more and more lately. I ambecoming possessed by unrighteous anger. Jesus, help. Jesus,take control. Don’t let the evil one take over.

And the still small voice speaks: “You’re in too much of ahurry. Keep within the speed limit. When it says 70, itmeans 70. Render unto Caesar. Intentionally going over 70with no letup is different from occasionally and uninten-tionally slipping over the limit while watching the road. Ifyou always consciously go beyond the limit—even if only alittle—you will develop a frame of mind that affects yourresponse to all laws, human and divine. You will eventually

push against the edge of restraint in all things and rational-ize a defense. The evil one will have you.”

Silence.Slowing to 70.Less tension. At peace with the state—and heaven. Not

resentful of those who speed past me. No name-calling.Instead, a prayer for their safety.“Great peace have they which lovethy law: and nothing shall offendthem” (Ps. 119:165).

Staying under 70 and singing.“Amazing grace! how sweet the sound.. . .” “Oh, to grace how great a debtordaily I’m constrained to be . . .” “Whatwondrous love is this that caused theLord of bliss to bear the dreadful cursefor my soul . . .” “I wonder as I wan-

der out under the sky, how Jesus the Savior did come for to die forpoor ornery people like you and like I . . .” “I’m just a poor way-faring stranger, traveling in this world below, but way up yonderthere’s no sorrow in that fair land to which I go . . .”

Airport exit up ahead. Already?Long-term parking. Northwest ticket counter. “My ticket

is for the 12:50 flight to Detroit. Could I be on standby forthe 11:15 flight?”

“How about taking the 10:00 a.m. flight? It has plentyof room and is boarding now at Gate B6. You have time tomake it.”

Thank You, Jesus.So often as we drive on blue highways through little

towns, we find all the lights are green—if we go the rightspeed. In Christ it is “not yea and nay” (2 Cor. 1:19), but inHim it is always yes. “For the Lord God is a sun and shield:the Lord will give grace and glory: no good thing will hewithhold from them that walk uprightly” (Ps. 84:11).

I should not go beyond the speed limit anymore. Neithershould I push beyond the edge of God’s restraints.

So it seems to me.

R. Lynn Sauls has taught English and journalism inAdventist colleges and universities for many years.He writes from Naples, Florida.

At the Edge ofRestraint

I T S E E M S T O M E

All the lights aregreen—if we gothe right speed.

Nothing about the sitewas particularly impres-sive, if buildings andfacilities are a measure-ment device. The loca-

tion of the 1000 Missionary Move-ment in North America on 260 acresnear Louisville, Kentucky, boasts acouple house trailers, barns wheretobacco had dried in ages past, andfive rather modest buildings underconstruction.

But first glances are not greatassessment methods. Add 33 prospec-tive Missionary Movement volunteers,one paid director, 10 full-time and 15part-time volunteers, and the dreamof director Dr. Jairyong Lee, and a dif-ferent scene emerges. Patterned afterthe program in the Philippines, thismovement has as its goal the trainingof 1,000 young (age 18-30) missionar-ies every year to share God’s love in

foreign lands.After onemonth ofintense train-ing, the youngpeople are sentby twos tobring thegospel to newgroups of peo-ple, help pas-tors withextended dis-tricts, assist inthe growth ofsmall churches,teach Englishlanguage classes, and help with youthprograms, for example.

On the morning of June 26, before8:00 a.m., Jack Nash, pastor of the St.Matthew’s Seventh-day AdventistChurch in Louisville, Kentucky, andMissionary Movement board member,and I arrived at the site. Already the88-year-old construction supervisor,Joo B. Lee (no relation to Dr. Lee),was on duty as well as director Lee andother volunteers. With the arrival ofthe 33 young movement mis-sionaries, the day and the trekto the Prayer Garden began.This entailed a half-mile hikeacross an open field and a 51-log-defined-step climb to theworship area.

As we prayed and worshipedtogether in this beautiful woodedsetting with stacked flat rocks aspews and a wooden cross as abackdrop, I began to sense themeaning and the mission of the1000 Missionary Movement. Aspecial place, this worship site

would become a sanctuary for thoseseeking the companionship of theirSaviour beyond the daily worshipschedule.

Because this movement is in itsinfancy, between classes the youth helpin the establishment of the facilities.With the temperature already in thehigh eighties and wiping the perspira-tion from their faces, some draggedand hauled materials from the con-struction site while others dug with

W O R L D N E W S & P E R S P E C T I V E S

1000 Missionary MovementA dream—1,000 young people a year to mission lands.


B Y M Y R N A T E T Z , A D V E N T I S T R E V I E W M A N A G I N G E D I T O R

BANNER UP: Thirty-three prospective missionaries display the move-ment’s banner in front of two partially completed dormitories.

PRAYERTIME: Retired missionary KennethOster, a volunteer instructor, tells a story tothe young people during morning worship.

ON OUR KNEES: Students pray for God’s presence.



spades. During the work session I inter-viewed their leader and two youngpeople. As they answered my ques-tions, I better understood the dedica-tion of those who are willing to partic-ipate in what appears to be a monu-mental project.

Soft-spoken, well-defined, and artic-ulate, Dr. Jairyong Lee shared the storyof the beginning of the movement inthe Philippines and this one in theUnited States. He recalls listening to a

representative ofthe General Con-ference explainthat the Seventh-day AdventistChurch is losing60 percent of itsyoung people.

“We have to dosomething,” Leesaid to himselfduring the dis-course. Because he

could not quiet this directive, thevision of the 1000 Missionary Move-ment was born—as much to save andkeep our young people as to reach theworld for Christ.

Just last March the movement inthe Philippines celebrated having sentout 1,000 young missionaries, with10,000 conversions and the buildingof 100 churches since its beginning in1991. With the support of GeneralConference president Robert S.Folkenberg, GC youth director BarakaMuganda, Global Mission directorMike Ryan, Southern Union presi-dent Malcom Gordon, and Kentucky-Tennessee Conference presidentRichard Hallock, Lee’s first dreamspawned a second.

“The Kentucky-Tennessee Con-ference committee voted to sponsorthis movement in the United Statesjust last year,” explained Lee. “Withthat assurance I came here to beginthe second Missionary Movement.”Lee expresses his gratitude to the con-ference for their support in many dif-ferent ways. Financially, however,except for one salary, the movementdepends on donations.

“When the students come,there are all kinds,” Lee contin-ued. “But here they get up at 5:30,begin with morning devotions,then classes, work education,prayer sessions, and friendships.Classes include a study of topicssuch as ‘Public Evangelism,’ ‘TheRemnant Church,’ ‘Health Evan-gelism,’ ‘Bible Study,’ ‘Spirituality,’and ‘Last-Day Events.’ ”

One student who was sent toChina as a missionary was ar-rested and later released. Anoth-er was robbed while serving inRussia. All are committed to lay-ing down their lives if called todo so by the Lord.

Interviewing two young peopleconvinced me that this movementis—as the founders have said—atraining place that will change thelives of youth.

As Charles Bivens, from Gatlinburg,Tennessee, considered his future, a letterfrom the 1000 Missionary Movementarrived, and he was interested.

“I called the conference to check onthe program’s legitimacy,” said Charles.“They said it was a great organization,and I filled out my application.”

After a month’s training Charlesand his partner, Ken Hou, from Buf-falo Grove, Illinois, were in the firstgroup to go to a foreign country. (Seefeature, p. 28.)

Fulfilling ProphecyWorking now at the movement site

as a dean of boys, Charles has plansthat include pursuing a theologymajor. After graduation he wants toreturn to “apply what I have learnedand make what has happened to mehappen for others.”

“I believe we are witnessing the ful-filling of Bible prophecy,” testifiesCharles. “I believe this to be one man-ifestation of the latter rain.”

Kim Weisner joined the 1000 Mis-sionary Movement very recently. Shesays that she was in and out of thechurch, working and attending a commu-nity college part-time, but she claims shehad never found where she belonged.

She was sitting beside her mother atcamp meeting listening to Dr. JairyongLee. “I felt, wow! My mother turned tome and said, ‘Is that something you’dlike to do?’

“ ‘I’ll think about it,’ I responded.‘And I need to pray.’ ”

Kim told the Lord that she knewHe had a plan for her life. “I hap-pened to be in Matthew 4,” continuesKim. “Christ was gathering His disci-ples. I stopped reading. Then I readabout how they left their nets andfollowed Him.”

“OK, I know what You want me todo,” prayed Kim. “Now give me peace.”

Kim exudes enthusiasm and explainsthat her two Korean roommates havebeen such a blessing to her. “They areso disciplined, so focused, so helpful—they have taught me so much.”

There are big plans for the site. “Anadministration building on the side ofa hill, more housing facilities, a properkitchen and dining area, a play area,and the completion of the chapel,”lists Lee. “By Monday,” he says (andthis is Friday), “the air-conditioningand heating units will be installed forthe students’ housing, carpets will belaid, the plumbing will be functional,and the students can move in.”

I shake my head. But why would Iquestion? These people have a dream.

For more information call (502) 895-4444 .

CLEAN UP, FIX UP: Students join in the morning’swork, cleaning construction debris.

Dr. Jairyong Lee


Scientists, Theologians, andAdministrators Grapple With Issues of Science and Faith

O ur concern tonight is [that of] someone who partici-pates in two communities, the community of scien-

tific inquiry and the community offaith. What is the experience of thescientist who is also a believer, partic-ularly the scientist who serves in theemploy of the Adventist Church?What questions will such a personhave to face?”

That statement, part of the keynoteaddress by La Sierra University religionprofessor Richard Rice, essentiallysummed up the issue facing the confer-ence on science and faith, which con-vened on the campus of Andrews Uni-versity in Berrien Springs, Michigan,July 23-29.

The meeting brought togetherabout 140 participants (biologists,chemists, physicists, mathematicians, administrators, the-ologians, and experts in computer science) to focus on

the big issues in regard to Creation.Just about every tertiary Adventist educational institu-

tion in North America was represented. There were alsoAdventist scientists from non-Adventist institutions inthe United States, as well as Adventist scientists from atleast five other countries (Argentina, Australia, Brazil,Hong Kong, India, and the Philippines).

According to physicist BenClausen of the General ConferenceGeoscience Research Institute andcoordinator for the gathering, theimpetus for the conference arose outof a desire to combine the annualmeeting of the Biblical ResearchInstitute Science Council with whathappened to be the first quinquennialmeeting of North American Divisioncollege science professors.

The purpose of the conference,according to a document circulatedby organizers, was “to affirm faith . . .by celebrating together our divineorigin . . . and by sharing the inspira-tion of God’s creatorship through

nature, the arts, and personal experience.” In this regardthe Friday evening vesper service was dead on target,

N E W S B R E A K


It was a Kudzu cartoon that highlighted the issue. Awoman accosts the pastor at the door of the cartoon’schurch and says, “What—no tanning salon? No juice

bar? No food court? No fitness center?” “And you call yourself a house of worship!”I saw the cartoon the same day that I

visited a historic church in downtownWashington, D.C.; it listed classes inyoga as part of its “ministry” to the community.

Just what is a church? The answer is not trivial. The answer is the heart of

defining what the Seventh-day Adventist Church should be.Our Sabbath school discussion group that same weekendexcoriated the Adventist Church for not taking more standson public issues.

Is that what a church is?

Luke’s recording of the early Christian church inActs gives us a picture of a church with a single focus:To spread the gospel of Jesus Christ to people who wereperishing.

We still follow that model. This fall more than 5,000churches around the world will partici-pate in NET ’98—churches from virtu-ally every time zone, churches on

every inhabited continent, churches big and small. It is aclear message that the Seventh-day Adventist Churchstill believes that spreading the gospel is why we call ourselves a church.

The final panel of the Kudzu cartoon makes the pointclearer: The woman clinches her diatribe of the pastor bysaying, “What’s the point of your valet parking?” Indeed.

“And you call yourself a church!”

B Y K E R M I T N E T T E B U R G , A S S I S TA N T T O T H E N O R T H A M E R I C A N D I V I S I O N P R E S I D E N T F O R C O M M U N I C AT I O N

NEWS COMMENTARY

HEAVY STUFF: It was a focused crowd—thatgroup of scientists, theologians, and adminis-trators. Every plenary (as indicated in this halfof the audience) was full, every breakout ses-sion well attended. (Photo Jack Stenger.)

New Law Protects Charitable DonationsPresident Bill Clinton recently signed the Religious Lib-

erty and Charitable Donation Protection Act into law. Thebill protects the religious and charitable contributionsmade by people who later declare bankruptcy, reports Reli-gion News Service.

“As Americans, we value the important role religiousand charitable institutions play in the daily life of thisnation,” Clinton said upon signing the bill on June 19. “Itis a great loss to all of our citizens for creditors to recouptheir losses in bankruptcy cases from donations made ingood faith by our citizens to their churches and charitableinstitutions.

“As Americans, we also know that giving, whether toone’s church, temple, mosque, or other house of worship, orto any charitable organization, fosters and enriches oursense of community. We need to encourage, not discourage,that sense of community. The Religious Liberty and Chari-table Donation Protection Act does just that.”—ReligionNews Service.

59 Years Ago . . . World War II EruptsChurch leaders counseled caution to those interpreting

the outbreak of World War II on September 1, 1939, as thebeginning of Armageddon.

“There will doubtless be those who will venture to fore-cast the whole course of events, and attempt to define theoutcome,” wrote General Conference president J. L. McEl-hany in a September 14 message. “Such a course we regardas unwise and attended with much peril. This is a graveand serious hour, a time when our words should be few.”

McElhany’s article illustrated that practical concernswere also on the minds of church leaders. He urged readersto pray for leaders at the General Conference, who wouldconsequently have many more responsibilities thrust onthem if a general war cut contact with mission territories.

In a September 28 note, Review associate editor FrederickLee warned, “War no longer can be confined to regiments ofsoldiers at the front. The enemy strikes at any time and atany place.” Readers ought not to lose hope, however, Leecounseled, for “the Lord of the universe is most surely watch-ing over this troubled world, and is waiting the hour, whichcannot be far distant, when He will come and save us.”


Religion in the News Historical Note

with its focus on the deeper meaning and dimension ofreligious art (with AU art professor Greg Constantine)and on the evocative power of music (with organist-com-poser Kenneth Logan). In a brilliant, digitally enhancedperformance of his own composition, “Congo Nights,”Logan transported the senses in one fell musical swoopinto the heart of a tropical rain forest, filling the imagina-tion with the sounds—and almost the sights and smells—of nature in the African night.

The conference’s plenary agenda divided into threeparts: on design (in nature), geology, and origins. TheFriday evening vespers, falling under the rubric of design,symbolized the greatest unanimity and consensus amongparticipants. As they sang Cecil Alexander’s “All ThingsBright and Beautiful,” there could hardly have been anyquestion of a vibrant, common faith that “the Lord Godmade them all.”

That unanimity clearly came under strain, however, asthe conference grappled with questions of geology andorigins. And though presenters and respondents spokewith appropriate care, the alert observer could pick upclear signs of unresolved issues in these areas. A separateevening meeting of the Association of Adventist Physi-cists for example, heard calls for change in the church’straditional position, not only on the age of the earth, butalso on the age of living things. Such calls were far from

unanimous, however, and represented a significant depar-ture from the tone of the general sessions.

Guest presenters at the conference included astro-physisist Robert Newman of the Biblical TheologicalSeminary in Hatfield, Pennsylvania, and philosopher DelRatzsch of Calvin College in Grand Rapids, Michigan.Ratzsch’s new book, The Battle of Beginnings, receivedmuch attention at the conference, with its urgent call toboth creationists and evolutionists for deeper intellectualhonesty, rigor, and accountability.

NEWS NOTES

✔ CompuServe Users. You can access the AdventistReview online each week within 48 hours of presstime,and several days before the magazine reaches your home.The Review is available free of charge in the AdventistsOnline Forum (GO SDA).

If you have e-mail, you can also contact the Reviewstaff online. Send letters, prayer requests, and subscrip-tion requests to [email protected].

What’s Upcoming

Sept. 5 Lay Evangelism DaySept. 19 Family Togetherness Day

N E W S B R E A K


LifeLessonsLife Lessons

Adventist education is good, but most of what we learndoesn’t come from a classroom.

BY CHERYL GILBERTSON

IT’S SABBATH, A WINDY EARLY-SPRING Sabbath. An appeal is made for offerings to supportthe local church school. It seems that funds are des-perately needed for the coming year. The congrega-tion is reminded of the worthy student fund.

Now it’s Sabbath afternoon, and I’ve been thinking aboutthe offering call. I don’t remember the subject of the ser-mon. It was good, but my mind has rewound a coupledecades, and my heart is flooded with memories.

So Long AgoWhen I was 6, my mother became a Seventh-day Ad-

ventist. My father, not being Christian, had difficulty under-standing and adjusting to all the changes Mom began tomake in our home. One of those changes was Mom’s insis-tence that her two eldest school-aged children go to thelocal Adventist school, which was more than a 30-minutedrive from our home. My father didn’t understand why thenearby free public school wasn’t good enough. But my mother persisted. She wanted her children to learn aboutthe Bible in a caring atmosphere, with teachers and admin-istrators who loved the Lord and His truth.

Sabbath was something else my father couldn’t under-stand. But he honored my mother’s desire to raise us asAdventists, making allowances to help us keep the Sabbath.The strain of these differences and misunderstandings led myparents down separate paths, and four years after my motherbecame a Seventh-day Adventist, they divorced.

During those four years our family had moved from theWest Coast to the East. My father, who worked in the

S T O R Y


aerospace industry, had changed companies. The loss of amajor contract resulted in a company-wide cutback, and myfather was laid off shortly after the divorce. Finding herselfin a new state with no relatives, few friends, no money, andno job skills, my mother searched for ways to keep herdaughters in church school. She struggled severely with herneed for help and her strong natural pride.

I especially remember a tearful afternoon she spent in ourliving room with the principal of our small two-room, eight-grade school. She explained that between the divorce andthe loss of my father’s job, she would no longer be able topay the full tuition, but would willingly do anything to helpher two oldest children stay in church school. She taughtcooking classes, drove the school van, and generally madeherself available for anything that needed to be done.

Eventually Mom found a factory job in a city an hour’sdrive from school. But with two small children, in additionto two children in school, she also needed day care. For atime we attended a non-Adventist Christian school that hada day-care center. It was a wonderful friendly school, but mymother, who had come from a Sunday church background,was concerned about its influence on her Sabbathkeepingchildren. I remember Mom crying at night, praying to beable to send us again to an Adventist school.

Mother’s job required her to be at work early in the morn-ing, so every morning at 5:30 we all got into the car and sleptwhile Mom listened to soft music on the radio and drove thehalf hour to the school and day care center. Then she drovean hour in the opposite direction to her job. She picked usup at 6:00 every evening, when the day-care center closed. It


was exhausting for all of us.The following year all four of us

were in school. Mom enrolled us inanother Adventist school even fartherfrom where we lived. Knowing itwould be impossible to send us all onher minimum wage, Mom again wentto the school principal and treasurer,whom she didn’t know, to ask whatarrangements could be made. Shewould be able topay only a smallamount eachmonth, but she sowanted her chil-dren to learn in anAdventist school.

There was alarge Adventisthospital in this newcity, and my moth-er applied for a jobthere. The pay andthe location werebetter. Arrange-ments were alsomade for the twoeldest of us to sellChristian maga-zines that summer.We were not paidin cash, butreceived a scholar-ship toward ourtuition. I wasextremely shy, andthe thought of selling magazines onstreet corners and going door-to-doorterrified me. But I knew the sacrificesmy mother had made and was making,and how important it was to her that weattend this school, so I swallowed myfear. During the school year we cleanedthe classrooms after school for an hourlywage that was applied to our account.

Late that fall Mother began work-ing in the housekeeping department ofthe hospital. We moved into a town-house near the school. When I was oldenough I got my first “real” job innutrition services, alongside many ofmy friends.

Still StrugglingAt the end of every summer during

my academy years my mother petitioned

the school board for student financialaid. Even with her higher wage she wasunable to pay full tuition for four chil-dren. During my senior year my bestfriend’s parents were on the schoolboard, and she had overheard themmention a doctor and his wife who hadshown great kindness to my mother andus children. They were the ones respon-sible for keeping me and my siblings in

an Adventist school. Their sympathytoward my mother (while others whis-pered about “the divorcée”) inspiredgreat admiration in me. I listenedintently when they taught my youthSabbath school class and watched themsit together during the worship service.

I graduated from academy andenrolled in an Adventist college. Afterattending for two years and experienc-ing some unfortunate events, I spent asummer counseling at an Adventistsummer camp. When forms for myfinancial aid were not forwarded intime for my signature, I missed thedeadlines for my grants and loans andlost them. Without this help I wasunable to return to college after mysophomore year.

Discouraged and depressed, I drifted

out of the church. At 20 I no longerfelt optimistic about my faith or myfuture. Attending an Adventist collegeseemed an impossible dream.

I worked, staying out of college for ayear and a half before enrolling in anon-Adventist college. There weretimes during those college years when Iwould cry in my dorm room, wishingto get back to the trusting, peaceful

relationship I’dhad with Godduring academy.I graduated twoyears later.

There weretimes when Iwas withfriends that I’dremember thethings I’d beentaught atchurchschool—aboutdrinking, aboutrelationships,about the Sab-bath. Memoryverses long for-gotten wouldpresent them-selves in boldblock letters inmy mind.

After gradu-ating with hon-

ors, I moved back to the West Coast tobegin my career in a large city. I lovedit. But the excitement of indepen-dence, a new job, a new city, and newfriends soon began to wane. Again Ifelt the old familiar longing.

I tried going to a few Adventistchurches, but some were cold. In othersI never got over the feeling of being avisitor. I attended one church regularlyfor about three months. But each Sab-bath the people always seemed surprisedto see me as they fumbled over myname. Still, the memory verses “I willnever leave you or forsake you” and“Remember the Sabbath day” often sur-faced into my consciousness.

I finally quit going to church, givingit up “for good.” I decided that inseven years of trying to get back to

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God, somewhere, somehow, I’d crosseda boundary and I’d never get back. Itjust seemed like a waste of time andenergy trying to relive the past.

Is That You, Lord?One morning as I was waiting for

the bus to the downtown bank where Iworked, I saw a street person passedout across the wide sidewalk. Withouteven thinking, I stepped over him.With great force in my mind I heardand saw the verse: “Inasmuch as yehave done it unto one of the least ofthese my brethren, ye have done itunto me” (Matt. 25:40). In thatinstant I saw the cold stoniness ofmy heart. But in my professionaldress, on my way to my professionaljob, I brushed it off.

All day long that verse rang in myears. Indeed, every time I saw a home-less person after that, the forceful wordsreturned: “Inasmuch as ye have done itunto one of the least of these . . .”

A few weeks later I received abrochure in the mail. Then I saw anoccultish-looking ad on TV, advertisinga prophecy seminar. As a formerAdventist, I instantly recognized thetopics. My sister, who, with her hus-band, had also moved to the same city,received the same brochure in the mailand saw the strange ad on TV. We hadtalked about returning to church, andeach of us had done so periodically. Wediscussed the reasons we stopped goingto church. “Are you going to theprophecy seminar?” she asked.

“No,” I said. “Are you?”“Me Either.” And we never men-

tioned it again.But responding to some indescrib-

able urge, I attended that first night’smeeting. Just before the lights weredimmed and the slide presentationbegan, in walked my sister and her hus-band carrying their 10-month-old baby.Her eyes flew open as she saw me, andwe both smiled. We attended thosemeetings for five weeks. At the end mysister and I were rebaptized, and herLutheran husband was baptized intothe Adventist Church. (In a holy coin-cidence, his sister and her family hadbecome baptized Adventists in their

Midwestern hometown a couple yearsearlier.)

I’d like to say that it’s been easy andpeaceful these past few years, but thetruth is, it hasn’t. Both my sister and Ihave had to confront the reasons wedrifted out of the church, and come toterms with things that happened whilewe were growing up in the church.We’ve had to deal with our pain andanger, and we’ve had to forgive. We’vehad to let go of the past and its mis-takes. In many ways we’re still lettinggo. It’s sometimes a slow, painful

process. But this time, by God’s grace,we are determined not to let go of thechurch. We love this truth. We loveour church. We love our God.

After an exhausting, uphill battleand some unfortunate incidents, mymother also drifted away from thechurch. But the Lord has brought herback to a warm and supportive churchfamily, and she too is learning to let goof the mistakes of the past—others and her own.

Precious MemoriesA few weeks ago I found an old

Review. As is my habit, I began myreading in the back, looking for the listof those leaving for mission service.I’ve often seen the names of formerteachers, pastors, and classmates, andtheir siblings and parents, listed. In thisissue was the name of the doctor andhis wife who sponsored my tuition solong ago. I have heard over the yearsthat they returned to mission work sev-eral times. My heart thrilled as I readtheir names.

Since I rededicated my life to God afew years ago, I’ve served as a volun-

teer missionary teaching English andBible in Asia. I praise God for theopportunities He has presented,enabling me to be involved in missionwork both at home and abroad.

It has now been many years since Igraduated from academy, and I’mthinking of the winds of the Spirit thathave blown through my life, the whis-pers, the gales—all the positive influ-ences. I’ll never forget my mother’sfaith, her tenacity, perseverance, andstrength. I think of visits to my home-town church, where parents of old

academy friends would smile andgive me a warm welcome. I recallteachers who were compassionateand supportive about my unpre-dictable family life, as well as theprincipals and school board mem-bers who responded in answer to adesperate mother’s pleas and prayers.Above all, I praise the Lord for thedoctor and his wife, who will neverknow until heaven the influencethey’ve had on my life with theirfinancial support and their great and

humble example.

Ihear the wind through the win-dows, and my mind returns to therequest for offerings this morning.

I’ve heard many reasons parentschoose not to send their children toAdventist schools. But as I considertheir reasons, I remember a small,proud, tearful woman who sat in herliving room a few short months afterher divorce and swallowed her pride toask the principal if there was any wayfor her two eldest children to attendchurch school; a woman who tookadvantage of any opportunity for theprivilege of sending her children to atruth-teaching school. I think of theWind that has settled in the quiet spir-it of my heart as I lay down my pen,and I am grateful. Through it all, Hehas changed my heart, my life. ■

Cheryl Gilbertson lives inCenterville, Ohio, whereshe works for a softwarecompany.

I’m thinking of thewinds of the Spiritthat have blownthrough my life.


SANDRA DORAN

Listening to women reading their stories, I amamazed at the fortitude that holds families togetherunder stress, lends a constancy to the lives of chil-dren, and infuses powerand hope into even the

bleakest of circumstances.I am convinced that the world is

made up of many strong women.Women who keep going when thereis only a handful of flour in a jarand a little oil in a jug; women whogather sticks in the early morning,work wool and flax with eagerhands, and wear garments ofstrength and dignity. Women offaith and courage.

One year ago a reader of the Review entered a plea forunderstanding in the Give and Take column. Her eighthchild, a little girl, had been born with Down’s syndrome.Physical complications made caring for this child difficultand heartwrenching. Responding to her request for sup-port, a woman 2,000 miles away penned a letter straightfrom the heart. Over the course of the next year the twobecame kindred spirits, buoying one another up throughdifficult times.

I have before me seven letters written by a mother ofeight, heralding a year of faith and triumph. The correspon-dence tells the story in simple eloquence, relating the detailsof a life in words penned at odd hours, moments snatchedwhen children slept and laundry lay clean and folded. I amenergized by reading of a mother in another place who saved$4,000 from birthday gifts, odd change, and grocery moneyto finance a child’s surgery. I gain new strength for my ownjourney by reading of another woman who rises at dawn,takes the horses down to pasture, teaches a young son whois struggling to read, guides her daughter through the worldof academics, instructs a neighbor in piano, weeds the gar-den, cans, freezes, doctors a sick calf, practices midwifery,cleans up after a sick child, and sews a quilt for a friend.

My faith is fortified by the texts that she clings to as her3-year-old develops medical problems, her 1-year-oldrequires care that is expensive and out of reach. “Daily I seeHis goodness” she writes. “I know He loves and cares forme, and I can say with confidence that all things work

together for good, and that struggles produce the greatestChristian growth.”

Her words strengthen me.We are bound together: women,

Christians, Seventh-day Adventists.Bound with the octogenarian whowrites to me of her efforts to renewher marriage after 57 years of hatred.Bound with the isolated woman onthe edges of the desert who drawsstrength from John 6:37; the auntfrom California clipping Review arti-cles for her grief-stricken niece inMassachusetts; the 80-year-old fromGeorgia who sends me four typedpages of God’s leading in her life,

encloses a tape of a local gospel artist, and adds on a seg-ment of her yellow-nape Amazon parrot squawking recog-nizable words into the microphone.

We draw strength from one another. Because a mother inIdaho can line up seven children and drive them, washedand scrubbed, to a Seventh-day Adventist sanctuary, I knowthat I can arise early on Sabbath morning in New England,catch up on my Bible reading, put the dog out, rinse thebreakfast dishes, prepare for guests, teach the youth class,and navigate my own two sons into a chapel in Lincoln,Rhode Island.

We are sisters—mostly unidentified, anonymous—hum-ble believers clinging to faith, refusing to give up, solvingproblems, soothing the cries of children, walking the aislesof grocery stores, stretching our minds and money, findingcourage in moments of crisis, calling our pleas to the Lord inthe night.

Like our sisters of old, the Lord will not forsake us. “Sothere was food every day for Elijah and for the woman andher family. For the jar of flour was not used up and the jug ofoil did not run dry, in keeping with the word of the Lordspoken by Elijah” (1 Kings 17:15, 16, NIV).

Sandra Doran, Ed.D., is an educational consultantand special lecturer at Providence College in RhodeIsland.

Sisters in the FaithS A N D R A D O R A N : D I A L O G U E S

We draw strength

from one another.


BY S. CHARLES BIVENS

Just what,” you may well ask, “does potato soup have incommon with mission work?” Well, first I have to tellyou about my potato soup.

Several days ago I stood making a pot of potato souphere in Chiba, Japan—my mission

field. Now, my recipe is simple (my moth-er’s recipe, actually): milk, salt, and ofcourse . . . potatoes. It’s simple and it’sgood. I also add a little cornstarch to thicken it. Kind of like a chowder.

On this particular day I thought, Whynot add some carrots? So sure enough, Idid—then some celery, mushrooms, babygarlic, and green onions. Now, it was good,mind you, very good. But my point is this: Iintended it to be potato soup, just plainpotato soup, nothing fancy. When I gotthrough with it, though, it was a culinarymasterpiece!

“OK,” you’re saying by now, “the guy’s agood cook. So what? What’s that got to do with missionwork?” Bear with me; I’m getting to that. Remember thisprinciple: what I intended it to be wasn’t what it became,and the end was even better than I intended.

Let me tell you another story. One year ago I enrolledin college, and I was thinking I would have a potato soupexperience. God had a different idea. I received andaccepted a call to the 1000 Missionary Movement TrainingCenter in Louisville, Kentucky.* You see, God was addingsome carrots to my “potato soup” ideas about my ministry.Halfway through the training I found out I would be goingto Japan. Japan! Of all places (God had just added the cel-ery and the baby garlic).

What God wanted me to do has turned into the greatestexperience of my life. I have learned more about theredeeming love of Christ, more about God’s patience, Hiskindness, His sacrifice, than I could have back home in theStates. God has changed my life!

Of course, I’ll continue my education, but with a differ-ent emphasis. I know now that I’ll never be able to beanything other than what I am now—a missionary. It’swith this goal, this thought, that I seek the best educa-

tion. God wasn’t content with the potatosoup experience for me. He wanted to giveme the culinary masterpiece experience.And that’s just what it’s been, too, teach-ing Bible and English at the 3-H LanguageSchool in Chiba, Japan.

Four months ago one of our studentssaid that her greatest desire was to besomeone’s mistress. We thought we hadmisunderstood her because her Englishwas not very good, but upon checking, wediscovered we had heard correctly. Whatbecame her new goal? “To be baptized,”she would tell you. She has completedbaptismal classes and was baptized inMarch.

I wouldn’t trade what God has done—watching Himwork—for all the potato soup in the world. I may eat somepotato soup now and again, but my experiences with Godwill always be culinary masterpieces.

God may be inviting you to a similar experience. Thereare thousands of Seventh-day Adventists who are thinking“potato soup.” Let God into your kitchen. Change yourmajor; come out of retirement; do whatever He calls youto do. From now on, let Jesus do your cooking. You may besurprised that what you expected wasn’t the result God hadin mind. ■

* See World News and Perspectives, p. 20.

S. Charles Bivens is currently working at the 1000 MissionaryMovement site in Louisville, Kentucky.

Potato Soup and Mission WorkWhen God has His way, the recipe is a culinary masterpiece.

F E A T U R E

Literature RequestsImagine doing evangelistic work or

leading a church without enough books toread, Bibles to go around, or literature forinterested persons. A large percentage ofSeventh-day Adventist churches face thischallenge. At the same time in NorthAmerica we spend thousands on Sabbathschool materials and other literature thatwe throw away when we finish with them.

The names below come with requestsfor Bibles, Spirit of Prophecy books,Adventist books and magazines, Sabbathschool lessons, and evangelistic materials.Other needs, such as children’s materials,are noted with the names. One word ofcaution—our friends in these countries areoften poor and a few times have asked forfinancial assistance. Please do not sendmoney overseas.

GHANA Adu AcheampongHome Health Education ServiceP.O. Box 275Sunyani, Brong-Ahafo, Ghana

Pastor Opokue Agyemang(associate district pastor)Mampong Ashanti District of SDAP.O. Box 61Mampong-Ashanti, Ghana

Evangelist Paul Wiredu AnyankwahP.O. KN 151Kumasi, Ghana

B. Y. AsamoahSDA ChurchMid-West Ghana Conference P.O. Box 727Sunyani, Brong-Ahafo, Ghana(youth/Pathfinder leader)

E. O. Boansi, ChaplainSDA Secondary School

P.O. Box 45Bekwai-Ashanti, Ghana

Stephen Y. BusiSeventh-day Adventist ChurchP.O. Box 22Kintampo, Brong-Ahafo, Ghana

Frederick Anadjoe, Jr.Seventh-day Adventist ChurchP.O. Box 2Agona-Ahanta, Ghana

Thomas Mankrado(lay preacher)Azani TownP.O. Box 87Ahanta, AgonaTakoradi, Ghana

Baffoe SamuelSDA Educational UnitP.O. Box 16Sunyani, Brong-Ahafo, Ghana

KENYA Pastor Daniel Kiptoo Bettc/o South-Rift Mission of SDA ChurchP.O. Box 1705Kericho, Kenya

Mrs. Pauline N. MerabaP.O. Box 1995Kisii, KenyaVBS materials, Picture Rolls, hymnals

Elikanah M. MogusuP.O. Box 1995Kisii, Kenya

Joel Mose ObwogoNyamache Secondary SchoolP.O. Box 194Kisii, KenyaChildren’s books and magazines, Picture Rolls.

Pastor Daniel N. OngiriKisii Town Adventist ChurchP.O. Box 2070Kisii, Kenya

NIGERIA Henry V. OshiriRivers Conference of SDA ChurchP.O. Box 111Port Harcourt, NigeriaSpirit of Prophecy and other SDA books

PHILIPPINESMrs. Merlynda A. Ando1207 USM Avenue, KabacanSouth Cotabato 9407, Philippines

Pastor T. BatulayanPoblacion, Banga

9511 South Cotabato, PhilippinesSDA books and books for grades 1-6; textbooks,storybooks.

Fortunato BuaquinaCentral Seventh-day Adventist ChurchOroquieta City7207 Misamis Occidental, Philippines

Samuel EscosuraDolefil SDA ChurchValencia Site9504 Polomolok, South Cotabato, Philippines

Wilfredo Miadoc/o Southern Mindanao MissionP.O. Box 152 General9500 Santos City, South Cotabato, Philippines

Regemelec SimyunnSDA ChurchNotre Dame Avenue9600 Cotabato City, Philippines

ZAMBIAChalwe Chilufjac/o North Zambia FieldP.O. Box 710286Mansa, ZambiaProphetic pictorial aids on Daniel and Revelation.


Do you have a toaster atyour house? Have youever wondered how itworks? How does it knowwhen the toast is ready?

The secret is the bimetal switch—aspecial switch made of two metals.Metal expands when it gets hot; how-ever, different kinds of metal expandat different amounts of heat. The peo-ple who invented toasters took onemetal that expanded only a little whenit got hot and one metal that expandedmore. They stuck the two pieces ofmetal together. When this new bimetalplate gets hot, it bends!

When you push the lever to startthe toaster, the heat turns on. Theheat toasts the bread, and it alsomakes the bimetal switch get hot. Asthe bimetal switch gets hotter, it startsto bend. The switch bends over andpushes a hook away. The hook releasesa spring, which pushes the toast upand turns off the heat. As it coolsdown, the bimetal switch goes back toits unbent shape.

You may think it would be fun totake your toaster apart so you can seeall these switches, hooks, and springs.It’s easier to take a toaster apart thanto put it back together. Maybe you canfind one at a garage sale for 25 cents—you can take it apart all you want.

The bimetal switch works becauseeven though the two pieces of metalare different, they work together. Peo-ple need to learn to work together likethat.

People are different. They have dif-ferent ideas. They have different waysof doing things and different ways ofthinking. This is good—if they arewilling to work together.

If you like to do crossword puzzles,you know that it is fun to do them

with someone else.They might think ofan answer that youhaven’t been ableto come up with.Jigsaw puzzles aremore fun withsomeone elsetoo. Life’spuzzles areeasier tosolve whenwe worktogether.

TheBible says,“It is goodand pleasantwhen God’speople live together inpeace! It is like havingperfumed oil poured on thepriest’s head and running

Making ToastROSY TETZ


down his beard” (Psalm 133:1, 2, ICB).Well, that’s good and pleasant, I’m

sure. But maybe we could also say:“When God’s people live together inpeace, it is like two different metalsbending together to make the perfectpiece of golden brown toast.”

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BY ANNE BURKE

Iwas resting on the bed one evening when our 4-year-oldappeared, tousled and large-eyed, having played outsidelate enough to watch the moon rise over nubby south-ern California hills. Companionably, he crawled upbeside me.

“The face of God is looking down on me,” he confided. Therewas a pause. Then seriously, “Isn’t the moon the face of God?”

I reserved a smile for later.“Well—not really. But you can pretend it is.”“Yeah.”Another pause.“Will the sun be red when Jesus

comes?” And I had another clue to the pri-vate thoughts of a boy in the backyardafter bedtime.

I think our son was in good companythat long-ago evening. Company likeEnoch, who, following his vision of theLord coming with tens of thousands ofangels, must have recalled the scene againand again!

Or Joel, once favored with a preview ofcertain heavenly signs preceding the Second Advent. Almostcertainly he pondered them as he watched the yellow moon rise.

Malachi must have often remembered his view of evil’s erad-ication, even as Abraham dreamed of a city and Paul theincomparable resurrection day.

I can imagine that William Miller, student of Daniel’sprophecy, cherished his thoughts of glory when disappoint-ment bowed him down, and Ellen White, who brought ushopeful words like a few grapes from Canaan, treasured herglimpses of heaven.

The list could go on. For, as Peter observed soon afterJesus’ ascension, “heaven must receive [Him] until the timesof restoration of all things, which God has spoken by themouth of all His holy prophets since the world began” (Acts 3:21, NKJV).

All His holy prophets! What company to be in! Yet here in thenineties we like to be pragmatic. Is it reasonable to be preoccu-pied with the Second Coming year in and year out? After all,from the time when on Olivet’s hillside Jesus discussed Hisreturn roughly 2,000 years have passed; from the day earlyAdventists peered expectantly into the blue, more than 150.However good our intentions or pleasant our imaginings, do we

tend to set ourselves up for disappointment again and again? It’sa question not a few thoughtful Seventh-day Adventists haveasked.

But perhaps there’s a better one for us to consider: Just howbadly do we want Jesus to come?

In 1844 while some Christians pored over prophecy andlooked for an imminent coming, others frowned and whispered,“Fanaticism.” Seeing that the event did not occur when pre-dicted, were the critics right?

We have to conclude they were notwrong about everything.

But they were not right.For when Jesus failed to come on Octo-

ber 22 of that year, none of the criticscried. When on October 23 the sun rosewithout a hitch and shops along MainStreet opened as usual, they relaxed andslapped each other on the back.

Why?For the answer perhaps we can look

into our own hearts. If we’re not on tiptoewatching for Jesus to come, why aren’t

we? If we’re not devouring end-time prophecies more hungrilythan ever, why not? Which leads to a second serious question:Do we rather like it here?

When I met my friend Joan one morning in the supermar-ket, she seemed excited about a certain item of world news.(I’m sure she had in mind more than an isolated incident, initself unworthy of much ado.)

“Our Lord is coming!” she exclaimed joyfully.I think our Lord must have smiled. It is, after all, “to those

who eagerly wait for Him” that “He will appear a secondtime . . . for salvation” (Heb. 9:28, NKJV).

Lord of prophets and saints and little children, keep me in goodcompany. Let me watch the red sun sinking and call to mind expec-tantly Your coming. Let me gaze upon the moon in quietness. Theface of God is looking down on me.

Ann Burke is a freelance poet and author who writesfrom Yucaipa, California.

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