When I was about 12 years old I accompanied my mother one evening to midweek prayer meeting—a rarity in our church, since farm people don’t generally come out to evening meetings because of chores—but our pastor was conscientious and determined to try. There were only six of us there, all women, and me. We each received a copy of a newly-released book called Preparation for the Final Crisis, with Pacific Press book editor Fernando Chaij’s name on the cover.
Fast-moving political events have altered the script for President Obama’s nationally televised speech about Syria. He is now in a position of having to argue for both war and diplomacy in the same address. This speech on international Politics becomes this way an additional event in an unpredictable process that has shifted repeatedly over the past two weeks. No one appears in control of anything in an embrangled political situation. But while the U.S.A.
I am often asked why a person born in England to Caribbean parents has such a deep interest in African-American affairs. Those who pose this question demonstrate their ignorance of Black history. Although my immediate ancestors hail from the Caribbean, their presence on this side of the world is due to a complex capitalist endeavor where millions of Africans were ripped from their families and forced to fatten the coffers of their European overlords.
Recently I have been thinking about some of the most basic questions about Christianity that we often gloss over. For example, “What does it mean to be like Jesus?” We talk about this a lot, and rightly so. As disciples of Christ, it is of the most important questions that we should answer. For over 20 years the questioning phrase “What Would Jesus Do?” has been used and overused in Christian circles. But what does it really mean to be like Jesus?
You have heard by now that the committee set up to merge Pacific Press and Review & Herald has decided not to. In the short term this is good news for employees of both organizations. Undoubtedly such a combination would have meant lost jobs, moves, and (the committee must have thought) difficulties that outweighed efficiencies.
I hope it is also good news for the work of God, although I’m unqualified to evaluate that. I know as little as the rest of you about the economics of publishing, although I can make some observations.
The way this title articulates the question on Creation evidences an apparently ungenerous doubt toward Adventism. Adventism has been, in contemporary religious history, the community that may have, more intensively and creatively than others, called back the attention, by theological perspective as much as by religious practice (see for instance the Adventist protological, soteriological, eschatological, anthropological or ethical reflection on the Sabbath), toward Creation as a key point in theological construction.
I wonder how many people believed President Clinton when he looked into the camera and with a steeled face and a semblance of righteous indignation declared to the American people, “I did not have sexual relations with that woman.” Just in case people did not know “which” of his accusers he was referencing, he was clear to specify “Miss Lewinsky.” Or maybe he didn’t really intend to be specific—there are thousands of “Miss Lewinskys” out there who never even knew him. I’m surprised he never used this line of logic when being questioned by the grand jury.
Several months back a website commenter asked: “why do the "non-traditionalists" think the church should exist. … those calling for change in our beliefs should at least have a clear idea of why the church should exist. If one doesn't know why an institution should even exist, it's hard to take them seriously on how it ought to be changed.” I suppose I would be classified by many readers here as a “non-traditionalist” but I don’t, of course, speak for anyone but myself.
It still surprises me when reading history to be reminded that communist theory permeated the intellectual and literary world in the first half of the 20th century. It’s difficult at this distance to understand why a system that was known even then to be failing spectacularly in practice continued to find adherents to its theory among the intellectual elite of Europe and America well into the 1960’s—among people who lived in anything but egalitarian solidarity with the workers. A quartet of writers—Stephen Spender, W.H.