Faith, reason, and the educated Christian Creationism - College and ...

Published in 

English 

French 

Portuguese 

Spanish 

Volume 15 

Number 

3 

Faith, reason, and the 

educated Christian 

Creationism: 

Still valid in the new 

millennium? 

He is risen indeed! 

How shall we worship? 

The stranger 

in the road 

Labeling or loving?

• 

• 

• 

• 

• 

• 

• 

• 

• 

• 

• 

• 

• 

Contents 

Regional Representatives 

EAST-CENTRAL AFRICA DIVISION 

@ P.O. Box 14756, Nairobi, Kenya 

u Hudson E. Kibuuka 

100076.3560@compuserve.com 

EURO-AFRICA DIVISION 

@ P.O. Box 219, 3000 Bern 32, Switzerland 

u Roberto Badenas 


EURO-ASIA DIVISION 

@ Krasnoyarskaya Street 3, Golianovo, 

107589 Moscow, Russian Federation 

u Heriberto Muller 

hcmuller@esd-rda.ru 

INTER-AMERICAN DIVISION 

@ P.O. Box 140760, 

Miami, FL 33114-0760, U.S.A. 

u Carlos Archbold 


u Bernardo Rodríguez 

Bernardo@interamerica.org 

NORTH AMERICAN DIVISION 

@ 12501 Old Columbia Pike, 

Silver Spring, MD 20904-6600, U.S.A. 

u Gerald Kovalski 


u Richard Stenbakken 


NORTHERN ASIA-PACIFIC DIVISION 

@ Koyang IIsan, P.O. Box 43, 

783 Janghang-Dong, Ilsan-Gu, Koyang City, 

Kyonggi-do 411-600, Republic of Korea 

u Shin, Dong Hee 

nsdyouth@kornet.net 

SOUTH AMERICAN DIVISION 

@ Caixa Postal 02-2600, 

70279-970 Brasilia, DF, Brazil 

u Roberto de Azevedo 

Violeta@dsa.org.br 

u Erton Carlos Kohler 

erton@dsa.org.br 

SOUTH PACIFIC DIVISION 

@ Locked Bag 2014, Wahroonga, 

N.S.W. 2076, Australia 

u Gilbert Cangy 

Gilbert_Cangy@SDASPD.adventist.org.au 

u Barry Hill 

bhill@adventist.org.au 

SOUTHERN AFRICA-INDIAN OCEAN DIVISION 

@ H.G. 100, Highlands, Harare, Zimbabwe 

u Tommy Nkungula 

tnkungula@esanet.zw 

SOUTHERN ASIA DIVISION 

@ P.O. Box 2, HCF Hosur, 

Tamil Nadu 635110, India 

u Gordon Christo 

gechristo@eth.net 

SOUTHERN ASIA-PACIFIC DIVISION 

@ P.O. Box 040, Silang, 

Cavite, 4118 Philippines 

u Oliver Koh 

okoh@ssd.org 

TRANS-EUROPEAN DIVISION 

@ 119 St. Peter’s Street, St. Albans, 

Herts., AL1 3EY England 

u Paul Tompkins 


u Orville Woolford 


WESTERN AFRICA DIVISION 

@ 22 Boite Postale 1764, 

Abidjan 22, Cote d’Ivoire 

u Japheth L. Agboka 

japhethlagboka@compuserve.com 

Essays 

5 Faith, reason, and the educated Christian 

To love God with all your mind and heart is a call to integrate faith 

and reason in one’s devotion to God and pursuit of life, without giving 

up the priority of God. 

— Humberto M. Rasi 

10 Creationism: Still valid in the new millennium? 

Creationism is a robust paradigm, fully capable of undergirding the 

scientific enterprise. 

— George T. Javor 

13 He is risen indeed! 

The case for Christianity rests on the bodily resurrection of Jesus. 

— David Marshall 

17 How shall we worship? 

It is the transformation of the heart that will guarantee a genuine 

format of Christian worship. 

— Lilianne Doukhan 

Editorial 

3 The first 15 years 

— Humberto M. Rasi 

4 Letters 

Profiles 

20 Marilyn Fargo 

— Ella Rydzewski 

22 Ruy Vieira 

— Roberto de Azevedo 

Logos 

24 Labeling or loving? 

— Denise Badger 

First Person 

26 The stranger in the road 

— Ivan T. Blazen 

Action Report 

28 General Youth Conference 

makes history 

— Staci Osterman 

29 Shine, baby, shine 

— Will Koenig 

30 University students meet 

in Argentina 

— Horacio Rizzo 

Books 

32 God, Gödel and Grace (Goldstein) 

— George W. Reid 

32 Truth Left Behind (Wohlberg) 

— Nancy Vyhmeister 

33 Fulgores de esperanza (Rodríguez) 

— Humberto Treiyer 

Open Forum 

35 Geological records and the Genesis 

time frame 

— Leonard Brand 

Inserts 

Interchange 

Dialogue Index, Vols.11-15 

(1999-2003) 

2 Dialogue 15:3 2003

Editorial 

The first 15 years 

With this issue, Dialogue completes its 15th year of continuous publication. 

This means that since its founding in 1989, more than 1.5 million 

copies of this journal have circulated around the world, reaching tens of 

thousands of Adventist university students and young professionals in more than 

100 countries. 

Dialogue is the first journal produced at the world headquarters of the Seventhday 

Adventist Church that is truly global in scope. Thanks to being published simultaneously 

in English, French, Portuguese, and Spanish editions, it is accessible 

to readers from Spain to Singapore and from Brazil to Rwanda. As a result, our editorial 

office has received correspondence from readers in 117 countries, reacting to 

the articles, requesting prayers, or seeking to connect with other readers. With the 

creation of the Dialogue website (http://dialogue.adventist.org), our best articles are 

now available to an even broader readership. For all this, we thank God! 

Dialogue constitutes an important facet of the activities sponsored by the Committee 

on Adventist Ministry to/with College and University Students (AMiCUS), 

which brings together the energies of the departments of Chaplaincy, Education, 

and Youth. It also makes tangible our church leaders’ commitment to strengthening 

the faith and supporting the outreach initiatives of the growing number of Adventist 

students attending public colleges and universities. 

From the beginning, Dialogue defined itself as “a journal of faith, thought, and 

action.” For the members of our editorial team, trust in God, loyalty to His teachings 

as expressed in the Bible, and commitment to Jesus Christ as Saviour and Lord 

are the very core and foundation of our lives as Seventh-day Adventists. We believe 

that the Holy Spirit delights in fostering the development of our talents, including 

our mind. The Spirit also leads us to a deeper understanding of truth as we study the 

natural world that God created and sustains and the results of human creativity. But 

we are convinced that faith and thought must become visible in actions that help 

others and lead them to know Jesus. 

For these reasons, Dialogue publishes in each issue essays that approach contemporary 

topics from the perspective of the biblical-Christian worldview, interviews 

with Adventists who have succeeded in their professions while remaining active in 

their congregations, devotionals that connect a passage of Scripture with everyday 

life, and first-person stories and reports that show how Christian faith makes a positive 

difference in the lives of people. 

Since our journal is produced mostly by editors who volunteer their time, we are 

greatly encouraged by letters and electronic messages that tell us how copies of Dialogue 

are shared with fellow students and teachers, how an article has responded to 

a spiritual or intellectual need, or how some friendships established through “Interchange” 

evolve into courtship and eventually a Christian marriage. 

As we look to the future trusting in God’s guidance, we will continue to enlarge 

our international network, nurturing the faith of our readers, inspiring them toward 

positive leadership and action, and publishing articles that will expand and 

strengthen the Adventist mind. 

Humberto M. Rasi 

Editor-in-chief and founder of Dialogue 

This international journal of faith, 

thought, and action is published three 

times a year in four parallel editions 

(English, French, Portuguese, and Spanish) 

by the Committee on Adventist Ministry to 

College and University Students (AMiCUS) 

of the General Conference of Seventh-day 

Adventists. 

VOLUME 15, NUMBER 3. 

Copyright © 2003 by the AMiCUS 

Committee. All rights reserved. 

COLLEGE AND UNIVERSITY DIALOGUE 

affirms the fundamental beliefs of the 

Seventh-day Adventist Church and supports 

its mission. The views published in this 

journal, however, are the independent 

thoughts of the authors. 

Editorial Board 

Editor-in-chief: Humberto M. Rasi 

Editor: John M. Fowler 

Associate Editors: Alfredo García-Marenko, 

Richard Stenbakken 

Managing Editor: Julieta Rasi 

Copy Editor: Beverly Rumble 

Editorial Secretary: Esther Rodríguez 

International Editions: Julieta Rasi 

International Copy Editors: 

Corinne Hauchecorne (French) 

Vera M. de Matos (Portuguese) 

Julieta Rasi (Spanish) 

Editorial Correspondence 

Dialogue 

12501 Old Columbia Pike; 

Silver Spring, MD 20904-6600; U.S.A. 

Telephone: (301) 680-5060 

Fax: (301) 622-9627 

E-mail: 74617.464@compuserve.com or 

rasij@gc.adventist.org 

AMiCUS Committee 

Chairman: Gerry Karst 

Vice Chairmen: C. Garland Dulan, 

Baraka G. Muganda, Richard Stenbakken 

Secretary: Humberto M. Rasi 

Members: John M. Fowler, Jonathan 

Gallagher, Alfredo García-Marenko, 

Clifford Goldstein, Bettina Krause, 

Kathleen Kuntaraf, Vernon B. Parmenter, 

Gerhard Pfandl, Gary B. Swanson 

CIRCULATION INQUIRES should be 

addressed to the Regional Representative 

located in the area where the reader resides. 

See names and addresses on page 2. 

SUBSCRIPTIONS: U.S. $13 per year (three 

issues, airmail). See coupon on page 18 for 

details. 

Dialogue has received 

correspondence from readers 

in 117 countries around the 

world. 

Dialogue 15:3 2003 

3

Letters 

A pleasant surprise 

Recently I came across a back issue of 

Dialogue. What a pleasant surprise! 

This is the type of journal that Adventist 

students like me have been 

yearning for to give us encouragement 

and ideas on sharing Christ’s gospel to 

an overwhelming majority of fellow students 

who have other religious convictions 

or no religion at all. As the publicrelations 

officer of the local chapter of 

the Nigerian Association of Adventist 

Students (NAAS), I wish to request more 

current copies of Dialogue for distribution 

among the members of our local 

group. 

David Ahamba 

Abia State University 

NIGERIA 

davvy2u@yahoo.com 

The editors respond: 

Thank you, David, for your encouraging 

comments. In order to receive copies of Dialogue 

for your chapter, you need to contact 

the director of the Youth Department of the 

Nigerian Union and ask to be placed in the 

official list. In the meantime, you can read 

some of the best articles of the journal in our 

new website: http://dialogue.adventist.org 

Thanks for new friends 

After enjoying several issues of Dialogue, 

I decided to write to four of the 

readers who had listed themselves in 

“Interchange.” Three of them responded. 

Delighted by the response, I placed 

my name in the same section of the 

journal. Since then, I have established 

friendships with many students in various 

countries of the world. Thank you! I 

also appreciate the excellent articles 

that encourage us to live an active 

Christian life. Congratulations! 

Gisella Aranda Z. 

Universidad Peruana Unión 

Ñaña, PERU 

Scientific topics and a 

love story 

I discovered Dialogue while visiting 

my parents in Italy and finding a copy 

of issue 14:1 at the bookstand of the 

Adventist church we attended. Congratulations 

for publishing a very interesting 

journal! As a clinical biochemist I 

appreciated the articles that addressed 

scientific topics, but was personally 

touched by the love story of Maybeth 

and Luis, who first met through “Interchange” 

and had such a happy ending. 

Daniela Assimiti 

Braila, ROMANIA 

assimiti@flex.ro 

Help with Sabbath 

problems 

As a former local officer of the Movement 

of Adventist Students (MAS) in 

Mindanao, I wish to express warm appreciation 

for the encouragement we received 

from the regional representative 

of AMiCUS. The most serious problem 

we face in public universities are the exams 

scheduled on the Sabbath. By God’s 

grace and through the support of MAS 

alumni, we were able to help Adventist 

students find a solution to this common 

challenge to our Christian convictions. 

Christopher Batbatan 

Mindanao, PHILIPPINES 

christopherbatbatan@yahoo.com 

An essential role 

As former university students, now 

professionals in health fields, my wife 

and I wish to send our contribution to 

support the publication of Dialogue. We 

remember the challenges that we faced 

during those years and believe that this 

journal fulfills an essential role in nurturing 

the faith and expanding the 

mind of Adventists who study in public 

universities around the world. 

Carlos and Elba Fayard 

Loma Linda University 

California, U.S.A. 

The editors respond: 

Your generous contribution is really appreciated! 

Readers interested in expanding 

Dialogue’s international ministry may contact 

the editor-in-chief at rasih@gc. 

adventist.org. An address will be provided 

for your contribution, and AMiCUS will issue 

an official receipt. 

Shining brightly 

I wish to commend the Committee 

on Adventist Ministry to/with College 

and University Students (AMiCUS) for 

publishing Dialogue and for supporting 

individual and group initiatives that allow 

the light of the gospel to shine 

brightly wherever we may study or 

work. 

Ademola Idowu 

University of Alberta 

CANADA 

aidowui@ualberta.ca 

Ideas to enrich my 

classes 

A good friend sent me several back 

issues of Dialogue. What a treat! As a 

high school teacher, I have been able to 

enrich my classes with the ideas extracted 

from the articles found in the journal. 

A suggestion: Include more poetry 

in Dialogue, both in the original language 

and in a good translation. I realize 

that it is difficult to translate poetry, but 

the addition will make the journal even 

more interesting! 

David Morais 

Dom Pedro, MA, BRAZIL 

Write to us! 

We welcome your comments, reactions 

and questions, but limit your letters 

to 200 words. Write to Dialogue 

Letters: 12501 Old Columbia Pike; Silver 

Spring, MD 20904; U.S.A. You can 

also use fax: (301) 622-9627, or e-mail: 

102555.2215@compuserve.com Letters 

selected for publication may be 

edited for clarity or space. 


Faith, reason, and 

the educated Christian 

by Humberto M. Rasi 

To love God with all your mind 

and heart is a call to integrate 

faith and reason in one’s 

devotion to God and pursuit of 

life, without giving up the 

priority of God. 


“Lord, help me never to use my reason 

against the Truth.” 

—A JEWISH PRAYER. 

What’s the proper relationship 

between faith and reason in 

the life of a believer? Through 

the centuries, the topic has been of intense 

interest and concern to thoughtful 

Christians. Believers involved in advanced 

studies, research, or professions 

that challenge the basis of one’s faith 

continually face the dilemma of how to 

integrate faith and reason in their daily 

life. This tension is heightened by the 

fact that many of our contemporaries 

assume that intelligent people are not 

religious or, if they are, prefer that they 

keep such beliefs private. 

How has the issue been faced by 

Christian intellectuals in the past? This 

article will provide a brief historical survey 

of the options, review key biblical 

passages on the subject, and propose 

ways by which thoughtful Christians 

can satisfy their passion to both believe 

and cultivate a reasoned faith. 

Premises and definitions 

According to the Scriptures, God created 

Adam and Eve at the beginning of 

human history and endowed them with 

rationality, with “power to think and to 

do.” 1 Exercising those abilities, our first 

parents disobeyed God and, as a result, 

lost their perfect status and home. Although 

we have inherited the weaknesses 

of their fallen condition, God has preserved 

our capacity to think for ourselves, 

exercise trust, and make choices. 

In fact, one of the goals of Adventist education 

is “to train the youth to be 

thinkers, and not mere reflectors of other 

men’s thought.” 2 

Before proceeding, clarity requires 

that we define a few terms: 

Faith, from a Christian perspective, 

is an act of the will that chooses to place 

its trust in God in response to His selfdisclosure 

and to the promptings of the 

Holy Spirit in our conscience. 3 Religious 

faith is stronger than belief; it includes 

the willingness to live and even die for 

one’s convictions. 

Reason is the exercise of the mental 

capacity for rational thought, understanding, 

discernment, and acceptance 

of a concept or idea. Reason looks for 

clarity, consistency, coherence, and 

proper evidence. 

Belief is the mental act of accepting 

as true, factual, or real a statement or a 

person. Of course, it is also possible to 

hold a belief in something that is not 

true. 

Will is the ability and power to elect 

a particular belief or course of action in 

preference to others. Choice is the free 

exercise of such ability. 

Reason and faith are asymmetrically 

related. It is possible to believe that God 

exists (reason) without believing in God 

or trusting in Him (faith). 4 But it is impossible 

to believe and trust in God 

(faith) without believing that He exists 

(reason). 

I accept the primacy of faith in the 

Christian intellectual life, as expressed 

in two classical formulations: Fides 

quaerens intellectum (“Faith seeking understanding”) 

and Credo ut intelligam (“I 

believe in order that I may understand”). 

Reason is important to faith, 

but it cannot replace faith. To a Chris- 

5

tian, acquiring knowledge per se is not 

the ultimate object of life. Life’s highest 

goal is to know God and to establish a 

personal, loving relationship with Him. 

Such trust and friendship lead to obedience 

to God and to loving service to fellow 

human beings. 

Relationship between 

faith and reason 

How have believers related to issues 

of faith and reason in the past? How 

should we? During the Christian era, individuals 

have assumed various approaches 

that can be outlined as follows: 

5 

1. Fideism: Faith ignores or minimizes 

the role of reason in arriving at ultimate 

truth. According to this position, faith in 

God is the ultimate criterion of truth 

and all that a Christian needs for certitude 

and salvation. Fideists affirm that 

God reveals Himself to human consciousness 

through the Scriptures, the 

Holy Spirit, and personal experience, 

which are sufficient to know all important 

truths. A popular contemporary 

saying summarizes this stance: “God 

says it. I believe it. That settles it.” 

Radical, non-rational fideism was first 

articulated by Tertullian (160?-230?), an 

early Christian apologist known for his 

critical attitude toward the surrounding 

culture. It was the argumentative Tertullian 

who remarked, Credo quia absurdum 

(“I believe because it is absurd”). In the 

succeeding centuries other Christian authors 

have extolled the supreme value 

of blind faith in direct opposition to 

human reason. Carried to an extreme, 

fideism rejects rational thought, opposes 

advanced education and scientific research, 

and may lead to a private, mystical 

religion. 

Critics of fideism, especially of its 

more radical expression, observe that 

faith in God and in Jesus Christ presupposes 

that there is a God who has revealed 

Himself to humanity in Christ. 

And that unless those presuppositions 

can be shown to be reasonable, or at 

least not contrary to reason, it is not 

more appropriate to believe them than 

to believe an absurdity. Furthermore, 

Christians who receive the Bible as a 

trustworthy revelation of God must, of 

necessity, exercise their rational powers 

to comprehend and accept the propositions 

and exhortations contained in the 

Scriptures. If the Bible is truly a propositional 

expression of God’s will as well as 

the basis of faith and practice for the 

Christian, human reason cannot be disregarded. 

2. Rationalism: Human reason challenges, 

and eventually undermines religious 

faith. Rationalists maintain that human 

reason constitutes the primary source of 

knowledge and truth, and therefore provides 

the basis for belief. 

Modern rationalism rejects religious 

authority and spiritual revelation as 

sources of reliable information. Beginning 

with the humanistic revival of the 

European Renaissance (14th-16th centuries), 

which extolled human creativity 

and potential, rationalism flourished 

during the Enlightenment (18th century), 

with its systematic critique of accepted 

doctrines and institutions. It 

eventually evolved into modern skepticism 

which questions, doubts, or disagrees 

with generally accepted conclusions 

and beliefs, and into atheism, 

which denies the existence of God. 

Friedrich Nietzsche, Karl Marx, and Sigmund 

Freud are representatives of this 

position. 

In its opposition to faith, rationalism 

argues that religions tend to support traditional 

and sometimes irrational beliefs 

and to frustrate the self-realization of 

human beings, both individually and 

collectively. Rationalists also argue that 

the reality of evil in the world is incompatible 

with the existence of a powerful, 

loving, and wise God as traditionally 

conceived by Christians. 

3. Dualism: Faith and reason operate 

in separate spheres, neither confirming nor 

contradicting each other. 

Many contemporary scientists, some 

of them Christian, maintain that science 

deals with objective “facts,” while 

religion addresses moral issues from a 

personal, subjective perspective. Therefore, 

the spheres of activity of reason 

and faith, of knowledge and values, are 

unrelated to each other. 6 

Bible-believing Christians are not 

willing to accept this position. They argue, 

for example, that Jesus Christ as 

portrayed in the Gospels is not only the 

center of their faith as God incarnate, 

but also a real Person who lived on this 

Earth at a particular time and place in 

human history. They contend that the 

events narrated and the characters presented 

in the Scriptures were also real 

and part of the historical continuum, as 

evidenced by a growing volume of documentary 

and archaeological evidences. 

Any attempt to separate the spheres 

of reason and faith relegates the Christian 

religion to the realm of personal 

feelings, individual subjectivity, and ultimately 

to the level of fanciful and irrelevant 

myth. Both Christians and 

non-Christians hold to varying and frequently 

contradictory beliefs. If these 

cannot be distinguished as to their 

truthfulness or falsehood by the use of 

reasonable evidence and argument, 

then no belief whether religious or 

philosophical, can claim reliability and 

allegiance. 

4. Synergy: Faith and reason can collaborate 

and strengthen each other in the 

human quest for and commitment to truth. 

Proponents of this position maintain 

that Christianity constitutes an integrated 

and internally consistent system 

of belief and practice that deserves both 

faith commitment and rational assent. 

The realms of faith and reason overlap. 

Truths based on faith alone are those revealed 

by God but not discoverable by 

reason (for example, the Trinity, salvation 

by God’s grace through faith). 

Truths to which we may arrive through 

both faith and reason are revealed by 

God but also discoverable and understandable 

by human reason (for exam- 


ple, the existence of God, the objective 

moral law). Truths ascertained by reason 

and not by faith are those not directly 

revealed by God but discovered by human 

reason (for example, physical laws, 

mathematical formulas). 

C. S. Lewis, the renowned Christian 

apologist, argued that in order to be truly 

moral, human beings must believe 

that basic moral principles are not dependent 

on human conventions. These 

concepts possess a transcendent reality 

that makes them knowable by all humans. 

Lewis further maintained that the 

existence of such principles presupposes 

the existence of a Being entitled to promulgate 

them and likely to do so. 

If the real world can be comprehended 

by human reason on the basis of investigation 

and experience, it is then an 

intelligible world. The amenability of this 

world to scientific inquiry both at the cellular 

and galactic levels allows human 

beings to discover the laws that provide 

evidence for intelligent design of the 

most intricate kind. This extremely 

elaborate design of all facets of the universe, 

which makes possible intelligent 

life on this planet, speaks of a Designer. 

Therefore, religious experience and 

moral conscience can be seen as signs of 

the existence of the same Being that scientific 

research envisions as the intelligent 

Designer of the cosmos and the 

Sustainer of life. 7 

Reason can help us move from understanding 

to acceptance and, ideally, 

to belief. Faith, however, is a choice of 

the will that goes beyond reason. Careful 

thinking, under the Holy Spirit’s 

guidance, may remove obstacles on the 

way to faith. Once faith is already 

present, reason may strengthen religious 

commitment. 8 

Faith and reason in biblical 

perspective 

The Hebrew worldview, as reflected 

in the Old Testament, conceived of human 

life as an integrated unit that included 

belief and behavior, trust and 


thought. During most of their existence, 

the people of Israel accepted as a matter 

of fact the reality of God, whose revelations 

were documented in their Scriptures 

and whose supernatural interventions 

were evident in their history. For 

them, the enemy of belief in the true 

God was not unbelief but the worship of 

pagan deities, mere products of misguided 

human imagination. Their goal 

was not theoretical knowledge but wisdom—the 

gift of right thinking that 

leads to right choosing and right living. 

“‘The fear of the Lord is the beginning 

of wisdom, and knowledge of the Holy 

One is understanding’” (Proverbs 9:10). 

The New Testament reflects the transition 

toward a different cultural context, 

in which Hebrew monotheism had 

already become fragmented into various 

Jewish sects, and had also been influenced 

by Greco-Roman polytheism, emperor 

worship, and agnosticism. As the 

early Christian Church interacted with 

this religio-philosophical environment, 

it began to articulate the distinction and 

the relationship between faith and reason, 

granting to faith the position of 

privilege in the life of the believer. 

Bible teaching with respect to faith 

and reason, particularly in the New Testament, 

may be summarized in the following 

propositions: 

1. The Holy Spirit both awakens 

faith and illumines reason. If it were 

not for the persistent influence of the 

Holy Spirit on human consciousness, no 

one would ever become a Christian. In 

our natural condition we do not seek 

God (Romans 3:10, 11), acknowledge 

our desperate need of His grace (John 

16:7-11), or understand spiritual things 

(1 Corinthians 2:14). Only through the 

agency of the Holy Spirit we are drawn 

to accept, believe, and trust in God 

(John 16:14). Once this miraculous 

transformation has occurred (Romans 

12:1, 2), the Holy Spirit teaches us (John 

14:26), guides us “into all truth” (John 

16:3), and allows us to discern truth 

from error (1 John 4:1-3). 

2. Faith must be exercised and developed 

all through life. Each human 

being has been given a “measure of 

faith” (Rom. 12:3)—that is, the basic capacity 

to trust in God—and each Christian 

is encouraged to grow “more and 

more” in faith (2 Thessalonians1:3). In 

fact, “without faith it is impossible to 

please God, because anyone who comes 

to him must believe that he exists and 

that he rewards those who earnestly 

seek him” (Hebrews 11:6). Hence the 

plea of an anguished father to Jesus, “‘I 

do believe; help me overcome my unbelief!’” 

(Mark 9:24) and the insistent request 

of the disciples, “‘Increase our 

faith!’” (Luke 17:5). 

3. God values and appeals to human 

reason. Although God’s thoughts 

are infinitely higher than ours (Isaiah 

55:8, 9), He has chosen to communicate 

intelligibly with humankind, revealing 

Himself through the Scriptures (2 Peter 

1: 20, 21), through Jesus Christ who 

called Himself “the truth” (John 14:6), 

and through nature (Psalm 19:1). God 

wants to “reason together” with us (Isaiah 

1:18). Jesus frequently engaged His 

listeners in dialogue and reflection, asking 

for a reasoned response (see, for example, 

His conversation with Nicodemus, 

John 3; and the Samaritan woman, 

John 4). At the request of the Ethiopian 

official, Philip explained a Messianic 

prophecy found in Scripture so that he 

might understand and believe (Acts 

8:30-35). The believers in Berea were 

praised because they “examined the 

Scriptures every day to see if what Paul 

said was true” (Acts 17:11). The ultimate 

goal of life is to know God and to accept 

Christ as Saviour; such personal knowledge 

leads to eternal life (John 17:3). 

4. God provides sufficient evidence 

to believe and trust in Him. The unbiased 

observer can perceive in the natural 

universe a display of God’s creative 

and sustaining power (Isaiah 40:26). His 

“invisible qualities—his eternal power 

and divine nature—have been clearly 

seen” and understood by “the things he 

7

has made (NRSV).” Those who, in spite 

of the evidence, deny His existence and 

creative power “are without excuse” 

(Romans 1:20). However, when Thomas 

expressed doubts about the reality of 

Christ’s resurrection, Christ provided 

the physical evidence and challenged 

him to “‘Stop doubting and believe’” 

(John 20:27-29). When we are confronted 

with questions regarding the origin 

of the universe, our point of departure 

should be faith based on God’s revelation: 

“By faith we understand that the 

universe was formed at God’s command, 

so that what is seen was not 

made out of what was visible” (Hebrews 

11:3). 9 

5. God offers clear guidance for life, 

but accepts the choices we make. In the 

Garden of Eden, God gave to Adam and 

Eve the power of choice—to obey or disobey 

Him—and warned them of the terribly 

sad consequences of choosing the 

latter (Genesis 2:16, 17). Speaking 

through Moses, God reiterated the options: 

“‘I set before you today life and 

prosperity, death and destruction…. 

Now choose life, so that you and your 

children may live’” (Deuteronomy 

30:15, 19). His appeals to human conscience 

are exquisitely courteous: “‘Here 

I am! I stand at the door and knock. If 

anyone hears my voice and opens the 

door, I will come in and eat with him, 

and he with me’” (Revelation 3:20). 

Above all, God seeks from His creatures 

love, obedience, and worship that are 

freely chosen and reasoned (John 4:23, 

24; 14:15; Romans 12:1 [logikén = reasonable 

and spiritual]). 

6. Faith and reason work together in 

the believer’s life and witness. Paul stated 

that the acceptance of Christ as Saviour 

depended on a rational understanding 

of the gospel: “Faith comes 

from hearing the message, and the message 

is heard through the word of 

Christ” (Romans 10:17). Christians are 

expected to be “always…prepared to 

give an answer to everyone who asks 

you to give the reason for the hope that 

you have” (1 Peter 3:15 [answer = 

apologían in Greek, defense, justification; 

reason = lógon in Greek, a word, an 

explanation]). Peter also encourages 

Christians to “make every effort to add 

to your faith goodness; and to goodness, 

knowledge” (2 Peter 1:5, 6). 

Dealing with questions and doubts 

Let us now look at the practical implications 

of what we have examined. 

How should Bible-believing Christians 

deal with the tension that inevitably 

arises between their faith and their reason 

when they face conflicting issues in 

their study, research, or life experience? 

The following suggestions can help: 10 

1. Remember that truth is inseparable 

from God. God created us as rational, 

inquisitive creatures. He is honored 

when we exercise our mental abilities to 

explore, discover, learn, and invent as 

we interact with the world that He created 

and sustains. Whenever we use our 

rationality and creativity in an attitude 

of humility and gratitude, we are loving 

God with our mind. Believers should 

not be afraid of study, research, and discoveries. 

If there are discrepancies between 

“God’s truth” and “human 

truth,” it is because we misunderstand 

one or the other or both. Since in Christ 

“are hidden all the treasures of wisdom 

and knowledge” (Colossians 2:3), all 

truth is God’s truth. 

2. Accept that the Bible does not tell 

us everything there is to know. God’s 

knowledge is infinitely broader and 

deeper than ours. For that reason, He 

had to condescend to our level in order 

to establish communication with us, 

within our ability to comprehend. As 

Jesus told the disciples, “‘I have much 

more to say to you, more than you can 

now bear’” (John 16:12). In addition, 

our human fallenness impairs and limits 

our understanding. “Now we see but 

a poor reflection…; then we shall see 

face to face. Now I know in part; then I 

shall know fully, even as I am fully 

known” (1 Corinthians 13:12). The Bible 

can be approached as a book of history 

or literature or laws or biography. 

But its main purpose is to help us know 

God and to teach us how to become 

friends with Him and live godly lives in 

preparation for eternity. In the New 

Earth we will have the time and the opportunity 

to explore and learn from the 

vast complexity of the cosmos and its 

inhabitants. 

3. Distinguish between God’s Word 

and human interpretations. Human traditions 

and preconceived ideas frequently 

make us read things into the Bible that 

are not there. A sobering example is the 

case of Copernicus (1473-1543), who, on 

the basis of his study and observations, 

proposed that the planets, including 

the Earth, revolved around the Sun. 

Since most astronomers still accepted 

Ptolemy’s geocentric theory, many religious 

leaders of that time considered 

Copernicus’ ideas heretical. They believed 

that because of the importance of 

human beings and the centrality of this 

Earth in God’s plans, the Sun and planets 

must revolve around the Earth. 

When Galileo and Kepler provided evidence 

in favor of Copernicus’s views, 

the discovery did not destroy God or 

Christianity. 

Three centuries later, Charles Darwin 

argued against many theologians of his 

time, who believed in the absolute fixity 

of the species, which is not required by 

the Bible narrative. Not many years ago, 

some Christians stated that God would 

not allow humans to travel in space or 

land on the Moon. Again, those statements 

were proven wrong, showing 

they were based on personal interpretations 

and extrapolations. 

4. Realize that the scientific enterprise 

is an ongoing exploration of one 

segment of reality. Experimental science 

deals only with phenomena that can be 

observed, measured, manipulated, repeated, 

and falsified. Contrary to the 

impression that one gains from many 

science textbooks and the popular media, 

modern experimental science fre- 


quently leads to adjustments. True, 

many of the basic laws are universally 

accepted. But as scientists continue 

their research, they take for granted that 

theories and explanations that were accepted 

for years may be replaced by other 

theories and interpretations that 

seem more accurate and reliable. 11 As a 

matter of method, scientists work in 

their disciplines within a naturalistic 

framework, which excludes the supernatural. 

Many of them are agnostics or 

atheists; however, their beliefs are not 

based on scientific evidence but on personal 

choice. Scientists who are open to 

the possibility that God exists, find in 

the natural world abundant evidence 

that there is an Intelligent Designer who 

planned and sustains the universe and 

life. 

5. Create a mental file for unresolved 

issues. Some questions will inevitably 

arise in our studies, in our life’s 

experience, and even in the Bible for 

which we don’t have satisfactory answers. 

In some cases, we find an explanation 

later. In other cases, questions 

remain unresolved. A classic example is 

the tension between our belief in an 

all-powerful, loving God and the suffering 

of the innocent. Although there are 

abundant evidences of God’s power and 

care, we cannot fully understand why 

human tragedies and natural disasters 

occur in a universe in which He is sovereign. 

As other believers before us, we try 

to make sense of this and other deep 

mysteries. The best we can do with 

these issues is to suspend judgment, 

keep studying them prayerfully, and 

seek the counsel of mature believers. 

Some day we will gain a new insight 

into the mystery or God will make these 

contradictions clear to us. Faith in God 

and recognition of our own mental limitations 

demand that we learn to live 

with some uncertainties and mysteries. 

Conclusion 

As a way of illustrating the main 

thrust of this essay, we can depict our 


mind as a court of law that operates every 

day of our lives, its integrity and 

freedom protected by God Himself. 12 At 

court our individual will sits as the 

judge, while reason and faith are the 

lawyers that bring evidence to consider 

and witnesses to present their views. 

The evidence and the testimony they 

provide comes from a wide variety of 

sources, which include: the influence of 

people we love and respect, the feeling 

of loving and being loved, our social interaction 

and dialogue with others, observations 

of the natural world, spiritual 

experiences in prayer and service, readings 

and research, joys and sorrows of 

life, individual and collective worship, 

response to beauty in the arts, effect of 

our habits and lifestyle, and the search 

for inner consistency and authenticity. 

Our will sifts daily through this multiplicity 

of emotional, spiritual, rational, 

and aesthetic perceptions and data, 

comparing them with the code—our 

worldview. 13 

At times, the arguments advanced 

will be accepted and will strengthen our 

faith convictions. At other times, the 

evidence presented will trigger an adjustment 

in our worldview and a modification 

of our beliefs. These changes, in 

turn, will have an impact on our conduct. 

Other times, the will prefers not to 

decide. Sitting courteously in the background, 

the Holy Spirit is ready to speak 

a word of caution, correction, or affirmation. 

Other voices, perhaps of uninvited 

observers, are also heard in the 

courtroom, raising objections, presenting 

contrary evidence, and insinuating 

doubts. The court of our will continues 

to deliberate until the last day of our 

conscious life. 

As thoughtful Christians, we are 

called to love God with both our mind 

and our will, integrating in our life the 

demands of faith and intellect. For the 

educated believer, there is “no incompatibility 

between vital faith and deep, 

disciplined, wide-ranging learning, between 

piety and hard thinking, between 

the life of faith and the life of the 

mind.” 14 In order to nurture these three 

facets of our God-given abilities—faith, 

intellect, and will—we must deepen daily 

our friendship with God and our 

commitment to truth. He trusts that, in 

the face of the evidence available to us, 

we will be intelligent decision-makers. 15 

Humberto M. Rasi (Ph.D., Stanford University), 

recently retired from being the director 

of the General Conference Education 

Department, and continues to be the editorin-chief 

of Dialogue. 

Notes and references 

Unless otherwise noted, all Bible passages in 

this essay are quoted from the New 

International Version. 

1. Ellen G. White, Education (Mountain 

View, Calif.: Pacific Press, 1952), p. 17. 

2. Ibid. 

3. In the same book, Ellen G. White defines 

faith crisply: “Faith is trusting God, 

believing that He loves us and knows best 

what is for our good” (p. 253). 

4. ”You believe that there is one God. Good! 

Even the demons believe that—and 

shudder” (James 2:19). 

5. See Hugo A. Meynell, “Faith and Reason” 

in The Encyclopedia of Modern Christian 

Thought, edited by Alister E. McGrath 

(Oxford: Blackwell, 1993), pp. 214-219. 

6. Stephen Jay Gould, the recently deceased 

author and teacher of the history of 

science at Harvard University, declared 

that “the conflict between science and 

religion exists only in people’s minds, not 

in the logic or proper utility of these 

entirely different, and equally vital 

subjects.” In his view, “science tries to 

document the factual character of the 

natural world, and to develop theories 

that coordinate and explain these facts. 

Religion, on the other hand, operates in 

the equally important, but utterly 

different, realm of human purposes, 

meanings, and values.” (Quoted in 

Houston Smith, Why Religion Matters 

[Harper San Francisco, 2001], pp. 70, 71). 

7. The Apostle Paul argues thus: “Indeed, 

when Gentiles, who do not have the law, 

do by nature things required by the law, 

they are a law for themselves, even 

though they do no have the law, since 

they show that the requirements of the 

law are written on their hearts, their 

consciences also bearing witness and their 

thoughts now accusing, now even 

defending them” (Romans 2:14, 15). 

Continued on page 16. 

9

Creationism: Still valid 

in the new millennium? 

by George T. Javor 

Creationism is a robust 

paradigm, fully capable of 

undergirding the scientific 

enterprise. 

Creationism is not for the fainthearted. 

It is based on a 3,500 

year-old assertion found in the 

Bible: “In the beginning God created 

the heavens and the earth” (Genesis 1:1, 

NIV). Most contemporary scientists, 

however, believe that life resulted from 

a huge explosion of primeval matter billions 

of years ago. To believe in creation 

is to run against the tide. 

“Nothing in biology,” wrote Dobzhansky, 

“makes sense except in the light 

of evolution.” 1 The editors of Science 

magazine, introducing a special issue on 

evolution, stated not long ago: “The intellectual 

concepts arising from our understanding 

of evolution have enriched 

and changed many other fields of 

study.” 2 In the same issue, Stephen Jay 

Gould wrote: “Organic evolution. . . [is] 

one of the firmest facts ever validated by 

science.” 3 

The standard creationist response to 

such declarations is to point out flaws in 

the evolutionary arguments. But creationists 

are at their best when they 

show that their explanations work better 

than the evolutionary ones. Their 

goal should be to develop their paradigm 

so well that people will have to 

admit, “Nothing in biology makes sense 

except in the light of creationism.” 

With that as a background, let us 

consider a few aspects of creationism 

still valid for the 21st century thinking 

Christians. 

1. Is creationism a religiously 

motivated paradigm? 

Yes. Efforts to present creationism in 

a secular wrapping distort its central 

thrust. At the very core of creationism is 

the Creator. The Bible teaches that the 

Creator is intimately involved with nature, 

and yet not part of nature. It follows 

that religion cannot be divorced 

from science. While science may be 

practiced without any reference to religion, 

the interpretation of such efforts 

may be flawed. 

Of the great civilizations, the one in 

Western Europe gave rise to modern science, 

with emphasis on experimentation 

and mathematical formulations. 4 

Several cultures of antiquity, the Chinese 

and Arab among them, produced 

higher levels of learning and technology 

than medieval Europe. Yet it was in Europe 

that modern science was born. 

Heavily contributing to this was the 

Judeo-Christian faith, with its confidence 

in the laws of nature. 

The supposed conflict between religion 

and science is a recent invention 

and a distortion of historical realities by 

a class of historians (led by John Williams 

Draper and Andrew Dickson 

White), whose agenda was to destroy 

the church ’s influence. The currently 

popular secularism in science may only 

be a detour in the history of science. 

2. What are the perceived liabilities 

of creationism? 

a. Creationism originated in a prescientific 

world, where myths 

abounded. The biblical story of 

creation is often compared with 

the Babylonian and other creation 

stories. 

b. Creationism rests on the notion 

that there is a Supernatural Being, 

which cannot be verified scientifically. 

Moreover, if this is true, then 

10 Dialogue 15:3 2003

ours is a capricious world, subject 

to the whims of supernatural powers. 

Science is not equipped to 

study such a world. 

c. Creationism restricts the range of 

inquiries, because by definition, 

there is no point studying the origins 

of life or the relationships between 

organisms. 

d. Creationism implies accountability. 

Then humankind is not the supreme 

authority in the world. 

Responses to these observations: 

a. The fact that a creation story exists 

in different ancient cultures 

suggests a common source for 

these stories. 

b. The Supreme Being of the Bible 

created a world with laws that 

were either given or which can be 

discovered. Humans are mandated 

to subdue and care for creation, 

using these laws. There appears to 

be no caprice in the routine operation 

of nature. Nevertheless, the 

creationist paradigm permits divine 

intervention in nature, when 

known natural laws are superseded. 

Creationists believe that past 

divine interventions of great significance 

have been explained to 

humanity by special revelations. 

Modern science went astray when 

it discarded supernaturally revealed 

information relevant to science. 

c. Whether the creationist paradigm 

is restrictive has to do with one’s 

perspective. A person’s understanding 

of reality will dictate his 

or her range of inquiry. 

3. Is science hindered or helped by 

creationism? 

The creationist worldview was a 

strong motivating factor for scientists to 

study nature—to actually experiment 

and see how God ran the world. These 

were the “voluntarist” scientists who 

opposed Aristotelianism (which held 


that the universe and everything in it 

had to be made by laws of logic, which 

Aristotle himself discovered). Prominent 

voluntarist scientists who practiced 

scientific experimentation and 

measurements were Van Helmont, Robert 

Boyle, and Isaac Newton. 

The biblical doctrine of creation assures 

us that we live in an orderly world 

ruled by the Supreme Lawgiver. This is 

in stark contrast to the pagan worldview, 

which saw nature as alive and being 

moved by mysterious forces. Thus, 

the doctrine of creation was a positive 

and possibly a decisive contributing factor 

to the birth of modern science. 

4. Is there explanatory power in 

creationism? 

Science to a great extent is explaining. 

The acid test for the value of a paradigm 

rests in its explanatory power. 

Here are some examples: 

• Elements of design, seen in nature 

at every level, follow naturally 

from creationism. 

• The great diversity among organisms 

can be viewed as a reflection 

of the Creator’s unbelievable range 

of imagination. 

• Interaction between and mutual 

support among organisms is a testimony 

to a benign design. 

• The burden to explain how living 

matter came into existence is lifted. 

So is the burden of having to 

connect every organism together 

through phylogenic trees. 

• Creationism is helpful in light of 

the exceptional fidelity of genetic 

reproduction on the one hand and 

the very limited range of possible 

changes that can be accomplished 

by mutations. (It has now been 

shown, for example, that the bacterium 

E. coli remains E. coli even after 

thousands of generations in the 

laboratory.) 

• Not all manifestations of the biosphere 

have to do with survival values. 

There is more to life than mere 

survival. If survival were the only 

criterion, we would see a much 

starker and sparser world. Creationism 

frees us from having to explain 

why there are both uni and multicellular 

organisms, and why there 

is an absolute requirement for two 

different genetic types of organisms 

(male and female) to coexist. 

• Common features among organisms 

are understood to come from 

the same Designer. For example, 

similarities in metabolic pathways 

generate common metabolic 

needs, which can be satisfied by 

common food sources. Diverse 

features support the ability of organisms 

to fill different niches 

and to preserve their identities. 

Differences among organisms also 

reflect the Designer’s obvious 

penchant for variations. 

• Instead of asking, How an organism 

is successful in carving a niche 

for itself, we ask, How does this species 

contribute to the good of the 

biosphere? 

• The puzzle of the chicken/egg is 

solved. The chicken came first. 

• The cause for existence, from atoms 

upward is understood to be 

the expressed will of the Creator. 

The Adventist understanding of 

creation emphasizes that the Creator 

was not dependent upon preexisting 

matter. We hold that matter 

is not infinitely old, that it was 

created. 

• A characteristic of a designed entity 

is that the whole is greater than the 

sum of its parts. Design and organization 

enable components of complex 

systems to cooperate for the 

expression of new functions. Layers 

of reality may be arranged to show 

the appearance of new functions at 

each successive level. (See Figure 1.) 

• Predation, toxic plants, viruses, and 

the suffering and death of nonplant 

organisms do not fit into a 

scheme conceived by an all-wise 

11

→ → → → → → → → → → 

Levels of Reality 

Energy 

Subatomic particles 

New Function 

Stabilization of energy 

• No living organisms will arise abiotically. 

• The fossil record will suggest a rich 

variety of organisms coexisting 

from the beginning. 

Atoms 

Molecules 

Cells 

Organs 

Organisms 

Ecosystems 

Biosphere of Earth 

Solar System 

Universe 

Creator. The creationist paradigm 

assigns these to the work of an evil 

power in nature. This concept is 

most helpful when we consider the 

immense sophistication seen in the 

operation of living matter, all of 

which appears to go for naught— 

that is, to the eventual demise of 

the organism. 

Shape, substance, chemical properties 

Novel chemical properties 

Life 

Specialized tasks needed by multicellular organisms 

Complex life forms 

Localized interaction among life forms 

Global interaction among life forms 

(relationships are not clear) 

(relationships are not clear) 

Figure 1. Reality is organized into increased levels of complexity. 

5. Can we make scientifically 

testable predictions using the 

creationist paradigm? 

Creationism has been criticized for 

not leading to testable predictions. 

Wrong paradigms may lead to testable 

suggestions, but that does not necessarily 

make for a good hypothesis. It makes it a 

testable hypothesis. 

When a paradigm’s prediction is tested 

and the results are different than predicted, 

sometimes the paradigm is altered, 

but often the test results are reinterpreted 

so as to allow for the continuation 

of the paradigm’s validity. When the 

Viking Missions to Mars found no evidence 

for life on the Martian surface soil, 

even though microbial life was predicted 

by the chemical evolutionary paradigm, 

the adjustment was made to postulate 

the existence of living organisms deep 

within the Martian soil. 

The creationist paradigm suggests that 

rather than creating a few species, the 

Creator generated a rich variety of living 

organisms. Therefore, it would be surprising 

to find planets populated with microorganisms 

alone. 

Other predictions that follow from the 

creationist’s position are: 

• The biosphere is complete. No 

new orders of organisms are expected 

to arise. (The creationist 

paradigm nevertheless is comfortable 

with new species arising 

within the same order.) All current 

organisms have recognizable 

ancestors. 

6. Theological insights from 

Creationism. 

• Science cannot be divorced from 

religion. Theologians must not 

give up the realm of physical reality 

entirely to the scientist. They 

may not be able to contribute to 

the understanding of how physical 

realities operate in nature, but 

they have a grave responsibility to 

advise scientists on the clearest 

meaning of supernatural information 

that has bearing on science. 

To illustrate this, we may imagine 

a scientist from elsewhere in 

the universe visiting Earth a week 

after its creation. Not being told of 

the recent creation event, and observing 

mature organisms and 

well developed trees in the Garden 

of Eden, this well meaning scientist 

would conclude that Earth had 

been around for some time. The 

conflict regarding the age of the 

Earth is caused by the fact that 

dating techniques all but ignore 

the possibility of a mature Earth 

appearing suddenly. 

• Humanity is accountable to the 

Creator for the way we utilize nature 

’s resources. 

• The Creator ’s wisdom and sophistication 

are documented by countless 

examples in nature. It needs to 

be emphasized that He is not only 

the Designer of the world, where 

objects and organisms are integrated 

into a coherent setting, but 

He brought all of it into existence 

and has sustained it for thousands 

of years. Contrast this to the famous 

“Biosphere” experiments, 

which showed how difficult it is 


12 Dialogue 15:3 2003

He is risen indeed! 

by David Marshall 

The case for Christianity 

rests on the bodily resurrection 

of Jesus. 

As the first great front runner of 

Christianity contended, “If Christ 

was not raised, then all our 

preaching is useless, and your trust in 

God is useless” (1 Cor. 15:14, NLT). The 

resurrection is a fact of history. Without 

it Christian belief is invalid. 

Two Jewish authors (Joseph Klausner 

and Pinchas Lapide) and four lawyers 

(Ross Clifford, Simon Greenleaf, Charles 

Colson, and Frank Morison), having examined 

the evidence from either a neutral 

or a hostile perspective, reached the 

conclusion that it had indeed been a 

“historical event.” Each of the four 

“witnesses” (the Gospel writers) passed 

their most rigorous tests. The form and 

style of the Gospel writers were different. 

The minor discrepancies in their 

testimonies were sufficient to demonstrate 

that there had been no collusion 

and that they represented the evidence 

of eyewitnesses. 

All the alternative explanations of 

the empty tomb are based on the 18th 

century “closed system” belief: That the 

resurrection of Jesus could not have 

happened because it was not repeatable. 

Modern authors have taken the view 

that the universe is more like a great 

thought than a great machine. They are 

apt to take the view that the case against 

miracles is acceptable only if every report 

of a miracle has been investigated 

and found to be false. 

Historians do not force the evidence 

to fit a preconceived conclusion, but 

permit it to speak for itself. Here we examine 

the nature of the sources, the evidence 

for the death of Jesus, and the 

evidence for the resurrection of Jesus. 

Nature of the sources 

F. C. Baur (1792-1860), with many of 

his contemporaries, assumed that the 

four Gospels had, in the main, been 

written in the second century and that 

the miraculous content represented the 

embellishment of wishful thinkers. 

John A. T. Robinson, who had belonged 

to Baur’s school of criticism, reached the 

conclusion, after years of research, that 

all the Gospels, including the fourth, 

were written before A.D. 70. He scolded 

the earlier critics for their scholarly 

“sloth” and “almost wilful blindness.” 

R. T. France, after an examination of 

Robinson’s redating of the New Testament 

books, wrote, “It is, I believe, 

probable that the sum and perhaps all 

of the Gospels were written in substantially 

their present form within thirty 

years of the events, and that much of 

the material was already collected and 

written a decade or two before that.” 

The accounts of the resurrection and 

appearances of Jesus are to be found in 

Matthew 28; Mark 16; Luke 24; John 20; 

and 1 Corinthians 15. These are the 

sources that contain the testimonies of 

the witnesses. 

John Wenham reconciles the apparent 

discrepancies of detail among the 

accounts. The lawyers who have examined 

the Resurrection testimonies have 

been reassured by the variations in detail. 

One authority concludes, “In such 

cases the surface discrepancies do not 

mean that nothing happened; rather 

they mean that the witnesses have not 

been in collusion.” 

Those who first presented the Resurrection 

message did so in Jerusalem and 


13

within a few hundred yards of the empty 

tomb. Any of those listening could 

have made the short trip and ascertained 

whether the tomb was, in fact, 

empty. Instead, 3,000 were converted to 

the good news of the Resurrection in 

one day (Acts 2:24, 41); 5,000 on another 

day (Acts 3:15; 4:2, 4; and “a large 

number of priests” (Acts 6:7). 

Evidence for the death of Jesus 

Before the Crucifixion verdict was 

pronounced, the Roman governor had 

already ordered that Jesus be whipped. 

The 39 lashes of the flagrum across 

shoulders, back, and legs of the prisoner 

would cut through the subcutaneous 

tissue, would render the back an unrecognizable 

mass of torn, bleeding tissue, 

and would cause arterial bleeding from 

blood vessels in the underlying muscles. 

Many did not survive 39 lashes. 

In the recent past, Israeli archaeologists 

have learned much about crucifixion 

from an excavation on Mount Scopus. 

A seven-inch spike was driven 

through both heel bones. A heavy 

wrought-iron spike was driven through 

the front of the wrist. Muscular pain 

would be excruciating. Air would be 

drawn into the lungs that could not be 

exhaled. Carbon dioxide would build up 

in the lungs and the bloodstream. Death 

would come by suffocation. 

Romans were grimly efficient with 

crucifixion. There were no survivors. 

Evidence for the Resurrection 

Two wealthy Jews prepared the 

corpse of the crucified Jesus for burial. 

They would willingly have relinquished 

all their wealth and influence for one 

vital sign that He was alive. The women 

were witnesses. There were no signs of 

life. Jesus was buried. 

A stone, which a modern authority 

has estimated would have weighed between 

one-and-a-half and two tons, was 

rolled over the entrance of the tomb. 

On the Sabbath—the next day—the 

Jewish authorities went to the Roman 

governor and asked that the tomb be secured 

by a guard. A seal was placed on 

the stone so that it could not be removed 

without the knowledge of the 

authorities, and a guard was posted 

(Luke 23:50-56; John 19:38-42; Matthew 

27:57-66). 

Whether the guards were Jewish or 

Roman, the story that they were bribed 

to tell—that the body had been stolen 

by the disciples while they were sleeping—would 

not have been passed on 

except by the frightened, the unintelligent, 

or those who had a strong vested 

interest. How could the guards have 

known who stole the body if they were 

asleep? “Soldiers and priests and Pilate 

evidently believed that something supernatural 

had happened,” wrote John 

Wenham. “Hence the willingness of the 

authorities to screen the soldiers.” 

Among the many difficulties is the 

evidence of the broken Roman seal; 

those responsible, if apprehended, 

would have automatically been executed. 

The idea that a group of disciples 

would have taken on either the temple 

guard or a detachment of a Roman legion 

in order to take the risk of breaking 

a Roman seal is preposterous. One authority 

says: “No approach to the origin 

of faith in Jesus’ resurrection will get far 

unless it realises what a shattering blow 

his crucifixion had been for his followers. 

His execution had been followed by 

an horrific crisis of faith.” “‘We had 

hoped that he was the one who was going 

to redeem Israel’”—had hoped, past 

historic tense—was how one disciple expressed 

it (Luke 24:21, NIV). Resurrection 

morning found the disciples in a 

state of shock and spiritual disillusionment. 

They were not prepared for Jesus’ 

resurrection. 

It took an objective encounter with 

the risen Jesus to crystalize the disciples’ 

faith in Him and to cause them to proclaim 

His resurrection. Visions and subjective 

experiences would not have 

done it. Something had to be seen, 

something real. 

The Resurrection witnesses identified 

the risen Jesus with the earthly Jesus. 

“After his suffering, he showed himself 

to these men and gave many convincing 

proofs that he was alive. He appeared 

to them over a period of forty 

days” (Acts 1:3, NIV). When Jesus is said 

to have been seen or to have appeared, 

the disciples saw Him with ordinary vision. 

“‘Look at my hands and my feet,’” 

He said. “‘I have seen the Lord!’” the witnesses 

announced (Matthew 28:17; Luke 

24:34, 39-46; John 20:14, 18, 20; 1 Corinthians 

15:5-8). Jesus is reported to have 

spoken (Matthew 28:9; 18-20), to have 

walked (Luke 24:13-16), to have distributed 

food (Luke 24:30), to have eaten (Acts 

1:4), to have performed signs (John 20:30), 

to have given a blessing with His hands 

(Luke 24:50), to have shown His hands 

and His side (John 20:20), and to have 

been touched (Matthew 28:9). 

The empty tomb was the indispensable 

Exhibit A of the launch of Christianity 

in Jerusalem. If Joseph’s new 

tomb had not been empty, the verymuch-under-pressure 

Temple establishment 

would have simply aborted the 

movement by making a brief trip to the 

sepulchre and parading the body of 

Jesus around the city. “They did not do 

this because they knew the tomb was 

empty. Their official explanation for it— 

that the disciples had stolen the body— 

was an admission that the sepulchre 

was indeed vacant.” Both Roman and 

Jewish sources and traditions acknowledge 

an empty tomb. The sources range 

from Josephus Flavius to a compilation 

of fifth-century Jewish writings called 

Toledoth Jeshu. If a source admits a fact 

decidedly not in its favor, then that becomes 

strong evidence that the fact is 

genuine. 

The high priests and the Sanhedrin 

had shown great political skill in handling 

Pilate. It would have required little 

skill on their part to have handled 

Christ’s followers had they known the 

location of the body. Instead, the Jewish 

authorities were reduced to hauling the 

14 Dialogue 15:3 2003

disciples in from time to time in order 

to threaten them with death if they did 

not stop preaching the risen Christ (Acts 

5:17-42). There was little else they could 

do—with the tomb empty, a strong impression 

on their part that something supernatural 

had occurred, and a growing 

number (including priests) embracing 

the truth of the Resurrection. 

Frank Morison entitled his compelling 

account of the evidence, Who 

Moved the Stone? That question must 

have baffled those who wanted to believe 

that the disciples had stolen the body. A 

stone weighing between one-and-a-half 

to two tons had been removed. Matthew 

said that a large stone was “rolled…in 

front of the entrance to the tomb” (NIV). 

The Greek verb “to roll” is kulio. In his 

account of the position of the stone after 

the Resurrection, Mark had to use a preposition 

with the verb. In Greek, as in English, 

to change the direction of a verb or 

to intensify it, a preposition is added. 

Mark added the preposition ana, which 

means “up” or “upward.” Mark’s word, 

anakulio, can mean “to roll something up 

a slope or incline.” Luke adds to the picture 

by adding a different preposition, 

apo, which means “a distance from.” So 

the stone was not just moved! It was 

moved up a slope, for a distance. 

John (chapter 20) uses a different 

Greek verb, airo, which means “to pick 

something up and carry it away.” Even 

had the soldiers been sleeping, they 

would have had to have been deaf not 

to have heard a stone of that size being 

moved in that way. 

The appearances of Jesus were not 

stereotyped. He appeared in a different 

manner in a variety of locations. Mary 

Magdalene at first approached Him as 

the gardener. To those who walked to 

Emmaus, He came as a travelling companion. 

To the apostles in the upper 

room He appeared (twice) when the 

doors were closed. On another occasion, 

He prepared breakfast for them on 

the Galilean shore. Then, also in Galilee, 

He appeared to 500 at one time. 


Reactions varied from fear, being overwhelmed 

with emotion, to obstinate 

incredulity. When Christ appeared to 

Paul at Damascus, He was appearing to 

His foremost enemy. Women saw Him 

first; had the Resurrection accounts 

been concocted, women would never 

have been included in the story, let 

alone as the first witnesses. 

Circumstantial evidence 

• The existence of the Christian 

Church. How could such a movement 

be founded on a lie? Why would men 

described by an enemy of Christianity 

as being of “pure and austere morals” 

allow themselves to be beaten, imprisoned, 

tortured, and executed for a lie? If 

this were a fraud on the part of such 

people, why, under pressure of death, 

did not at least some of them break and 

recant? 

• Believers’ baptism. This showed a 

preoccupation with the death, burial, 

and resurrection of Christ, a rite that 

dates to the earliest years of the primitive 

church. To become a Christian, it 

was necessary to identify publicly with 

the death, burial, and resurrection of its 

founder (see Romans 6:3-9). 

• Changed lives. Gethsemane’s cowards 

became Pentecost’s heroes. This is 

inexplicable without the Resurrection. 

Had prestige, wealth, and increased social 

status accrued to new believers 

when they professed Christ and His resurrection, 

their profession would be logically 

understandable. In fact, however, 

their “rewards” were of a different type, 

eventually involving lions, crucifixion, 

and every other conceivable method of 

stopping them from talking. The revolutionary 

change in the lives of the early 

apostles has been replicated millions of 

times in the two millennia of Christian 

history. 

The inadequacy of opposing 

arguments 

The arguments usually brought 

against the resurrection of Jesus do not 

stand up to thoughtful investigation. 

• That the authorities removed the 

body of Jesus. If either the Jewish or the 

Roman authorities had removed and reburied 

the body of Jesus, all they had to 

do in the ensuing days and years to 

quash Christianity was to say, “We gave 

orders to remove the body,” and then to 

show where His body had been buried 

or disposed of. That action was not taken. 

• That the disciples removed the 

body. The disciples could neither have 

taken on the Temple guard nor a unit of 

Roman soldiers, nor could they have removed 

the stone. 

• That the women went to the wrong 

tomb. This theory holds that the women 

were so distraught that, in the dimness 

of early morning, they went to the 

wrong location. The seal and the guard, 

one imagines, would have made the 

right tomb conspicuous even in the first 

light of dawn. Nevertheless, this theory 

falls because had the women gone to 

the wrong tomb, the high priests and 

the other enemies of the faith would 

rapidly have gone to the right tomb and 

produced the body. 

• That Jesus swooned and revived in 

the tomb. This theory teaches that despite 

the flagellation and loss of blood, 

the spikes in the ankles and the wrists, 

the hours of exposure on the cross, and 

the spear in His side, Jesus somehow 

survived. This theory first appeared in 

the 18th century when, apparently, it 

was possible to believe that a person 

could survive burial in a damp tomb 

without food or water or attention of 

any kind; that He could survive being 

wrapped in heavy, spice-laden graveclothes; 

and that He could then summon 

up the strength to extricate Himself 

from the grave-clothes, push away a 

heavy stone from the mouth of the 

tomb, overcome the guards—and walk 

miles on pierced feet to be hailed as 

Conqueror of Death and Prince of Life. 

David Strauss, a noted 19th-century critic 

who did not believe in the Resurrec- 

15

tion, rejected this idea. He wrote: “It is 

impossible that one who had just come 

forth from the grave half dead, who 

crept about weak and ill, who stood in 

need of medical treatment, of bandaging, 

strengthening, and tender care, and 

who at last succumbed to suffering, 

could ever have given the disciples the 

impression that he was a conqueror 

over death and the grave.” 

• That the risen Christ appeared only 

to believers. That is not true. Thomas, at 

first, was not a believer. It seems likely 

that James, the brother of Jesus, was not 

a believer when the risen Christ appeared 

to him; certainly he had been an 

unbeliever during Christ’s earthly ministry 

(1 Corinthians 15:7; Mark 3:21; 

6:3, 4; John 7:5). From the fact that 

James is listed among the 120 disciples 

who were together in Jerusalem at the 

time of the ascension and from the fact 

that Paul, an opponent of Christ, was 

Attention, 

Adventist 

Professionals 

If you hold a degree in any field and 

have an e-mail address, we encourage 

you to join the Adventist Professionals’ 

Network (APN). Sponsored by the 

Adventist Church, this global electronic 

registry assists participant institutions 

and agencies in locating consultants 

with expertise, volunteers for mission 

assignments, and candiates for positions 

in teaching, administration, or 

research. Enter your professional information 

directly in the APN website: 

http://apn.adventist.org 

Encourage other Adventist professionals 

to register! 

converted following an encounter with 

Him, it is clear that some became believers 

and witnesses after seeing the risen 

Christ. 

Richard Swinburne, who recently examined 

the case for the Resurrection 

from the scientific, rationalist position, 

reached the conclusion that “the detailed 

historical evidence” is “so strong” 

that, “despite the fact that such a resurrection 

would have been a violation of 

natural laws, the balance of probability 

is in favour of the resurrection.” A dispassionate 

lawyer or historian would 

have to consider the case proven. 

David Marshall (Ph.D., University of 

Hull) is a historian and the author of many 

articles and several books. This article is 

based on his essay “The Risen Jesus” included 

in The Essential Jesus, edited by 

Bryan Ball and William Johnsson, and 

published by Pacific Press in 2002. 

Sources 

P. Beasley-Murray, The Message of the 

Resurrection (Nottingham: InterVarsity 

Press, 2000). 

Ross Clifford, Leading Lawyers Look at the 

Resurrection (Sutherland, NSW: Albatross, 

1991). 

S. Davis, D. Kendall, and G. O’Collins, eds., The 

Resurrection: An Interdisciplinary Symposium 

on the Resurrection of Jesus (Oxford: Oxford 

University Press, 1997). 

R. T. France, The Evidence for Jesus (London: 

Hodder and Stoughton, 1986). 

M. Green, The Empty Cross of Jesus (London: 

Hodder and Stoughton, 1984). 

A. T. Hanson, The Prophetic Gospel (Edinburgh: 

T. and T. Clark, 1991). 

J. McDowell, The Resurrection Factor (First 

edition, Alpha, 1993; 2000 edition). 

John Wenham, The Easter Enigma: Are the 

Resurrection Accounts in Conflict? (Exeter: 

Paternoster Press, 1996). 

N. T. Wright and M. Borg, The Meaning of Jesus 

(London: SPCK, 1999). 

Faith, reason… 

Continued from page 9. 

8. See Peter Kreeft and Ronald K. Tacelli, 

Handbook of Christian Apologetics 

(Downer’s Grove, Illinois: InterVarsity 

Press, 1994), pp. 29-44. 

9. “God never asks us to believe, without 

giving sufficient evidence upon which to 

base our faith. His existence, His 

character, the truthfulness of His word, 

are all established by testimony that 

appeals to our reason; and this testimony 

is abundant. Yet God has never removed 

the possibility of doubt. Our faith must 

rest upon evidence, not demonstration. 

Those who wish to doubt will have 

opportunity; while those who really desire 

to know the truth will find plenty of 

evidence on which to rest their faith.” 

Ellen G. White, Steps to Christ [Mountain 

View, California: Pacific Press, n.d.], p. 

105. 

10. Adapted from Jay Kesler, “A Survival Kit,” 

College and University Dialogue 6:2 (1994), 

pp. 24, 25. 

11. Thomas Kuhn, in his book The Structure of 

Scientific Revolutions, 2nd edition 

(University of Chicago Press, 1970) 

showed how scientists work within a 

mutually accepted conceptual paradigm 

that changes with time. 

12. I am indebted to Michael Pearson for the 

basic structure of this illustration, which I 

have elaborated here. See his essay, “Faith, 

Reason, and Vulnerability,” College and 

University Dialogue 1:1 (1989), pp. 11-13, 

27. 

13. A worldview is a global outlook on life 

and the world that each mature 

individual possesses. Worldviews answer 

four basic questions: Who am I? Where 

am I? What is wrong? What is the 

solution? See Brian Walsh and Richard 

Middleton, The Transforming Vision: 

Shaping a Christian Worldview (Downers 

Grove, Illinois: InterVarsity Press, 1984). 

14. Arthur F. Holmes, Building the Christian 

Academy (Grand Rapids, Michigan: 

William B. Eerdmans Publ. Co., 2001), 

p. 5. See also William Lane Craig, 

Reasonable Faith: Christian Truth and 

Apologetics, rev. ed. (Wheaton, Illinois: 

Crossway Books, 1994). 

15. See Richard Rice, “When Believers Think,” 

College and University Dialogue 4:3 (1992), 

pp. 8-11. Rice is the author of the book 

Reason and the Contours of Faith (Riverside, 

Calif.: La Sierra University Press, 1991). 

16 Dialogue 15:3 2003

How shall we worship? 

by Lilianne Doukhan 

It is the transformation of the 

heart that will guarantee a 

genuine format of Christian 

worship. 


We all worship in one way or 

another. Even those who do 

not believe in religion, worship. 

They worship sports icons, music 

idols, or money. We are created for worship. 

God’s creation of Adam and Eve 

on the sixth day, the day preceding the 

Sabbath, has a deep significance, both 

theologically and sociologically. The 

Creator intended that, in the lives of 

human beings, worship must take priority 

over any other human activity. It is 

this priority that demands of God’s followers 

that they not only worship, but 

also worship in the right way. The fact 

and manner of worship cannot be taken 

for granted. 

What is the right form of worship? Is 

there only one correct form or style? 

Have worship forms changed over time? 

Who decides which form or format is 

appropriate? Setting aside personal 

opinions and preferences, we need to 

discover the answer from God’s Word. 

The meaning of worship 

The Scriptures provide us various 

models of worship. One of the clearest is 

in Isaiah 6:1-8 where the prophet relates 

his vision of a heavenly worship scene. 

This passage presents us with a program 

of worship, even an order of worship. 

The chapter opens with a vision of 

God on His heavenly throne, a vision of 

beauty, power, majesty, and reverence. 

Here we learn first why we come to worship: 

to respond to God’s presence and 

His call for worship. 

The Psalms—Israel’s traditional worship 

and praise texts—help us find out 

how to worship: in joy and reverence. 

The theme runs through the Psalms and 

is expressed in phrases such as, “Come, 

let us sing for joy to the Lord…Come, 

let us bow down in worship” (Psalms 

95:1, 6, NIV). 

To balance between joyfulness and 

reverence presents a challenge. In worship 

services, we often practice one to 

the exclusion of the other, and somehow 

cannot find a way to combine the 

two. It seems difficult to be reverent and 

at the same time to be joyful. But this is 

what God’s Word tells us to do in worship. 

The Bible also presents worship as a 

wholistic activity. Worshipers are to approach 

God through their entire being. 

Biblical worship involves the spirit, 

mind, and physical senses. Isaiah 6 

speaks of worship as involving the four 

senses of seeing, hearing, smelling, and 

touching. 

Worship is also a corporate act: We 

come to God as a body of believers. This 

involves both vertical and horizontal dimensions. 

Often in worship, we interact 

with people around us to a limited degree, 

but true worship must bring us 

closer not only to God but also to the 

body of worshipers. Because our churches 

are more and more multi-cultural and 

multi-generational, the horizontal dimension 

has become a challenge. Each 

of the different groups aspires to express 

worship in its own way. 

Further, when we come to worship, 

we need to find out whom we worship. 

Worship is not something we do for 

ourselves. Worship is meant to be done 

for God and to God. It is a God-centered 

activity, entirely focused on Him (see 

Psalms 9:1, 2). We do not come to worship 

primarily to get blessings, to learn 

17

something, or to have fellowship. The 

main purpose of worship is to come to 

God, to give Him glory, and to speak 

about His deeds. 

Worship, then, is a partnership experience: 

God, on one hand, initiates the 

call to worship, and the worshiper responds 

to this call. 

For worship to take place it must be 

meaningful to both partners. Meaningful 

worship is pleasing to God. Psalm 19 

is clear on this point: “May the words of 

my mouth and the meditation of my 

heart be pleasing in your sight” (Psalms 

19:14, NIV). Yet, how often we have endeavored 

to please the congregation 

when we put together a worship service! 

Motivation determines our thinking 

and organization regarding worship. 

The first concern we need to harbor in 

our hearts whenever we deal with forms 

and formats of worship is: “Is this going 

to please the Lord?” When we want to 

please someone, we attempt to find out 

what the person is like: “What is his or 

Subscribe to Dialogue 

So…you want to be a thinker, not merely a reflector of other people’s 

thought? Dialogue will continue to challenge you to think critically, as a 

Christian. Stay in touch with the best of Adventist thought and action 

around the world. Get into Dialogue! 

One year subscription (3 issues): US$13.00; Back issues: US$4.00 each. 

I’d like to subscribe to Dialogue in: ❏ English ❏ French ❏ Portuguese ❏ Spanish 

Issues: ❏ Begin my subscription with the next issue. 

❏ I’d like to receive these back issues: Vol.___, No.___ 

Payment: ❏ I’m enclosing an international check or money order. 

❏ My MASTERCARD or VISA # is _________________________________ 

Expiration Date _____________ 

Please Print 

Name: _______________________________________________________________ 

Address: 

her character? What does this person 

like to do? How does this person relate 

to us?” We need to ask the same questions 

to find out what will please God. 

Answers discovered will address our 

quest for appropriateness in worship. 

But worship must also be meaningful 

to the worshiper. It is important to find 

out whether the worship service is relevant 

to our congregation, i.e., whether 

our congregation will find meaning in 

the worship service. This brings us to 

the importance of symbols. Meaning in 

worship is conveyed through symbols, 

such as the Lord’s Supper, baptism, 

Scripture reading, prayer, music, architecture, 

etc. They all are “signs” meant 

to convey the meaning of worship and 

should help worship come alive and be 

relevant. 

This is a difficult task. And it is even 

more difficult to combine the two, appropriateness 

and relevance. How can 

worship be pleasing to God, and at the 

same time relevant to the congregation? 

_______________________________________________________________ 

_______________________________________________________________ 

Mail it to: Dialogue Subscriptions, Linda Torske; 12501 Old Columbia Pike; 

Silver Spring, MD 20904-6600; U.S.A. Fax: 301-622-9627 

E-mail: 110173.1405@compuserve.com 

How can we combine the divine element 

of call and the human element of 

response in our worship experience? 

The forms of worship 

The worship service belongs to the 

entire congregation, not just the pastor. 

On this we need to educate our congregations 

as well as our pastors, worship 

leaders, and music leaders. Our worship 

and music leaders often come to serve 

the congregation with their talents and 

their good intent. Musicians, especially 

trained in particular skills, need to remember 

that worship is a very special 

moment. In worship you do not just 

“make music.” In worship you do not 

just “interact” with the congregation. In 

worship you do not just “read a text.” 

You do all these things in the presence 

of God, and for God. 

True worship, in its essence and its 

forms, starts with learning and teaching 

about it. Education, role modeling, 

mentoring, and preparation of leaders 

and the congregation are all ingredients 

in this learning process. 

Learning about worship raises important 

questions: Is there a particular style 

or format that God likes best? Is there 

one best way to worship? Is there one 

way for everybody around the world to 

worship? Scripture makes it clear that it 

is not so much the style or format of worship 

per se that matters to God. What 

God is looking for is the condition and 

attitude of the worshiper’s heart. The 

highest expectation in worship, in the 

eyes of God, is “a broken spirit, a broken 

and contrite heart” (Psalms 51:17). God 

does not like our sacrifices, our forms of 

worship, when we do not walk the talk 

“to act justly and to love mercy, and to 

walk humbly with [Him]” (Micah 6:8, 

NIV). 

It is, therefore, the genuine transformation 

of the heart that will guarantee 

a genuine format of worship. Whatever 

format we use, if we do not come with a 

changed heart, it will be meaningless. In 

18 Dialogue 15:3 2003

a global, multicultural body such as the 

Adventist Church, wherever we worship, 

the same principles must guide our 

understanding of what worship is. Derived 

from the Word of God, they are 

unchangeable and eternal, independent 

of time or place. Where we diverge is in 

our expressions of worship, in how we 

worship. We need to determine what attitudes, 

shaped by our culture, will best 

express reverence. Here, the real question 

is: “Will this particular mode of expression 

within a given culture truly be understood 

as expressing reverence to 

God?” 

The same is true for joyfulness. There 

are different ways of being joyful. Some 

jump and shout, others are quietly joyful. 

Whatever culture we live in, we 

need to discover the most truthful way 

to express the joy that comes from biblical 

worship. What kind of joy should we 

expect to experience in worship? Is 

there a difference between the kind of 

joy we experience in worship and the 

celebration we experience at a football 

game or music event? The joy that 

comes from worship is very special and 

not common. It is in some way similar 

to our human joys, but it is also very different. 

Nehemiah’s account of the dedication 

of the walls of Jerusalem after Israel’s 

return from the exile says that 

they were “rejoicing because God had 

given them great joy” (Nehemiah 12:43, 

NIV). Thus joyfulness in worship is a 

God-given joy, the result of our encounter 

with Him and of what He has done 

for us. Our quest for this God-given joy 

is very important because it will shape 

our expressions of worship: the way we 

behave during worship, the music we 

do, and how we do that music. 

Form and content go hand in hand, 

in worship as well as in every art form. 

Just as in art, so in worship: If the message 

transmitted by the form is not the 

same as that carried by the content, we 

will end up in false art or false worship. 

The image of pipe and water illustrates 

the issue of cultural expression. While 

pipes may be of different materials— 

metal, plastic, cement—they all can 

convey water. Similarly, different cultural 

expressions can convey a particular 

truth. One thing, however, is important: 

We must ensure that when the water 

comes down to us and when we drink of 

it, it is still the pure, unadulterated water, 

the truth. If this water changes in its 

chemical composition, it can become a 

poison. Certain channels or pipes can 

change the nature of the water. If I use a 

lead pipe to transport my water, the water 

will ultimately pick up enough lead 

to make me sick. The essential of life can 

become a cause of sickness. If our form 

of worship in some way adulterates the 

message we want to convey, it is not an 

appropriate form of worship and we 

need to change it. On the other hand, if 

it conveys truthfully the message of 

worship, even if it is not the traditional 

form, then it is an appropriate form for 

worship. 

One of the difficult realities of worship 

is that it comes with a tension, as 

we have noted: between the human 

partner and the divine partner in worship; 

between expressions of joy and 

reverence; and between appropriateness 

and relevance. It is a healthy tension 

because it constantly challenges us in 

our worship. This tension requires that 

we spare no effort to find a sound balance 

between the two elements. This 

task cannot be done by one person 

alone; it takes the entire congregation to 

ensure that our worship is pleasing to 

God. 

In the perspective of this tension, 

any discussion about forms and formats 

of worship takes on a new direction. 

The issue is no longer to choose between 

styles—which would mean that there 

are some styles better than others—but 

to make choices within a given style. A 

multiplicity of styles is available for 

proper worship, and within each style 

we must choose those elements that appropriately 

convey true worship values. 

The questions are not: Is it O.K. to 

clap in worship? Is this style of music 

acceptable? Should we use drama in 

worship? Should we kneel or stand for 

prayer? Forms and formats of worship 

are not the goal or purpose of worship. 

They are now results and consequences 

of our reflection on worship. At this 

point, new questions will arise and govern 

our quest for true worship: 

• How can we capture a sense of holiness 

in worship? 

• How can we shape the worship 

service so that the worshiper is led 

to focus on God rather than on 

the music or the preaching? 

• How can we express joy and reverence 

in worship and maintain a 

balance between the two? 

• What worship expressions can 

help the congregation to become 

better practitioners of their faith, 

i.e., practice mercy and justice, the 

signs of true worship? 

• How can our worship service communicate 

our message to the 

world? 

We need to relearn how to worship. 

The secret to achieve this is to relearn 

how to connect with God on a personal 

level. Corporate worship starts on the 

level of personal worship. As we learn to 

know Him better, and how to come 

closer to Him, as we learn how to address 

ourselves to Him and how to relate 

to our fellow worshipers, we will discover 

how to make our worship services 

more meaningful. 

Lilianne Doukhan (Ph.D., Michigan 

State University) teaches musicology and 

Music and Worship at Andrews University, 

in Berrien Springs, Michigan. She is currently 

working on a book on worship and music. 

Her e-mail: ldoukhan@andrews.edu. 


19

Profiles 

Marilyn Fargo 

Dialogue with an Adventist specialist in conciliation. 

Blessed are the peacemakers: for they shall be called the children of God” 

(Matthew 5:9, KJV). 

Very few have translated the beatitudes into be-in-action. Marilyn Fargo 

is an exception. She is the education specialist for Peacemaker Ministries, and 

spends her time resolving conflicts and training other Peacemakers. 

Marilyn attended church school and academy in Idaho and went to Andrews 

University, where she obtained her training in elementary education. She later 

completed a master degree and did postgraduate work in special education and 

counseling. At Andrews she also met her husband, Mumtaz A. Fargo. The 

couple moved to Utah where Mumtaz finished his Ph.D. at the University of 

Utah. 1968 brought them to Montana, where Dr. Fargo taught at the Montana 

State University–Billings until his recent retirement. 

Besides teaching and homemaking, Marilyn has always been involved in the 

local church. She has also mentored university students and hosted Bible study 

groups in their home. In the 1980s she discovered Peacemaker Ministries which 

has its headquarters in Billings, Montana. The organization’s textbook, The 

Peacemaker by Ken Sande, is available on line (http://Hispeace.org). 

Today both Marilyn and her husband are Certified Christian Conciliators 

trained by Peacemaker Ministries. Their goal is to prevent or resolve conflicts in 

homes, schools, churches, businesses, and communities through the biblical 

principle of conciliation. 

■ Marilyn, to begin with, how did you get 

your passion for peacemaking? 

In 1982, Ken Sande, a young Christian 

attorney, was challenged to consider 

conciliation rather than litigation. In 

a group studying 1 Corinthians 6, he realized 

that Christian churches do not 

follow Paul’s advice to resolve conflict 

within their local congregations. From 

that recognition he began Peacemaker 

Ministries. 

I took one of the beginning Peacemaker 

seminars and realized how God 

has given us the tools to live in harmony 

through His Word. Peacemaking 

principles benefit all our relationships. 

Peacemaker training enabled me to admit, 

apologize, and ask forgiveness 

when I offended someone. 

■ So you and your husband both trained to 

be conciliators. 

We wanted to deal with conflict 

God’s way at all levels. Peacemaker Ministries 

generates resources and seminars 

to equip Christians. As we shared these 

biblical principles, we needed advanced 

training and interaction with professional 

Christian conciliators. We felt 

God brought us to Billings for this experience. 

■ I understand Peacemaker Ministries offers 

three levels of training. 

Seminars introduce Christians to biblical 

principles and processes for dealing 

with conflict. These seminars equip people 

to address conflict in their own lives. 

God provides the homework. 

Reconciler training provides the information 

and experience to teach the 

principles in Sabbath school classes, 

small groups, and church sermons. Reconcilers 

share resources and may mediate 

between individuals using the Matthew 

18:15-20 process. 

Advanced training and the certification 

program equip conciliators to help resolve 

disputes, address substantive issues, 

and restore relationships. Courses 

on counseling, biblical and civil law are 

part of the training and are utilized during 

the live practicum. 

■ What training do church leaders and 

members need who are asked to participate 

in the process? 

We study biblical processes and examples 

with each client or group. Most 

know the biblical references, but have 

not applied them in real life. Everyone 

involved signs an agreement that holds 

each party to confidentiality and Christian 

ethics. The process is specific, and 

the Holy Spirit guides through the stages 

of counseling—overlook, discuss, and 

negotiate. If that does not resolve the 

dispute, we move to the assisted responses 

of mediation, arbitration, and 

church discipline to restore broken relationships. 

For example: A student at a secular 

university needs to take a class that 

meets on Sabbath. The student checks 

alternatives and prays for guidance. 

Then he or she asks the advisor about 

accommodations. If there are none, the 

student may seek help to negotiate a 

reasonable solution to meet requirements 

for the class and still keep Sabbath, 

such as taping the lecture, getting 

20 Dialogue 15:3 2003

notes, or doing a project. A conciliator 

prays, counsels, and assists the student 

through the process. 

Another example: A church elder is 

involved in an adulterous affair. One of 

the parties seeks conciliation. There is 

prayer, Scripture study, paperwork, and 

a goal to bring glory to God, serve others, 

and grow to be more like Jesus. This 

more complicated process includes 

counseling, confession, repentance, forgiveness, 

and redemptive discipline. 

With support and understanding, relationships 

can be healed, marriages 

saved, and the community of believers 

strengthened. 

■ What kind of cases do you see most frequently? 

Because I am involved with training 

for Young Peacemakers, I provide in-service 

training for faculty, parents, students, 

and churches. I also conduct 

practicums to equip others to be trainers. 

I often deal with disruptive behaviors 

of students and help schools design 

rules and processes to promote peace 

and positive relationships. Peacemaker 

Ministries has developed a curriculum 

for grades 2-6 and is completing one for 

grades 7-9. I also work with families facing 

divorce, estate settlement, or workplace 

issues. We also draft conciliation 

clauses for contractual agreements. 

■ The seminar seems like something we 

could all benefit from. Is it recommended for 

assistance in our private lives? 

Exactly. The seminar opens with the 

“slippery slope” concept, explaining how 

people react to conflict with escape or attack 

responses. Scripture offers resolutions 

beginning with overlooking an offense 

(Proverbs 19:11), through the 

steps of Matthew 18:15-20, and ending 

with redemptive church discipline by 

“treating the offender as an unbeliever.” 

That last step means that the person 

“doesn’t get it,” and we start all over. 

■ Tell us what you mean by conflict. 


We define conflict as a “difference in 

opinion or purpose that frustrates someone 

else” as described in James 4:1-2. 

The Holy Spirit convicts of sin (John 

16:8) and a conflicted person will realize 

that genuine peace may be found only 

through Jesus Christ. 

■ How do you educate people about reconciliation 

in a troubled congregation? 

We begin with a seminar and invite 

all members and require leaders to attend. 

We also invite non-attending and 

former members. Concurrently, we may 

also have a Youth Peacemaker program. 

We then schedule interviews and encourage 

reconciliation through mediation. 

We usually have a board meeting 

to discuss the ongoing application of 

the principles. We like to end with a 

church family “Celebration of Reconciliation” 

that includes communion. I 

write a spiritual report detailing the process, 

list recommendations, and keep in 

contact during the year to support and 

encourage accountability. 

■ How do most people respond to the process? 

I know churches and organizations 

that have peacemaking seminars and 

small groups to train members. They 

encourage confession, repentance, and 

forgiveness to heal relationships. Each 

leader and member is held to a high degree 

of accountability. 

We find that most need information 

and direction about this process and are 

grateful when they experience God’s 

peace in relationships. Christians should 

be encouraged to take unresolved conflicts 

to the church family. 

■ Peacemaking also has political aspects. 

How can citizens anywhere in the world 

bring these principles into use in their secular 

communities? 

When people study God’s way of 

dealing with conflict, they immediately 

find opportunities to address issues. 

Micah 6:8 gives an answer to a Christian 

citizen’s role: “To do justly, to love mercy, 

and to walk humbly with your God” 

(NIV). War and conflict in the world 

had its root in Lucifer’s assault against 

God’s government. God urges His followers 

to seek peace. The Great Controversy 

model shows how God deals with conflict. 

He did not abuse His authority. He 

offered reconciliation. Through Christ, 

He gave us the ministry and message of 

reconciliation. We are His ambassadors 

(2 Corinthians 5:17-21). 

Peacemaking principles are crucial in 

every aspect of life. A common source of 

conflict is rebellion against authority in 

the church, government, family, or 

workplace. All legitimate authority has 

been established by God for the purpose 

of maintaining peace and order (Romans 

13:1-7). When a person in authority 

instructs you to do something that 

you believe is unwise, unfair, or sinful, it 

is appropriate to make a respectful appeal 

and negotiate solutions (Esther 7:1- 

6; Daniel 1:6-16). 

If our witness is to be effective, we 

should have something to show the 

world that it does not possess. In His 

Sermon on the Mount, Jesus spelled out 

the differences between worldly troublemakers 

and Christian peacemakers. The 

Golden Rule is still valid: “‘So in everything, 

do to others what you would 

have them do to you’” (Matthew 7:12, 

NIV). 

■ Should peacemaking be taught in Adventist 

schools? 

Teaching students to respect, work 

with each other, and address issues is 

the foundation for their leadership. 

Those schools that are beginning to 

teach and implement these principles 

are being blessed. 

I believe we should offer more training 

in conflict resolution with biblical 

peacemaking in our colleges and universities. 

Most graduating students don’t 

have the skills needed to deal with inev- 


21

Profiles 

Ruy Vieira 

Dialogue with an Adventist creationist in Brazil. 

His parents had little or no interest in religion, and they hardly cared 

about passing Christian beliefs to their children. His teachers all the 

way through high school were agnostics and evolutionists. Fed on a 

steady diet of these twin systems, Ruy Carlos de Camargo Vieira was ready to 

face university education as an intellectual, untainted by Christian claims. But 

the road to Damascus passes by each individual, and when Ruy entered the 

university, he found himself on that dangerous road. He was confronted by One 

he did not yet know. The philosophic tent of agnosticism and evolution that 

sheltered him thus far was blown over by another set of beliefs that had its origin 

not in human reason but in divine revelation. For the first time, he read in 

the Bible about origins, about God’s love, grace, peace, and freedom from sin 

that He gives so freely. The new discovery made sense to Ruy, and he pursued 

the study of the Bible with great vigor and speed. Soon he became a Seventh-day 

Adventist. From agnosticism to faith, from evolution to creation—it was not 

simply a discovery, but the dawn of a divine perspective on life. 

That turned Ruy’s life around. Eventually he became one of the most active 

and prominent scientists who have promoted and defended Creationism in Brazil. 

The new road was not easy. For a scientist to openly confess creation is to 

invite professional ridicule. But Ruy persisted in his discovery. In 1972 he 

founded the Brazilian Creationist Society, and published the first volume of the 

Folha Criacionista (Creationist Journal, in Portuguese), which now has more 

than 60 issues. He continues to be the president of the society, in addition to his 

university teaching and writing on creation. He also serves as a consultant for 

the Brazilian Government at the Education Ministry and as the treasurer of the 

Brazilian Bible Society. 

■ How did your interest in Creationism begin? 

It began after I became an Adventist. 

As I began to keep the Sabbath, I found 

that it was necessary for me to know 

more about the issue of origins, especially 

that of creation as it stood in opposition 

to evolution, which has become 

the “academically correct” view. 

■ Why did you choose to be a creationist? 

Becoming a creationist is a logical 

consequence of becoming a Christian. 

To be a Christian is to accept Christ as 

Saviour and His revealed Word as divine 

and normative. The Bible speaks of God 

creating a perfect world, and then of the 

temptation and the entrance of sin with 

all its degenerative consequences. Just 

before I graduated from the engineering 

course, I came in touch with Christianity, 

and that changed all my perspective. 

I discovered that the claims of evolution 

cannot be squared with the Christian 

claim of creation. From the Bible, I discovered 

that behind all life there is a 

creation brought about by God who has 

instilled in the universe a purpose and a 

design. God helped me overcome the 

difficulties on my journey from evolu- 

tion to creation. I praise God for this! 

Today, I can relate through basic scientific 

principles the image of a perfect 

world created by God and its degeneration 

due to sin. Moreover, I can integrate 

this newfound discovery with the 

subjects I taught as a university teacher, 

subjects such as the First and Second 

Laws of Thermodynamics involving 

philosophical considerations about the 

concept of entropy, order and disorder, 

directionality, decadence, and degradation. 

I can see in all the fields of human 

knowledge a perfect coherence between 

the creation paradigm and a genuine 

scientific perspective. 

■ Tell us something about the Brazilian Creationist 

Society of which you are the president. 

As a teacher and as a parent, I helped 

my sons in their secondary school work, 

and I noticed how evolutionistic ideas 

were presented in almost all the textbooks. 

As a creationist, I was concerned 

how subtly these evolutionist ideas became 

the sole perspective from which 

social, political, economical, scientific, 

and technological courses were taught. 

Thirty years ago, by God’s providence, I 

learned of creationist societies outside 

of Brazil that were trying to counter 

evolution and provide an alternate view 

of origins. I found out how these societies 

work and went through the basic approaches 

by which they deal with the 

controversies between creation and evolution. 

Then I decided that it was time 

Brazil, too, had a similar society. So in 

1972, the Brazilian Creationist Society 

was founded, with the first issue of its 

Creationist journal. 

22 Dialogue 15:3 2003

■ What are the main differences between 

creationist and evolutionist models? 

Creationism begins with the assumption 

of a planned, designed, and purposeful 

universe. Evolution’s assumption 

is different: There is no planning in 

nature—all things happen by chance. 

Basically, both creation and evolution 

are philosophical and not scientific assumptions. 

■ What is a model or theory? 

The study of the universe requires 

certain systematization, with a methodology 

to study and establish hypotheses. 

The study involves certain preconceived 

theses, which in turn requires the construction 

of hypotheses. It is right here 

that the whole philosophical structure 

of science begins. A model is always a 

mental structure thing that intends to 

reproduce “reality.” What happens is 

that many hypotheses end being accepted 

and disseminated as absolute and 

“scientific” truths, when in fact, they 

are not. 


■ Is it possible to integrate faith and science? 

The question raises other questions: 

(1) Can a Christian be a scientist today? 

Can a scientist be a Christian? (2) Has 

modern science destroyed the basis for 

Christian faith? (3) Does faithfulness to 

Christianity imply the rejection of all 

scientific claims? (4) Do we have to accept 

that science and Christian faith are 

two incompatible fields? (5) Has science 

proved the Christian faith as some 

Christians affirm? (6) Does the present 

scientific development require a new 

science and technology that will be 

more adequate for the new millennium? 

Such questions can be answered in a 

satisfactory way so that we can legitimately 

speak of one being a Christian 

and a scientist at the same time, without 

the need to declare that science is always 

secular and therefore has nothing 

to do with Christian claims. That’s why 

we should avoid a false dichotomy between 

faith and reason. For sure, faith 

and reason are both essential aspects of 

all human activities, including science 

and theology. Both make assumptions 

(faith) and both draw conclusions (reason). 

The faith that the universe is rationally 

comprehensible is a scientific hypothesis. 

The faith in this hypothesis 

does not only motivate the scientists to 

investigate but it also makes research 

possible and efficient. The same faith 

can prove to be a reasonable conclusion 

that derives from biblical teachings concerning 

a created universe by a rational 

God. In this way, science and faith are 

not mutually exclusive concepts. As the 

Christian naturalist philosopher Blaise 

Pascal once affirmed, science is an activity 

“of following God’s thoughts.” 

■ Can one be an evolutionist and believe in 

the Word of God at the same time? 

No. Evolution and the Bible are antithetical. 

The Bible is creationist. It is impossible 

to harmonize evolution with 

biblical claims without destroying the 

basic claims of both. We cannot scientifically 

“prove” either models, because 

they are philosophies. 

■ Is it possible to accept the Bible but not 

believe in the literal claims of Genesis 1? 

Free interpretation of the biblical text 

can produce different understandings. 

However, I believe that the content of 

Genesis 1 is historical, and therefore, 

must be understood literally. A denial of 

the literal authenticity of Genesis 1 

leaves us with no ground for the understanding 

of the Sabbath, the origin of 

sin, the plan of salvation, and eventually 

the Second Coming. The entire Christian 

faith-edifice collapses without the 

foundation of Genesis 1. Those who do 

not accept the literal authenticity of 

Genesis 1 have not studied its content 

under a broader view—from the origin 

of history moving to its ultimate climax. 

Your readers may appreciate some 

of these broader perspectives provided 

in volumes 52 and 53 of the Creationist 

Journal. 

■ What evidence of design do you see in the 

universe? 

Much, for sure—from the macrocosm 

to microcosm. For example, take the 

structure of substances such as the organic 

levogyrous molecules that have to do 

with life. How can we explain their appearance 

in living organisms by chance, 

considering that there are also similar 

dextrogyrous organized structures? If we 

took everything as being randomly and 

more or less chaotically brought about, 

would not everything be disorderly, so 

that there would not be specific atoms 

that could be organized in the chemical 

table? (The very existence of a chemical 

table where we can make certain predictions 

concerning the characteristics of 

the elements implies an order, which is 

contrary to disorder, typical of a random 

process.) If we consider the Solar 

and the Earth systems, our galaxy and 

other galaxies, we can see a coherent 

and logical structure to the point in 

which we are able to establish a design. 

The very fact of science—which presupposes 

that certain causes will result in 

specific effects—implies a universe with 

design. 

■ What is today’s greatest challenge against 

the concept that asserts “God is the Creator”? 

What Paul called “false science” 

(1Tim. 6:20) is still the greatest threat to 

creation. True science and true religion 

converge in their objectives, but a “false 

science” has preconceptions, dissidences, 

arrogance, and pride. 

Interview by 

Roberto de Azevedo 

Roberto de Azevedo is the director of 

education of the South American Division 

and regional representative of Dialogue. To 

contact the Brazilian Creationist Society, 

log on: http://www.scb.org.br. 

23

Logos 

by Denise Badger 

Labeling or loving? 

A miracle happens when we choose to love 

instead of label. 

In the children’s classic, Alice in Wonderland, 

Alice, just before meeting 

Tweedledum and Tweedledee, enters 

the wood-of-no-names and encounters 

a fawn. “Neither the fawn nor Alice can 

remember their names. No matter. They 

walk a ways together, Alice with her 

arms clasped lovingly around the soft 

neck of the fawn, until they come to the 

edge of the wood. Once there, the fawn 

suddenly remembers its names and 

looks at Alice with horror. ‘I’m a Fawn,’ 

it cries out, ‘and dear me! You’re a human 

child!’ Terrified, it runs away.” 1 

When I read this, I got frustrated… 

annoyed, really. Why didn’t Alice and 

the fawn just go back into the wood? Or 

better yet, why couldn’t they see how 

great they got along when they had forgotten 

their perspective “labels,” and 

gone on to enjoy a lasting friendship 

through the rest of Wonderland? Apparently, 

it’s just too much to ask for, even 

for a fairy tale. 

Then I read another story, and my 

thinking got whiplash. John 9 describes 

a scene where Jesus and His disciples 

came upon a blind man on the street. 

The disciples stopped. To help? To care? 

To listen and love? Hardly. They 

stopped instead to label. “‘Who sinned, 

this man or his parents, that he was 

born blind?’” (John 9:2). 2 Forget that 

this man is a fellow human being in 

need. Forget that he’s been rejected and 

ignored all his life. Forget that he is 

right in front of them, within earshot of 

everything being said. 3 The disciples 

looked at him and saw, not a person, 

but a problem, a theological problem to 

be solved, and they invited Jesus along 

on their trip for truth. 

But Jesus didn’t go. Refusing to label, 

He chose to love instead. Where the disciples 

saw a blind man with problems, 

Jesus saw a blessed man with promise. 

When the disciples were ready to move 

on to prove truth and theology—the 

“heart of religion”—Jesus chose to stay 

and live the truth, showing that true religion 

is when you see and care with 

your heart (see James 1:27). The disciples 

wanted a solution; Jesus waited for 

a miracle. 

Jesus refused to label. Why? Because 

He saw the hope of this man’s future 

rather than the problems of his past. It 

wasn’t about who this man had been or 

what he did, but about what God was 

going to do with him instead. “‘This 

happened so that the work of God 

might be displayed in his life’” (John 

9:3). Jesus made it clear that you have to 

be willing to see the way God sees if 

you’re going to be a part of the miracle 

He wants to make happen. 

The miracle is hard to see 

But sometimes the miracle is hard to 

see because we are so accustomed to using 

labels. Labels are so practical and 

easy. We slap them on all sorts of containers 

and folders (and people) to help 

us know what’s inside. There is no uncertainty 

with labels. You know what 

to expect, and you don’t have to think. 

Read the label, and you just know. And 

there is great comfort with thinking one 

is in the know. There is a sense of familiarity 

and control because, with a label, 

the unknowns are practically gone. 4 

I read once about a boy who thought 

he knew what he had in his hands when 

he was tossing rocks into the ocean. Rock 

after rock went flying into the water until 

the pile he had found in the seaside cave 

was just about gone. And then, somehow 

a couple of rocks banged up against each 

other and broke open, revealing inside, 

not mere mud and muck as he had 

thought, but diamonds in the rough! 

Imagine the sickening feeling he must 

have had as he looked out into the ocean 

remembering all the hundreds of gems 

he had just thrown away. 

Unfortunately, the same thing can 

happen with people. When we label people, 

we miss seeing the miracle. When we 

stop at the surface, we miss seeing the 

treasure inside. Consider again John 9:1. 

Jesus “saw a man blind from birth.” The 

Greek word for “saw” suggests that Jesus 

looked with a searching look, beyond the 

surface. Jesus looked into the heart and 

soul of this man to see what others had 

missed—to see the miracle. The disciples 

saw the outward man only and wanted 

to move on. Christ said, Wait, there’s a 

miracle about to happen here! God is going 

to do something great, working 

through us as we’re open to Him. “‘As 

long as it is day, we must do the work of 

him who sent me’” (John 9:4). As long as 

we are living and breathing, there is a 

work we’ve been called to do…to love. 

Not to label. Not to judge. Not to toss 

aside…but to love. “‘By this all men will 

know that you are my disciples, if you 

love one another’” (John 13:35). 

Jesus stayed and healed the man, giving 

him back his sight, his self-esteem, 

his place in society. Jesus stayed to love. 

And when the man was kicked out of 

the temple, labeled and shunned by the 

powerful and the popular of the religious 

world, Jesus found him again and 

24 Dialogue 15:3 2003

gave him an eternal vision, to see beyond 

the blindness of religion, to see 

the God of love. And “the man said 

‘Lord, I believe,’ and he worshiped him” 

(John 9:38). It was a day for miracles. 

The sure promise 

The promise of Jesus is sure: “‘Anyone 

who has faith in me will do what I 

have been doing. He will do even greater 

things’” (John 14:12). I would like to 

suggest that you and I can do as Jesus 

did, and begin to heal one another today. 

Where there is brokenness, we can 

make whole; where loneliness, connectedness. 

It happens when we open our 

eyes and hearts to see like Jesus, to take 

the time for even the simplest of relationships, 

to reach out to those whom 

others forget and pass by. To love instead 

of label. 

Once a visiting pastor posed a question 

to us, a group of ministers, to help us 

evaluate if our church was on track in following 

after the heart of God. It was a 

simple question: Is your church loserfriendly? 

Do those whom society has labeled 

as “losers” feel respected, listened 

to, and valued in your church? When 

they see themselves through your eyes, 

do they recognize the miracle God put 

inside them, the miracle waiting to happen? 

It made me stop and think, not just 

about my church, but about myself, personally. 

Am I loser-friendly? Do I really 

respect, listen to and value those whom 

I, or others, label as “losers”? I was intrigued 

with the question and bothered 

at the same time. Intrigued because, in its 

simplicity, it made me stop and appraise 

my own heart and inner thoughts, the 

place where no one sees. Bothered because 

the question seemed to violate the 

very intent and purpose of the question. 

You see, in asking the question, “Am I 

loser-friendly?” I found myself having to 

first sort through the list of people I 

knew and attach a label “loser” or “nonloser” 

to them. The act of sorting, labeling, 

and naming was actually building 


up the very walls I wanted to tear down, 

and it made me wish for another reality. 

A reality that would be too much to ask 

for, even for a fairy tale. Wouldn’t it be 

great, I thought, if someone asked that 

question to our church and in all sincerity 

and bewilderment we looked at them and 

asked, “What’s a loser? We don’t have 

anyone around here who fits that description!” 

Wouldn’t it be great if we had, 

like in Alice’s wonderland, a church-of-nonames, 

but one where there were no 

edges to come to, no walls, no labels to 

remember—a church of no names! A 

place where we saw each other as God 

sees, where we look for and celebrate 

the miracles waiting to happen. A 

church, like the one in Ephesians 4 

where, with God and each other, it is 

“joined together, growing and building 

itself up in love”! Sometimes it seems 

impossible, and yet… 

Jesus showed us that it is more than 

possible! It is more than a fairytale wish, 

but a reality that you and I and God can 

make happen, one moment, one person 

at a time. It happens when we choose to 

love instead of label. When we recognize 

that all of life, and each of us is a work in 

progress—a miracle waiting to happen, a 

diamond in the rough. You see, when we 

recognize that everyone is in process, this 

allows us to add a “yet” to all our assessments 

of one another. 5 

Bill isn’t much of a leader…yet. Marie 

never listens…yet. Mark doesn’t have 

patience…yet. We can’t judge someone 

or write him or her off or close the book 

until it is finished. No one has won or 

lost until the race is over. When we see 

like Jesus, we refuse to judge, or label, or 

toss aside, because God is still at work. It 

is in believing that we will see the miracle, 

the beauty, the treasure in everyone 

we meet, if we take the time to look, and 

listen, and care beyond the surface. In 

places where you see deficiency, look instead 

for the growing edge of things to 

come, to see each other at the beginning 

and anticipate the discovery of unknown 

miracles to come. God calls His 

disciples, you and me, to help make it 

happen. He calls us to join together, 

while it is still day, to do the work of 

God. And what is that work? To love like 

there’s no tomorrow, so the glory of 

God can be shown! “‘By this, all men 

will know that you are my disciples, if 

you love one another.’” 

Look again before you label, and expect 

to see a miracle! 

Denise Badger is the associate pastor of 

Forest Lake Seventh-day Adventist Church 

in Apopka, Florida, U.S.A. 

Notes and references 

1. Quoted in Rachel Naomi Remen, Kitchen 

Table Wisdom (New York: Riverhead 

Books, 1996). 

2. Bible texts in this article are quoted from 

the New International Version. 

3. See Max Lucado, A Gentle Thunder (Dallas 

Texas: Word Publishing, 1995). 

4. Remen, Opus cit. 

5. Ibid. 

Dialogue 

for you, free! 

If you are a Seventh-day Adventist 

student attending a non-Adventist college 

or university, the Church has a 

plan that will allow you to receive Dialogue 

free while you remain a student. 

(Those who are no longer students can 

subscribe to Dialogue, using the coupon 

on page 18.) Contact the director 

of the Education Department or the 

Youth Department in your Union and 

request that you be placed in their distribution 

network for the journal. Include 

your full name, address, college 

or university you are attending, the degree 

you are pursuing, and the name 

of the local church of which you are a 

member. You may also write to our regional 

representatives at the address 

provided on page 2, with a copy of 

your letter sent to the Union directors 

listed above. If these communications 

fail to produce results, contact us via 

e-mail: ssicalo@yahoo.com 

25

First Person 

by Ivan T. Blazen 

The stranger 


The parable of the Good Samaritan 

(Luke 10:25-37) calls us to minister 

in love and compassion to 

those suffering strangers who lie in our 

pathway. My father was once one of 

these. Here is his story. 

Born in Croatia, in the former Yugoslavia, 

my father’s mother brought him 

to the United States as a boy. All his life 

he had wanted to return to his homeland, 

and now, with ticket in hand, he 

was set to go. 

The departure date was approaching 

when he called me one morning. I 

was a teacher at Andrews University at 

the time. He told me he had experienced 

something like an explosion in 

his head the night before, and now felt 

weak and could not walk a straight line. 

I surmised that my father had suffered a 

mini-stroke. I urgently admonished him, 

“Do not go to Yugoslavia, Father, but to a 

doctor.” He was a very strong-willed person, 

but acceded to my appeal. The physician 

examined him, took tests, and released 

him with instructions to return 

in a couple of days to discuss his test results. 

The time came but, instead of returning, 

my father announced, “I feel 

O.K. I’m going to Yugoslavia.” And he 

did. 

While he was there, I received a postcard 

from him. He was in Split, a city on 

the coast of the Adriatic. He described 

the area as being beautiful beyond 

words. But, he said, the pace was fast— 

he was traveling with friends—and he 

felt so…The sentence was not completed. 

There was only a drooping line 

where his pen had run down the card. 

This unsettled me. 

The date came when he was to return 

home. My brother waited for him at the 

airport in Detroit. A long line of people 

got off the plane, but Dad was not 

among them. My brother called me 

right away. Two words flashed before 

my mind, “Heart attack.” I assumed I 

would receive some word about my father, 

but no word came until two days 

had elapsed! Then a telegram arrived 

with a very short message, “Father in 

hospital. Heart attack.” Nothing was 

said about how or where he was. I 

thought I would surely receive another 

message telling me more, but no further 

word came. 

Finally I decided to call the United 

States embassy in Zagreb, the capital of 

Croatia. A soft-spoken Yugoslavian woman 

came on the line. She kindly responded 

to my story with the promise to look 

for my father and telephone me. The 

next day she called. “I am so sorry, Mr. 

Blazen. Your father has had a massive 

heart attack and is in the hospital critically 

ill.” She spoke tender words of 

comfort to me. 

I realized my father was going to die 

and fervently desired to be with him before 

that happened. I had never been to 

Yugoslavia and needed some advice on 

staying there, perhaps for an extended 

time. I procured a substantial list of Yugoslav 

students studying at Andrews. 

My fingers ran down the list, and I randomly 

picked the name of a married 

seminary student. During my visit, he 

gave me many good tips and said he 

would make certain preparations for 

me. In a short time, I was on a plane to 

Yugoslavia. Would I get there in time? 

I later learned what had happened to 

my father. On the day before he was to 

return, he visited the birthplace of Marshal 

Tito, the former president of Yugoslavia. 

My father had admired Tito very 

much because of his fight against the 

Nazi invaders during World War II. The 

birthplace was at the foot of a very high, 

steep hill. At the top was a souvenir 

shop and restaurant. My father was 

about two-thirds of the way up the hill 

when he felt a massive pain in his chest. 

It was a heart attack. Nevertheless, he 

climbed the last third of the hill. Staggering 

to the top, he collapsed. 

It was then that unanticipated things 

began to take place. I had grown up in a 

Catholic family. When, as a teenager, I 

became an Adventist, much to the consternation 

of my parents, this inaugurated 

an extremely difficult time with 

my father. He was angry beyond measure 

and rejected me as his son. 

Little did I know that from the time 

of his collapse on that Croatian hill to 

the end of his life he would be very 

much involved with Adventists. From 

the hilltop, my father was rushed to a 

clinic seven kilometers away. There a 

Seventh-day Adventist doctor gave him 

a shot in the heart that kept him alive 

until he got to the hospital in Zagreb. 

Her sister, also an Adventist physician, 

worked in that very hospital. She began 

to visit my father, as did an Adventist 

nurse on staff. 

Unbelievably, the parents of the wife 

of the Yugoslav seminarian I had called 

upon for help lived next door to the 

hospital! This Adventist couple visited 

my father every day. They brought him 

food, which he was too weak to eat, and 

juice, some of which he could drink. 

They touched his very pained body. 

26 Dialogue 15:3 2003

They turned him one way and then another. 

They lifted him up and put him 

down. Above all, they talked to him 

about Jesus. One day, in light of their 

conversations with him, they asked if 

he had given his heart to the Lord. In 

full sincerity he said,“Yes.” He came 

close to the Lord because, as in the parable 

of the Good Samaritan, someone 

came close to him, a stranger in the 

road, in care and compassion. 

All this was taking place before I arrived 

in Yugoslavia. It was beyond anything 

I could have imagined. But more 

was to happen. Getting off the plane in 

Zagreb, I was unexpectedly met by a tall, 

well-groomed man who announced he 

would take me to the hospital. This undoubtedly 

was due to the “preparations” 

the seminary student said he 

would make for me. As we drove to the 

hospital I said to my generous host, “I 

suppose you are a minister here in 

town.” He responded, “You might say 

that I am something like that.” In fact 

he was the conference president! What 

an honor. Here I was, just a stranger in 

the road, and the conference president 

came to help me. What a contrast to the 

two ministers of religion in the parable, 

the priest and the Levite, who refused to 

minister to a wounded stranger. 

It was an incredible moment when I 

walked into my dad’s hospital room. He 

had no idea I was coming. He was sitting 

up on the edge of the bed with the 

nurse supporting him. When our eyes 

met, I saw the look of unbelieving joy in 

my dad’s face. A torrent of emotion 

swept through me. I had made it. My 

father was still alive. God’s blessing was 

clear. 

When we began to talk, my father 

said things I will never forget. He, for 

whom I had such longing for years that 

he come to know his Lord and the Adventist 

faith, said to me, “If they make 

people like this, then I want to be a part 

of this people. You are a righteous people.” 

The “people like this” were the 

Seventh-day Adventists who had been 


visiting and caring for him, a stranger in 

their road. 

A little later, my father said, “If I live 

to get out of here, I want to be baptized 

into this people.” Unbelievable! What 

had led him to this place? Not doctrine, 

but Adventist people radiating the love 

of Christ. 

This accords with something that 

happened several weeks before my father 

made the journey to his homeland. 

Each year at Andrews University, Yugoslavs 

from all over North America come 

together for a few days of camp meeting. 

It dawned on me that I ought to invite 

my dad to these meetings where he 

would hear his native language spoken 

and music played on instruments he 

himself played. He accepted the invitation 

and thoroughly enjoyed all that 

took place. 

At the church service on Sabbath, 

Theodore Carcich, the big, strapping 

Croatian vice-president of the General 

Conference, then retired, was speaking. 

At one point in his sermon, he began to 

talk about the mark of the beast. This 

worried me with my Catholic father 

right next to me. He wasn’t ready for 

this. I began to pray, “Dear Lord, help 

Elder Carcich talk about something 

else.” Suddenly Elder Carcich switched 

thoughts and said: “In the area of the 

state of Washington where I live are 

many Catholics. You know, the only 

way to win a Catholic to the Adventist 

Church is to love him.” Elder Carcich 

was even more right than he knew at 

the time! After the sermon, as my father 

stood conversing with people, I asked 

Elder Carcich if he would be willing to 

meet my father. He burst forth with an 

enthusiastic, “Oh, yes,” and moved 

swiftly toward my father like a Yugoslavian 

tank. Whomp, he threw his arms 

around my dad and gave him a gigantic 

hug. My father was a big man, but the 

good elder was even bigger, and all that 

was left showing of my dad was his 

stunned face. This expression of Adventist 

love and acceptance was extremely 

moving. Elder Carcich’s words and actions 

were a prophecy and preparation 

for what was to come in Yugoslavia. 

One day my father said to me and 

the conference president standing near 

in his hospital room, “Put one of your 

hands up to the hand of the other.” Our 

palms and upward pointing fingers 

came together. Then my father placed 

his hands around ours, looked me 

straight in the eye, and said, “You are 

my son,” turned to the president and 

said, “And you are my friend.” His 

words were a complete reversal of his 

long-ago declaration: “You are no longer 

my son. You have no place in this 

home!” Now, in my father’s final hours 

of life, he solemnly asserted that I was 

his son. At that very moment, I believe, 

the heavenly Father was bowing low to 

my father’s bed saying, “And you are My 

son.” 

None of the medications given so far 

had been effective in relieving my father’s 

pain. As I learned later, two-thirds 

of his heart muscle had been destroyed 

in the attack, and his circulation was so 

poor that gangrene began to develop on 

his toes. His pain and feeling of cold 

were unbearable. I pled with the doctor 

to give him an even more potent painkiller. 

After hesitation and reflection— 

he was worried that a stronger medication 

might cause my dad’s heart to 

stop—he agreed. He decided upon morphine 

which put my father into a relaxed 

and peaceful sleep. He stayed that 

way all day. Late in the evening, two 

people I had gotten to know convinced 

me to accept a dinner invitation. With 

my father resting comfortably, we set off 

by car to a distant restaurant. Upon our 

return it was past midnight, and I 

thought they were going to take me 

right to my hotel. Instead they asked if I 

would like to visit my father. I said yes, 

and before long I was in the critical-care 

unit of the hospital. In the quiet of the 

moment, with not even the nurse 


27

Action Report 

General Youth 

Conference makes 

history 

by Staci Osterman 

They were young. They were committed 

to Christ. And they came from all 

across North America and from several 

other countries. When 400 of them 

came together December 18-22, 2002, at 

Pine Springs Ranch in southeastern California, 

they created history—the first 

annual General Youth Conference 

(GYC), dedicated to achieve their sole 

passion to become the generation that 

would complete the spreading of the 

three angels’ message. 

The idea began with a group of Adventist 

students from public universities 

such as Rutgers, Princeton, and the University 

of Michigan, as well as from several 

Adventist colleges. They shared 

their vision with church leaders. The result 

was the formation of GYC—to challenge 

college and university students to 

stand for Bible truth without compromise, 

to live it, and to share it with others. 

Their theme, Pentecost: He Will Do It 

Again, reflected their belief that God 

would use converted young people to 

finish the work. The next step was to 

plan for a conference to train and equip 

youth for service. 

Would a conference that offered deep 

Bible study, inspirational messages, and 

workshops on practical methods of 

evangelism and ministry really attract 

youth? The answer was an overwhelming 

Yes! The organizers planned for 200, 

but soon after registration opened, 

available facilities were filled to capacity 

with attendees swelling to 400. 

On the opening night of the conference, 

Israel Ramos—a religion major at 

Andrews University, Program Director 

for CAMPUS (Center for Adventist Ministry 

to Public University Students) at 

the University of Michigan, and current 

GYC president—addressed an enthusiastic 

crowd. “The founding parents of 

our church were almost all under the 

age of 25,” he told the delegates. “It was 

a church mostly made up of young people.” 

He then spoke of the challenge the 

church faces today. “It is in our technological 

generation of constant change 

that the youth seem to lose hold of the 

unchanging truths that they were 

brought up with. Our theme is an answer 

to the cry of our church to reach 

out to, to mentor, and to keep our youth 

in the precious message of Adventism.” 

During the five-day conference, the 

youth and young adults were challenged 

to make a total surrender to 

Christ, to take a stand for truth, and to 

become involved in outreach ministry. 

“This is not just a social gathering,” said 

Easton Reid, a post-doctoral research fellow 

at the University of Kentucky. “Here 

there is a charge, a call to come up higher, 

to be holy still, to be different, and to 

be proud of it.” 

The conference provided a networking 

opportunity to students at public 

colleges and universities. Many had already 

started grass-roots efforts aimed at 

evangelizing their own campuses, and 

others felt convicted to do the same. 

Group discussions facilitated the exchange 

of ideas, practical advice, encouragement, 

and biblical principles for 

campus ministry. 

Most attendees at the conference 

commented on the emphasis placed on 

deep Bible study and prayer. It was not 

uncommon to see groups praying or to 

hear people discussing Bible passages. 

“When I woke up at five in the morning 

Diverse group of youth lead worship. 

and looked out of my room, I saw people 

having daily devotions,” remembers 

David Dickerson, “That is a lot different 

from anything I have ever seen before.” 

By the end of the weekend, many 

had made personal decisions for Christ 

or baptism. “Coming here has changed 

my views,” says Jamie Castrejon, religious 

vice-president at San Gabriel 

Academy. “I feel new again. I had come 

to the spot where I was just comfortable 

with my religion and God.” 

General Youth Conference 2002 was, 

by God’s grace, a tremendous success. Yet 

this is only a beginning. The 2003 conference 

will be held at the University of 

Michigan in Ann Arbor, December 17- 

21, under the sponsorship of the Michigan 

Conference Campus Ministries. 

For more information, visit our web site 

at www.generalyouthconference.org 

Staci Osterman, the secretary of external 

affairs for General Youth Conference, is a 

senior communications major at Andrews 

University in Berrien Springs, Michigan. 

Her e-mail is: ostermas@andrews.edu 

The GYC Executive Board is composed of 

students from public and Adventist 

universities. 

28 Dialogue 15:3 2003

Shine, 

baby, shine 

by Will Koenig 

T 

wenty-four Adventist students from 

the Pacific Northwest’s public universities 

traveled to Central Washington 

University (CWU) on April 5, 2003, to 

learn to light things up. “Shine NW 

2003,” a one-day series of seminars and 

outreach activities, attracted leaders and 

students from three states. 

“It’s where public campus ministry 

and the Adventist Church is happening,” 

said Richard Parker, youth director 

for the Upper Columbia Conference. 

The Kittitas County churches and Agape 

Club, CWU’s Adventist student fellowship, 

hosted the gathering. The local 

pastor, John Solomon, said they wanted 

to learn from people experienced in 

public campus ministry. 

“We started a club and all kind of 

questions came to mind,” Solomon 

said. Three speakers came to answer 

those questions—John Cress, David 

Hunter, and Doug Venn. 


One on one 

“Students are amazingly open to new 

ideas and less prejudiced against the 

idea of God than we would imagine 

them to be,” said Cress, associate pastor 

of the Walla Walla College church. 

“Still, they’ve got all kinds of things 

competing for their attention.” 

“I really do think there has never 

been a better time to be actively engaged 

in the building of the kingdom of 

God at the university level,” Cress continued. 

Increasingly, students are rejecting 

systemic and institutional styles. At 

the same time there is a deep hunger for 

truth, community and God. 

While group events are useful ways 

to plant ideas in a large number of people, 

the one-on-one relationship is critical, 

according to Cress. With most 

Christians, it was another person that 

became their friend and introduced 

them to Christ. A small group, if it is 

authentic, can be a great way to meet 

people and lead them to a relationship 

with Christ. 

Agape Club is moving in that direction, 

according to Jennifer Tindall, president 

of the club, and a student pursuing 

a Master’s degree in education. The 

club is changing its focus to activities 

such as comedy performances, lecture 

series, and game nights. “We’ve done 

some small fun stuff,” Tindall said. “The 

emphasis of the club is changing to include 

a smaller family, community 

style—getting to know each other, making 

friendships instead of events.” It’s 

important not to focus on big events, 

according to Tindall. “It’s about going 

out and really showing people your 

heart.” 

One percent 

“College students are called the powerful 

one percent,” according to Hunter. 

“If you win that one percent, you can 

influence the world for Christ.” Only 

one percent of the world population 

graduates from college, and from that 

one percent come the world’s leaders, 

said Hunter, a specialist in campus ministry 

with Campus Crusade for Christ. 

Hunter spoke on how his group reaches 

that one percent, and how to make disciples 

of them. The international organization, 

founded in 1951 by Bill Bright, 

is a ministry with a presence in every 

country and every major campus in the 

United States. “We’re not competitors, 

we’re co-laborers,” Hunter said. “There 

are plenty of lost people out there; we 

don’t need to be competing.” 

For the past two years, Shine NW has 

brought campuses together to network 

and generate more ideas. Parker, youth 

director for Upper Columbia Conference, 

said that he has seen growth at the 

University of Idaho and Washington 

State University. The latter has held 

seminars and operates a restaurant as 

part of its outreach. 

“I’ve seen growth on other campuses 

besides UI and WSU,” Parker said. 

“We’re hoping to see something started 

at Eastern Washington University in 

Cheney. We need to pay a lot more attention 

to the public campus ministry, 

not only for Adventist students, but 

non-Adventists as well. It’s a great mission 

field.” 

On the street 

In between lectures, attendees immersed 

themselves in some real-world 

evangelism. Students went door to door 

in neighborhoods near the campus, 

talking to residents and giving away 

packages, each with a music CD or a 

nine-volt battery and an invitation to 

attend the local Seventh-day Adventist 

church. 

How did this street witnessing go? 

The reaction of Leah Kelley, a junior majoring 

in business at Oregon State University 

and president of that school’s 

Adventist student group, was typical. 

“At first it was scary, but most people 

were very receptive. I hope something 

comes out of this. I hope some come to 

church. I hope that they realize they 

need God in their life. I would encourage 

students and church leaders to 

think about public campus ministry 

more, because there’s a lot of people to 

be reached.” 

Kelley said she learned what her club 

could do and made contacts with other 

campus ministry leaders. She plans to 

return next year. 

Will Koenig, a graduate of Washington 

State University, is an active student leader 

in campus ministry. 

For more information, contact Doug 

Venn: venner@uidaho.edu 

29

University 

students meet 

in Argentina 

F 

ocusing on the theme, “The Certainty 

of His Coming,” more than 160 

Adventist students from public institutions 

of higher learning in Argentina, 

Chile, and Paraguay converged on the 

youth camp “Los Quebrachos” in central 

Argentina in June 2003 for their 

fifth annual session. 

The meetings were organized and cohosted 

by the Education and Youth departments 

of the Central Argentine 

Conference and the Córdoba Adventist 

Student Association. The picturesque 

hills and creeks characteristic of central 

Argentina brought a sense of peace, unity, 

and spiritual communion to these 

students who daily face challenges to 

their Christian faith and lifestyle in a 

secular environment. At the same time, 

the meeting offered a unique opportunity 

for fellowship, prayer, and renewal. 

Various plenary sessions and rotating 

seminars were presented by several local 

and invited speakers, including Humberto 

M. Rasi (representing the General 

Conference AMiCUS Committee), Antonio 

Cremades (director of the Geoscience 

Research Institute, South American 

Office), Carlos Mesa (Education Department 

director, Austral Union), and 

Mario Vergara (Youth Department and 

ADRA director, Austral Union). Their 

presentations dealt with the cultivation 

The student group 

gathers for a 

picture. 

of an intelligent faith, a Creation approach 

to the challenges of atheistic 

evolution, the need for an individual response 

to Christ’s calling for total commitment 

to His mission, and practical 

ways of serving human needs through 

community projects sponsored by 

ADRA. The students gave personal testimonies 

on how they share their faith 

with teachers and fellow students. 

The Córdoba Adventist Student Association, 

established in the early 1960s, is 

the oldest and most active among such 

organizations in Argentina. Most of its 

members attend the National University 

of Córdoba, whose international prestige 

attracts students from many Latin 

American countries. The Adventist Student 

Association plays a double role on 

campus. On the one hand, the group 

contributes to campus life by offering 

seminars on professional, religious, and 

scientific topics. On the other hand, the 

group has secured formal recognition 

from the university administration, 

which allows its members Sabbath privileges. 

They also participate actively in 

the life of several Adventist congregations 

in and around the capital city of 

Córdoba. 

The students departed from the 

meeting refreshed and energized, with 

the desire to serve as Christ’s ambassadors 

in their public university campuses, 

while preparing themselves and others 

for His glorious return. 

Horacio Rizzo is the Education and 

Youth Departments director of Central Argentine 

Conference. His E-mail: 

horaciorizzo@hotmail.com 

Creationism 


to balance ecological systems. 

• Even though we do not have a 

complete understanding of how 

our world fits into the rest of the 

universe, and what kinds of contribution 

we can make to it, there 

can be no doubt that the existence 

of our world has a purpose. 

• The Adventist worldview is based 

on the profound theme of the 

great controversy between Christ 

and Satan. The Bible tells that in 

the last days, Satan will work 

mightily to deceive the world. A 

facet of this deception may be the 

theory of evolution. 

Conclusion 

Creationism is a robust paradigm, fully 

capable of undergirding the scientific 

enterprise in the new millennium. Wider 

acceptance of creationism by the scientific 

community in the future will depend, 

in part, on how well theologians can 

convince scientists of the priceless value 

of revealed information. In addition, this 

approach will gain greater credibility as 

more scientists conduct research on the 

basis of the creationist perspective. 

George T. Javor (Ph.D., Columbia University) 

teaches and does research in the 

Department of Biochemistry, Loma Linda 

University School of Medicine, Loma Linda, 


Notes and references: 

1. T. Dobzhansky, The American Biology 

Teacher 35 (1973): 125. 

2. B. Hanson, G. Chin, A. Sugden, and E. 

Culotta, Science 284 (1999): 2105. 

3. S. J. Gould, Science 284 (1999): 2087. 

4. N. R. Pearcey and C. B. Thaxton, The Soul 

of Science: Christian Faith and Natural 

Philosophy (Wheaton, Ill.: Crossway Books, 

1994). 

30 Dialogue 15:3 2003

Stranger 



present, I approached my father’s bed. 

He was propped up on his pillow asleep, 

just as I had left him. I put my hand 

upon him and prayed, “Dear heavenly 

Father, forgive my father his sins and 

receive him into Your everlasting kingdom.” 

About an hour and a half later, 

my father died. What a privilege that I 

could put a benediction upon the one 

who had made my introduction to the 

world possible. 

When I was just a kid, my father told 

me that one night he had had a dream 

in which he was instructed to give ten 

days to God. Throughout my life, I 

would periodically ask him if he had 

given God those ten days. Repeatedly he 

told me, “Not yet, but I will.” Strikingly, 

I spent ten days with my father in the 

hospital. He died on the tenth day, a 

day that Catholics call “All Saints Day.” 

I believe that my father, Catholic as he 

was, Adventist as he became, is now listed 

among the saints, and that the ten 

days I was with him at the close of his 

life were the ten days he was commissioned 

to give. No one should ever give 

up on the salvation of another. God’s 

grace can come any time, even in circumstances 

of suffering, and even at the 

end of life. 

Previous to my father’s death, the 

night nurse made a memorable statement: 

“God is not good. I am good.” 

This was not a blasphemous remark. She 

meant that she was doing everything 

she could for the comfort and healing of 

her patients, but God did not seem to be 

doing anything. Where was the evidence 

of His presence? But I believe God 

was there. His unseen presence was 

working through my father’s suffering. 

God did not take away his suffering, 

though his death brought a halt to his 

pain, but His providence guided my dad 

to a heartfelt conversion experience, not 

Dialogue on-line 

Now you can read online some of 

the best articles and interviews that 

you may have missed in earlier issues of 

Dialogue. 

Check our new, 

user-friendly website: 

http:// 

dialogue.adventist.org 

merely to Adventism, but to God as loving 

Savior and Lord. When my father 

awakes, he will find himself in the loving 

arms of God. 

Elder Carcich, you were right. The 

love Adventists showed led my father to 

the God of love. And Ellen White, you 

were right when you wrote, “The last 

message of mercy to be given to the 

world is a revelation of His [God’s] character 

of love” (Christ’s Object Lessons, p. 

415). That can only happen through us, 

God’s servants, as we extend love and 

care to every stranger lying in our road. 

Ivan T. Blazen (Ph.D., Princeton Theological 

Seminary) is a professor of religion 

at Loma Linda University, Loma Linda, 


Faith & Science 

Conference 

in Europe 

Adventists interested in the 

relationship between faith and science, 

especially in connection with the origin 

of the earth and its varied life forms, are 

invited to attend a conference scheduled 

for March 26-30, 2004 

at Friedensau University, Germany. 

For more information, log on 

http://ifsc@euroafrica.org 

Fargo 


itable conflict they will face in their professions. 

As a result, we have people 

moving out from jobs, localities, and 

even the ministry. Through this training 

we learn to prevent and resolve issues 

such as abuse, domestic violence, adultery, 

and divorce. Yes, it will be a good 

thing to teach students in our institutions 

the biblical way of conflict resolution. 

■ Many Dialogue readers may be interested 

in being peacemakers. Any advice? 

Peace is the essence of God’s character, 

and He gives it to those who follow 

Him. Peace is about working with the 

Holy Spirit and being committed to applying 

God’s Word to everyday situations. 

Those who want to work in conflict 

resolution must have a daily, meaningful 

walk with God, and have the desire 

and the will to help others in problem 

situations. 

■ How can interested readers contact Peacemaker 

Ministries? 

The headquarters address is Peacemaker 

Ministries, 1537 Avenue D, Suite 352, 

Billings, MT 59102, U.S.A. Phone: 406- 

256-1583. E-mail: mail@Hispeace.org 

Website: http://www.HisPeace.org 

My address is P.O. Box 976, Sandpoint, 

ID 83854, U.S.A. Phone/fax: 208-263-2020. 

E-mail: mafargo4peace@msn.com 

Interview by Ella Rydzewski. 

Ella Rydzewski is the editorial assistant 

of the Adventist Review. 


31

Books 

C 

God, Gödel, and Grace, 

by Clifford Goldstein (Hagerstown, 

Maryland: Review & Herald Publ. Assn., 

2003; 111 pp.; paperback). 

Reviewed by George W. Reid 

liff Goldstein is no newcomer to Adventists. Author of 17 

books and editor of the Adult Sabbath School Guide, 

Goldstein in the current book takes his readers to entirely new 

places. Adventists have not published a book like this one. 

Designed for thoughtful Christians engaged in intellectual 

activity, including readers of Dialogue, the book challenges 

the mind to think again the primacy of God and 

His grace. Those who choose to plough through this book 

will encounter a mind-changing experience. 

Goldstein begins with the complexity of the mind’s 

struggle with cosmic issues, and then proceeds toward a 

resting place in the pursuit of the God who reveals Himself 

in the Bible. Along the way, he lifts the edges of a long 

series of proposed solutions to the human dilemma, only 

to find none truly satisfying. His citations come from 

many of the predominant thinkers of the Western tradition, 

a panorama of such breadth that the reader will find 

the imagination stretched to grasp all that is passing by. 

Such breadth demonstrates Goldstein’s firm command of a 

wide range of material, but confronts the reader with 

many new challenges. For the persistent, Goldstein’s work 

will prove very valuable. 

Goldstein’s language is pungent, piquant, picturesque, 

even florid on occasion, but never uninteresting. He fills 

the pages with penetrating, sometimes almost autobiographical 

examples. At home in mathematics and science 

as well as theology, he often takes moral issues and clothes 

them in analogous language drawn from mathematics or 

science. With this technique he turns traditional ideas upside 

down to examine their backside, making sure always 

that his approach remains profoundly Christian. After all 

the alternate explanations have been examined, Goldstein 

brings us to the greatest event of human history—God’s 

intervention in human affairs at Calvary. On that hangs 

our confidence. 

The author is at his best when visiting a panorama of 

human proposals advanced to answer the foundational 

questions that lie below all theology and philosophy. Raising 

a battery of questions, his proposed answers will tweak 

the reader’s mind. In sparkling contemporary illustrations 

he demonstrates the frailty of humanistic solutions, demonstrating 

the necessity of something beyond. The reader 

will be charmed by a series of wry observations such as 

“Time hasn’t refined humanity, only our weapons” (p. 74). 

In wrestling with how to define the nature of reality, 

Goldstein tracks through Augustine, Kant, Berkley, Hobbes, 

Rousseau, and a host of others. Equally impressive is 

his grasp of cosmology, mathematical proof, and the character 

of good and evil. 

For Christians seeking Truth in today’s often bewildering 

confusion, this book will be both an answer and an 

antidote: answer to issues that challenge one’s faith in 

God’s amazing grace, and antidote to much confusion flying 

within today’s world. No serious Christian thinker will 

want to miss reading this book. 

George W. Reid (Th.D., Dallas Theological Seminary) is a former 

director of the Biblical Research Institute at the General Conference of 

Seventh-day Adventists in Silver Spring, Maryland, U.S.A. 

S 

Truth Left Behind: Revealing 

Dangerous Errors About the 

Rapture, the Antichrist, and the 

Mark of the Beast, 

by Steve Wohlberg (Nampa, Idaho: Pacific 

Press Publ. Assn., 2001; 192 pp., 

paperback). 

Reviewed by Nancy Vyhmeister 

teve Wohlberg grew up Jewish but accepted Christ at age 

20. His subsequent study of endtime prophecies has resulted 

in two books: Exploding the Israel Deception and 

Truth Left Behind. The content of this second book is covered 

in two smaller books, Antichrist Chronicles and Left 

Behind Deception. Wohlberg is the speaker/director of Endtime 

Insights Ministries, based in Forth Worth, Texas. His 

television series, based on the books, has been aired on 

Christian as well as commercial stations. (For more information 

on the author and his work go to http:// 

www.endtimeinsights.com.) 

In Truth Left Behind, Wohlberg counters the endtime 

scenario of the enormously popular Left Behind novels by 

Tim LaHaye and Jerry Jenkins. He points to the three erroneous 

pillars of their theology: (1) the Rapture takes place 

seven years before the Second Coming; (2) the ones who 

32 Dialogue 15:3 2003

are not raptured have a second chance during the sevenyear 

tribulation; and (3) the Antichrist, a lone individual, 

appears only during the tribulation, so that the faithful 

who have been raptured escape persecution and the mark 

of the beast. Wohlberg traces the basis for this erroneous 

teaching to the work of futurist Jesuits Ribera and Bellarmine 

(late 16th century), later adapted by Darby and popularized 

by the Scofield Bible in the early 20th century. 

With the passion of one compelled by “orders from 

above” to speak the truth (p.165), in 192 small pages, 

Wohlberg presents biblical teachings on the Second Coming, 

the Antichrist, the two beasts of Revelation 13, the 

women of Revelation 12 and 17, Babylon, law and grace, 

the Sabbath, the image of the beast, and the mark of the 

beast. He gives in detail the traditional Adventist interpretation. 

He also adds his own details, such as the conviction 

that the two horns of the lamb beast represent “a special 

teaching of Jesus Christ” (p. 109), the separation of 

church and state. At the same time, each chapter summarizes 

the section of Left Behind that he wishes to counter. 

Wohlberg knows his Bible, at least in English. Yet I’m 

not sure that God’s people are called to “overcome where 

Lucifer failed” (p. 169). Perhaps that is a slip of the pen, 

rather than a theological mistake. He has used copious additional 

sources, many of them from the 19th century. Interestingly, 

Le Roy Froom’s four volumes of The Prophetic 

Faith of Our Fathers are not even quoted. 

Wohlberg has attempted to write the results of his research 

in a popular style; but phrases such as “sizzling 

apocalyptic message” (p. 17) or “a truth so shocking it can 

hardly be written” (p. 147) seem more appropriate to tabloids 

than to scholarship. 

The book is billed as a sharing book, but the perspective 

is WASP (White Anglo-Saxon, Protestant). Given its North 

Free subscription for your 

college or university 

library! 

Do you wish to see Dialogue available in the library of your 

public college or university so that your non-Adventist friends 

may also have access to the journal? Contact the librarian, show 

him or her a copy of the journal, and suggest that they request 

a free subscription to Dialogue, writing on an official institutional 

paper. We will take care of the rest! 

The letter should be addressed to: Dialogue Editor-in-chief; 

12501 Old Columbia Pike; Silver Spring, Maryland 20904; U.S.A. 


American focus, it will be best understood in this context. 

Yet, it is a useful presentation of endtime prophecies. Adventists 

who read it will learn to share their beliefs and 

counter the position of those who accept the Rapture. 

Evangelicals who read it will learn of the errors of dispensationalism. 

Truth Left Behind will need a great deal of softening 

to be palatable to Roman Catholic readers. 

Nancy Vyhmeister (Ed.D., Andrews University) is a former professor of 

missions at the Seventh-day Adventist Theological Seminary, Andrews 

University, Berrien Springs, Michigan, U.S.A. 

Fulgores de esperanza: Las ocho 

profecías escatológicas más 

importantes de la Biblia, 

by Ángel Manuel Rodríguez (Miami: 

Asociación Publicadora Interamericana, 

2002, 158 pp.). 

Reviewed by Humberto R. Treiyer 

T 

he author is the director of the Biblical Research Institute 

at the General Conference and has distinguished himself 

as an Old Testament scholar, researcher, teacher, and writer. 

He has the rare gift of expressing complex subject matter 

in easy-to-understand language. This book is no exception. 

Rodríguez deals with eight eschatological prophecies 

found in Daniel 2, 7, 8, and 9, Matthew 24 and Revelation 

12, 13, and 14. Strangely absent is any reference to Daniel 

11 and 12, Gabriel´s explanation of chapters 7 and 8, as 

well as Revelation 17 and 18. As the author claims to be 

dealing with the “greatest end-time prophecies in the Bible,” 

these omissions are painful and rather difficult to 

understand. 

Right at the outset, Rodríguez introduces his book 

through an excellent summary of the four main characteristics 

of apocalyptic prophecies, and devotes the first 

chapter to a concise presentation of the eight basic principles 

relevant to the interpretation of such prophecies. 

Chapter two deals with “the ABC of the apocalyptic 

prophecies,” as they apply to Daniel 2 and 7. Chapter 3 is 

devoted to two very relevant aspects of Daniel 7, implied 

but not spelled out in detail in Daniel 2: the Son of Man 

and the final judgment. Chapter 3 is notable for some revealing 

original insights, which also characterize Chapter 

4 in its analysis and interpretation of Daniel 8. 

33

Chapter 5, on Daniel 9, offers a good sample of the author’s 

skills in systematizing. He takes up the fourfold 

characterization of Daniel’s intercessory prayer and blends 

it with an analysis of the foretold nine results of the Messiah’s 

work. Chapter 6, on the eschatological Day of 

Atonement, offers remarkably rewarding reading. 

Chapter 7, in dealing with Jesus’ eschatological discourse 

of Matthew 24, could have explored the possibility 

of relating verse 15 to 14, instead of to verse 16. The Jerusalem 

temple ceased to be a holy place since Jesus died on 

the cross, so the “abomination of desolation,” still centuries 

into the future, could hardly be related to the entering 

of the Roman soldiers inside Jerusalem. 

Chapters 8 to 11 deal with Revelation 12-14. The author 

approaches these difficult chapters in a manner that 

is scholarly appropriate, homiletically powerful, and experientially 

relevant. This alone makes the book worth reading 

and studying. The final chapters reach a theological 

crescendo, filled with anticipation and joy for the sooncoming 

climactic event of human history. 

Humberto R. Treiyer, Ph.D. is an experienced theologian, now teaching 

at Universidad Adventista del Plata, Libertador San Martín, Entre Ríos, 

Argentina. 

Opportunities for 

Adventist Volunteers 

Do you wish to support Adventist Mission as a volunteer? 

For current opportunities, check the Adventist Volunteer Center 

website: http://www.adventistvolunteers.org 

Looking for answers to life’s 

Big Questions? 

Check the web at 

Bibleinfo.com 

34 Dialogue 15:3 2003

Open Forum 

Geological records and 

Genesis time frame 

I am a Bible-believing Christian interested 

in geology. As such, I accept the Scriptures 

as God’s inspired and reliable revelation. 

There are features in the geological structures 

and in the fossils that provide impressive 

evidence for catastrophic processes, 

consistent with what I think could have occurred 

in a global flood. However, I find it 

difficult to fit all the geological record within 

the narrow time-frame provided in the 

chronology of Genesis 7 and 8. Any help? 

My colleagues and I deal with 

these and other similar questions 

in the research that we 

do in geology and paleontology. In my 

study, I have found a process very helpful 

in seeking answers. I accept Scripture 

by faith, since God knows much more 

than we do about geology. I allow biblical 

insights to assist me in asking questions 

that others are generally not asking—to 

open my mind to see data that 

others may have missed, and to consider 

new interpretations that conventional 

scientific thinking is unlikely to suggest. 

At the same time, it is important to 

be involved in the geological scientific 

community, and even to work with 

non-creationist scientists, and publish 

papers in the scientific research literature. 

This is an important quality-control 

process that helps us to avoid superficial 

thinking on both sides. My worldview 

causes me to notice things that 

non-creationist scientists are less likely to 

see, and they see things that I might 

miss. This process has led me to conclude 

that a lot of data in the rocks and fossils 

are difficult to fit with either of two extremes—millions 

of years on one hand, 

and a one-year Flood on the other hand. 


I now see that Christians have been 

making one assumption that is not in 

the Bible—the assumption that there 

was no geological activity before the 

Flood (and some think there was also no 

such activity after the Flood). But the 

Bible doesn’t give us that specific information; 

it does not tell us how much of 

the geological record was formed during 

the Flood. Genesis tells us the biological 

world began to change after sin (e.g., 

thorns and thistles), and perhaps geological 

changes as well began at that 

time. The Flood was certainly a significant 

event, but to claim that we know 

exactly what happened then and that 

all the rocks were formed during that 

one year is an extra-biblical theory, and 

may not be true. 

The geological record with its abundant 

fossils could have formed over a period 

of several thousand years, before, 

during, and after the Flood. I believe this 

theory fits the data best. There are still 

conflicting data that are troublesome for 

Bible believers, and other data that are a 

problem for non-believers. For instance, I 

don’t know the answer for radiometric 

dating, which is the most difficult line 

of evidence to explain within a biblical 

chronology. But a lot of geological data 

are difficult to reconcile with those multiple 

millions of years, so for both faith 

and scientific reasons I predict we will ultimately 

find there is something wrong 

with the radiometric time scale. 

The interpretation I am suggesting 

implies that humans were living on the 

Earth for hundreds of years while the 

early part of the fossil record was forming. 

It may be hard to understand how 

this could be. However, the first part of 

the fossil record (Paleozoic) is mostly 

marine—formed in the ocean. This tells 

us that humans were living somewhere 

else at that time, perhaps even on continents 

that no longer exist. We usually 

think of our Earth as solid and stable, 

but the structure of the Earth has completely 

changed since the first fossils of 

complex animals were buried, and our 

current ocean floors did not even exist 

until after those early marine deposits 

formed. This reminds me of the description 

in Ellen White’s Patriarchs and 

Prophets (p. 108) of the entire surface of 

the Earth changing at the Flood, with 

old mountains disappearing and new 

mountains forming. 

We have much study to do before we 

will truly understand how to fit together 

all the evidence into a coherent picture. 

But I as a Christian and a scientist find a 

three-step process helpful: trust God’s 

communication to us in Scripture; study 

carefully and seek to recognize human 

ideas that we have incorrectly read in 

between the lines in Scripture; and follow 

up with careful scientific work. 

Such a process leads to promising insights 

and points the way to a realistic 

synthesis of science and faith. While we 

continue this study, the most important 

thing is for each of us to know Jesus as 

our most trustworthy Friend and our 

Saviour. This is more important than 

having all our questions answered right 

away (although it is hard to be patient!). 

Leonard Brand (Ph.D., Cornell University) 

is professor of biology and paleontology 

at Loma Linda University in Loma Linda, 

California, U.S.A. His E-mail address: 

lbrand@ns.llu.edu 

35

Mission College 

Quality education in an exotic land 

THAILAND 

International Degrees 

you can take with you 

anywhere 

ACADEMIC PROGRAMS* 

Pre-university English 

Bachelor of Arts 

English Language 

Psychology & Education 

Bachelor of Arts in Christian Studies 

Applied Theology 

Religious Education 

Bachelor of Business Administration 

Accounting 

Computer Information Systems 

Entrepreneurship 

Bachelor of Science 

Biology 

Mathematics 

* Other majors are available through affiliations 

with other Adventist universities. 

Mission College,Thailand, is a university college serving 

the needs of Adventist young people from Southeast 

Asia and around the world. It offers an English-medium 

curriculum taught by an on-campus international faculty. 

The student body from a wide range of cultures enjoys 

learning together and from each other. Located in the 

10/40 window (Thailand is a 95% Buddhist nation), 

Mission College offers mission-minded young people 

unique opportunities for study and witness. And the 

price is as exciting as the location. 

An absolutely spectacular spread of a campus 

and a place for all nations. 

Roy Adams, Adventist Review 

For more information 

Mission College 

Muak Lek, Saraburi 18180 THAILAND 

Tel: 66 36 344 777 Fax: 66 36 344 080 

Internet: http://www.missioncollege.edu 

E-mail: study@missioncollege.edu 

or register@missioncollege.edu

Interchange 

Expand Your 

Friendship 

Network 

Adventist college/university students 

and professionals, readers of Dialogue, 

interested in exchanging correspondence 

with colleagues in other parts 

of the world. 

Jovelyn Alquiza: 19; female; single; 

pursuing a degree in elementary education; 

interests: collecting postcards and 

stamps, and sharing my faith; correspondence 

in English or Tagalog. Address: 

Mountain View College; 8709 Valencia 

City, Bukidnon; PHILIPPINES. E-mail: 

nhene_a@yahoo.com 

Frank Amoani Arthur: 28; male; single; 

pursuing a degree in mathematics education; 

hobbies: table tennis, travel, reading 

spiritual novels, and playing mathematical 

puzzles; correspondence in English. GHA- 

NA. E-mail: quamy3@yahoo.com 

Adeoye Oluwatowo Ayodeji: male; 

single; pursuing a degree in pharmacy at 

University of Ibadan; hobbies: travel, music, 

and sports; correspondence in English. 

Address: P.O. Box 6453; Agodi, Ibadan; NI- 

GERIA. E-mail: towotee2002@yahoo.com 

Ellen Mary Azevedo: 23; female; single; 

studying law at the Federal University 

of Pernambuco; interests: languages, travel; 

Christian music, and sharing the love 

of Jesus; correspondence in Portuguese, 

English or Spanish. Address: Rua das 

Mocas, 502 - Apto. 07; Arruda, Recife, PE; 

52121-070 BRAZIL. E-mail: 

ellenmary_a@yahoo.com or 

ellenmary_2000@hotmail.com 

Aurenie S. Batioco: 24; female; single; 

an elementary school teacher; interests: 

cooking, outdoor activities, playing 

badminton, and music; correspondence 

in English or Filipino. Address: Lucban 

Adventist Elementary School; Lucban, 

Quezon; 4328 PHILIPPINES. 

E-mail: aurenie@hotmail.com 

Katheryn Belmar: 23; female; single; 

pursuing a degree in biochemistry at Universidad 

Nacional del Sur; interests: stamp 

collecting, learning more about other cultures, 

and making new friends; correspondence 

in Spanish, French or English. Address: 

Sarmiento 343, Piso 3, Depto. 3; 

8000 Bahía Blanca, Buenos Aires; ARGEN- 

TINA. E-mail: katherynbell@yahoo.com 

Franklin C. Chukwu: 25; male; single; 

pursuing a degree in chemical engineering 

at Federal University of Technology Owerri; 

hobbies: football, reading, and music. 

NIGERIA. E-mail: frankfotos@yahoo.com 

Gabriel Claveria: 28; male; married; 

teaching 6th grade at Ekamai International 

School in Bangkok; interests: singing, 

journalism, and tennis; correspondence 

in English. THAILAND. 

E-mail: billdots@hotmail.com 

Enoc Dolce: 29; male; single; pursuing 

a degree in electronic engineering at Universidad 

Central de Venezuela; hobbies: 

Christian music and sports; correspondence 

in Spanish, English or French. VEN- 

EZUELA. E-mail:dolsweet@LatinMail.com 

Kismet C. Escanuela: 24; female; single; a 

civil engineer; interests: plants, animals, and 

everything about nature; correspondence in 

English or Filipino. Address: P4 Port Poyohon, 

Batuan City; 8600 PHILIPPINES. 

E-mail: kismetescanuela@hotmail.com 

Ian Fullo: 23; male; single; holds a degree 

in economics, now pursuing a master’s 

degree in public administration; hobbies: 

basketball, camping, adventures, and 

making new friends; correspondence in 

English or Tagalog. Address: Abapo Bldg., 

Quezon Ave.; Miputak, Dipolog City; 7100 

PHILIPPINES. 

Josaphat Gichana: 24; male; single; 

pursuing a degree in commerce with emphasis 

in management; hobbies: music, 

camping, football, and making new 

friends; correspondence in English or 

Kiswahili. Address: Egerton University; 

Kisii College Campus; P.O. Box 408; Kisii; 

KENYA. E-mail: jogichana@hotmail.com 

Dayene da Silva Goncalves: 20; female; 

single; a teacher at an Adventist 

school and pursuing a degree in education 

at Universidade Adventista de Sao Paulo, 

Campus 1; interests: making new friends, 

reading, music, and travel; correspondence 

in Portuguese. Rua Cantigas de Saudades 

No. 41, Jd. Alvorada; 05890-050 Sao 

Paulo, SP; BRAZIL. 

E-mail: daygoncalves@bol.com.br or 

edutday@hotmail.com 

Ezequiel González: 22; male; single; 

studying law; interests: Christian music, 

playing the guitar and bass, and singing; 

correspondence in Spanish or English. 

Address: Entre Ríos 3525; 1754 San Justo, 

Buenos Aires; ARGENTINA. E-mail: 

ezeg9@yahoo.com.ar 

Lorena Paola González: 19; female; 

single; studying piano and singing; interests: 

helping people in need, caring for animals, 

sports, and making new friends; 

correspondence in Spanish. Address: 

Ramón Figueroa 4458, Barrio Residencia 

San Roque; Córdoba; 5010 ARGENTINA. 

E-mail: lore_gonzalez78@hotmail.com 

Dabny Joel Gurdián: 20; male; single; 

pursuing a degree in computer engineering 

at Universidad Nacional de Ingeniería; 

interests: Christian music, exchanging 

computer ideas, and making new friends; 

correspondence in Spanish. NICARAGUA. 

E-mail: dabnyjoel@yahoo.com 

Andrea L. Guzmán: 24; female; single; 

pursuing a degree in education with emphasis 

in biology; interests: reading, poetry, 

swimming, and travel; correspondence 

in Spanish or English. Address: Ave. 

Orinoco, Conjunto Residencial Melany Josefina, 

Edif. Igdalia, Piso 2, Apto. 2D; 

Maturín, Edo. Monagas;VENEZUELA. E- 

mail: andreaguzman_790@hotmail.com 

Marrio Bwana Ilunga: 24; male; single; 

pursuing a degree in agronomy at Université 

de Lubumbashi; interests: sports, 

travel, and meeting new friends; correspondence 

in French. Address: B.P. 1825; 

Lubumbashi; DEMOCRATIC REPUBLIC 

OF CONGO. E-mail: bwangonga@yahoo.fr 

Priscila Irigoyen Pons: 21; female; 

single; pursuing a degree in elementary education 

at Escuela Normal de Torreón; interests: 

music, travel, and drawing; correspondence 

in Spanish or English. Address: 

C. Ixtapa #154, Fracc. Villas de la Hacienda; 

C.P. 27240 Torreón, Coahuila; MEXI- 

CO. E-mail: bangel_pip@hotmail.com 

Samuel Mocahama Isaiah: 22; male; 

single; pursuing a degree in education, 

with emphasis in mathematics and economics 

at Moi University; hobbies: Gospel 

music, sports, learning other languages, 

and adventures; correspondence in 

Insert A

English or Kiswahili. Address: P.O. Box 

3612; Kisii; KENYA. 

E-mail: samchoma@yahoo.com or 

joyous@irmmoi.com 

Adassa Jabets: 33; female; single; an 

internet operator; interests: praying, Christian 

music, travel, and studying the Bible; 

correspondence French or English. COTE 

D’IVOIRE. E-mail: adassajabets@yahoo.fr 

Danish Jacob: 20; male; single; pursuing 

a degree in business administration; 

interests: boating, airplanes, collecting 

coins, and playing cricket; correspondence 

in English. Address: Pakistan Adventist 

Seminary; Farooqabad Mandi; Sheikhupura 

District, Punjab 39500; PAKISTAN. E- 

mail: danishjacob@yahoo.com 

Olive Jain: 24; female; single; completed 

a degree in commerce with emphasis in 

financial management; hobbies: writing to 

friends, nature travel, religious music, and 

missionary work; correspondence in English. 

Address: Buluangan San Carlos City; 

6127 Negros Occidental; PHILIPPINES. 

E-mail: ojain@pinoymail.com 

Meliza Jongco: 20; female; single; pursuing 

a degree in management at Holy 

Name University; interests: singing Christian 

songs, playing the guitar, and camping; 

correspondence in English or Tagalog. 

PHILIPPINES. E-mail: gilem83@yahoo.ca 

Kim Hyun Jung: 23; female; single; a 

dental hygienist; interests: Christian music; 

correspondence in Korean or English. 

Address: 166-17 hanyang vila 402 Ho; 

Mug I Dong Junglang-Gu; Seoul, KOREA. 

E-mail: pooh-oo@hanmail.net 

B. Remy Junior: 22; male; single; studying 

medicine; interests: reading, enjoying 

the beach, and meeting new friends; correspondence 

in Spanish, French or English. 

DOMINICAN REPUBLIC. 

E-mail: remjun2001@yahoo.com 

Gisela Liernur: 25; female; single; 

completing a degree in nursing at Escuela 

Superior de Enfermería de Santa Fe; interests: 

learning about other cultures, collecting 

poetry, travel, and music; correspondence 

in Spanish. ARGENTINA. E-mail: 

giselaceci@hotmail.com 

Mao Mundeke Lotoko: 29; male; married; 

pursuing a diploma in finance at Institut 

Superieur de Commerce; interests: 

table tennis, travel, computers, and languages; 

correspondence in French, Lingala 

or Swahili. Address: Av. Lac Kisale II, No. 

24; Commune de la Makiso; Kisangani; 

DEMOCRATIC REPUBLIC OF CONGO. E- 

mail: maomundeke@hotmail.com 

Hasha Seine Maringe: 21; male; single; 

pursuing a degree in computer science 

at Chinhoyi University of Technology; interests: 

nature, camping, and making new 

friends; correspondence in French or English. 

Address: 23 Waller Avenue, Groombridge, 

Mt. Pleasant, Harare; ZIMBABWE. 

E-mail: hmaringe@yahoo.co.uk 

Bheki Majahana: 21; male; single; 

seeking a diploma in education at Hillside 

Teachers College; interests: A cappella music, 

archery, nature, and cars; correspondence 

in English. Address: 6495 Nkulumane; 

P.O. Nkulumane; Bulawayo; ZIM- 

BABWE. E-mail: lyricallynx@yahoo.com 

Watson Mbiriri: 27; male; single; completed 

a degree in theology at Solusi University; 

interests: music and nature; correspondence 

in English or Shona. Address: 

75 Fleming Rd., Southerton; Harare; ZIM- 

BABWE. E-mail: wmbiriri@yahoo.com 

Mario Sergio Medeiros: 21; male; single; 

pursuing a degree in language and literature 

at Universidade Nilton Lins; interests: 

music, playing the violin, writing poetry, 

and working with Pathfinders; correspondence 

in Portuguese, English, Japanese, 

or Spanish. Address: R. Tito Bitencourt 

312, Apart. 02; Sao Francisco, 

Manaus, AM; 69067-190 BRAZIL. E-mail: 

pomki@ig.com.br 

Fanny Mendoza: 36; female; single; 

an instructor in computing; interests: 

ecology, travel, Christian choral music, 

and learning about other cultures; correspondence 

in Spanish, English or Portuguese. 

NICARAGUA. 

E-mail: fmanny_maltez@yahoo.com 

Lidia Cristina Menezes: 31; female; 

married; teaching at an Adventist school 

and pursuing a degree in physical education; 

interest: sports for the handicapped; 

correspondence in Portuguese. Address: 

Estrada Rio do “A”, 892; Campo Grande, 

Rio de Janeiro, RJ; 23080-350 BRAZIL. 

Ena Abigail Miranda: 35; female; single; 

an industrial engineer; interests: music, 

Bible prophecy, vegetarian cooking, 

and travel; correspondence in Spanish or 

English. Address: Urb. Altos de Zanzibar; 

Calle A Motocross #2; San Salvador; EL 

SALVADOR. 

E-mail: abigailmiranda@hotmail.com 

Lucy Kwamboka Momanyi: 22; female; 

single; pursuing a diploma in pharmacy 

at Consolata College; hobbies: reading 

the Bible, swimming, and listening to 

gospel music; correspondence in English 

or Swahili. Address: c/o David Momanyi; 

P.O. Box 18034; Nairobi; KENYA. E-mail: 

lucymke@yahoo.com 

Hirock T. Mondol: 20; male; single; 

pursuing a degree in business administration; 

interests: sports, travel, camping, and 

making new friends; correspondence in Bangla 

or English. Address: A. U. S. B., Gowalbathan 

Kaliokoir; Gazipur; BANGLADESH. 

E-mail: hirockomondol@yahoo.com 

Peter Nyakundi Mose: 23; male; single; 

studying English literature at Maseno 

University; interests: Bible discussions, 

preaching, photography, and psychology; 

correspondence in English. Address: 72 

Nyamira via Kisii; KENYA. 

E-mail: mose@mastat.africaonline.com 

Védaste Ndizera: 21; male; single; 

studying literature at National University 

of Rwanda. Interests: listening to songs, 

reading good books, and playing football; 

correspondence in English, French, or 

Swahili. RWANDA. 

E-mail: ndizerav@yahoo.fr 

Jorge Omar Neyra: 23; male; single; a 

university student; interests: sports, music, 

the arts, and perfumes; correspondence in 

Spanish. Address: Calle E #221 e/Onelio 

Hernández y Soto, Rpto. Rivas Fraga; Ciego 

de Avila; 65100 CUBA. 

E-mail: webmaster@facmeca.unica.cu 

or jorgeomarney@yahoo.es 

Isaac Ngoba: 25; male; single; studying 

theology and working as a chaplain at 

College Adventiste de Bertoua; interests: 

landscaping, learning about other cultures, 

singing, and preaching; correspondence 

in French or English. Address: B.P. 

14; Bertoua; CAMEROON. 

E-mail: ngoba.isaac@caramail.com 

Emmanuel Niyonzima: 20; male; single; 

studying humanities; interests: making 

new friends, travel, Bible study, and 

watching TV; correspondence in French or 

English. Address: Eglise Adventiste du 

7ème Jour de Ndora; B.P. 1710; Bujumbura; 

BURUNDI. 

Verónica Núñez: 24; female; single; 

38 Insert B 

Dialogue 15:3 2003

completed a degree in business administration 

and studying to become a public 

accountant at Universidad Adventista del 

Plata; interests: evangelism, music, reading, 

and table tennis; correspondence in 

Spanish. Address: Bulnes 539, 10 o . A; 2942 

Baradero, Buenos Aires; ARGENTINA. E- 

mail: veannu@yahoo.es 

Allison I. Okpagi: 30; male; single; 

completed a degree in technical education 

at Federal College of Education; hobbies: 

sharing my faith, music, outdoor activities, 

and drawing; correspondence in English. 

Address: P.O. Box 116; Ahoada, Rivers 

State; NIGERIA. 

E-mail:allisono2002@yahoo.com 

Linda Patricia Oliva: 21; female; single; 

completed studies in systems engineering 

and business administration at 

Universidad Adventista de Centro América; 

interests: singing, listening to music, 

and meeting new friends; correspondence 

in Spanish or English. Address: P.O. Box 

322; Comayagua; HONDURAS. E-mail: 

linda_lpon@yahoo.com 

Sunday Olubejide: 26; male; single; 

pursuing a degree in international relations 

at Obafemi Awolowo University; interests: 

travel, singing, and gymnastics; 

correspondence in English. Address: Box 

5064; MMAirport, Ikeja, Lagos; NIGERIA. 

E-mail: mcafroembassy@yahoo.com 

Nicholas Omwono: 26; male; single; 

pursuing a degree in accounting; interests: 

soft music, reading, sharing my faith, and 

sports; correspondence in English or 

Kiswahili. Address: House 104, Katanga 

Christian Colony; Jabalpur, 482001 M.P; 

INDIA. E-mail: omwono@rediffmail.com 

Prince Okezie Onugha: 24; male; single; 

studying at Babcock University; hobbies: 

football, music, and making new 

friends; correspondence in English. NIGE- 

RIA. E-mail: princesolo2003@yahoo.com 

Mabuka George Osebe: 22; male; single; 

studying social sciences at Egerton 

University; interests: nature walks, sports, 

music, and making new friends; correspondence 

in English, Swahili or Ekegussi; 

Address: P.O. Box 1986; 40200 Kisii; KEN- 

YA. E-mail: georgiemab2002@yahoo.com 

Luis Alberto Pacheco: 39; male; single; 

working in advertising; interests: music, 

oil painting, poetry, and astronomy; 

correspondence in Spanish or English. Address: 

Call 102 #13-54; Almacén Juvenil; 

Turbo, Antioquia; COLOMBIA. E-mail: 

lapase2002@yahoo.es 

Divina E. Machado Parreira: 32; female; 

single; pursuing a degree in language 

and literature at Universidade do Estado 

de Mato Grosso; interests: Christian 

music, reading, cultural films, and travel; 

correspondence in Portuguese or English. 

Address: Rua Angelo Gajardoni, 155, Centro; 

78250.000 Pontes Elacerda, Mato 

Grosso, BRAZIL. 

David Paz: 24; male; single; studying 

electronic engineering at Universidad Tecnológica 

Equinoccial; interests: computers, 

programming, films, and soccer; correspondence 

in Spanish or English. ECUA- 

DOR. E-mail: ndpaz7@yahoo.com 

Andrea Judith Ramos: 28; female; single; 

working as a nurse and pursuing a degree 

in nursing at Universidad Nacional de 

Santiago del Estero; main hobby: collecting 

coins; correspondence in Spanish. Address: 

Rioja 1219; C.P. 4200 Santiago del 

Estero; ARGENTINA. 

E-mail:judithramos74@hotmail.com 

Marco Antonio de la Cruz Ramos: 

21; male; single; pursuing a degree in 

computing at Universidad Juárez Autónoma 

de Tabasco; interests: Christian music, 

youth activities, and religious web pages; 

correspondence in Spanish or English. 

MEXICO. E-mail: 

marcoantonio_delacruz@hotmail.com 

Otavio Theobaldo Remer: 26; male; 

single; pursuing a degree in hospital administration; 

interests: singing, sports, 

reading, and internet; correspondence in 

Portuguese or Spanish. Address: Rua Amazonas 

75, Boa Vista; 86600-000 Rolandia, 

PR, BRAZIL. 

E-mail: theobremer@bol.com.br 

Gadiel V. Reyes: 21; male; single; completing 

a degree in computer engineering; 

interests: singing, poetry, playing the piano, 

and friendships; correspondence in 

Spanish or English. DOMINICAN REPUB- 

LIC. E-mail:gadiel182@hotmail.com 

Misael Ríos: 19; male; single; pursuing 

a degree in accounting at Universidad Adventista 

de Bolivia; interests: volleyball, 

reading, camping, and playing the guitar; 

correspondence in Spanish or Portuguese. 

BOLIVIA. 

E-mail: franzmisael@hotmail.com or 

mishaelito@latinmail.com 

Raúl Rivera: 20; male; single; pursuing 

a degree in nursing at Universidad de Concepción; 

interests: reading, singing, and 

romantic music; correspondence in Spanish, 

Portuguese or English. Address: 

Orompello; Concepción; CHILE. E-mail: 

rrriveram@ozu.es 

Rowena Palma Rodrigo: 28; female; 

single; completed a degree in business administration; 

interests: music, cross-stitching, 

collecting stamps, and making new 

friends; correspondence in English or Tagalog. 

Address; Western Mindanao Conference; 

P.O. Box 2389, Gongo; 7200 Ozamiz 

City; PHILIPPINES. 

José Antonio Rodríguez: 28; male; 

married, one child; completed a degree in 

mathematics at Universidad Autónoma de 

Santo Domingo; interests: car magazines, 

popular music of the 1950s and 60s in English, 

baseball cards, and connecting with 

people that speak about God; correspondence 

in Spanish. DOMINICAN REPUBLIC. 

E-mail: joserodriguez383@hotmail.com 

Ludys Rosado: 34; female; married; a 

public accountant with a degree from 

Universidad Autónoma del Caribe; interests: 

reading, sharing my Christian faith, 

and establishing friendships with Adventists 

in other cultures; correspondence in 

Spanish. Address: Calle 75, No. 59-45; 

Barranquilla; COLOMBIA. 

E-mail: rosadocam2000@yahoo.es 

Guillermo Sánchez: 33; male; married; 

teaching history at a secondary school; interests: 

analyzing contemporary socio-religious 

and cultural trends from an Adventist 

perspective; correspondence in Spanish. 

SPAIN. E-mail: 

guilermosanchez@laexcepcion.com 

or website: www.laexcepcion.com 

Lludy Sánchez: 25; female; single; pursuing 

a degree in administrative and executive 

secretarial sciences at Universidad 

Peruana Unión; interests: Christian music, 

sharing God’s love, and learning about 

other cultures; correspondence in Spanish 

or English. Address: Mz 12, Lote 24, La Era, 

Ñaña; Lima; PERU. 

E-mail: lludy@upeu.edu.pe 

Charika Santiago: 28; female; single; 

holds a degree in small business management, 

completing a degree in professional 

counseling; interests: evangelism, teach- 


Insert 39C

ing, nature, and playing the keyboard and 

the guitar; correspondence in Spanish or 

English. AUSTRALIA. 

E-mail: chamachama2@rediffmail.com or 

chama222@yahoo.com.au 

Elaine Cristina Sonego: 22; female; 

single; completing a degree in education 

at Universidade Estadual de Maringa; interests: 

meeting new friends, Christian 

music, and learning about other cultures; 

correspondence in Portuguese. Address: 

Rua Salvador Jordano, 1958, Jardim Novo 

Paulista; Sarandi, Parana; BRAZIL. E-mail: 

lanasonego@bol.com.br 

Alessandra M. de Souza: 29; female; 

single; an electrical engineer and a graduate 

student at Universidade de Sao Paulo; 

interests: Bible study, walking, and making 

new friends; correspondence in Portuguese 

or English. BRAZIL. E-mail: 

amacedos@hotmail.com 

Ralitsa Borisova Stoeva: 44; female; 

divorced; holds a doctoral degree in physical 

therapy from the National Sports Academy 

in Sofia; interests: Adventist beliefs, 

health, and travel; correspondence in Bulgarian, 

English, or Russian. Address: Ul. 

Belomorski Prochod N. 50; Bl. 1, Vch. 2, 

Apt. 23; Sofia 1407; BULGARIA. E-mail: 

r_stoeva@hotmail,com 

Prince Sunny: 22; male; single; pursuing 

a degree in engineering at Government 

Engineering College; hobbies: reading, 

painting, and music; correspondence 

in English or Malayalam. INDIA. E-mail: 

princesunnyprince@hotmail.com 

Diana Rosa Suris: 23; female; single, 

with a young daughter; pursuing a degree 

in economics; interests: Christian music, 

nature, cooking, and poetry; correspondence 

in Spanish or English. CUBA. E- 

mail: Elena@giron.sld.cu 

Jennifer D. Tagapia: 21; female; single; 

pursuing a degree in secondary education 

with emphasis in English; interests: 

sports, group activities, and meeting new 

friends; correspondence in English. Address: 

Adventist University of the Philippines; 

Puting Kahoy; 4118 Silang, Cavite; 

PHILIPPINES. E-mail: tagapia@yahoo.com 

Ais Talavera: 19; female; single; studying 

European languages at the University 

of the Philippines; interests: sports, travel, 

youth activities, and music; correspondence 

in English or French. Address: #17 

Ocampo Street, BF Homes; Quezon City; 

PHILIPPINES. 

E-mail: ais_baby@edsamail.com.ph 

Gabriela Terzaghi: 19; female; single; 

studying human resources administration; 

interests: reading, music, camping, and 

making new friends; correspondence in 

Spanish. Address: Pasaje Público 5684; C.P. 

3000 Santa Fe; ARGENTINA. E-mail: 

gaveter@yahoo.com.ar 

Alex Tongayu: 26; male; single; a lawyer 

with the Office of the Public Prosecutor; 

interests: travel, gospel music, and 

meeting new friends; correspondence in 

English. Address: P.O. Box 4440; Boroko, 

NCD 111; PAPUA NEW GUINEA. E-mail: 

atongayu@hotmail.com 

Sabine Toni: 33; female; single; a 

teacher; interests: music, nature, education, 

and meeting new friends; correspondence 

in French or English. E-mail: 

sabine.toni@tiscali.fr 

Sally E. Torcende: 25; female; single; 

completed a degree in accountancy; hobbies: 

singing and sports; correspondence 

in English, Tagalog or Cebuano. Address: 

Tagum Norte; Trinidad, Bohol; 6324 PHIL- 

IPPINES. 

Bennis Tuka: 24; male; single; holds a 

diploma in theology; interests: travel, intercultural 

interaction, ball games, and 

evangelism; correspondence in English. 

Address: P.O. Box106; Kavieng; PAPUA- 

NEW GUINEA. 

Lilian Raquel Vásquez: 24; female; 

single; completing a degree in industrial 

engineering at Universidad Nacional Autónoma 

de Honduras; interests: reading 

the Bible, cooking, and meeting new 

friends; correspondence in Spanish. Address: 

Casa #3, Bloque K3, Col. Celeo 

González; La Lima; HONDURAS. E-mail: 

Lilianr2@hotmail.com 

Kevin Alberto Velásquez: 18; male; 

single; studying English at Universidad 

Tecnológica de El Salvador; hobbies: singing, 

navigating the internet, and meeting 

new friends; correspondence in Spanish or 

English. EL SALVADOR. 

E-mail:belttrand_v@hotmail.com 

Carmen Villegas: 34; female; single; 

holds a degree in education and teaches at 

a secondary school; interests: knowing 

Jesus better, sharing the gospel, making 

new friends, and playing basketball; correspondence 

in Spanish or English. ECUA- 

DOR. E-mail:carmenluz711@hotmail.com 

Marsha Sol Ygay: 22; female; single; 

completing a degree in political science at 

University of Bohol; interests: reading, 

volleyball, Bible games, and nature adventures; 

correspondence in English, Tagalog, 

or Cebuano. Address: 9-B Del Rosario St.; 

6300 Tgabilaran City, Bohol; PHILIPPINES. 

E-mail: happytats@yahoo.com 

Goudi Serge Yrazi: 24; male; single, 

with one child; holds a computer technician 

diploma; interests: sports, Christian 

music, and new developments in science 

and technology; correspondence in 

French or English. Address: Boite Postale 

(225)697; Divo; COTE D’IVOIRE. E-mail: 

yraziserge@yahoo.fr 

Invitation 

If you are an Adventist college/university 

student or professional and wish to be 

listed in Interchange, send us the following 

information: (1) Your full name, with your 

family name in capital letters; (2) your age; 

(3) your sex; (4) your marital status; (5) 

your current field of studies or degree obtained 

and specialty; (6) the college or university 

you are attending or from which 

you graduated; (7) your top three hobbies 

or interests; (8) language(s) in which you 

would like to correspond; (9) the name of 

the local Adventist congregation of which 

you are a member; (10) your mailing address; 

(11) if available, your e-mail address. 

Please write clearly. Mail this information 

to Dialogue Interchange; 12501 

Old Columbia Pike; Silver Spring, MD 

20904- 6600; U.S.A. You can also use e- 

mail: ssicalo@yahoo.com We will list 

here only those who provide all the 10 

items of information requested above. 

Dialogue cannot assume responsibility for 

the accuracy of the information submitted 

or for the content of the correspondence 

that may ensue. 

Insert 40 D 

Dialogue 15:3 2003

Index 

College and University Dialogue 

Vols. 11-15 (1999-2003) 

By Author 

Aagaard, Earl. “A believer’s approach to the 

sciences,” 15:2 (2003), pp. 5-7. 

____. “Demolishing the icons of evolution,” 13:3 

(2001), pp. 26, 27. 

____. “The moral implications of Darwinism,” 11:2 

(1999), pp. 5-7. 

Agard, E. Theodore. “What size is your God?,” 12:2 

(2000), pp. 5, 6, 13. 

Abraham, Dittu. “Kim Gangte,” 11:2 (1999), pp. 16, 17. 

Acosta, Abraham. “Dialogue brings two together,” 

14:1 (2002), pp. 28, 29. 

Alomía, Merling. “The Mainstreaming of New Age 

(Vasquez),” 12:1 (2000), pp. 31, 33. 

____. “Nueva Era: Los últimos avances (Detrés),” 15:1 

(2003), p. 28. 

Altin, Lucio. “Highly Effective Marriage (Van Pelt),” 

14:3 (2002), p. 28. 

____.“Ten Who Came Back (Lale and Habada),” 11:3 

(1999), p. 28. 

Archer, Austin C. “Life in all its tenses,” 11:3 (1999), 

pp. 24, 25. 

Azevedo, Roberto de. “Ruy Vieira,” 15:3 (2003), pp. 

22, 23. 

Bacchiocchi, Samuele. “Dance in the Bible,” 12:3 

(2000), p. 25. 

Badenas, Roberto. “AMiCUS holds second European 

congress,” 15:2 (2003), pp. 32, 33. 

____.“In the name of the law!,” 11:1 (1999), pp. 17- 

19, 28. 

____. “The four Faces of Jesus (McIver),” 15:2 (2003), 

pp. 26, 27. 

Badger, Denise. “Labeling or loving?,” 15:3 (2003), 

pp. 24, 25. 

Baldwin, John T. “Keepers of the garden: Christians 

and the environment,” 14:1 (2002), pp. 8-11. 

Beach, Bert B. “Adventist styles of worship,” 14:1 

(2002), pp. 26. 

____.“Ecumenism in the new millennium,” 13:2 

(2001), pp. 30, 31. 

Becerra, Enrique. “De l’anthropologie à la christologie,” 

12:2 (2000), pp. 23, 25. 

Bediako, Matthew. “Never forget who you are,” 12:3 

(2000), p. 3. 

Beeson, Larry. “The Adventist advantage,” 11:2 

(1999), pp. 8-11. 

Berecz, John M. “Forgiveness: A formula for new 

beginnings,” 12:1 (2000), pp. 5-8. 

Blazen, Ivan T. “The stranger in the road,” 15:3 

(2003), pp. 26, 27, 31. 

Bolotnikov, Alexander. “From Marx to Christ,” 11:3 

(1999), pp. 32, 33. 

Borges, Michelson. “Faith on trial,” 14:3 (2002), pp. 

30, 31. 

Bramstedt, Katrina. “Ethics for scientists: A call for 

stewardship,” 13:3 (2001), pp. 28, 29. 

____. “Using animals in medical research,” 15:2 

(2003), pp. 24, 25. 

Brand, Leonard. “Creation, Catastrophe, and Calvary 

(Baldwin),” 13:2 (2001), p. 26. 

____. “Faith and science: Can they coexist?,” 14:3 

(2002), pp. 12-14, 33. 

____. “Geological records and the Genesis time 

frame,”15:3 (2003), p. 35. 

Bruno, Jorge M. “Para adolescentes y padres 

(Melgosa),” 11:1 (1999), p. 33. 

Cairus, Aecio E. “Christ is Coming (Gulley),” 12:3 

(2000), p. 26. 

____. “Continuity and Change in Adventist Teaching 

(Pöhler),” 15:1 (2003), pp. 29, 30. 

Camasca, Claudia. “From the convent to the 

campus,” 12:1 (2000), pp. 34, 35. 

Cao, Edmond. “My journey to truth,” 11:1 (1999), 

pp. 34, 35. 

Carbonell, Nancy J. “Self-talk: How to make it work 

for you,” 12:3 (2000), pp. 5, 6, 33. 


Carr, Mark F. “Meatless diet,” 14:2 (2002), pp. 8-11, 

27. 

Carvajal, Marcelo. “Students work united in Chile,” 

11:1 (1999), p. 29. 

Chavez, Stephen. “Barry C. Black,” 13:2 (2001), pp. 

22, 23. 

Clouzet, Roberto. “Leona Glidden Running,” 11:3 

(1999), pp. 20, 21. 

Cooney, Betty. “Eardell Jenner Rashford,” 12:1 

(2000), pp. 20, 21. 

Cooper, Lowell C. “Profile of a changing church,” 

15:1 (2003), pp. 5-8. 

Copiz, Pietro. “Carlos Puyol Buil,” 11:3 (1999), pp. 

22, 23. 

Cozzi, Corrado. “AMiCUS holds Second European 

Congress,” 15:2 (2003), pp. 32, 33. 

Craig, Winston J. “Vegetarian Nutrition (Sabaté),” 15:2 

(2003), p. 26. 

Davidson, Richard M. “Light on the first day of 

creation,” 14:3 (2002), pp. 24, 33. 

De Berg, Kevin. “The God Factor (Ashton),” 14:2 

(2002), p. 29. 

De Burgo, Turibio J. “The Christian and Rock Music 

(Bacchiocchi),” 14:1 (2002), pp. 30, 31. 

De Groot, Mart. “Science and religion: Pursuing a 

common goal?,” 11:3 (1999), pp. 9-12. 

Douglas, Walter. “Christ’s attitude toward the poor,” 

13:2 (2001), pp. 15-17. 

Doukhan, Lilianne. “How shall we worship?,” 15:3 

(2003), pp. 17-19. 

Doukmetzian, Karnik. “Do we need Adventist 

lawyers?,” 11:3 (1999), pp. 30, 31, 34. 

Drake, Chris. “Berkeley Student Conference focuses 

on campus ministry,” 13:1 (2001), pp. 26, 27. 

Driver, Don. “Why bother praying?,” 13:2 (2001), p. 

19. 

Du Preez, Ron. “Should we always tell the truth,” 

13:2 (2001), pp. 5-7, 25. 

Dudley, Roger and Peggy. “How to talk to someone 

you love,” 14:3 (2002), pp. 5-8. 

Duerksen Dick. “Manuel Escorcio,” 11: 1 (1999), pp. 

22, 23. 

Duncan, Pamela. “Adventist Frontier Missions,” 13:1 

(2003), pp. 32, 33. 

Dyjack, Angela Bennett. “Health hazards of the 

environment,” 12:3 (2000), pp. 14-16. 

Dyjack, David. “Health hazards of the 

environment,” 12:3 (2000), pp. 14-16. 

_____. “The Perils of Progress (Ashton and Laura),” 

11:1 (1999), p. 32. 

Editors. “The story of the Adventist Church on 

postal stamps,” 13:2 (2001), p. 18. 

Ekkens, David. “Origins: Linking Science and Scripture 

(Roth),” 11:2 (1999), p. 30. 

Escobar Suárez, Edgar. “La perfección cristiana 

(Zurcher),” 13:3 (2001), pp. 30, 31. 

Espinosa, Enrique. “Our Awesome God: A Refresher 

Course (Bruinsma),” 14:3 (2002), p. 29. 

Eva, Willmore. “What is truth?” 15:2 (2003), pp. 22, 

23. 

Evans, Dona J. “Shattered dreams and bright hope,” 

11:2 (1999), pp. 26, 27. 

Faría, Ricardo Dos Santos. “Helping the community 

in the Amazon basin,” 14:2 (2002), p. 34. 

Fayard, Carlos. “Beyond Shame and Pain (Berecz),” 

12:1 (2000), pp. 20, 31. 

Feldbush, Martin. “On being a true friend,” 11:1 

(1999), pp. 26-28. 

Ferch-Johnson, Carole. “Living with certainty in 

times of trouble,” 13:2 (2001). 

Forbes, Daniel M. “Campus ministry: How your 

church can be involved,” 12:1 (2000), pp. 32, 33. 

Fowler, John M. “Almost Home,” 12:2 (2000), p. 3. 

____. “Between thinkable and unthinkable,” 15:1 

(2003), p. 3, 4. 

____. “September 11, 2001 and three other days,” 

(13:3 (2001), p. 3. 

____. “Should we ever judge others?,” 11:2 (1999), p. 

28. 

____. “The millennium that matters,” 11:3 (1999), p. 

3. 

Francis, Joan. “Sabbath Roots (Bradford),” 13:2 

(2001), pp. 26, 27. 

____. “Seeker After Light (Edwards and Land),” 15:1, 

(2003), pp. 30, 31. 

Frikart, Ulrich. “Experience the power of God’s 

Word,” 11:1 (1999), pp. 24, 25. 

Gallagher, Jonathan. “Barbara Reynolds,” 14:1 

(2002), pp. 20, 21, 34. 

____. “Ben Carson,” 15:1 (2003), pp. 24, 25, 31. 

Galusha, Joe. “In six days (Ashton),” 13:1 (2001), pp. 

28, 29. 

Gane, Roy. “Caleb’s finest hour,” 13:3 (2001), pp. 24, 

25. 

García, Ada. “Juventud enamorada (Valenzuela),” 12:3 

(2000), pp. 26. 

García-Marenko, Alfredo. “At peace: Iacta alea est,” 

14:3 (2002), p. 3. 

____. “Needed: Leaders of courage,” 11:2 (1999), p. 3. 

____. “Youth Department for more active campus 

ministries,” 14:2 (2002), pp. 24, 27. 

Gashugi, Leonard K. “Not everything for sale: A 

biblical perspective on economics,” 12:1 (2000), 

pp. 16-19. 

Gelabert, Francesc X. “First European Congress of 

Adventist University Students,” 12:2 (2000), p. 

30. 

General Conference. “Adventist world leaders adopt 

public campus ministry policies,” 15:2 (2003), 

pp. 28, 29. 

____. “An Adventist statement on family violence,” 

14:1 (2002), pp. 32, 33. 

____. “Birth control: An Adventist statement,” 12:2 

(2000), pp. 32, 33. 

Goldstein, Clifford. “Israel and the Church 

(Doukhan),” 14:3 (2002), pp. 28, 29. 

____. “Life: A chemical dilemma?,” 13:3 (2001), pp. 

5-8. 

Gonçalves, Otimar. “Maranhão Mission in Brazil 

holds three seminars,” 13:3 (2001), p. 33. 

____. “Seminar for university students in Maranhão, 

Brazil,” 11:2 (1999), p. 29. 

Graz, John. “Adventists and human dignity,” 15:1 

(2003), pp. 19-21. 

____.“Religious Liberty World Report 2000,” 12:3 

(2000), pp. 30, 31. 

Greenleaf, Floyd. “Messenger of the Lord (Douglass),” 

11:3 (1999), p. 27. 

____. “Teaching History (Land),” 13:1 (2001), p. 28. 

Grimsley, Steve. “Where is God when life hurts?,” 

14:3 (2002), pp. 22, 23. 

Gustin, Pat. “The 10/40 Window: New mission 

opportunities,” 12:2 (2000), pp. 14-17. 

Guzmán García, Carlos. “Romance across the 

Caribbean,” 11:2 (1999), p. 29. 

Hammerly, Hector. “Ten reasons why I believe in 

God,” 11:1 (1999), p. 30, 31. 

Hancock, Marty. “Intelligent design: The 

biochemical challenge to Darwinian evolution?,” 

15:2 (2003), pp. 11-14. 

Handysides, Allan. “HIV/AIDS: What you should 

know,” 15:1 (2003), pp. 16-18. 

Henning, Volker. “Media Values: Christian Perspectives 

on the Mass Media (Reynaud),” 12:2 (2000), p. 22. 

Huaco Palomino, Marco Antonio. “Adventists at 

Perú’s oldest university,” 12:3 (2000), p. 24. 

____. “My journey to faith,” 12:2 (2000), pp. 34, 35. 

International Religious Liberty Association. 

“Responsible Proselytism: An Inter-religious 

Statement,” 14:3 (2002), pp. 26, 27. 

Javor, George T. “Creationism: Still valid in the new 

millennium?,” 15:3 (2003), pp.10-12, 30. 

____. “The mystery of life,” 14:1 (2002), pp. 12-16. 

Jerus, Joe. “Free at last!,” 13:3 (2001), pp. 34, 35. 

Jones, Dustin. “Water is good for your heart!,” 14:3 

(2002), pp. 25, 27. 

Kennedy, Elaine. “Data and interpretation: Knowing 

the difference,” 13:3 (2001), pp. 15-19. 

Kerbs, Raúl. “Ethics in postmodernism,” 14:2 (2002), 

pp. 15-17, 33. 

Kibuuka, Hudson. “Special graduation for Adventists 

in Botswana ,” 15:2 (2003), p. 32. 

____. “Students and teachers build church in 

Uganda,” 14:2 (2002), p. 35. 

King, Jolena Taylor. “Jack, an incredible life,” 11:2 

(1999), pp. 34, 35, 23. 

Klingbeil, Chantal J. “Mixed marriages among 

Adventists,” 14:2 (2002), pp. 12-14, 23. 

Index A1

Klingbeil, Gerald A. “The stones still cry out!,” 14:1 

(2002), pp. 17-19, 34. 

Koenig, Will. “Shine, baby, shine,” 15:3 (2003), p. 

29. 

Koh, Linda Mei-Lin. “Gloria Diokno,” 13:2 (2001), 

pp. 20, 21. 

Koranteng-Pipim, Samuel. “The work that must be 

done!,” 14:1 (2002), pp. 27, 28. 

Krause, Gary. “Floyd Murdoch,” 14:2 (2002), pp. 18, 

19. 

____. “Phil McKay,” 15:2 (2003), pp. 18, 19. 

Kuntaraf, Kathleen H. Liwidjaja, “Healthy choices 

and living options,” 12:1 (2000), pp. 13-15, 19. 

Lee, Kyu Bong. “The riddle of migratory birds,” 13:2 

(2001), pp. 8-11. 

Luchian, Cezar. “The road to Jesus,” 13:1 (2001), pp. 

34, 35. 

Lyakhou, Victor. “Tolstoy and the Bible: A complex 

relationship,” 13:1 (2001). 

Maran, Kimberly Luste. “Mary Grace Gallekanao,” 

15:1 (2003), pp. 22, 23. 

____.“Michael Comberiate,” 13:3 (2001), pp. 22, 23. 

Marshall, David. “He is risen indeed!,” 15:3 (2003), 

pp. 13-16. 

Mastrapa, Selma Chaij. “Smart Love (Van Pelt),” 11:1 

(1999), p. 32. 

____. “Understanding Intimate Violence (Couden),” 

12:3 (2000), p. 27. 

Mathema, Zacchaeus A. “The Sabbath Under Crossfire 

(Bacchiocchi),” 12:2 (2000), p. 23. 

Matschek, Hans. “Alois Kinder,” 12:1 (2001), pp. 22, 

23. 

McClarty, Wilma. “A Thousand May Fall (Mundy),” 

15:2 (2003), pp. 27, 29. 

____. “Behind the Seen: God’s Hand in Esther’s Life… 

and Yours (Lichtenwalter),” 14:2 (2002), p. 30. 

McIver, Robert K. “The four faces of Jesus,” 14:3 

(2002), pp. 9-11. 

Merling, David. “The search for Noah’s ark,” 11:3 

(1999), pp. 5-8. 

M’Masi, Dan. “Kenyatta University: Once again a 

first in Kenya,” 15:1 (2003), 35. 

Montgomery, Vikki. “Gwendolyn Winston Foster,” 

13:3 (2001), pp. 20, 21. 

Morales-Gudmundsson, Lourdes. “José (Rojas),” 13:2 

(2001), p. 28. 

Moyer, Bruce Campbell. “No reserve! No retreat! No 

regret!,” 14:1 (2002), pp. 24, 25. 

Mwasinga, Christopher. “East Tanzania Field 

university students hold a retreat,” 13:3 (2001), 

p. 33. 

Nahman, Alf. “Searching for my roots, I found the 

Messiah,” 12:3 (2000), pp. 34, 35. 

Namm, Judy. “Campus ministry: Are you ready to 

start one?,” 15:2 (2003), pp. 30, 33. 

Nelson, Dwight. “Through grief and beyond,” 14:1 

(2002), pp. 5-7, 16. 

Neumann, Brian. “Pilgrimage from rock,” 12:3 

(2000), pp. 28, 29. 

Nickel, Nathan. “Out of Mongolia, a transforming 

experience,” 15:2 (2003), pp. 34, 35. 

Nuñez, Miguel Angel. “La posmodernidad (Pereyra y 

Espinosa),” 15:1 (2003), pp. 28, 29. 

____. “When two become one: The mathematics of 

marriage,” 11:1 (1999), pp. 10-12. 

Nwaomah, E. N. “Nigerian students hold largest 

convention,” 14:3 (2002), pp. 34, 35. 

Ogembo, Herbert. “African students meet in India,” 

14:2 (2002), p. 35. 

Osborn, Ron. “Against silence: A meditation on 

Kosova,” 12:2 (2000), pp. 28, 29, 31. 

Osterman, Stacy. “General Youth Conference makes 

history,” 15:3 (2003), pp. 28. 

Panayotov, Ventsislav. “Adventist students hold first 

meeting in Bulgaria,” 14:3 (2002), p. 35. 

Parmenter, Vernon B. “Adventist Volunteer Service,” 

13:2 (2001), p. 29. 

Paulsen, Jan. “Three laws of spirituality,” 12:2 

(2000), pp. 20, 21. 

Peabody, Michael. “Ebenezer Chambi,” 13:1 (2001), 

pp. 22, 23. 

____. “Kay Kuzma,” 11:1 (1999), pp. 20, 21. 

Pendleton, David A. “Facing sin,” 12:1 (2001), pp. 

24, 25. 

Pereyra, Mario. “From homo sapiens to homo 

videns,” 11:3 (1999), pp. 13-15, 19. 

Peters, Percy. “Phetsile Kholekile Dlamini,” 13:1 

(2001), pp. 20, 21. 

Poehler, Rolf J. “Lutherans and Adventists in 

Conversation,” 13:3 (2001), p. 31. 

Ranzolin, Leo. “Jesus leads His church,” 15:2 (2003), 

p. 3. 

____. “Living on a higher plane,” 13:1 (2001), p. 3. 

Rasi, Humberto M. “Developing an attitude of 

gratitude,” 13:2 (2001), p. 3. 

____. “Faith, reason, and the educated Christian,” 

15:3 (2003), pp. 5-9, 16. 

____.“Heber Pintos,” 11:2 (1999), pp. 18, 19. 

____. “Marilyn Saavedra,” 12:3 (2000), pp. 18, 19. 

____. “Nery Cruz,” 12:2 (2000), pp. 18, 19. 

____. “The first 15 years,” 15:3 (2003), p. 3. 

____. “Your survival kit for the next century,” 12:1 

(2000), p. 3. 

Rasi, Julieta. “A healthy resolution,” 11:1 (1999), p. 

3. 

Reid, George W. “God, Gödel and Grace (Goldstein),” 

15:3 (2003), p. 32. 

____. “The year 2000: Will it usher in the 

millennium?,” 11:2 (1999), pp. 12-15. 

Reid, G. Edward. “The voice of conscience,” 12:3 

(2000) pp. 22, 23. 

Reynaud, Daniel. “How to choose what we watch,” 

14:3 (2002), pp. 15-17. 

____. “Television and violence: A Christian response 

to the debate over effects,” 12:1 (2000), pp. 25- 

29. 

Rice, Richard. “Can we make sense of suffering?,” 

12:2 (2000), pp. 10-13. 

Riveros, Mario. “101 Questions Adventists Ask (Beach 

and Graz),” 13:2 (2001), 27. 

Rizzo, Horacio. “University students meet in 

Argentina,” 15:3 (2003), p. 30. 

Rode, Daniel Julio. “Why do some churches grow 

and others don’t?”, 13:1 (2001), pp. 12-14, 35. 

Rojas, José Vicente. “Dreamers and visionaries,” 14:2 

(2002), p. 3. 

Rojas, Omar. “Witnessing for Christ through music,” 

13:2 (2001), p. 35. 

Ross, Gary. “Adventism and the American Republic 

(Morgan),” 14:1 (2002), p. 30. 

Roth, Ariel A. “Chance or design? The long search 

for an evolutionary mechanism,” 12:1 (2000), 

pp. 9-12, 29. 

____. “Genesis and the geologic column,” 15:1 

(2003), pp. 9-12, 18. 

Ryan, Heidi. “Serving while we can, where we are,” 

14:1 (2002), p. 35. 

Rydzewski, Ella. “Marilyn Fargo,” 15:3 (2003), pp. 

20, 21, 31. 

Schwantes, Siegfried J. “God and history: A biblical 

perspective,” 11:1 (1999), pp. 13-16. 

Sequeira, Jean. “Who was Mary?,” 11:3 (1999), pp. 

16-19. 

Shields, Bonita. “The five excuses of Moses,” 13:1 

(2001), pp. 24, 25. 

Sorajjakool, Siroj. “Listening to sadness,” 13:3 

(2001), pp. 9-11. 

Stammler, Wofgang. “That’s what Jesus did for me!,” 

15:1 (2003), pp. 26, 27. 

Staples, Russell. “Adventists in the 21st century,” 

13:1 (2001), pp. 5-7. 

Steed, Lincoln. “Francisco de Araujo,” 14:1 (2002), 

pp. 22, 23. 

____. “Virginia-Gene Rittenhouse,” 14:3 (2002), pp. 

18, 19. 

Steger, Carlos A. “Más allá de la ley (Badenas) ,” 12:2 

(2000), pp. 22, 23. 

Steger, Carlos F. “Fossils: The story they tell us,” 13:1 

(2001), pp. 8-11, 33. 

Stenbakken, Richard. “Kedging the future,” 14:1 

(2002), p. 3. 

Stovall, Audrey. “James Graves,” 14:3 (2002), pp. 18, 

19, 21. 

Sutton, Will. “God, me, and the marketplace of 

ideas,” 11:2 (1999), pp. 24, 25, 27. 

Swanson, Gary B. “Foundations,” 14:2 (2002), pp. 

22, 23. 

Takatohi, Urias Echterhoff. “The search for 

extraterrestrial intelligence,” 14:2 (2002), pp. 5-7. 

Thompson, Steve. “Why so many Bible versions?,” 

11:3 (1999), p. 26. 

Timm, Alberto R. “How reliable is the Bible?,” 13:3 

(2001), pp. 12-14. 

____. “The Voice of the Spirit (Viera),” 11:1 (1999), p. 

33. 

____. “They Had a World to Win (Chilson),” 15:1 

(2003), p. 31. 

Torres, Pedro. “Advance in Cuba,” 13:2 (2001), p. 

34. 

____. “Adventist musicians in Cuba,” 14:2 (2002), p. 

34. 

Treiyer, Humberto. “Fulgores de esperanza 

(Rodriguez),” 15:3 (2003), p. 33, 34. 

Valentine, Gilbert M. “Siriporn Tantipoonwinai,” 

15:2 (2003), pp. 20, 21, 29. 

Van Pelt, Nancy L. “After the wedding comes a 

marriage,” 12:2 (2000), pp. 7-9, 17. 

____. “Dating: Preparing for a successful marriage,” 

11:2 (1999), pp. 21-23. 

____. “Straight talk about sexual purity,” 13:2 (2001), 

pp. 12-14, 25. 

____. “Waiting for sex,” 15:1 (2003), pp. 13-15. 

Veith, Walter. “My difficult journey,” 15:1 (2003), 

pp. 32, 33. 

Veloso, Josemara. “Dialogue leads to baptism and 

marriage,” 12:2 (2000), p. 30. 

____. “University students in Bahia, Brazil,” 12:2 

(2000), p. 31. 

Venn, Ernesto Douglas. “Sharing Christ on campus,” 

15:1, (2003), p. 34. 

Vicuña, Máximo. “Apocalipsis y el fin del mundo 

(Veloso),” 11:3 (1999), p. 29. 

Vogel, Winfried. “Secrets of Daniel (Doukhan),” 13:3 

(2001), pp. 31, 32. 

Vyhmeister, Nancy. “Altar Call (Gane),” 13:1 (2001), 

p. 29. 

____. “Daughters of God (White),” 11:3 (1999), pp. 

28, 29. 

____. “The Ellen White Series (Knight),” 14:2 (2002), 

pp. 28, 29. 

____. “Truth Left Behind (Wohlberg),” 15:3 (2003), 

pp. 32, 33. 

Yorke, Gosnell L. O. R. “Community of Faith 

(Staples),” 14:1 (2002), p. 31. 

Young, Norman H. “Can we believe in miracles?,” 

13:1 (2001), p. 19. 

Wade, Eloy. “Comentario del Evangelio de Juan 

(Veloso),” 12:1 (2000), p. 31. 

____. “Jewelry in the Bible (Rodríguez),” 13:3 (2001), 

p. 30. 

Wahlen, Gina. “From Marx to Christ,” 11:3 (1999), 

pp. 32, 33. 

Ward, Ewan. “Intelligent design: The biochemical 

challenge to Darwinian evolution?,” 15:2 (2003), 

pp. 11-14. 

Watts, Dorothy. “Kim Gangte,” 11:2 (1999), pp. 16, 17. 

Watts, Ralph S. “Vietnam: 25 years later,” 13:1 

(2003), pp. 31, 32. 

Weismeyer, Richard. “Joan Coggin,” 12:2 (2000), pp. 

20, 21. 

White, Raven. “Praise and worship at Howard 

University,” 12:3 (2000), p. 24. 

Williams, DeWitt S. “The friendship factor,” 15:2 

(2003), pp. 15-17. 

Wilson, Kenneth. “Ride to Glory (Johns),” 13:1 

(2001), pp. 29, 33. 

Winslow, Gerald R. “In our own image? Ethics and 

human cloning,” 11:1 (1999), pp. 5-9. 

____. “Meatless diet,” 14:2 (2002), pp. 8-11, 27. 

Wohlberg, Steve. “Is Left Behind biblical?,” 15:2 

(2003), pp. 8-10. 

Wong, Mary. “Jack: An Incredible Life (King),” 11:2 

(1999), p. 31. 

____. “Maria Lee,” 14:2 (2002), pp. 20, 21. 

____. “Yoshinori Namihira,” 12:3 (2000), pp. 20, 21. 

Wong, Robert. “The hidden Bible,” 14:3 (2002), pp. 

32, 33. 

Zaitsev, Eugene V. “True Believer (Bolotnikov and 

Wahlen),” 11:2 (1999), pp. 30, 31. 

Zhigankov, Oleg. “Ahead of their time? The 15th 

century Reformation in Russia,” 12:3 (2000), pp. 

10-13. 

2Index B 

Dialogue 15:3 2003

____. “Desperate escape (Ponomarov),” 12:3 (2000), 

pp. 27, 31. 

Zinke, Edward E. “God on Trial?,” 14:2 (2002), pp. 

31-33. 

Zuccarelli, Anthony J. “In our own image? Ethics 

and human cloning,” 11:1 (1999), pp. 

5-9. 

Zuill, Henry. “Ecology, biodiversity, and creation: A 

view from the top,” 12:3 (2000), pp. 7-9, 32. 

Zvandasara, Nkosiyabo. “Adventist Mission in the 21st 

Century (Dybdahl),” 12:1 (2001), p. 30. 

Action Report 

“Adventist musicians in Cuba,” by Pedro Torres 

Satuy, 14:2 (2002), p. 34. 

“Adventist students hold first meeting in Bulgaria,” 

by Ventsislav Panayotov, 14:3 (2002), p. 35. 

“Adventists at Perú’s oldest university,” by Marco 

Antonio Huaco Palomino, 12:3 (2000), p. 24. 

“African students meet in India,” by Herbert 

Ogembo, 14:2 (2002), p. 35. 

“AMiCUS holds second European congress,” by 

Roberto Badenas and Corrado Cozzi, 15:2 (2003), 

pp. 32, 33. 

“Berkeley Student Conference focuses on campus 

ministry,” by Chris Drake, 13:1 (2001), pp. 26, 27. 

“Dialogue brings two together,” by Abraham Acosta, 

14:1 (2002), pp. 28, 29. 

“Dialogue leads to baptism and marriage,” by 

Josemara Veloso, 12:2 (2000), p. 30. 

“East Tanzania Field university students hold a retreat,” 

by Christopher Mwasinga, 13:3 (2001), p. 33. 

“First European congress of Adventist university students,” 

by Francesc X. Gelabert, 12:2 (2000), p. 30. 

“General Youth Conference makes history,” by Stacy 

Osterman, 15:3 (2003), p. 28. 

“Helping the community in the Amazon basin,” by 

Ricardo Dos Santos Faría, 14:2 (2002), p. 34. 

“Kenyatta University: Once again a first in Kenya,” 

by Dan M’Masi, 15:1 (2003), p. 35. 

“Maranhão Mission in Brazil holds three seminars,” 

by Otimar Gonçalves, 13:3 (2001), p. 33. 

“Nigerian students hold largest convention,” 14:3 

(2002), by E. N. Nwaomah, pp. 34, 35. 

“Praise and worship at Howard University,” by 

Raven White, 12:3 (2000), p. 24. 

“Romance across the Caribbean,” Carlos Guzmán 

García, 11:2 (1999), p. 29. 

“Seminar for university students in Maranhão, 

Brazil,” by Otimar Gonçalves, 11:2 (1999), p. 29. 

“Sharing Christ on campus,” by Ernesto Douglas 

Venn, 15:1 (2003), p. 34. 

“Special graduation for Adventists in Botswana ,” by 

Hudson Kibuuka, 15:2 (2003), p. 32. 

“Students and teachers build church in Uganda,” by 

Hudson Kibuuka, 14:2 (2002), p. 35. 

“Students work united in Chile,” by Marcelo 

Carvajal, 11:1 (1999), p. 29. 

“The work that must be done!,” by Samuel 

Koranteng-Pipim, 14:1 (2002), pp. 27, 28. 

“University students in Bahia, Brazil,” by Josemara 

Veloso, 12:2 (2000), p. 30. 

“Witnessing for Christ through music,” by Omar 

Rojas, 13:2 (2001), p. 35. 

Books 

“101 Questions Adventists Ask (Beach and Graz),” by 

Mario Riveros, 13:2 (2001), p. 27. 

“A Thousand May Fall (Mundy),” by Wilma 

McClarty, 15:2 (2003), pp. 27, 29. 

“Adventism and the American Republic (Morgan),” by 

Gary Ross, 14:1 (2002), p. 30. 

“Adventist Mission in the 21st Century (Dybdahl),” by 

Nkosiyabo Zvandasara, 12:1 (2001). 

“Altar Call (Gane),” by Nancy Vyhmeister, 13:1 

(2001), p. 29. 

“Apocalipsis y el fin del mundo (Veloso),” by Máximo 

Vicuña, 11:3 (1999), p. 29. 

“Behind the Seen: God’s Hand in Esther’s Life… and 

Yours (Lichtenwalter),” by Wilma McClarty, 14:2 

(2002), p. 30. 

“Beyond Shame and Pain (Berecz),” by Carlos Fayard, 

12:1 (2000), pp. 20, 31. 

“Christ is Coming (Gulley),” by Aecio Cairus, 12:3 

(2000), p. 26. 


“Comentario del Evangelio de Juan (Veloso),” by Eloy 

Wade, 12:1 (2000), p. 31. 

“Community of Faith (Staples),” by Gosnell L. O. R. 

Yorke, 14:1 (2002), p. 31. 

“Continuity and Change in Adventist Teaching 

(Pöhler),” by Aecio Cairus, 15:1 (2003), pp. 29, 

30. 

“Creation, Catastrophe, and Calvary (Baldwin),” by 

Leonard Brand, 13:2 (2001), p. 26. 

“Daughters of God (White),” by Nancy Vyhmeister, 

11:3 (1999), pp. 28, 29. 

«De l’anthropologie à la christologie,” by Enrique 

Becerra, 12 :2 (2000), pp. 23, 25. 

“Desperate Escape (Ponomarov),” by Oleg Zhigankov, 

12:3 (2000), pp. 27, 31. 

“Fulgores de esperanza (Rodríguez),” by Humberto 

Treiyer, 15:3 (2003), p. 33, 34. 

“God, Gödel and Grace (Goldstein),” by George W. 

Reid, 15:3 (2003), p. 32. 

“Highly Effective Marriage (Van Pelt),” by Lucio Altin, 

14:3 (2002), p. 28. 

“In six days (Ashton),” by Joe Galusha, 13:1 (2001), 

pp. 28, 29. 

“Israel and the Church (Doukhan),” by Clifford 

Goldstein,14:3 (2002), pp. 28, 29. 

“Jack: An Incredible Life (King),” by Mary Wong, 11:2 

(1999), p. 31. 

“Jewelry in the Bible (Rodríguez),” by Eloy Wade, 13:3 

(2001), p. 30. 

“José (Rojas),” by Lourdes Morales- 

Gudmundsson, 13:2 (2001), p. 28. 

“Juventud enamorada (Valenzuela),” by Ada García, 

12:3 (2000), pp. 26. 

“La perfección cristiana (Zurcher),” by Edgar Escobar 

Suárez, 13:3 (2001), pp. 30, 31. 

“Lutherans and Adventists in Conversation,” by Rolf J. 

Poehler, 13:3 (2001), p. 31. 

“Más allá de la ley (Badenas),” by Carlos A. Steger, 

12:2 (2000), pp. 22, 23. 

“Media Values: Christian Perspectives on the Mass 

Media (Reynaud),” by Volker Henning, 12:2 

(2000), p. 22. 

“Messenger of the Lord (Douglass),” by Floyd 

Greenleaf, 11:3 (1999), p. 27. 

“Origins: Linking Science and Scripture, (Roth)” by 

David Ekkens, 11:2 (1999), p. 30. 

“Our Awesome God: A Refresher Course, (Bruinsma)” 

by Enrique Espinosa, 14:3 (2002), p. 29. 

“Para adolescentes y padres (Melgosa),” by Jorge M. 

Bruno, 11:1 (1999), p. 33. 

“Ride to Glory (Johns),” by Kenneth Wilson, 13:1 

(2001), pp. 29, 33. 

“Sabbath Roots (Bradford),” by Joan Francis, 13:2 

(2001), pp. 26, 27. 

“Secrets of Daniel (Doukhan),” by Winfried Vogel, 

13:3 (2001), pp. 31, 32. 

“Smart Love (Van Pelt),” by Selma Chaij Mastrapa, 

11:1 (1999), p. 32. 

“Teaching History (Land),” by Floyd Greenleaf, 13:1 

(2001), p. 28. 

“Ten Who Came Back (Lale and Habada), by Lucio 

Altin,” 11:3 (1999), p. 28. 

“The Christian and Rock Music (Bacchiocchi),” by 

Turibio J. de Burgo, 14:1 (2002), pp. 30, 31. 

“The Ellen White Series (Knight),” by Nancy 

Vyhmeister,14:2 (2002), pp. 28, 29. 

“The four Faces of Jesus (McIver),” by Roberto 

Badenas, 15:2 (2003), pp. 26, 27. 

“The God Factor (Ashton),” by Kevin De Berg, 14:2 

(2002), p. 29. 

“The Mainstreaming of New Age (Vasquez),” by 

Merling Alomía, 12:1 (2000), pp. 31, 33. 

“The Perils of Progress (Ashton and Laura),” by David 

Dyjack, 11:1 (1999), p. 32. 

“The Sabbath Under Crossfire (Bacchiocchi),” by 

Zacchaeus A. Mathema, 12:2 (2000), p. 23. 

“The Voice of the Spirit (Viera),” by Alberto Timm, 

11:1 (1999), p. 33. 

“True Believer (Bolotnikov and Wahlen),” by Eugene 

V. Zaitsev, 11:2 (1999), pp. 30, 31. 

“Truth Left Behind (Wohlberg),” by Nancy 

Vyhmeister, 15:3 (2003), pp. 32, 33. 

“Understanding Intimate Violence (Couden),” by Selma 

Chaij Mastrapa, 12:3 (2000), p. 27. 

“Vegetarian Nutrition (Sabaté),” by Winston J. Craig, 

15:2 (2003), p. 26. 

Campus Life 

“Campus ministry: Are you ready to start one?,” by 

Judy Namm, 15:2 (2003), pp. 30, 33. 

“Campus ministry: How your church can be 

involved,” by Daniel M. Forbes, 12:1 (2000), pp. 

32, 33. 

“Faith on trial,” by Michelson Borges, 14:3 (2002), 

pp. 30, 31. 

“God, me, and the marketplace of ideas,” by Will 

Sutton, 11:2 (1999), pp. 24, 25, 27. 

“On being a true friend,” by Martin Feldbush, 11:1 

(1999), pp. 26-28. 

Essays 

“A believer’s approach to the sciences,” by Earl 

Aagaard, 15:2 (2003), pp. 5-7. 

“Adventists in the 21st century,” by Russell Staples, 

13:1 (2001), pp. 5-7. 

“After the wedding comes a marriage,” by Nancy 

Van Pelt, 12:2 (2000), pp. 7-9, 17. 

“Ahead of their time? The 15th century Reformation 

in Russia,” by Oleg Zhigankov, 12:3 (2000), pp. 

10-13. 

“Can we make sense of suffering?,” by Richard Rice, 

12:2 (2000), pp. 10-13. 

“Chance or design? The long search for an 

evolutionary mechanism,” by Ariel A. Roth, 12:1 

(2000), pp. 9-12, 29. 

“Christ’s attitude toward the poor,” by Walter 

Douglas, 13:2 (2001), pp. 15-17. 

“Creationism: Still valid in the new millennium?,” 

by George T. Javor, 15:3 (2003), pp.10-12, 30. 

“Data and interpretation: Knowing the difference,” 

by Elaine Kennedy, 13:3 (2001), pp. 15-19. 

“Dating: Preparing for a successful marriage,” by 

Nancy L. Van Pelt, 11:2 (1999), pp. 21-23. 

“Ecology, biodiversity, and creation: A view from the 

top,” by Henry Zuill, 12:3 (2000), pp. 7-9, 32. 

“Ethics in postmodernism,” by Raúl Kerbs, 14:2 

(2002), pp. 15-17, 33. 

“Faith and science: Can they coexist?,” by Leonard 

Brand, 14:3 (2002), pp. 12-14, 33. 

“Faith, reason, and the educated Christian,” by 

Humberto M. Rasi, 15:3 (2003), pp. 5-9, 16. 

“Forgiveness: A formula for new beginnings,” by 

John M. Berecz, 12:1 (2000), pp. 5-8. 

“Fossils: The story they tell us,” by Carlos F. Steger, 

13:1 (2001), pp. 8-11, 33. 

“From homo sapiens to homo videns,” by Mario 

Pereyra, 11:3 (1999), pp. 13-15, 19. 

“Genesis and the geologic column,” by Ariel A. Roth, 

15:1 (2003), pp. 9-12, 18. 

“God and history: A biblical perspective,” by 

Siegfried J. Schwantes, 11:1 (1999) pp. 13-16. 

“He is risen indeed!,” by David Marshall, 15:3 

(2003), pp. 13-16. 

“Health hazards of the environment,” by David 

Dyjack and Angela Bennett Dyjack, 12:3 (2000), 

pp. 14-16. 

“Healthy choices and living options,” by Kathleen 

H. Liwidjaja-Kuntaraf, 12:1 (2000), pp. 13-15, 19. 

“HIV/AIDS: What you should know,” by Allan 

Handysides, 15:1 (2003), pp. 16-18. 

“How reliable is the Bible?,” by Alberto Timm, 13:3 

(2001), pp. 12-14. 

“How shall we worship?,” by Lillianne Doukhan, 

15:3 (2003), pp. 17-19. 

“How to choose what we watch,” by Daniel 

Reynaud, 14:3 (2002), pp. 15-17. 

“How to talk to someone you love,” by Roger and 

Peggy Dudley, 14:3 (2002), pp. 5-8. 

“In our own image? Ethics and human cloning,” by 

Anthony J. Zuccarelli and Gerald R. Winslow, 

11:1 (1999), pp. 5-9. 

“In the name of the law!,” by Roberto Badenas, 11:1 

(1999), pp. 17-19, 28. 

“Intelligent design: The biochemical challenge to 

Darwinian evolution?,” by Ewan Ward and 

Marty Hancock, 15:2 (2003), pp. 11-14. 

“Is Left Behind biblical?,” by Steve Wohlberg, 15:2 

(2003), pp. 8-10. 

Index 3C

“Keepers of the garden: Christians and the 

environment,” by John T. Baldwin, 14:1 (2002), 

pp. 8-11. 

“Life: A chemical dilemma?,” 13:3 (2003), by 

Clifford Goldstein, 13:3 (2001), pp. 5-8. 

“Listening to sadness,” by Siroj Sorajjakool,13:3 

(2001), pp. 9-11. 

“Meatless diet,” by Mark F. Carr and Gerald R. 

Winslow, 14:2 (2002), pp. 8-11, 27. 

“Mixed marriages among Adventists,” by Chantal J. 

Klingbeil, 14:2 (2002), pp. 12-14, 23. 

“Not everything for sale: A biblical perspective on 

economics,” by Leonard K. Gashugi, 12:1 (2000), 

pp. 16-19. 

“Profile of a changing church,” by Lowell C. Cooper, 

15:1 (2003), pp. 5-8. 

“Science and religion: Pursuing a common goal?,” 

by Mart De Groot, 11:3 (1999), pp. 9-12. 

“Self-talk: How to make it work for you,” by Nancy 

J. Carbonell, 12:3 (2000), pp. 5, 6, 33. 

“Should we always tell the truth?,” by Ron du Preez, 

13:2 (2001), pp. 5-7, 25. 

“Straight talk about sexual purity,” by Nancy L. Van 

Pelt, 13:2 (2001), pp. 12-14, 25. 

“The 10/40 Window: New mission opportunities,” 

by Pat Gustin, 2:2 (2000), pp. 14-17. 

“The Adventist advantage,” by Larry Beeson, 11:2 

(1999), pp. 8-11. 

“The four faces of Jesus,” by Robert K. McIver, 14:3 

(2002), pp. 9-11. 

“The friendship factor,” by DeWitt S.Williams, 15:2 

(2003), pp. 15-17. 

“The mystery of life,” by George T. Javor, 14:1 

(2002), pp. 12-16. 

“The moral implications of Darwinism,” by Earl 

Aagaard, 11:2 (1999), pp. 5-7. 

“The riddle of migratory birds,” by Kyu Bong Lee, 

13:2 (2001), pp. 8-11. 

“The search for extraterrestrial intelligence,” by 

Urias Echterhoff Takatohi, 14:2 (2002), pp. 5-7. 

“The search for Noah’s ark,” by David Merling, 11:3 

(1999), pp. 5-8. 

“The stones still cry out!,” by Gerald A. Klingbeil, 

14:1 (2002), pp. 17-19, 34. 

“The story of the Adventist Church on postal 

stamps,” by the Editors, 13:2 (2001), p. 18. 

“The year 2000: Will it usher in the millennium?,” 

by George W. Reid, 11:2 (1999), pp. 12-15. 

“Through grief and beyond,” by Dwight Nelson, 

14:1 (2002), pp. 5-7, 16. 

“Tolstoy and the Bible: A complex relationship,” by 

Victor Lyakhou, 13:1 (2001), pp. 15-18. 

“Waiting for sex,” by Nancy L. Van Pelt, 15:1 (2003), 

pp. 13-15. 

“What size is your God,” by E. Theodore Agard, 12:2 

(2000), pp. 5, 6, 13. 

“When two become one: The mathematics of 

marriage,” by Miguel Angel Nuñez, 11:1 (1999), 

pp. 10-12. 

“Who was Mary?,” by Jean Sequeira, 11:3 (1999), 

pp. 16-19. 

“Why do some churches grow and others don’t?”, 

by Daniel Julio Rode, 13:1 (2001), pp. 12-14, 35. 

First Person 

“Free at last!,” by Joe Jerus, 13:3 (2001), pp. 34, 35. 

“From Marx to Christ,” by Alexander Bolotnikov 

and Gina Wahlen, 11:3 (1999), pp. 32, 33. 

“From the convent to the campus,” by Claudia 

Camasca, 12:1 (2000), pp. 34, 35. 

“Jack, an incredible life,” by Jolena Taylor King, 11:2 

(1999), pp. 34, 35, 23. 

“My difficult journey,” by Walter Veith, 15:1 (2003), 

pp. 32, 33. 

“My journey to faith,” by Marco Antonio Huaco 

Palomino, 12:2 (2000), pp. 34, 35. 

“My journey to truth,” by Edmond Cao, 11:1 

(1999), pp. 34, 35. 

“Out of Mongolia, a transforming experience,” by 

Nathan Nickel, 15:2 (2003), pp. 34, 35. 

“Searching for my roots, I found the Messiah,” by 

Alf Nahman, 12:3 (2000), pp. 34, 35. 

“Serving while we can, where we are,” by Heidi 

Ryan, 14:1 (2002), p. 35. 

“The hidden Bible,” by Robert Wong, 14:3 (2002), 

pp. 32, 33. 

“The road to Jesus,” by Cezar Luchian, 13:1 (2001), 

pp. 34, 35. 

“The stranger in the road,” by Ivan T. Blazen, 15:3 

(2003), pp. 26, 27, 31. 

For Your Information 

“Adventist Frontier Missions,” by Pamela Duncan, 

13:1 (2001), pp. 32, 33. 

“Adventist Volunteer Service,” by Vernon B. 

Parmenter, 13:2 (2001), p. 29. 

“Adventist world leaders adopt public campus 

ministry policies,” by the General Conference, 

15:2 (2003), pp. 28, 29. 

“An Adventist Statement on Family Violence,” by 

the General Conference, 14:1 (2002), pp. 32, 33. 

“Birth control: An Adventist statement,” by the 

General Conference, 12:2 (2000), pp. 32, 33. 

“Religious Liberty World Report 2000,” by John 

Graz, 12:3 (2000), pp. 30, 31. 

“Water is good for your heart!,” by Dustin 

Jones,14:3 (2002), pp. 25, 27. 

“Youth Department for more active campus 

ministries,” by Alfredo García-Marenko, 14:2 

(2002), pp. 24, 27. 

Logos 

“Caleb’s finest hour,” by Roy Gane, 13:3 (2001), pp. 

24, 25. 

“Experience the power of God’s Word,” by Ulrich 

Frikart, 11:1 (1999), pp. 24, 25. 

“Facing sin,” by David A. Pendleton, 12:1 (2001), 

pp. 24, 25. 

“Foundations,” Gary B. Swanson, 14:2 (2002), pp. 

22, 23. 

“Labeling or loving?,” by Denise Badger, 15:3 

(2003), pp. 24, 25. 

“Life in all its tenses,” by Austin C. Archer, 11:3 

(1999), pp. 24, 25. 

“Living with certainty in times of trouble,” by 

Carole Ferch-Johnson, 13:2 (2001). 

“No reserve! No retreat! No regret!,” by Bruce 

Campbell Moyer, 14:1 (2002), pp. 24, 25. 

“Shattered dreams and bright hope,” by Dona J. 

Evans, 11:2 (1999), pp. 26, 27. 

“That’s what Jesus did for me!,” by Wolfgang 

Stammler, 15:1 (2003), pp. 26, 27. 

“The five excuses of Moses,” by Bonita Shields, 13:1 

(2001), pp. 24, 25. 

“The voice of conscience,” by G. Edward Reid, 12:3 

(2000) pp. 22, 23. 

“Three laws of spirituality,” by Jan Paulsen, 12:2 

(2000), pp. 20, 21. 

“What is truth?,” by Willmore Eva, 15:2 (2003), pp. 

22, 23. 

“Where is God when life hurts?,” by Steve Grimsley, 

14:3 (2002), pp. 22, 23. 

Open Forum 

“Adventist styles of worship,” by Bert B. Beach, 14:1 

(2002), p. 26. 

“Can we believe in miracles?,” by Norman H. 

Young, 13:1 (2001), p. 19. 

“Dance in the Bible,” by Samuele Bacchiocchi, 12:3 

(2000), p. 25. 

“Geological records and the Genesis time frame,” by 

Leonard Brand, 15:3 (2003), p. 35. 

“Light on the first day of creation,” by Richard M. 

Davidson, 14:3 (2002), pp. 24, 33. 

“Should we ever judge others?,” by John M. Fowler, 

11:2 (1999), p. 28. 

“Why bother praying?,” by Don Driver, 13:2 (2001), 

p. 19. 

“Why so many Bible versions?,” by Steve 

Thompson, 11:3 (1999), p. 26. 

Profiles 

“Alois Kinder,” by Hans Matschek, 12:1 (2001), pp. 

22, 23. 

“Barbara Reynolds,” by Jonathan Gallagher, 14:1 

(2002), pp. 20, 21, 34. 

“Barry C. Black,” by Stephen Chavez, 13:2 (20001), 

pp. 22, 23. 

“Ben Carson,” by Jonathan Gallagher, 15:1 (2003), 

pp. 24, 25, 31. 

“Carlos Puyol Buil,” by Pietro E. Copiz, 11:3 (1999), 

pp. 22, 23. 

“Eardell Jenner Rashford,” by Betty Cooney, 12:1 

(2000), pp. 20, 21. 

“Ebenezer Chambi,” by Michael Peabody, 13:1 

(2001), pp. 22, 23. 

“Floyd Murdoch,” by Gary Krause, 14:2 (2002), pp. 

18, 19. 

“Francisco de Araujo,” by Lincoln Steed, 14:1 (2002), 

pp. 22, 23. 

“Gloria Diokno,” by Linda Mei-Lin Koh,13:2 (2001), 

pp. 20, 21. 

“Gwendolyn Winston Foster,” by Vikki 

Montgomery, 13:3 (2001), pp. 20, 21. 

“Heber Pintos,” by Humberto M. Rasi, 11:2 (1999), 

pp. 18, 19. 

“James Graves,” by Audrey Stovall, 14:3 (2002), pp. 

18, 19, 21. 

“Joan Coggin,” by Richard Weismeyer, 12:2 (2000), 

pp. 20, 21. 

“Kay Kuzma,” by Michael Peabody, 11:1 (1999), pp. 

20, 21. 

“Kim Gangte,” by Dorothy Watts and Dittu 

Abraham, 11:2 (1999), pp. 16, 17. 

“Leona Glidden Running,” by Roberto Clouzet, 11:3 

(1999), pp. 20, 21. 

“Manuel Escorcio,” by Dick Duerksen, 11: 1 (1999), 

pp. 22, 23. 

“Maria Lee,” by Mary Wong, 14:2 (2002), pp. 20, 21. 

“Marilyn Fargo,” by Ella Rydzewski,15:3 (2003), pp. 

20, 21, 31. 

“Marilyn Saavedra,” by Humberto M. Rasi, 12:3 

(2000), pp. 18, 19. 

“Mary Grace Gallekanao,” by Kimberly Luste Maran, 

15:1 (2003), pp. 22, 23. 

“Michael Comberiate,” by Kimberly Luste Maran, 

13:3 (2001), pp. 22, 23. 

“Nery Cruz,” by Humberto M. Rasi, 12:2 (2000), pp. 

18, 19. 

“Phetsile Kholekile Dlamini,” by Percy Peters,13:1 

(2001), pp. 20, 21. 

“Phil McKay,” by Gary Krause, 15:2 (2003), pp. 18, 19. 

“Ruy Vieira,” by Roberto de Azevedo, 15:3 (2003), 

pp. 22, 23. 

“Siriporn Tantipoonwinai,” by Gilbert M. Valentine, 

15:2 (2003), pp. 20, 21, 29. 

“Virginia-Gene Rittenhouse,” by Lincoln Steed, 14:3 

(2002), pp. 18, 19. 

“Yoshinori Namihira,” by Mary Wong, 12:3 (2000), 

pp. 20, 21. 

Viewpoint 

“Adventists and human dignity,” by John Graz, 15:1 

(2003), pp. 19-21. 

“Against silence: A meditation on Kosova,” by Ron 

Osborn, 12:2 (2000), pp. 28, 29, 31. 

“Do we need Adventist lawyers?,” by Karnik 

Doukmetzian, 11:3 (1999), pp. 30, 31, 34. 

“Ecumenism in the new millennium,” by Bert B. 

Beach, 13:2 (2001), pp. 30, 31. 

“Ethics for scientists: A call for stewardship,” by 

Katrina Bramstedt, 13:3 (2001), pp. 28, 29. 

“God on Trial?,” by Edward E. Zinke, 14:2 (2002), 

pp. 31-33. 

“Pilgrimage from rock,” by Brian Neumann, 12:3 

(2000), pp. 28, 29. 

“Responsible proselytism: An inter-religious 

statement,” 14:3 (2002), pp. 26, 27. 

“Television and violence: A Christian response to 

the debate over effects,” by Daniel Reynaud, 

12:1 (2000), pp. 25-29. 

“Ten reasons why I believe in God,” by Hector 

Hammerly, 11:1 (1999), pp. 30, 31. 

“Using animals in medical research,” by Katrina A. 

Bramstedt, 15:2 (2003), pp. 24, 25. 

“Vietnam: 25 years later,” by Ralph S. Watts, 13:1 

(2001), pp. 31, 32. 

Index 4 D 

Dialogue 15:3 2003

Faith, reason, and the educated Christian Creationism - College and ...

You also want an ePaper? Increase the reach of your titles

Delete template?

Save as template?