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January 13, 1996

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Release From Time's Tyranny 10

Sabbath Peace Remember the sabbath day, and keep it holy. Six days you shall labour and do all your work.

But the seventh day is a sabbath to the Lord your God; you shall not do any work—you, your son or your daughter, your male or female slave, your livestock, or the alien resident in your towns. For in six days the Lord made heaven and earth, the sea, and all that is in them, but rested the seventh day; therefore the Lord blessed the sabbath day and consecrated it." (Exodus 20:8-11, New Revised Standard Version.)

EDITORIAL

Finding Joy in the Sabbath

not, be done. Not that we didn't at times push the

borders, but those borders were well-defined. At times we argued over things: if it was OK to walk on the beach in water up to our ankles; why was it break-ing the Sabbath once the water went above our knees?

But mostly we understood about Sabbath-keeping. The things we did were right or wrong, black or white. And that was comforting.

The Age of Why? has changed that. We've been taught to question, and seek reasons. And we've taught our children and our children's children to do the same.

So the depth of water now becomes irrelevant as we tend to talk about princi-ples rather than rules. We take into account cultural backgrounds and influ-ences on Sabbath-keeping. And we even say we shouldn't judge others in the way they keep the Sabbath.

The Sabbath-keeping of my youth seems to be dying. Praise God!

Praise God? Isn't it time to raise the standard again? Sure, let's raise the Sabbath-keeping standard high—but not on the basis of rules.

Jesus worked hard to move the reli-gious leaders of His day away from this approach to Sabbath keeping. (Read John 5 for an instance.)

Can you see them? Red-faced priests

rushing as fast as their dignity will allow, to quell the disturbance? Who would dare to break the sanctity of the Sabbath?

Someone has been found walking through Jerusalem carrying his bed mat on the Sabbath. Did I say walking? There was a bounce in the step of this man. A bounce? No, it's more than that. After 38 years of being an invalid, he's testing renewed legs.

Can you see him? Look at his face. Unbelief. Ecstasy. Tears of incredulity.

Watch him. He gives a hop, a run, a jump. He skips—a springbok in the Sabbath herd—it's no wonder he's noticed. Especially with that bed mat. (They have rules about that kind of thing.)

No wonder the people begin to grum-ble. No wonder they say, "It's the Sabbath; the law forbids you to carry your mat."

"The man who made me well said to me, 'Pick up your mat and walk,"' he replies.

Had the Lord of the Sabbath (Mark 2:28) instructed him to break the Sabbath rules? Obviously not, but He does help us get Sabbath-keeping into perspective.

He put it something like this, "The Sabbath was made for humans as a rest, a delight and a refreshing; humans weren't made for the Sabbath" (see Mark 2:27).

In telling the man to carry the mat, Jesus gave the Sabbath a flexibility that had not been seen by others of His day. The health and wellbeing of the cripple was His foremost priority.

This incident illustrates well the princi-ple-based approach to Sabbath-keeping. Here it is to help others. Carrying the mat just happens to be a practical result

of the man now being able to walk. The principles are important. These

principles include: The Sabbath is time given from God, for God. The Sabbath is time for family and friends. The Sabbath is time away from the workaday week and business (with rare exceptions in people-helping work). The Sabbath is time for worship. The Sabbath is time to witness to and help others. The Sabbath is time to shut oneself away from the negative influences about us. The Sabbath is not time for selfish entertain-ment.

Do we lose something as we become principle-based rather than rules based? Does it open Sabbath up to abuse?

One could ask, Does a husband remain faithful to his wife simply because of a marriage agreement? He may, but there's a better way. A husband who loves his wife is faithful because of that love.

If Sabbath-keeping comes out of a love relationship with the Creator-Redeemer, faithfulness will not be a problem. In a love relationship the ques-tion is never How little do I have to do to keep this relationship going?, it's What more can I do for this person?

The day becomes precious. So pre-cious, in fact, that it will be guarded with extra care.

And valid questions will be: What would Jesus say? What would Jesus do? What did He do? What can I learn about Sabbath-keeping from Him? What more can I do for Him?

That roots the Sabbath in a Person, not in rules. The Pharisees proved that a legalistic approach to Sabbath can be achieved, but it made Sabbath a burden. When Sabbath-keeping is based on a relationship with the Creator-Redeemer it becomes a joy. Bruce Manners

ce, it seemed,

every Seventh-day Adventist knew about appropriate Sabbath-keep-ing—what could and what should

Official Paper Seventh-day Adventist Church South Pacific Division

Editor Bruce Manners Assistant Editors Lee Dunstan, Karen Miller Editorial Secretary Glenda Fairall Senior Consulting Editor Laurie Evans

Cover Photo:

Manuscripts All copy for the Record should be sent to: The Editor, Record Signs Publishing Company, Warburton, Victoria 3799. Manuscripts or computer disks will be returned only if accompanied by a stamped, self-addressed envelope. Phone (059) 66 9111. Fax (059) 66 9019. Subscriptions South Pacific Division, $A39.00 $NZ48.75. All other regions, $A77.00 $NZ96.25. Air mail postage rates on application. Order from Signs Publishing Company, Warburton, Victoria 3799, Australia. Printed weekly by Signs Publishing Company.

Next Week: You are invited to experience another precious Sabbath.

A.C.N. 000 003 930

Vol 101 No 1

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: QUOTES

Holy Places Holy places. In one of his talks upon

the Sabbath, Rabbi Heschel contemplat-ed his view of Arizona and Nevada from an aircraft flying west. Such vast (for an Easterner), empty areas lay beneath: rocks, forests, deserts, streams, space. All part of God's good earth, provided for our delight and use.

Nowhere, commented Rabbi Heschel, nowhere in sight was any holy mountain or sacred grove or spring. No place, no object, was made holy by the Creator.

All God's good earth is secular, which means that it belongs to the realm of the world. Thus, it came from the Creator's hand. Only time was sanctified with these words: "So God blessed the sev-enth day and hallowed (sanctified) it, because on it God rested from all his work which he had done in creation" Genesis 2:3.

Time, not space, is primarily imbued with holiness. Therefore, time rather than space (places, objects, individuals) calls for a clear response in worship.

Niels-Erik A Andreasen

Medicine or Cake? Parents who teach their children to

observe the Sabbath as a law that must be kept in order to go to heaven, will lead the children to view the day like a bitter medicine that must be swallowed in order to become well.

The children will count the hours of the Sabbath as the astronauts count the seconds preceding the firing of their spacecraft: 10, 9, 8, 7, 6, 5, 4, 3, 2, 1, 0, SUNSET! And they take off to some exciting activity to burn up the energy repressed during the Sabbath.

On the contrary, parents who teach their children to observe the Sabbath as a day to joyfully celebrate God's mar-vellous creation, redemption and care over their lives, will lead them to view the day not as a dreadful medicine, but as a delicious cake.

The hours of the Sabbath will seem too short to delight in the special food, the pleasant fellowship and the enjoy- able activities. Samuele Bacchiocchi

Life at It's Best We need to approach the Sabbath as

a glorious opportunity, not as a tedious

obligation. We need to remember the basic purpose of the Sabbath—to realise our true identity in relationship to God, to other human beings, and to the world we live in. The Sabbath expe-rience is life at its best.

Effective Sabbath-keeping doesn't just happen; it requires careful prepara-tion. For our Sabbaths to be meaning-ful, we need to give careful attention to them ahead of time. We will try to do everything possible in advance, so noth-ing distracts us from the central purpose of the day. Richard Rice

The Counterpoint of Living But the Sabbath as experienced by

man cannot survive in exile, a lonely stranger among days of profanity. It needs the companionship of all other days.

All days of the week must be spiritu-ally consistent with the Day of days. All our life should be a pilgrimage to the seventh day; the thought and apprecia-tion of what this day may bring to us should be ever present in our minds.

For the Sabbath is the counterpoint of living; the melody sustained through-out all agitations and vicissitudes that menace our conscience; our awareness of God's presence in the world.

Abraham J Herschel

Getting Perspective If we want to feel in control of our

lives, we need to have regular " time out," not only to restore our energy but also to ensure that we maintain a healthy perspective on the rest of our lives.

There are many different ways of achieving the restorative sense of peace and contentment that flows from regular participation in some form of ritual detach-ment from the stresses of daily living.

Those who adopt various forms of meditation and relaxation (such as Hindu yoga or Christian meditation) report that their strict adherence to the disciplines involved gives them a sense of tranquillity that becomes a precious resource for dealing with the daily events of their lives.

Those who enjoy the experience of religious worship in a carefully struc-tured liturgical context report the thera- peutic value of ritual. Hugh Mackay

Service to God Christ would teach His disciples and

His enemies that the service of God is first of all. The object of God's work in this world is the redemption of man; therefore that which is necessary to be done on the Sabbath in the accomplish-ment of this work is in accord with the Sabbath law. Ellen White

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Sabbath With a Vet by Jamie Hegarty

It was 9.35 Sabbath morning and I was due to begin an hour's Sabbath school les-son . . .

The half-hysterical, half-sobbing voice cried out to me, "Please help

my poor Toby!" I was in a quandary. I was also in a phone booth some 15 minutes drive from Toby (a five-year-old beagle) attempting to speak to his owner, Mrs Bygraves.

She had paged me minutes before, panic-stricken when Toby had begun screaming in pain.

I had some familiarity with Toby's neck condition that periodically caused these screaming fits, and I knew that by the time I got to him he would proba-bly be quite normal again.

The other part of the quandary was that it was 9.35 Sabbath morning and I was due to begin an hour's Sabbath school lesson on (ironically) the prob-lem of pain as an objection to the Christian faith. What to do?

I did the only thing I could. I hand-balled my lesson responsibility to an able friend and raced off to see Toby—who was, of course, normal by the time I got to him.

It's a common misconception of my work as a veterinarian that all I do is deal with the problems of animals. This is certainly what I'm trained to do, but a large part of my work is also dealing with associated problems with the ani-mals' owners: fear that something seri-ous is wrong with their pet; guilt for not having noticed or acted on the

She had paged me minutes before, panic-stricken when Toby had begun screaming in pain.

problem sooner; grief for the loss of a loved friend. Or, as in the case of Mrs Bygraves, hysteria at the sight (and sound) of her dog in pain.

It's largely for this human side of the job that we do a certain amount of work on the Sabbath. The animal side of it can really be handled by any other clinic in the area that is open for busi-ness on Saturday, or by an after-hours referral centre. However, many pet owners feel much happier if they can at least speak to the vet they know, and who knows their animal.

After a number of similar episodes, we ditched the pager in favour of a

mobile phone. Now if someone rings our clinic on Sabbath they get a record-ed message that directs genuine emer-gencies straight to a referral clinic. It also gives our mobile number, which they are told to ring after 1 pm Saturday afternoon. This means we are free to enjoy and participate in Sabbath school and church, but we're also able to help worried pet owners by giving them a means of talking with us.

Sometimes, as a result of these con-versations, we may need to spend time in the clinic on Sabbath afternoon con-sulting or doing surgery. This tends to play havoc with Sabbath lunches, but it's a service we're happy to provide for animals and people in need. ❑

Dr Jamie Hegarty is a companion animal veteri-narian. He works in Ferntree Gully, Vic, with his wife, Mandy, who is also a veterinarian.

I like this about Sabbath: phurch meetings: considering all the unselfish talent put to use to bless me;

• Music: switching off the world and switching on to praise, to listening to birds, and musi-cians, singing with the congregation, and even making my own music;

• Children: watching happy children, associating with them or playing Bible games; • Nature: walking and wondering at all the intricate beauty given by our Creator God; • People: family and friends: talking, phoning, meeting and greeting, eating and walking

together; • Rest: relaxing, renewing my trust in my heavenly Father; • Reading: The Record, of course, and good stories; • Food: especially entertaining busy people; •Surprises: a phone call or a visit or making them; • Clothes: dressing up for Sabbath in fresh, good clothes—a marvellous privilege.

Each new Sabbath comes to me as a freshly-packaged gift from my Creator.—Linda Driscoll

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Real-life Sabbath-keeping by Greg Watts

I feel that money earned on the Sabbath is not to be used for my benefit, but for the benefit of others.

When the roster was placed on the wall, I realised I had

to finally decide, in "real life," what my attitude to was to working on Sabbath. I'd been trained as a medical scientist in a public hospital, and now was expecting to do my share of the weekend work. It's funny how the the-ory takes on a new aspect when it's put into practice.

As a medical scientist I aid the med-ical staff in their diagnosis and ongo-ing management of their patients by analysing samples of blood or other body fluids. This gives the medical practitioners a precise view to the patient's state of health.

In these days of high technology the work has become essential to keep many patients alive and to avoid imminent serious complications devel-oping in others. Some of the work is urgent, some is not.

I had an Adventist friend working in the lab. I talked it over with him,

RECORD January 13, 1996

and his answers sufficed for the time. Urgent work had to be done people's lives depended on it. (There was an intensive care ward and a very busy accident and emergency department.) No one could argue with that.

But what about the more routine work—those patients who could wait until tomorrow for their long-term diabetic control to be monitored, or those requiring regular testing because of elective surgery the day before?

I went to Jesus' example to try to arrive at an answer to this dilemma. I noted that Jesus healed many on the Sabbath, and the interesting thing was that these people were not critically ill.

I had an Adventist friend work-ing in the lab. I talked it over with him, and his answers suf-ficed for the time.

They all suffered from chronic ill-nesses that could easily have waited until the Sabbath hours were passed: a crippled woman (Luke 13:10-16), the man invalided for 38 years (John 5:1-10), a man born blind (John 9:1-14) and a man with a crippled hand (Matthew 12:1-13). Jesus seemed to strive publicly to make the point that it is "lawful to do good on the Sabbath." The Pharisees understood what He was doing and initiated their plots to kill Him (Matt 12:14).

This has led me to the view that any work done on the Sabbath aimed at improving the wellbeing of someone else is "lawful" on God's holy day—even routine testing if it's intended to alleviate someone's suffering.

There is still a problem though. The commandment says, "Thou shalt not do any work." How does this relate to

me? For me, my work implies earning an income and providing for my fami-ly. I believe if my motivation for doing good on the Sabbath day is compas-sion, then I won't be expected to be paid for it. I feel that money earned on the Sabbath is not to be used for my benefit, but for the benefit of oth-ers, and is put aside for charitable pur-poses.

There are always grey areas, of course. Should a person be financially penalised for working on the Sabbath if it is part of their normal 40-hour week or should only the extra penalty rate be put aside? That's for them to work out.

Finally Hebrews 10:25 admonishes us, "Let us not give up meeting together." All of us who regularly find ourselves working on a Sabbath need to be careful not to allow the Sabbath to become like any other workday, but rather make it special in some way. And we need to take every opportuni-ty to attend church meetings with fel-low believers, "all the more as you see the Day approaching."

The Sabbath is a very important part of a Christian's spiritual life. We need that fellowship together. ❑

Greg Watts is the senior scientist in biochem-istry in the pathology department of the Sydney Adventist Hospital, NSW.

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Lessons From the 17th Century by Douglas Morgan

When Oxford University Press accept a manuscript for publication, the author can feel a glow of pride. When the author is a Seventh-day Adventist and the book deals with the history of the Sabbath, Adventists everywhere should take notice. The Seventh-day Men: Sabbatarians and Sabbatarianism in England and Wales, 1600-1800, released in 1994, was authored by Dr Bryan Ball, president of the South Pacific Division.

In October 1661 the English preacher John James was arrested

while preaching to his congregation and charged with treason. He was con-victed and beheaded and, as a grue-some warning to others, his head was displayed on a pole outside the meet-ing place where he had been arrested.

Why the brutal treatment? During those turbulent times in England, he had been identified with an apocalyp-tic group deemed politically threaten-ing. Moreover, statements by Mr James prior to his execution indicate his belief that part of what placed him in jeopardy was his affirmation of "the seventh day of the week to be the Lord's Sabbath." He declared his refusal to break any of God's com-mandments, even in order to save his life.

The story of John James's execution is but one detail in a vast range of evi-dence presented in Dr Ball's new book, The Seventh-day Men, pointing to the existence of a significant body of Christians in 17th-century England who observed the seventh-day Sabbath as part of their commitment to walk in the way of Christ.

These Sabbath-keepers, for the most part, also emphasised the soon return of Christ and practised believ-ers' (in contrast to infant) baptism.

The Sabbath, Dr Ball shows, was

hotly disputed in 17th-century England. Advocates of the seventh-day Sabbath included eminent minis-ters and other socially prominent fig-ures such as the court physician Peter Chamberlen, and Thomas Bampfield, member of Parliament from Exeter in the 1650s and speaker of the House of Commons for a brief period in 1659. One proponent of the seventh-day claimed that in the period around 1660, the Saturday versus Sunday issue was the most debated point in the Church of England. The fact that some of the nation's foremost writers, such as Richard Baxter and John Bunyan, engaged in the controversy by arguing against Saturday obser-vance, lends support to that claim.

Observers of that era applied the gender-exclusive label "seventh-day men" to the Saturday Sabbath party. But, for the record, numerous "sev-enth-day women" occupy a prominent place in the story.

Of the 43 believers who signed the covenant forming the seventh-day congregation in Pinners' Hall, London, in 1676, 27 were women. In the village of Watlington, Margaret Hinton regularly hosted a "conventi-cle" of Sabbath-keepers in her home, for which she was "presented" to Church of England authorities for church discipline.

Mary Chester was imprisoned in Bridewell in 1635, charged with being a "Jewess" for her views on the Sabbath and "distinction of meats." She is reported to have recanted, but then after her release resumed espous-ing her "heretical views."

Dorothy Traske refused to recant or conform, and died in 1645 after sever-al years of imprisonment—maintain-ing a faithful witness during a brief period in which there were virtually no other identifiable believers in the seventh-day Sabbath in England.

Important as it is for simply docu-menting a greater extent of seventh-day Sabbath observance in English history than was previously known, The Seventh-day Men does more than that. It also explores the character of the seventh-day movement. In so doing, it reveals facets of the thought and experience of these ancestors in Sabbatarian faith that offer both inspi-ration and caution to us today. Their experience speaks to us in particular about the Sabbath as a mark of a reforming church and of a confessing church.

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Mark of a Reforming Church To understand why the Sabbath had

become such a significant issue, involv-ing not only public disputation but arrest, imprisonment and book burn-ings by parliamentary decree, we need to see its relationship to the Protestant Reformation in England. By the late 16th century many English Protestants had become disillusioned with the Church of England for failing to carry the Reformation far enough. Called Puritans, they dedicated themselves to purifying the Church of England through full restoration of the teaching, worship practices and church order believed to have been observed by the apostolic church.

Ornate priestly vestments, costly altar pieces and rule of the church by bishops had to go! In their place must come a church renewed by a living, personal faith in Christ and faithful to the Bible in its worship and practice.

Conflict between the Puritans and the established church and monarchy erupted into civil war in the 1640s. Puritan victory and the decapitation of King Charles I in 1649 brought the monarchy temporarily to an end in England.

A series of experimental forms of government unfolded over the next decade, with Oliver Cromwell (holding the title of "lord protector" from 1653 to 1658) exerting controlling power. A variety of religious innovations flow-ered during this period, including sev-enth-day Sabbatarianism.

The restoration of the monarchy in 1660 was soon followed by an Act of Uniformity (1662), requiring all clergy to take an oath of loyalty to the Church of England. Those who refused were ejected from their positions and called Nonconformists. The following quarter century was a period of severe, if inter-mittent, hardship and persecution for Nonconformists, including seventh-day believers.

Throughout these decades of upheaval, the Puritans persisted in their objective of a church brought into accordance with biblical authori-ty. Despite their image in the popular mind today, they were not first and foremost killjoys. Instead, they were driven by desire to complete the Reformation in the Church of England by purging it of the vestiges of Catholicism and restoring it to

apostolic purity. And here is where the Sabbath came

in. A biblical church must be a Sabbath-

keeping church, the Puritans asserted, and they were appalled by the way England "observed" the Sabbath (Sunday). It was a day of revelry and entertainment—hunting, hawking, drinking, dancing and many other "fla-grant abuses" were the norm.

Some Anglican representatives took the position that the Sabbath com-mandment was not binding upon Christians. Sunday was simply desig-nated by the church as "the Lord's day." But the Puritans insisted that the fourth commandment was perpetually binding, a part of the eternal moral law—the Ten Commandments. The day of observance, the majority main-tained, had been transferred from Saturday to Sunday in the apostolic era. But observance of the fourth com-mandment was central to the program of a church reforming in accordance with biblical authority and sweeping away corruption accumulated over the centuries.

Dr Ball points out that the "seventh-day" advocates simply pressed the Puritan movement to follow through in its fundamental commitment to biblical and apostolic authority. The quest to

complete the Reformation leads to the seventh-day Sabbath because, they argued, that remained the practice of the church in the New Testament era.

The Christian Sabbath, as James Ockford put it in 1650, originally was the seventh day of the week, but in the transfer of its observance to Sunday, it had been "deformed by popery." For the Sabbath truly to be "reformed and restored to its primitive purity," as the Puritans demanded, it must be observed on the seventh day, as it was "in the time of the gospel" as well as in the "time of the law."

Francis Bampfield, eloquent pastor of the Pinners' Hall congregation in London, connected seventh-day Sabbath observance with a Protestant understanding of justification and sanc-tification. He pointed out that obser-vance of the seventh-day Sabbath was part of the perfect obedience of Christ applied to the sinful believer through faith. Those to whom this "suitable Sabbath-righteousness from Christ" has been applied should in turn follow His example of Sabbath-keeping.

So for the Puritan seventh-day believers the Sabbath was not a matter of works righteousness or legalistic nit-picking, but a matter of following Jesus rather than a corrupted tradition, despite the excesses and aberrations of

To Me, Sabbath Means: 1r he Sabbath means everything to me. • The Sabbath gives me certainty about the past, a reason for existence in the present, and a glorious hope for the future.

The past: I came from the loving hand and heart of God the Creator.

The present: I am here to bring glory to Him.

The future: Eternity with Him is a certainty.

The Sabbath to me is a delight. It is refereshing oasis at the conclusion of a week of hurry, flurry and scurry.

It is rest physical and spiritual. The Sabbath to me is a happy celebration through prayer, praise and wor-

ship. It brings a rich sense of inspiration and fulfilment to my mind, body and soul. The Sabbath to me is joyous fellowship with the rest of the family of God.

A week without God Sabbath is like a face without a smile or a field without flowers. Praise God for the Sabbath.—Robert Porter

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his example of Sabbath-keeping. So for the Puritan seventh-day

believers the Sabbath was not a matter of works righteousness or legalistic nit-picking, but a matter of following Jesus rather than a corrupted tradition. Despite the excesses and aberrations of a few, in general they displayed a Sabbatarianism located squarely within the heritage of Protestant Christianity. Indeed, they claimed their position to be the true extension of that heritage.

They show us a Sabbath-keeping that marks a church firmly grounded in salvation by faith in Christ and the authority of Scripture, a church that encourages questioning all human tra-dition and authority on the basis of the Word of God—in short, a reformed and ever-reforming church.

Mark of a Confessing Church The experience of the seventh-day

believers of the Puritan era also speaks to us about what it means to be a con-fessing church; that is, a people who adhere to their confession of Jesus' lordship no matter what the pressure from earthly powers.

Many of the seventh-day believers took a courageous stand for their beliefs. Several gave their lives for their convictions. Dorothy Traske, Francis Bampfield and Robert Halder died soon after imprisonment. John James was beheaded. Others lost incomes and houses or were forced to flee to avoid such harassment.

A sense of being part of the last cri-sis of the world's history undergirded this confessing stance. The Seventh-day Men makes clear that the concep-tion of the Sabbath as a decisive issue in the final controversy between good and evil, and pictured as such in apoc-alyptic prophecy, was not an invention of Seventh-day Adventists in the 19th century. The Puritans held an ardent

hope in Christ's soon return and a deep interest in the prophecies of Daniel and Revelation.

The seventh-day advocates among them saw, as Adventists later would, the general turn to Sunday observance in Christendom as part of the unfolding of history disclosed in prophecy. As Peter Chamberlain put it in an open letter to the Lord High Chancellor and the English judiciary in 1682, the "Triple-Crowned-Little-Horn-Changer of Times and Laws" had changed the day of Sabbath observance.

Recovery of the true Sabbath, then, would mark God's faithful followers in

Obsession with apocalyptic aspects of the Sabbath can shade into a paranoid exclu-sivism that withdraws from the world ...

the last days. Edward Stennett, who wrote several tracts defending the Sabbath and pastored a Sabbath-keep-ing congregation in Wallingford, declared, "It greatly concerns us to show ourselves the remnant of the woman's seed." This remnant, he noted, was characterised as "keeping the commandments of God, and the faith of Jesus."

The radical Thomas Tillam also employed language later adopted by Adventists in describing the Sabbath as "the last great controversy between the saints and the men of sin," and offering the assurance that the saints would gain "victory over the mark of the beast."

These Puritan forebears provide a precedent for understanding the Sabbath as a mark of the loyalty to God displayed by a faithful remnant in the climactic crisis of history. But with the encouragement comes a warning. For

the same Thomas Tillam, who wrote clearly about the Sabbath as a last-day issue, ended up leading his followers to withdraw from English society entirely and set up, in the Palatinate region of Germany, a commune in which certain Old Testament practices such as circum-cision and polygamy were enjoined. Mr Tillam's extremism and idiosyncratic interpretations had a devastating impact on several seventh-day congregations.

The episode reminds us that obses-sion with apocalyptic aspects of the Sabbath can shade into a paranoid exclusivism that withdraws from the world, sows discord in the church, and sees conspiracies ever lurking behind the actions of the Roman Catholic Church, the United States government, and the United Nations (for starters!).

We must also note that many of the seventh-day believers, such as John James, were identified with a group known as the Fifth Monarchy Men. This radical group emerged during the upheaval of the era of civil war and its aftermath, convinced that they were the agents of the fifth kingdom of Daniel 2—that is, Christ's kingdom. They saw themselves as the stone that destroys the statue symbolising the previous kingdoms and becomes a mountain fill-ing the whole earth.

They advocated political action, and on occasion even violent uprising, as the means for ushering in the millennial kingdom. The government suppressed the group and it faded away in the 1660s and 1670s.

Yet the connection between the Fifth Monarchy Men and the seventh-day men is undeniable and significant, particularly in the aftermath of Waco and the Oklahoma City bombing. More than ever we need to be clear that a biblical apocalyptic faith never calls us to take up arms on behalf of the kingdom of God or even to defend ourselves against perse-cutors. Rather, as a faithful remnant we follow the Lamb in the way of the cross, the way of love and nonviolence.

On the other hand, we can learn something positive from the radicality of the Fifth Monarchy Men and of Mr Tillam and his associates. The Fifth Monarchy Men were wrong in attempt-ing to bring about the millennial king-dom through force. But they were right in seeing themselves as advance agents of the kingdom, with their entire agenda and way of life shaped by that alle-

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giance and identity. Mr Tillam and his followers were

wrong in attempting to isolate them-selves from society, and in their extreme practices. But their "Solemn Covenant" is worthy of reflection.

In an era when nationalistic and eth-nic loyalties tighten their hold, and the pursuit of material wealth dims spiritu-al vision, the radicals can help teach us what it means to be a confessing church that makes it unmistakably known that its allegiance is to Jesus Christ alone, not to the principalities and powers of this world.

The history Dr Ball relates in The Seventh-day Men builds up our faith by helping us see that important aspects of Sabbatarian belief have been held throughout the history of English Christianity to a greater extent than

ever before realised. And the experi-ence of the Sabbath-keeping move-ment emerging out of Puritanism leaves us with some challenges. The challenge of holding a "remnant" iden-tity without degenerating into arrogant and destructive exclusivism. And the challenge of being a church that con-fesses Jesus as its only Lord—and on that basis offers a clear alternative to the surrounding society without so los-ing touch with society that we are unable to make an impact.

Failure to hold together both sides of these tensions places us in danger of the factors that Dr Ball believes caused the seventh-day movement in England to die out, for the most part, by 1800. For, on the one hand, the seventh-day believers ultimately failed to sustain a distinct identity. They did not establish

and support the associations and organisation necessary to keep the movement dynamic. Evangelistic out-reach too often was lacking. On the other hand, extremism on the part of some and a tendency toward con-tentiousness worked to make them iso-lated and ineffective in reaching others.

The Seventh-day Men is a formidable work of scholarship and thus not a book that you're likely to breeze through on a leisurely Sabbath after-noon. Yet it calls for careful attention, because a look back to the church his-tory of England in the 1600s and 1700s turns out to help us see ourselves more clearly and find our bearings as we move into the future. 111

Douglas Morgan is the assistant professor of history at Columbia Union College, USA.

On Sabbath, I Like To: 'try to prepare all Iweek so I can enjoy Sabbath. (Sometimes it doesn't work!) I use my resources, five teenage chil-dren, to make sure the house is clean and the shopping done. Then we're ready to relax.

I like to make special meals for a special day; use the special crockery and cutlery etc. On

Friday night we even use candles. We sit around and relax with the family when the sun

sets and Sabbath comes in on Friday night. I especially enjoy wintertime when we gather around our wood fire. At this time we make music, read a favourite psalm, and talk over how good God is. Mostly we discuss things that have happened to us during the week, or dissect a new thought we've had.

I like to sleep in awhile on Sabbath morning, but if it's a really nice day, a walk down by the river in the fresh morn- ing air wins! Sometimes my husband and I go together and sometimes I like to go on my own, so I can talk to God and absorb His creation. Sometimes I sit on the grass and lean against a tree and just drink it all in. I love to watch the light and shade, line and texture in the riverside scene.

Going to church and seeing my friends is one of my favourite things. I love them and they love me. Young, old, black, white or brindle, male or female, it's all the same to

me. We each know the other's not perfect, but how won-derful it is to have them, in a world where most people just don't care! I feel so happy, sharing with them our ideas on the Bible and about God and other big "life issues."

Our praise time in church is fast becoming a real favourite too! When we sing in our church, we think of the words and what they really mean to us. We all share those wonderful thoughts and it brings us closer together, and to God. (Sometimes I get the urge to reach up my hands to God. Mostly I sit on them.) My children complain that I sing too loudly, but I don't care, I'm too old to be worried about that now.

Sometimes it's my turn to take the lesson. I really enjoy that. The Bible is so full of pictures of God. I enjoy point-ing these out. It's stimulating to spend time digging togeth-er into something that really matters.

When it's my turn to play the piano for church I look for-ward to that, too. Music tells me that God meant us to enjoy our lives. Even though I can't reach my husband's standard I still like to offer the best I can to God.

On Sabbath afternoon I'm never happier than when the house is full of people. We've shared our special Sabbath lunch, left the dishes till after Sabbath, and now we've got all afternoon to share each other's hopes and dreams, joys and despairs, new ideas and challenges. If the people are musical we have a good old "jam" session, inventing our own special version of all the old tunes we love.

Then it's great to cap off the day taking a good stiff walk in the bush or beside the river, and pausing on the grass at the end of the walk to close Sabbath together as the sun sets.

Of course, in a minister's home not all these things hap-pen every time, but some of them do, most Sabbaths. Without a doubt, Sabbath is my favourite day of the week!—Janette Kingston

RECORD January 13, 1996 9

Release From Time's Tyranny by Alfred S Jorgensen

Is proper Sabbath-keeping restrictive?

here are some people who feel that it is. In fact, they even cite the 58th

chapter of Isaiah as urging that such is the case. "If you turn away your foot from the Sabbath, from doing your plea-sure on my holy day . . . not doing your own ways, nor finding your own plea-sure, nor speaking your own words . . ." (verse 13, NKJV).

Isn't that, they ask, restrictive? Isn't it hedging the Sabbath around with a lot of dos and don'ts? Doesn't it smack of legal-ism? Surely this isn't the liberty of the gospel for which the apostle Paul so strenuously pleaded in Galatians!

Viewed from a negative perspective such might seem to be the case. But unfortunately any such approach fails completely to take account of what Isaiah is really saying. For if we look carefully at what the prophet is empha-sising in this passage (verses 13 and 14), we will observe that his overiding con-cern is that proper Sabbath keeping should issue in delighting oneself in the Lord, or as one of the more recent trans-lations has it, "truly enjoy knowing the Lord."

In short, Isaiah is pointing out that how we feel about keeping the Sabbath will be very largely conditioned by how we relate to the Lord. Then, he says, we will find the Sabbath a "delight, the holy day of the Lord honourable."

The principle in the parallelism is obvi-ous. To enjoy keeping the Sabbath we must enjoy knowing the Lord. And con-trariwise, when we enjoy knowing the Lord we will enjoy keeping the Sabbath in the way that the Lord has prescribed.

Surely it must be evident that what is being stressed in these verses is that Sabbath-eeping is a matter of attitude. How we think about God. How we

relate to our heavenly Father. The way we react to and express our gratitude for His providential care in our lives and His display of grace in our Christian experi-ence. And—taking account of the whole chapter—by what means we minister to others in His name.

Read this chapter through again and ask: What was God wanting His ancient people to do, if they were going to wor-ship Him acceptably? There was appar-ently no problem about their sacrifices and ritual. No one, it seems, could ques-tion the propriety with which the sanctu-ary services were being conducted. But what about the personal lives of the wor-shippers! The unjustly chained prisoners! The abuse of other people's personal freedom! (See verses 6, 7.) These were the matters that needed to be put right if they were to delight themselves in the Lord, keep the Sabbath as God had ordained, and ride on the high places of the earth.

Now isn't this what the apostle James means by "pure and undefiled religion before God and the Father"? (James 1:27, NKJV).

And isn't this the necessary precondi-tion for acceptable Sabbath-keeping?

And what better time to practise it than on Sabbath?

And what greater joy can we antici-pate than the Master's approbation: "Inasmuch as you did it to one of the least of these my brethren, you did it to me"? (Matthew 25:40, NKJV).

Yes, it is true that God says we must stop doing and saying whatever we please on His special day. But is this real-ly restrictive? Not at all when we read it, as we should read everything else in the Bible, in context.

The context here is the fourth com-mandment—to one part of which we pay immense regard (and rightly so): "Remember the Sabbath day to keep it holy." But what about the other part: "Six days you shall labour and do all

your work"? A whole week to do and say whatever we please!

All God asks is that we reserve one day—the seventh-day Sabbath—exclu-sively for Him.

And why does he require this? As someone once noted:"We are tyrannised by time! We belong to a whole new gen-eration whose dictators seem to be the calendar, the clock, and the appointment diary! There is no longer time to live. The reason is that we are living for time. Eternity is far from our hearts and thoughts. The years, the months, the weeks, the days, the hours, the minutes and even the seconds have imprisoned us in a world whose intention seem to be to hurry us, worry us, and bury us!"

Certainly it is more than passing strange, indeed positively ludicrous, that at a time when more people have more leisure and more labour-saving devices than at any other time in the history of the world, they are more tense, more fretful, more eternally on the go than they have ever been.

Dr J Sidlow Bazter tells of a large neon sign in London: "Don't kill your wife with overwork—let electricity do it."

One evident reason why God has given us the Sabbath is to free us from this tyranny.

"God saw that a Sabbath was essential for man, even in Paradise. He needed to lay aside his own interests and pursuits for one day of the seven, that he might more fully contemplate the works of God, and meditate upon His power and goodness. He needed a Sabbath to remind him more vividly of God, and to awaken gratitude because all that he enjoyed and possessed came from the beneficent hand of the Creator" (Patriarchs and Prophets, page 48).

All of which is simply saying that the Sabbath was designed to be a spiritual experience. If we have allowed our lives to be captivated by the Master, saved by

10

RECORD January 13, 1996

FEARE

Sabbath and the Pastor

His grace and sanctified through the power of His Spirit, we will find the Sabbath a joy and delight. We will love it. All through the week we will anticipate the glorious "opportunity for commu-nion with (God), with nature, and with one another" (Education, page 251).

So we return to Isaiah's observations: when we delight ourselves in the Lord, we will turn away our foot from the Sabbath.

Alfred S Jorgensen, a former theology lecturer and South Pacific Division field secretary, writes from Bayswater North, Victoria.

Ellen White wrote of Sabbath:

Message to Parents

"Thus parents can make the Sabbath as it should be the most joyful day of the week. They can lead their children to regard

it as a delight, the day of days, the holy of the Lord, honourable" (Testimonies for the Church, Vol 6, page 359).

True Worship Encouraged "We need to cherish and cultivate

a spirit of true worship, a spirit of devotion upon the Lord's holy, sancti-fied day. We should assemble togeth-er believing that we shall receive comfort and hope, light and peace from Jesus Christ" (The Faith I Live By, page 35).

More Than Form "Everyone should feel that he has

a part to act in making the Sabbath meetings interesting. You are not to come together simply as a matter of form, but for the interchange of thought, for the relation of your daily experiences, for the expression of thanksgiving, for the utterance of your sincere desire for divine enlight-enment, that you may know God, and Jesus Christ, whom He has sent. . . . Never think that you can be Christians and yet withdraw your- selves within yourselves" (Testimonies for the Church, Vol 6, page 362).

by John Chan

Sabbath is your busiest day of the week. How do you, as a minister,

keep the Sabbath? How do you make it meaningful for yourself and your fami-ly?" These are questions I'm often asked.

Irrespective of one's occupation, we should get one point clear: cessation from work is not Sabbath-keeping. Otherwise a prisoner in solitary confine-ment keeps it better than most of us.

We pause from labour so we may devote our entire being, energy and attention to worship, not as an obliga-tion, but to focus on God as Creator and Saviour.

To me, each Sabbath is a day of delightful communion with God. It's a sacred appointment with the King of kings—an appointment of love between creature and Creator.

I lead out in church service as a wor-shipper. Yes, preaching is physically demanding and emotionally draining, but it is a joyous and rewarding experi-ence. This is why many retired minis-ters continue to preach—and many lay members enjoy preaching.

Many ministers, like myself, even pack a sermon or two with them when they go on holidays. My wife calls them my "hopeful sermons"—I hope some-one will ask me to preach. Paul says, "Woe is unto me, if I preach not the gospel!" (1 Corinthians 9:16).

The Preparation Day I find the secret to a really relaxing,

enjoyable Sabbath is in its preparation. I have to remind myself that the Lord didn't give me a preparation hour, but a preparation day. We often try to com-press all 24 hours into an hour or two to do all the house cleaning, all the cooking and ironing.

If I were to have the sermon, the overhead transparencies and the church bulletins ready before the sun sets in an hour, I would be very

stressed. I usually spend the entire Friday in preparation on the sermon, the bulletins, the overhead transparen-cies and the fellowship meetings.

Friday Evening Meals Friday nights were always special in

our household. Our two children (now grown) used to help set the tables with candles. They used to called them "Jewish dinners." They'd switch off the lights and light the candles. Somehow, the potato soup tasted more delicious because of the candles. Then there was always the story time afterwards.

A Day Aside As a pastor, I have to be extra care-

ful in what I do on Sabbath. Over the years I have placed some self-imposed restrictions on what I do on Sabbath. For instance, I don't go out and give Bible studies to my interests on Sabbath. I believe it's perfectly all right for members to do that on Sabbath, but by avoiding what I normally do during the week, I'm setting aside the Sabbath as a special day for myself and family.

We are blessed as a people to recog-nise this wonderful truth. It is a privi-lege to call the Sabbath a delight, the holy of the Lord. By honouring the Sabbath, we honour God, the Lord of the Sabbath. 0

John Chan is a church pastor who is based in Northam, Western Australia.

RECORD January 13, 1996

11

Busy Sabbaths:

Cabbath morning means an early Wstart. There are things to set up and prepare at church. Usually I'm the first there.

*Sabbath school and church time is spent operating several sound sys-tems. I don't get too much out of either worship time when I'm work-ing like this.

*After church I socialise. I can spend almost an hour and a half talk-ing with friends—I'm the last to leave.

*Sabbath lunch is mostly eaten at home. In summer it's usually a pic-nic with friends; in the winter we normally eat at home in a house with an open fire.—Brenton Stacey

Pacific-style Sabbaths by Dr Erika Puni

'ye come to acknowledge that I cannot "do" any more with my good deeds to add to the sacredness of God's day of rest.

The focus of Sabbath-keeping for me as a child was always the indi-

vidual, the believer, the Sabbath-keeper. The emphasis was constantly on "doing" the right thing and demonstrat-ing appropriate Sabbath behaviour as understood by my immediate communi-ty of faith.

My childhood experience of Sabbath observance was at best "salvation by works" activities and very behaviour orientated. Today as a Christian-in-pro-cess (still growing in Jesus) and a Sabbatarian Adventist I still "do" many of the things I once did on Sabbath, and more, but my focus and emphasis on keeping the Sabbath "holy" is grounded in the realisation that God's works of creation and redemption were indeed complete in Christ.

With this understanding of Sabbath observance I've come to acknowledge that I cannot "do" any more with my good deeds to add to the sacredness of God's day of rest. This paradigm shift is the result of a better understanding of the gospel and a deeper knowledge of Scripture.

While worship, Bible memorisation, and witnessing are spiritual activities that ought to be practised every day of the week as well as Sabbath, it is corpo-rate witnessing that for Pacific island

churches is very much a special feature of Sabbath observance.

My former church at Apia (Western Samoa), for example, had a regular pro-gram of hospital and prison visitations on Sabbath afternoons. We would, as church members, sing hymns and share Bible promises with patients and prison-ers. At Fulton College (Fiji) I was a member of a witnessing team that con-ducted a branch Sabbath school for Hindu children at a nearby village. On other occasions I was involved in street preaching in the neighbouring town in, and in distributing literature.

Though embarrassed and nervous in the initial stages of these witnessing ini-tiatives, courage developed as I saw pos-itive indications of people's response to the love of God.

Genuine Sabbath-keeping, I believe, involves individuals and churches reach-ing out in love and compassion to the sick, the poor and the oppressed (Matthew 25:31-46). It was always a thrill then and still is to share Jesus with others through these service opportuni-ties.

While the Sabbath may be a day for corporate worship and doing good, Sabbatarian Adventists in the countries of the Pacific that I lived in, accept God's rest in Genesis 2:3 as "physical rest."

Because of the heat and extreme tem-peratures in some of these islands, many Seventh-day Adventists take Sabbath afternoon siestas as an appropriate way of keeping the Sabbath hours holy. Church members in industrial countries like New Zealand and Australia also take their "Sabbath rest" after a demanding and tiring week at their reg-ular place of work.

It should be stated, of course, that the Creator rested not because he was tired, but because Creation was com-plete. Nevertheless, the broad princi-ples of Sabbath keeping, I believe, allow for people to take time off dur-ing the Sabbath to rest. More impor-tant, they must accept Jesus' invita-

tion for "spiritual and emotional" rest on the Sabbath.

Sabbath observance, in the final anal-ysis, must be God-centred. Whether it's worship, witness, meditation or rest, Sabbath-keepers should have their eyes fixed on Jesus, the "author and perfec-tor of our faith" (Hebrews 12:2). Additionally, Sabbath-keeping that hon-ours God is Sabbath observance that exercises mercy, charity and justice. ❑

Dr Erika Puni is the Assistant Secretary for the North New Zealand Conference.

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RECORD January 13, 1996

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CHILDREN

A Page of Sabbath Puzzles by Gwen Pascoe

Psalm 92 is called a Song for the Sabbath. It is also a Song of ..

Find the italicised words in this find.a.word. The answer is a word that is not italicised.

It is good to praise the Lord and make music in your name, 0 Most High, to proclaim your love in the morning and your faithfulness at night, to the music of the ten-stringed lyre and the melody of the harp.

For you make me glad by your deeds, 0 Lord I sing for joy at the work of your hands. How great are your works, 0 Lord, how profound your thoughts! The senseless man does not know, fools do not understand. . . . But you, 0 Lord, are exalted forever.

. . . You have exalted my horn like that of a wild ox, fine oils have been poured upon me. My eyes have seen the defeat of my adversaries.. .. The righteous will flourish like a palm tree, they will grow like a cedar of Lebanon; planted in the house of the Lord, they will flourish in the courts of our God. They will still bear fruit in old age, they will stay fresh and green, proclaiming, "The Lord is upright; he is my Rock, and there is no wickedness in him."

This is another word for the answer to the find-a-word. How many other words can you make from the letter square? Every word must include the mid-dle letter.

H A N P E P S S I

Chose a letter from below the space to complete the sentence.

■

GHDEAABBAHER L I EMGAEECTH TOV SKRIOUR TO S V US

RECORD January 13, 1995 13

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Adventist Alpine Village

ALL SEASONS RESORT FOR SCHOOLS AND CHURCH GROUPS

WITH FAMILY CHALETS

at the Adventist Alpine Village

Jindabyne

Phone or Fax: The Ranger for furthor information and bookings on

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Appreciation Harrison. Lorna, Ann and Michael Browning, Peter and Dianne Harrison and families would like to thank everyone most sincerely for their wonderful support at the time of Roy's death. We were overwhelmed by the cards, the phone calls, floral tributes and visits, and your prayers during this time of sadness. Your loving concern has been a source of inspiration to us, and a recognition of the blessing of being part of the family of God on this earth. We are looking forward to the resurrection morning. We would be grateful if you would accept this as our per-sonal thank you to all. May God bless you very much.

Anniversaries

Revell. Lyle and Gladys Revell celebrated their 60th wedding anniversary on 5.12.95. It was a happy, but fairly quiet day due to deli-cate health. Family called and their home was filled with flowers. Lyle and Gladys were the first couple to be married in the Penguin Baptist church, Tasmania. They have three daughters and two sons, 14 grandchildren and 10 great-grandchildren. Lyle and Gladys have been staunch mem-bers of the Ulverstone SDA church all their lives and still attend regularly.

Courtney. Sid and Evelyn Courtney (nee Fagg) were married on 28.11.45 in Mackay, Old. In addition to celebrating their 50th anniversary with friends, in October they enjoyed a family reunion with Dawn and Graham Galwey from South Australia and Barbara and Rob Louk from Western Australia.

Dan Courtney

Weddings Hodgson—Baillie. Neil Hodgson and Val Baillie were married on 5.11.95 in Perth, WA.

Andrew Skeggs, Gary Blattmann

Olsen—Bowater. Trevor Roy Olsen, son of Roy and Kathleen Olsen (Welsford, New Zealand), and Shona Ruth Bowater, daugh-ter of Malcolm Sheffield (Wellington) and Edith Sheffield (Auckland), were married on 22.10.95 at "Twin Pines," the home of the groom's parents. Stan R Rex

Stanley—Brown. Garry John Stanley, son of Gerald and Zeta Stanley (New Lynn, Auckland, New Zealand), and Christine Patricia Brown, daughter of Amy Miles (Birkdale, Auckland) and the late Alan Miles, were married on 23.10.95 at Brentwood Avenue SDA church, Auckland.

Stan R Rex

Obituaries Anderson, Kathleen Beatrice, born 3.5.1900; died 12.11.95 at Charles Harrison Home, Cooranbong, NSW. With her hus-band, Pastor Theodore Anderson, she served the church for many years through-out Australia and New Zealand. She is sur-vived by her daughter, Joy Sparks (Mullumbimby, NSW); son, Kelvin (Hornsby, Sydney); eight grandchildren; 10 great-grandchildren; and one great-great- grandchildren. S R Goldstone

Bentley, Emma Isabel, born 15.2.07 at Annandale, NSW; died 25.10.95 at Guildford. Married in 1931. She was prede-ceased by her husband, Ernest, in 1992, and a daughter, Beverley. She is survived by her daughters and sons-in-law, Velma and George Rozenblat and Kay and Steve Morris; and son and daughter-in-law, Paul and Shirley (all of Sydney).

Robert Craig and Marilyn Craig

Cheetham, Beryl Jean, born 9.5.28; died 5.11.95 at Mossvale, NSW. She was baptised at Bowral in 1967. Beryl loved her family, her church and her Lord. She was predeceased by her husband, George, in December, 1975. She is survived by her children, Dawn, Wendy, Trevor, Sonja, Sandra, Jemina and Karen;

T D Kingston and families.

COpertino, Giuseppe (Joseph) Vittorio, born 6.9.36 in Bari, Italy; died 5.11.95 at Port Macquarie, NSW. Married on 8.2.76 at Cooranbong. They spent a number of years in Switzerland before returning to Australia. Joseph's latest employment was teaching French in the Adventist primary schools at Taree, Port Macquarie, Kempsey and Macksville. He is survived by his wife, Vhonda; daughter, Gabriella; and son, Nicolas; and parents-in-law, (Pastor) Vern and Edna Heise.

Des Potts, Douglas Robertson, David Brown

Cozens, Norma Adella (nee McKinley), born 12.12.24 at Peterborough, SA; died 1.11.95 at Moruya, NSW. She was baptised by Pastor David Sibley in Warburton, Vic, where she worked at Signs Publishing Company until her marriage to (Pastor) Bert Cozens on 4.1.45. Their 21 years of mission service were spent in Fiji, Vanuatu and Papua New Guinea. This was followed by service in the homeland. Norma's was a life of selfless service and the lives of many were enriched by her gentle Christian witness. She is survived by her husband; children, Leonie, Glen and Irwin; their spouses, Neville, Julie and Irene; sisters, Mavis, Elva, Thora, Jessie and Verna; her 98-year-old mother; and nine grandchildren. Freeman McCutcheon

Harvey, Edward, born in July, 1935, at Jandakot, Perth, WA; died 30.10.95 at Armadale. Married in 1954 at Fremantle and was baptised in September 1994 at Midland SDA church. Edward was a stockman, busi-nessman and handyman. A man of honour, lover of life, and a true gentleman, he is sur-vived by his wife, Beryl; sons, Mark (Denmark, WA), Brad (Perth) and Michael (Perth). Andrew Skeggs

Hawken, Daphne Joyce, born 27.12.22 at Lismore, NSW; died 7.11.95 at her home in Cooranbong, NSW. Married Lance Hawken in 1950. She is survived by her husband;

daughters, Joanne (Swansea) and Deanna (Mrs Winston Sharpe, Bonnells Bay) and son, Graham (Cooranbong); nine grandchil-dren; sisters, Jessie Larsen (Toowoomba, Old) and Jean Nowlan (Cooranbong, NSW); and brother, Edward (Toowoomba, Old).

J N Beamish, C E Sommerfeld

Howard, Coral Mavis (Connie), born 27.8.23 at Latrobe, Tas; died 30.10.95 at Burnie. Predeceased by her husband, Geoff. in 1992. She is survived by her children, Tony (Smithton), Kevin (Wynyard) and Julie Frankcome (Smithton). G Wayne Stanley

Lang, Eva Amelia, born 10.11.06 at Fremantle, WA; died 30.10.95 at Sherwin Lodge, Rossmoyne, WA. Married on 1.5.29. Eva was a nurse and a farmer's wife. She had a strong personal faith and was generous and self-sacrificing, especially for the church. Her husband, George, predeceased her in 1981. She is survived by her children, Ila Ashcroft (Perth), Fred (Melbourne, Vic) and George (Lancelin, WA).

Andrew Skeggs

McGee, Wilfred, born 17.5.08 at Leeds, Yorkshire, United Kingdom; died 20.10.95 in Adelaide, SA. Predeceased by his wife, Elsie. He is survived by his daughter, Cynthia, and her husband, Frank; four grandchildren; and four great-grandchildren.

Fred Webb

Race, Stanley, born 6.6.29 at Maitland, NSW; died 6.10.95 in a motor accident between Brisbane and the Gold Coast, Old.

He married Joy Renton on 3.4.58. Stan is survived by his son, David (Brisbane).

Gordon Oaklands

Schultz, Ivy Eliza (nee Badrick), in her 95th year, died 16.10.95 at the Dandenong District Hospital, Vic, and was buried in the Springvale Cemetery. Predeceased by her husband, Eric. She is survived by her daugh-ter, Daphne Newman; sons, Raymond and Desmond; nine grandchildren; and 13 great-grandchildren; two sisters and one brother.

Walton Pitt

14

RECORD January 13, 1996

Sydney Adventist Hospital Positions

Emergency Care The Emergency Care Unit of the Sydney Adventist Hospital (NSW) is due to open in April 1996. This is an exciting opportunity to be part of the team to launch this new department.

Advertisements Volunteers are urgently needed to fill the following positions:

1. English Language Teacher, ADRA, Laos, to teach English at the Ministry of Health training facility. Volunteer must be mature, preferably with tertiary training and some experi-ence teaching English as a second lan-guage. Position is for one year, pay own fares. ADRA will pay insurance, accom-modation, local travel and $US250 per month living allowance.

2. Teacher, Tamworth Primary School, to care for this small rural school. Six students, K-6. Position is for 11 months, commencing January 30,1996. Accommodation and allowance provided.

3. Computer Systems Administrator, Auckland Adventist Hospital, to support the DEC Alpha System, PC Network admin-istration and Unix-OSF programming. Position is for one year, commencing January 1996. Accommodation and living allowance provided.

4. Pilot, Western Pacific Airline, Honiara. Qualifications—Australian Commercial Pilot's licence and Command Instrument Rating with a minimum of 1000 hours total experience, of which 200 hours must be in command of twin-engine aircraft along with 200 hours instrument time. Position is for one year, commenc-ing January 1996. Accommodation and allowance of SBD1500 per month provid-ed.

5. Volunteer Youth Worker/Assistant Pastor to serve the Lismore (NSW) and Eight Mile Plains (Qld) churches. Adventist tertiary stu-dent who would like a year off study to allow God to affirm their gift of ministry to variety of age groups including school, Pathfinders and tertiary students. Position is for 11 months, commencing January 1996. Accommodation, vehicle and living expenses provided.

6. Volunteer Teachers, China, to teach conversational English to students of the Beijing University. Position is for one year commencing February 1996. Accommodation and allowance available.

7. Volunteer Minister, Karalundi. Applications are invited for a volunteer minister at Karalundi in 1996. Function includes organisation of spiritual pro-gram, school community social activities program and some help to Meekatharra church. For further details or applications write to Tony Knight, WA Conference of SDA Church, PO Box 134, Gosnells WA 6110, or contact Pastor Eric White.

For any information on volunteer service, please contact Pastor Eric White, Volunteer Service Coordinator, 148 Fox Valley Road, Wahroonga NSW 2076; phone (02) 489 7122 or fax (02) 489 1713.

Are You Energetic? Well organised, adaptable? Interested in young people and their spiritual welfare? Into games and activ-ities like camping? Keen to broaden your

horizon, in the homeland mission field? Karalundi Aboriginal Centre is accepting applications for the position of both boys and girls dorm supervisors. You may contact Karalundi by phone (099) 81 2933 or (099) 81 2937, Principal, Administrator. Or write to PO Box 6, Meekatharra WA 6642 with resume. Other positions available at Karalundi in 1996 include Accountant, Primary Teacher, Secondary Teacher—Science—ESL, Farm Manager/Maintenance.

lakina Adventist School—American Samoa. Volunteers urgently needed to complete this ADRA project. We need car-penters, blocklayers, electricians, concrete renderers, painters and plumbers. If you could spare two or three weeks to do some real missionary work from mid-February, 1996, contact team leader, Robbie Erceg (02) 653 1154) or Volunteer Service (02) 847 3328.

Teaching Positions—New Zealand SDA Schools. Teaching positions are available in a number of New Zealand SDA schools. Inquiries for vacancies may be obtained from the New Zealand SDA Schools National Office. Phone 09 262 5620, fax 09 262 5621.

Medical Missionaries Needed for Eden Valley Health Centre, opening early '96, female hydrotherapist, vegan cook, office worker, farmhand. For further details write: PO Box 177, Balingup WA 6253. Phone (097) 64 1314 or (097) 641183.

Auto Repair Business for Sale. Established 20 years, excellent reputation, eastern suburbs of Melbourne. Yearly turnover $600,000. Stock, fixtures, fittings, plant, equipment and goodwill. Total $400,000+. Net annual rent $15,000. Total sale price $250,000. Further information, phone agent on 018 237 644 or A/H (059) 66 2167.

Video Gift Ideas: Songs to Remember $25; New Age Perils $29; ChildCrafting $50; The 1888 Message $50; Daniel Series $60: The Sanctuary $99; Revelation $120. Phone Better Lifestyle Communcations (066) 29 5222.

Adventist Aviation Association Annual General Meeting. Notice is hereby given that the Annual General Meeting of the Adventist Aviation Association of WEstern Australia Inc will be held in the Activity Centre at Sherin Lodge Retirement Village, Bullcreek Road, Rossmoyne, on Sunday, February 4, at 6 pm. Reports will be given by the president and treasurer, and office-bearers will be elected for the ensuing year. Members are request-ed to bring a plate—drinks will be provided. All welcome.

Stanthorpe Church School is in a small country town with a large active church, the best summers in Queensland, an area of scenic beauty and bargain real estate prices. For information contact: The Principal, PO Box 9, Stanthorpe Qld 4380. Phone (076) 812551.

Travelling Overseas? Save Ms. You need Unicorn International (also USA domestic, including Puerto Rico, Hawaii, Alaska, 38 cents per minute flat rate-24 hrs). Phonecard. Fast, efficient, cost-saving. Use from any touch-phone.

Registered Nurse Positions

The following criteria applies:

• Minimum 5 years experience in Emergency Care • Qualifications in Accident & Emergency Certificate and/or trauma Nursing Care course •Commitment to further education • Active commitment to quality manage-ment • Active commitment to customer focus issues • Effective communication and interper-sonal skills • Flexibility •Commitment to team approach • Commitment to philosophy and objec-tives of the SAH

Conditions and remuneration in accor-dance with the NSW Private Hospital Industry Nurses' (State) Award.

Inquiries to: Robyn Stevens—Nursing Unit Manager, Emergency Care Phone (02) 487 9122

Eliminates surcharges from motels/pay-Phones etc. Activate and re-activate from your own credit card en route. Call from over 36 countries to over 250 countries on a Toll free 1-800#. For your free phonecard and information call Sydney (02) 481 9718 or 04! 922 0698.

Adventist Recording Studio now fully operational. Morning Star Productions-24 tracks, computerised mixing plus all-round music production, all in a comfortable Christian environment. Rates are incredibly reasonable. For further info, fax or phone (02) 823 8087 or write to: PO Box 721, Fairfield NSW 2165.

Avondale Retirement Village has available a range of Self-care units both on a donation-entry basis and Resident-funded. Hostel and Nursing Home facili-ties are also available. Please inquire from the Manager, PO Box 105, Cooranbong NSW 2265. Phone (049) 77 2340, fax (049) 77 1882.

Sunlake Real Estate. Lake Macquarie and Cooranbong specialists. Earthly dwellings at heavenly prices. Inspect the greatest earth on show now! Contact Larry Schur and Kevin Hilder; we're at your service. (049) 705 222.

Clerical Staff Positions

The following criteria applies:

Essential • Advanced typing/computer skills • Extensive clerical experience (4 years) • Ability to display initiative • Effective communication and interper-sonal skills • Effective organisational abilities • Commitment to responding to the needs of the public •Commitment to philosophy and objec-tive of SAH

Desirable • Previous hospital experience. A knowl-edge of medical terminology.

Hours of duty: Rotating roster to cover 24 hours a day/ 7 days a week

Conditions and remuneration in accor-dance with the Private Hospital (State) Award

Real Estate—Cooranbong. horn Lake Macquarie to the Wattagan Mountains, we can assist you to buy or sell. For friendly and professional service contact Geoff & Deirdre Reilley on (049) 77 2911.

WTS Furniture Removal. Local, coun-try and long-distance. Storage provided and packing supplied. All goods insured. Free quote. PO Box 214, Williamstown Vic 3016. Phone (03) 397 7190 all hours. Mobile phone 018 383 140. New depot in Brisbane: phone (07) 841 2621, mobile phones (018) 732 773, (015) 673 322.

Advertisers Please Note: All advertise-ments should be sent to Record Editor, Signs Publishing Company, Warburton Vic 3799. Advertisements approved by the editor will be inserted at the following rates: first 30 words, $A30; each additional word, $A1.50. For your advertisement to appear, payment must be enclosed. Neither the editor, Signs Publishing Company nor the Seventh-day Adventist Church is responsible for the quality of goods or services advertised. Publication does not indicate enclor.ement of a product.

Finally: Fear not torn-morrow; God is already there.

Inquiries to: Kerrie Stepniak—Personnel Officer Phone (02) 487 9222

Closing date: February 9,1996 Application along with a Curriculum Vitae should be forwarded to:

Personnel Officer, Human Resources Department Sydney Adventist Hospital

185 Fox Valley Road Wahroonga NSW 2076

Fax (02) 487 9266

RECORD January 13, 1996 15

ES [AS

(4,

Advanced Certificate in Aviation

(Commercial Pilot Licence)

Touaiti Batiku Matthew Frost Paul lakoba Conan Jerrard James Rose

Certificate in Business Stu&

Simone Anderson Alisa Heath Sarah Lynn Aphantre Phimmachaith

Advanced Business Stu: he,

Brett Barons Cristi Cantrill Suzan Carney Narelle Davis Leticia Lec Rebecca Lynn Peter Thomson

General Stud r. c,rtilicatc

Natalie Goodin lakopo Palale Kerrianne Peachcy

1.;, iploma of Tea,11Mg (Primal-

Catherine Kay Damon Quick

BACtIELORS DEGREES

Bachelor of Arts

English Nadine McMahon - Credit Andrew Simpson

History Martin Gray

History/Religion Grant Burton Kenneth Gale

Religion Hayden Bland Garry Hodgkin Wayne Krause John McNaughton

(Theology)

Carl Areke Simon Ashfield-Smith Robyn Dunstall Daniel Hanbury Anthony Manu Dallas

IBer ei Saunders

P PCr aoentrtn -orC r e d Distinction

it

J

Steve Stevenson Mark Venz

Bachelor of Business

Accounting Carolyn Bertelsen Warwick Brooker - Distinction Shane Burge Melissa Campbell Brett Robinson Geoffrey Samuel Robert Sanderson Gregory Smith Michelle Smith Karine Stanley cets‘G R A TU4

1/()

A vo

da

le col Graduates

tS.%

1995 Q

‘e/ j4 OF WO

Yee Man Fanny Chan Brett Chapman Judith Clark - Merit Grahame Cooke Joyce Cousins Be Craig - Credit Fiona Croft Fleur Deppeler Wayne Doble Lloyd Dodds Natalie Evans Robin Fenton Derek Flynn Darren Forrester Ross Gilchrist Valmai Giles Dorothy Hall - Merit Joanne Hammond Sarah Heath - Credit Carolyn Heckendorf - Credit Angela House - Credit Helen Hunwick Anthony Hutapea Paul Izod - Credit Cinone Johnson - Distinction

Willem Knopper Shantel Lafontaine Yuk Mui Jackie Lam Sonja Lazdinis Tracy Levett - Merit Delwyn Lillo Tracey Lyne Jane Lynn Kerelyn Martin Elsa McCulloch - Merit Roger Meanv - Credit Stephen Mitchell Danica Moore Meredyth Morris Charles Muirhead Eugenia Nemestothy Linda Novelly Gina Pascoe - Credit Louise Patrick Steven Pettman Natalie Potts - Credit Diana Roberts Craig Rorich Larissa Rosendahl Jeneen Schmidt - Merit Gavin Shields Pooran Singh Julie Stott Valerie Stott - Merit Simon Tirehett Leanne Twist Juliet Van Schoonhoven Cara Webster Nancye Weedon Michelangelo Wegner Maureen Whitsed Janelle Wilkey Kristine Wright - Credit Jason Young

Bachelor of SdeTICC

Biological Science Paul Boyd - Credit Wayne Everingham - Distinction Yvette Johnson Bronwyn Shanks

POST- GRADUAT

DEGREE'

Graduate Diploma

in Nursli.

Acute Care Renee Craig Scott Peers Linda Sparke Priscilla Stokoe Fiona Taylor David William

Geography Lana Marshall - .

non Andrew Peter Brendan Roberts Daran Royce

History Ruth Dauven Carolina Hanbury Anthony Harrison Karen Heinicke Carl Heise Michael Webster

Home Economics/ Design and Technology Tommasina Cuda Kerin Thorne

Industrial Technology Stewart Dines Andrew Robb Troy Sheppard Kathryn Toml inson Elwyn Youse

Kevin Petrie - Merit Joanna Sedgman Sara Thew Karl Weber Andrew Williamson Craig Young - Merit

Bachelor of Nursing

Debra Absalom Ian Ainsworth Andrea Amos - Distinction Aloma Anderson Luana Baines - Credit Yvonne Baldwin - Credit Sandra Baker Piari Barnett - Credit Steven Bexon Janelle Borrott Megan Bowman Sonja Brenton-Coward Lvnnelle Butzbach Holly Carney

Accounting and Computing Dale !fryer Raymond Hibbard - Credit Travis Manners - Credit Mark Powell

Bachelor of Edo< st

Biological Science Tania Devenish - Credit Madeline Hanks

English Kylie Dawson Emma Hallam-Hope Letitia Madden - Distinction Lisa Thomson - Credit Shanelle Warren - Credit Katherine Watson - Credit

Computing Brett lredale Greer Jackson David Petrie Mathematics

Wesley Thomson

Music Natasha Dines

Physics HammondGregorY

Kenneth Luke

Visual Arts Simon Banks Robert Bechaz Dee Ann Donnelly Leslie I lala Kenneth Tosen

Bachelor of Education (Primary)

Sharyn Bazley - Distinction Veronika Chester Dumisani Dlamini Suzanne Haslam Sello Ilelepi Andrew Matthes - Credit