How I became 7th-day Adventist? Part 2

This post is the continuation of a previous post (or part 2 thereof) that I started way back July 2012. As I ended part 1, I spoke about how I began a university experience that changed my religious and spiritual outlook.

First year at university

The 2000s was a turning point for me spiritually. It was in this period that I arrived at university and felt that Satan was assaulting my intellectual foundation in Christianity. It felt as if there was an intellectual assault on my Christian worldview and outlook, which I did not experience before within in my previous stages of education. For the first time, many of the lecturers and tutors that taught me, seemed to be secular or critical of Christianity. Then many of my fellow university students were the party going types. I met university students who justified the use of curse words and foul language intellectually. I learned of many Christian students who abandoned their faith on campus, some taking on Rastafarian world views, others falling to fornication and parties. I even had a person who seemed to be an overt Satanist in at least one of my classes. To make matters worse, I saw many idols (sculptures) that glorified images of naked bodies and paintings that seemed suggestive of sexual messages. This environment isolated me and made me feel that I was now in the Devil's campus.

So I sought refuge, and went to join the University and College Christian Fellowship (UCCF), the university equivalent of the Christian club that I was part of at my high school. However, unlike high school, for university I had greater options and variety of Christian groups to choose from. However, like the human being that I am, I stuck with what I knew and was used to.

As I attended the first meeting, I felt a sense of smallness, as the group was way bigger than what I was accustomed to in high school. In my first year, though, I at least continued with them, and especially their small group meetings, joining for devotions in the early morning and prayer times when I felt my spiritual reserve was emptying.

While UCCF was my mainstay, I must say that I felt the need to connect with others. I remember signing up for a bible study with Campus Crusade for Christ, though at the first meeting, the person did not show up. At that time I also encountered members of the Kingston Church of Christ. I remember the day I met this tall young fellow who just walked up to me and invited me to church. I was impressed at his boldness and bravery. So I obliged him once by attending the church one Sunday, but more so attended the small student group on campus.

Controversy

It was a little while before members of UCCF began warning us about cults on campus. Explicitly they mentioned that members of the Kingston Church of Christ were one of those cults who appeared friendly, but were just hiding a deceptive agenda. I was shocked. How could they classify this group of friendly people who were so bold on campus to go up to strangers and invite them to church as a cult? Plus being in small group with them, I could not verify that these persons were up to no good.

This event shook me. Primarily because I too was coming out of a church labelled as a cult (the Worldwide Church of God). As such, I felt the need to seek God for myself and away from organized groups. How could I trust any group? This began my search for "truth" as well as a distrust in organized Christian groups, which continued during my first year.

My second year at university

In my second year, as I moved on campus (closer to the den of iniquity), I connected with Advent Fellowship. At the time, I just did so because I felt that at least we worshipped on the same day. So when I gave my name and contact to the leaders, I did not realise that this move was going to change my life for ever and put me on a path that I was not planning to tread.

I remember going through induction for the hall and telling them that on Friday night, that I did not want to participate, as I wanted to rest for church the next day. The student leader in charge asked me if I was a Sabbath keeper, to which I replied "kind of". The student leader at the time said I could not be on the fence, and that "either you are a Sabbath keeper or not a Sabbath keeper". However, for me it was really complicated. At the time, Worldwide Church of God was no longer observing Sabbath, though the Jamaican congregation still met on Saturday for worship services.

However, I remember, when the President of Advent Fellowship came to my rescue one Friday evening. he asked for me, and the student leaders released me. Then he waited for me to get ready to follow him to Advent Fellowship's first meeting for the term. As we walked to the meeting site, he interviewed me to find out about my spiritual gifts as well as my background. Eventually we arrived, and when the meeting began, I heard singing like I never heard before. This was a talented large group of students, who could really sing. I enjoyed the meeting and from then on, the group became a spiritual oasis for me.

Advent Fellowship also had small group meetings, and I too became involve in that. I hanged out with the ChanSea group (a combination of Chancellor Hall and Mary Searcole Hall). In this small group, the ladies out numbered the men. ChanSea met on Saturday, where we went to church together, had lunch together and studied the quarterly lesson of the SDA church together. Over time, I found that I studied the Bible more and topics about the Sabbath, the law and grace was featured in one of the quarterlies. This began to change my spiritual outlook on the Sabbath.

So far, I have omitted the romantic aspects of my campus life, and the love triangle that developed soon. However, since I do not want to write any names or implicate any of my former girlfriends, I have to keep it brief and just say that over time, I experienced a crises in my relationships that involved two girls. The crises led to depression and made me feel like the world's worst Christian and chief sinner.

Crusade by mistake or by God's design?

One day in the period of my depression, I told my ChanSea friends that I wanted to go to church alone in order to seek God for myself. They respected my wishes and left me to go to church alone that day. As I was on the bus to church, I fell asleep. The public bus passed the usual stop, and as such, I missed my turn. I panicked when I awoke and realised that I was off route. However a calm came over me, and it was like the voice of reason spoke and said there must be an Adventist church else where to go to.

I came off at a particular bus stop, where something was telling me that an Adventist church was located nearby. So I walked in the direction of what I perceived to be the church sign. However, I noticed that I saw some people dressed in church clothes going in the opposite direction. So I stopped them and asked where was the church. I was told that the church would be close today for a crusade, but I could accompany them to the crusade. So I walked with the group to the crusade, in which I was about to hear a sermon that would answer my questionings.

The sermon and altar call
The sermon built upon a principle that was sowed in me by my reading of the literature of Herbert W. Armstrong of the Worldwide Church of God. The sermon was about Babylon (man's religion and laws) and God's religion and laws. The preacher asked us to choose which one we would follow. However, in my spirit, I was hearing a different message. I was hearing from God that of course there is deception even within Christianity, but he has given his word the Bible to help me to identify deception and to stay away from those who teach falsehood. Hence, once I study the Bible I would not fall victim to cults.

When the evangelist made the altar call, I wrestled with the question as to whether or not I should go up. I did feel like a sinner, but I knew I was already baptized. Nonetheless, I went up, and as I did, a lady greeted me and asked me if I wanted to be baptized. Thinking that this was God's will, I said yes, but exclaimed that I did not have any change of clothes. She told me that they had some for circumstances like these, and so that same day, I was plunged into the water a second time, with new life and joy.

And this brethren is how I became a member of the Seventh-day Adventist church. However, the story does not end here, but is still developing as I write, and some day I hope that a book will emerge on my spiritual autobiography that will continue to tell you the complete story. For God knows where he is taking me, and that baptism or initiation was just part of the journey.

How I view Christian life?

I have learned so much from being Christian. However, I must admit that not every Christian that I have met has learned the same lessons that I have.

First of all, I have learned that Christianity is very diverse (theologically, doctrinally and even culturally). Being Christian is belonging to a globally diverse group of people who trace their traditions, practices and beliefs to the same source, but yet practice and implement their faith differently. In some instances, we believe different things and come to different conclusions about the same historical text, our same common heritage, history and traditions.

Seeing that we come from such diversity, as a Christian I have been forced to learn to cope with uncertainty and such diversity. This includes learning that it is wrong to force your convictions on others within the faith. You cannot believe that everyone must believe as you do and that everyone ought to see and know what you see and know. Even within the same denominations, I have observed and learned that there are differences of opinions on even the same denominational heritage. As such, in order to maintain unity, a Christian must operate within this diversity and learn to respect the convictions of others, even if one personally disagrees.

In essence, I have learned that I can't force anyone to believe what I do. I can only present my personal convictions to others and let the Holy Spirit do the rest of the work of either reproving me for error or correcting my brethren (or sistren).

Hence much of the work of evangelism is personal. We need to study, pray and meditate upon the scriptures, events and even nature to arrive at convictions about what is right and wrong. Then we need to share our convictions, revelations and justifications (or proofs) with others and let them personally decide for themselves whether or not they are also convicted and persuaded as we are.

Hence, I believe Christians must have the freedom to arrive at our own conclusions and share those conclusions with others. However, we must also give others the freedom to disagree without judging dissenters as being hell-bound.

Today, I find myself at the crossroad of being skeptic of dogma, traditions and doctrines, especially if I perceive these as being modern inventions with little historical roots in 1st century Christianity. I am further suspicious of denominational leaders as I know that many have received their theology degrees under the study and supervision of unbelieving Bible scholars. [This is one of the reasons why I do not want to be a pastor, though I feel the calling.]

I consider myself as an explorer within the Christian ideological landscape. I have a map, (a centuries old text written about historical events, peoples and lands). I also have tour guides (translators, pastors and spiritual leaders), who provide annotation and commentary to guide my understanding of the map (unto salvation). However, even with the map and the guides, one still has to uncover for oneself the meaning and understanding of the Christian frontier and find the way that leads to eternal life.

Today, more than ever, I find that Christianity is more about dialogue and conversation than it is about sermons (at least the non-interactive ones). I must have my own personal convictions about Bible "truths", but must also be willing to listen to others and understand how they may see those "truths" differently from me. I must have my own spiritual priorities, but still be willing to accept that other Christians order their spiritual priorities differently. At the end, it about our own convictions and on how God sees our work and faith that matters. Did he give you a particular light that you have refused or rejected? Did he give you a personal instruction or calling that you have not obeyed?

This reminds me of a sermon I once heard from a Seventh-day Adventist evangelist, Pastor Glen Samuels. According to Samuels, Terah, Abraham's father, got God's call to leave Ur for Canaan. On the way, Terah settled in Haran and apparently no longer obeyed the call of God. Eventually, Terah died in the land of Haran and never made it into Canaan. After his death, God then passed on the calling to his son, Abram (Abraham) (See the story in Genesis 11:31-2)

The big questions to ask are:

• Is there a call on your life that you are rejecting?
• Are you going to be like Terah and die before you fulfill what God has called you to do?

Sheltered until now

For much of my life, I have been raised in a nurturing environment where I felt that everyone loved me or was looking out for me (except my bully-type peers and childhood nemeses). From my nuclear family unit to my extended family; my church family to the teachers in my Anglican preparatory and high school. (For more on the warm fuzzy feelings I have towards my spiritual background see my previous post on Christian milieu and why people believe? and How I became 7th-day Adventist? Part 1: The Context).

Even when I began my first summer, part-time and full-time jobs, I felt blessed to have bosses and co-workers that seemed supportive of me. I have never felt what it was like to work in an environment hostile towards me, where I have to be watching out for my own interests and insuring myself against the possibility that I may make a mistake that will be catastrophic for my career or future opportunities.

It is only since I have been here in Canada, that I realise that my current reality and future reality is the not the same as before. My eyes are no open to a reality that I had never seen before. I now recognise how sheltered I have been. I now see a global climate (political, social and economic) that is potentially hostile towards me, in which I now must tread with caution. This brings these words of Jesus to mind:

"I am sending you out like sheep among wolves. Therefore be as shrewd as snakes and as innocent as doves." (Matthew 10: 16, New International Version)

The quest for quality video games with a Biblical narrative

I am not a serious gamer. The only two games that I really play are Scrabble and Chess. These are the only two games that I play online (sometimes). Due to a very busy life and schedule, I have little time for games.

Nonetheless, I was recently reading about video games and education from Prensky (2006), the author of Don't bother me mom-I'm learning! I have also been reading a number of other arguments for children playing video games (Franceschin et al., 2013; Olson, 2010; Shaffer, Squire, Halverson & Gee, 2004). This reading got me thinking that video games are the new media for thinking and working. Many video games are based on narratives and stories (Laurel, 2001). In fact, I agree with the readings that it is possible that a child could learn complex concepts from engaging with the media and in particular the rich narrative that the media can tell.

So I thought that I would take the challenge of looking up video games based on Biblical-narrative to see if per chance I could discover any such game that I would not feel guilty as a parent letting my children play. After all, a video game based on a Biblical narrative would help them think about God's word in a new way and a new medium.

My first search lead to not so encouraging results. The first article I discovered made it clear that Bible narrative based video games have been critiqued for being of poor quality. Brown (2007) in an article critiquing Bible-themed video games states that "devout fundamentalists often make incredibly bad game designers".

I was further discouraged by the video games that I did retrieve, which seemed to have the potential to teach my children erroneous doctrine, like the example of the Left behind game, which is based on the distorted doctrine of the secret rapture (I really need to blog about that another time). Another such Bible narrative-based video game is the game El Shaddai: Ascension of the Metatron, which unfortunately makes Lucifer into a good guy (Flagged by me for deception. Lucifer is not virtuous guy, or at least he's not a virtuous character today).


Later on, while reading Prensky (2006), I discovered that there is a Christian Game Developers Conference. But from the look of their website, I don't think I want to see their games: http://cgdc.org/. I do appreciate though their motivation to use the medium for God's glory.


Eventually, I decided to enlarge my search to finding a Jewish Bible game. (Jews seem to be the masters at tell good stories and narratives). I came across this guy, Alex, who suggests that Bible narrative could make good games, especially seeing that there are a lot of wars in the Bible (Alex, 2010). I totally agreed with Alex on his last point that doing a David versus Goliath game would really be cool: "Give the player a slingshot and have him go to town. It’d be awesome."


On making better games with a Biblical narrative, I just want to suggest that the problem with Bible games is that we cannot make just Bible quiz games that drill in people facts, but we need to use Bible narrative to get players to negotiate and experience the conflicts of the Bible and Bible characters. So in all seriousness, we need more Biblical narrative role-playing games. Too bad my drawing and programming skills aren't so good for me to participate in bringing such games into being.


Reference:

Alex (2010, Jan 3). The quest for the Jewish videogame. Hipster Jew [blog post]. Retrieved from http://hipsterjew.com/jewish-videogames/

Brown, S. (2007, Nov 18). PrayStation: The 6 most misguided Christian video games. CRACKED. Retrieved from
http://www.cracked.com/article_15672_praystation-6-most-misguided-christian-video-games.html

Franceschini S., Gori S., Ruffino, M., Viola S., Massimo M, Facoetti A. (2013). Action video games make dyslexic children read better. Current Biology, 23(6): 462 - 466.

Laurel, B. (2001). Utopian entrepreneur. Cambridge, Mass.: MIT Press.

Olson, C. (2010). Children's motivations for video game play in the context of normal development. Review of General Psychology, 14 (2): 180-187.

Shaffer D.W., Squire K.R., Halverson R. & Gee J.P. (2004). Video games and the future of learning. Phi Delta Kappan 87, (2): 105-111. Retrieved from http://www.academiccolab.org/resources/gappspaper1.pdf

Interpreting Habakkuk chapter 2

Being troubled about events in the world (especially concerns about the future of freedom of conscience and the safety of myself and family), I turned to God and the Bible for answers. The Spirit told me to read Habakkuk chapter 2. And so I did. In fact, I read twice. In the morning and again at night.

The opening stanzas where Habakkuk states that he would stand on his watch and watch to see what the LORD would say to him (verse 1).  Further, Habakkuk was "watching" to learn from God what to answer people if he was reproved. His situation feel so much like what I feel that I am undergoing now in a world that is becoming increasingly anti-Bible (and anti-Biblical Judeo-Christianity). I wonder what I will say if people ask me about my beliefs which might be labelled as "Biblical fundamentalism". And I am beginning to seek how to live in the new world that I find myself in.

However, in verses 2 and 3, the LORD answers Habakkuk saying he must:
“Write the vision
And make it plain on tablets,
That he may run who reads it.

For the vision is yet for an appointed time;
But at the end it will speak, and it will not lie.
Though it tarries, wait for it;
Because it will surely come,
It will not tarry."
New King James Version (NKJV)

What way to better write the vision so that it can be read on tablets than on a blog (mark you, my King James version uses tables instead of tablets). And such, I write to you my inspired interpretation of Habakkuk 2, based on what the LORD has impressed upon me.


I know that there are Biblical scholars that argue that the Old Testament was never written to us in the future. There are those voices that suggest that the Bible was written about the past, but not for our present or our future. However, to those views. I disagree. I believe God gave the prophets including Daniel and Habakkuk visions of the future, which they try to express in their own language and symbolism (which does not communicate the full force of what they saw). Further, the myriad of translations into languages that the common man can understand have further made the visions seem alien to the modern man.  So I am of the view that the Bible is never wrong, but it is only man's interpretation and translation that is way off.

As such, going back to Habakkuk, I believe his message is speaking directly to a future reality that is currently being designed and created. In essence, all of chapter 2 speaks of this man or being that:

• transgresses by wine
• is a proud, but not upright
• is not content to stay in his home, but wanders out to make trouble
• has this thirst for power
• gathers nations and peoples unto himself
• increases what is not his

Habakkuk however warns that people will eventually revolt and rebel against the being/man. Habakkuk speaks specifically that a remnant or remainder of the people that survive some calamity will turn against the being, because of the violence, blood shed and death of many.

Habakkuk mentions also that this being desires to secure his life from destruction (man-made or natural). Habakkuk states in verses 9-10:
“Woe to him who covets evil gain for his house,
That he may set his nest on high,
That he may be delivered from the power of disaster!

You give shameful counsel to your house,
Cutting off many peoples,
And sin against your soul.

I am not sure if this being seeks to create a secret hideout on a mountain or a skyscraper (considering 9-11, the being may not want to build a skyscraper for protection against disaster). But what is clear, is that whatever the being/man creates for his own and his family's security involves the destruction of the lives of many others. The being is further accused of building a city and town through depopulating the earth.

Habakkuk also mentions two more faults of this being/man:

1. that the being gives neighbours wine to drink to make them drunk that he can get sexual satisfaction by watching them naked (and perhaps performing gross sexual misdeeds or voyeurism)
2. that the being makes a grave image and appoints it as a spiritual teacher or rabbi. As King James Version puts it:

18 What profiteth the graven image that the maker thereof hath graven it; the molten image, and a teacher of lies, that the maker of his work trusteth therein, to make dumb idols?

19 Woe unto him that saith to the wood, Awake; to the dumb stone, Arise, it shall teach! Behold, it is laid over with gold and silver, and there is no breath at all in the midst of it.

For the latter point, I put it to you, what if the graven image is not just a dolly made of metal, stone and wood? What if the graven, molten image with wood and stone was a robot? Afterall, computers are made of plastic (mould/molten image), metal, stone (minerals like silicon) and a mother/circuit board (made of wood). This robot, the work of man's hands is then considered to be wise, and full of wisdom, yet it has no soul. Yet this being/man proclaims this robot to be a spiritual guru to provide moral instruction for humanity and be a faultless and wise spiritual leader or rabbi?

As such, I take not this word lightly, but write it as plain on this blog, that someone with a tablet or even an electronic table computing device, may read this in the future and run in shock as they see the very same thing being coming to pass in their lifetime. Could it be that you might be a witness to these words coming to pass?

This is the end of the interpretation of Habakkuk 2, that I have written under inspiration. May you take heed and make you soul secure by faith in the LORD, for as the word of the LORD says: "the just shall live by faith".

What to do when your religion becomes outlawed?

Recent events in the world have made me realise how quickly Bible believing people are becoming minorities. The legislation in traditionally Christian countries are gradually sanctioning and permitting societal phenomena that are anti-Biblical principles (see a previous post on the subject). It is at this state, we need to prepare ourselves for the new world order in which Christians and Jews that uphold traditional Biblical interpretations and principles may find themselves the minorities that are targeted by law. As such, we need to ask ourselves the question, "What do we do when and if our religion becomes outlawed in states and nations that were one built by Judeo-Christian minded founders and leaders?"

For the answer to this question, I find no need for us to look back at church history or traditions, except the Jewish Bible. There are two stories in question. One reflected by the story of Daniel in the lions' den and the other by queen Esther, (both of which found themselves faced with this dilemma in the land of Persia).

Consider this, both candidates had their nation dismantled and completely changed by the ruling authorities who instituted and permitted religion and other practices that were contrary to their beliefs. However, their responses to their situations are instructive, as they did not act to change the laws that gave people the right to do what was wrong according to their beliefs. Rather, they continued their traditions and even service to the authorities (for Daniel it was the service of public administration, while for Esther, it was marital sex work being a good wife).

In the case of Daniel, even though he recognised that praying was outlawed in Persia, he did not decide to hide when practicing his religious tradition of praying. Instead, he still persisted in his public prayer tradition, doing what he always did to worship and serve God.

For Esther, the queen practiced her religion quietly and perhaps even secretly, not letting the king know her religious beliefs, even though she was his wife. She only made it public after fasting and prayer, when the king made a law that affected her and all her people that practiced her religion. Only then did she make public her religious background and how the new laws negatively affected her and the other people who practiced her religion. In other words (for the feminists among us), here we see a woman making political representation for minorities.

From both stories, we can learn the following principles:

1. Represent our religion to the authorities. We should at all times make the authorities aware of our religion and religious practices, so that they are less likely to pass laws that negatively affect our religious and spiritual practices or activities.
2. Continue the practice of our faith. If the authorities still outlaw our religious practices and activities, even after being aware of our beliefs, traditions and practices, then we continue to publicly or privately practice them until we are prosecuted.
3. Present our convictions for the final time and prepare to face the outcome. When and if prosecuted, we make our final attempt to present our case before the authorities. It is those times, when we should pray and fast so that we can present our convictions about our beliefs and practices to the authorities in the power of God and his anointing. Then we let God decide whether or not to get the authorities to change the laws and make provisions or allowances for us. If not, then we need to stand in our conviction and in the power of God , ready to face the punishments that the law prescribes for practicing our religion and spirituality.

So, prepare yourself for the times and don't get caught up in false doctrines or let world events change your religion. Rather, remember Daniel and Esther, and keep the ancient faith even in the new world order. God bless you!

How my theology is being challenged in Canada

The Lord is surely dealing with my worldview here in Canada, exposing me to radical rebuke and corrections through my circumstances, experiences and readings. More than any sermon, my lived experiences are pointing out flaws in my understanding of Scripture and the applications to real life. In this post, I just want to share how some of my theology and theological views are undergoing "reformation".

For the Sabbath of May 25, 2013, I listened keenly to a discussion on the practice of Adventism by Africans and Caribbean folk/nationals. It was noted that while both groups shunned jewellery and make-up wearing (to a greater extent than North American Adventists), both Caribbean and Africans emphasize fancy dress, attire, hats, accessories and even cars. One of the persons speaking made mention that where she comes from, "Adventists are known by how they dress".

Yet, in my own experience, the ideas apply not only to Adventists, but to most Christian denominations that I am acquainted with. Most Christian denominations that I have fellowshipped with put some amount of pride in the material things and/or outward appearance. Make-up, jewellery, accessories, fancy dress/attire, and fancy hairstyles are more or less a feature of every institutionalised Christian denomination that I have visited. These are in contrast to the Biblical admonition given by Apostle Peter to women:

3 Your beauty should not come from outward adornment, such as elaborate hairstyles and the wearing of gold jewelry or fine clothes. 4 Rather, it should be that of your inner self, the unfading beauty of a gentle and quiet spirit, which is of great worth in God’s sight. 5 For this is the way the holy women of the past who put their hope in God used to adorn themselves. They submitted themselves to their own husbands, (1 Peter 3:3-5; New International Version)

Here is my simple rule for modest dress: if you do not need it, do not wear it! You only need clothing that is functional, that covers your body parts and do not reveal too much to others.

Yet, most of the assault on my theology comes from this book by Bruno Dyck entitled Management and the gospel: Luke's radical message for the first and twenty-first centuries:

Dyck does a critical inquiry into management and the dominant viewpoints on the teachings of Jesus in Luke. His radical interpretations have revealed to me how Christians today have not rightly interpreted the practice of Christianity as taught by Jesus. My take home points from the book so far are:

1. Christians must not practice acquisitive economics (seeking to increase our money and wealth), but rather, we should practice redistributive economics (sharing wealth with others). For example, a Christian must not have money put down in the bank to earn interest. Instead, we must redistribute the money that we do not have immediate need for to help those who have immediate needs to be addressed.
2. We must challenge the social economic order of the day that allows individuals to heap riches upon riches, through making debtors of others. We must also challenge income inequality and the situation where there are those that have more than they need and still hoard resources, while ignoring to help others who have dire immediate needs.

If there is one thing that I most value about Canadian culture is this tendency to live by those two principles, whereas my own Jamaican culture tend to justify inequality and not sharing wealth. Yet, I find that Christianity as practiced today by multitudes, tend to do the same: buy and wear things that they do not need, adorn their facilities and institutions with things that are unnecessary, and ignore the needs of members within who really need help. May God make these lessons stick with me and you for the future and make us like his son Jesus, to challenge the establishment and also to make the personal adjustment in our thoughts and attitudes.



Reference:

Dyck, B. (2013). Management and the gospel: Luke's radical message for the first and twenty-first centuries. New York: Palgrave Macmillan.