In This Issue

• What Jesus did for Woman.

• Link between anti-depressants

and heart risk.

• Columbia Union Leaders Or-

dain Josephine Benton at

Sligo Church.

• Schedule of events and speak-ers for March

• Pope Benedict XVI resigns.

• Morris L. Venden died, Febru-ary 10, 2013

• The Lord's Supper and Chil-dren's Participation

“International Women's Day 2013”

London, Ontario NEWSLETTER

• Link between anti- • depressants and heart

risk.

Some types of antidepressants have been linked with an ele-vated risk of certain heart con-ditions developing, according to a new study. The analysis has been undertaken by the Massachusetts General Hospi-tal department of psychiatry...

1

Conflict at Church

Anxiety disorders

Continue page 4

March 2013 Volume 9 Issue 3

London Seventh Day Adventist Church, 805 Shelborne Street, London, Ontario N5Z 5C6 Canada, 519.680.1965

The ministry of Jesus revolutionized the manner in which women are treated. Alt-hough He worked within the cul-tural traditions of His day, He ignored the limitations placed on women by allowing them to fol-low Him publicly and participate in His ministry. His personal attitude toward them demonstrat-ed that He expected women to work as partners with male...

Continue page 2

disciples in the administration of the gospel.

In the Gospel of John women are portrayed as ac-tive, innovative ministers of the kingdom. For in-stance, Jesus sent the message of His resurrection to His disciples through women. He had a theolog-ical discussion with Martha about the doctrine of resurrection and the Samaritan woman about salva-tion. His method of dealing with the social evil of gender prejudice was, in principle, the same as with sin-not merely of prohibition and punishment, but of compassion and cure. He championed the rights of women in a variety of proactive yet subtle and lasting ways.

Risky defense

An impressive incident of His attitude toward women is the familiar story of the adulterous wom-an in John 8:1-11. This event unfolded very early one morning as Jesus returned from His private prayer time on the Mount of Olives, just eight days after the Feast of Tabernacles. Jerusalem was still abuzz with celebrants from near and far as the Man from Galilee entered the Temple court of women, where all-male and female, Jew and Gentile-could gather to hear Him. As soon as the news of His presence was broadcast, a crowd came to hear Je-sus, who was at the peak of His popularity with the masses, even though strongly denounced by the religious leaders. He taught the multitude, shatter-ing age-old shackles and traditions as He moved

their minds from the shadows and types of the Old Testament to the reality of a personal relationship with God. He helped them recover the power of the gospel long buried under the "do's and don'ts" of legalism.

The woman was nameless. Perhaps it was the au-thor's gracious attempt to protect her identity after she became a popular leader in the early Christian church. However, it was more likely that her name was omitted because her self-righteous accusers couldn't bring themselves to utter the name of that untouchable outcast for fear of polluting their pi-ous personas. Yet the scribes and Pharisees didn't bring her to Jesus because they were shocked by her sin or grieved by her conduct. They cared little that her punishment would be death by public ston-ing. One can almost see Satan orchestrating this move to take advantage of a sinner and undermine the Savior as they challenged Him, saying, "Moses commanded us to stone such women; what then do You say?" (John 8:5, NASB).*

Their faces were masks of pride and arrogance, their smirks exposing their vindictive eagerness to condemn. They insisted that she was caught "in the very act" of adultery, meaning they must have watched and waited for the moment of consumma-tion to burst in on the guilty pair.

To their surprise, Jesus didn't answer them. He just turned away, stooped down, and wrote with His finger on the ground. He turned from their scowl-ing faces to look with compassion into the eyes of the woman cast down in shame. But He said noth-ing! The scribes and Pharisees assumed that His silence meant He didn't know what to say. But there's no question that He knew exactly how and what to say. His oratorical skills were legendary. People were always amazed at the authority with which He spoke, some saying, "Never has a man spoken the way this man speaks" (John 7:46, NASB). So His silence was a pregnant pause be-fore the lasting lessons that still comfort sinners and confuse so-called saints.

2

Continued from page 1.

This Newsletter is produced by the Communication department of the London Seventh-day Adventist Church

The story of the adulterous woman.

3

Jesus stooped down to be where the woman was so He could ultimately lift her to where He stood. While religious rulers stood up to judge, the Lord of Creation humbled Himself, became lower than angels, and stooped down to write on the ground to show a nameless woman who had fallen and couldn't get up on her own that God really cares for sinners (1 Peter 5:6, 7). He didn't bend over or drop to one knee as one speaking to an underling. He graciously descended from His place of dignity to the level of the guilty and abased woman so that she could see that He was on her side. Then He wrote with His finger in the dust, showing her that He created her in His own image and would re-create her no matter how marred, distorted, or de-generated by sin. He wrote on the ground with bold strokes that declared to her accusers, "This one is for you!" And when they persisted in asking Him for an answer, Jesus stood up and said to them, "He who is without sin among you, let him be the first to throw a stone" (John 8:7, NASB). When the woman was brought in shame, her ac-cusers called her (John 8:4) a gunaika-a weak, sil-ly woman weighted down with sin and led by un-godly impulses (2 Timothy 3:6), and so she was. But when Jesus raised her up, He transformed her into a gune-a woman with promise and purpose whom He commanded to "go" and "sin no more!" (verse 6, NASB).

First, He loved and treated women as hu-mans made in the image of God. He disregarded sexual or gender distinctions and neither avoided women as tempters (as did the religious rulers of His day) nor catered to them as objects of sexual gratification (as is the norm today). He created no exceptional categories of acceptance or rules of engagement for women, but approached them as responsible and capable individuals who, like their male counterparts, are sinners saved by His grace.

Second, Jesus allowed-even encouraged-

women to transcend their culturally defined roles as wives and mothers. He openly defied cultural prohibitions when relating to women, and assessed their value based not on outward appearances, but on their heart and a willingness to be in a relation

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ship with Him. Third , He encouraged women to follow

and serve Him to the best of their abilities. He deliberately did not specify certain areas of minis-try for women and others for men. He generously affirmed both genders as they responded to His call and took initiative in the exercise of their gifts.

Fourth , Jesus demonstrated that He was willing to challenge cultural norms and religious traditions in order to preserve women's rights and remain true to the higher vision of equality that should be the norm in the kingdom of God.

Hyveth Williams is senior pastor of the Campus Hill Sev-enth-day Adventist Church in Loma Linda, California.

He loved and treated women as humans made in the image of God.

4

Link between antidepressants and heart risk.

Continued from page 1

For the study, medics examined the records of 38,397 patients treated with antidepres-sants. What was found was that a certain class of antidepressants called serotonin reuptake inhibitors (SSRIs), along with methadone and the tricyclic antidepressant amitriptyline, posed a risk to those taking them in terms of heart disease. The risk lev-el was for around 20% of those examined in the study. SRIs are used predominantly as antidepres-sants as well as for the treatment of other psychological conditions such as anxiety disorders and eating disorders. The concern, according to Pharma Times, is that certain antidepressants appear to dis-rupt the electrical impulses controlling the heart, in that the electrical impulses take longer to charge up between beats (medically, this is known as the QT inter-val). This can lead to a heart condition called ventricular arrhythmia. The study also showed some correlation between higher doses of antidepressants and the im-pact upon the heart rhythms (what is called a dose-dependent trend). The findings support recent warnings from the U.S. Food and Drug Administration (FDA), which looked at a similar issue.

The new findings have been published in the British Medical Journal in a study called “QT interval and antidepressant use: a cross sectional study of elec-tronic health records”.

Dr. Josephine Benton during the ceremony

Columbia Union Leaders Ordain Josephine Benton at Sligo Church, February 16, 2013

As a result of the Columbia Union’s vote last year to or-dain its ministers regardless of gender, on Sabbath, Feb-ruary 16, the union leadership ordained Dr. Josephine Benton during the eleven o'clock hour. A pioneer in end-ing gender discrimination in pastoral ministry in the Ad-ventist denomination since the 1960s, she was first wom-an in the 20th century to be ordained as a local elder in the Adventist denomination and employed as a pastor. Elder Benton was the first female pastor of Sligo congre-gation from 1973 – 1979, then was the senior pastor of the Rockville, MD, church until 1982. After retiring from denominational employment, she served for 19 years as chaplain for the Williamsport Retirement Village in Wil-liamsport, Maryland. A professor of speech in the 1960-70 at the Columbia Union College (now Washington Ad-ventist University), Benton taught young would-be pas-tors how to preach. Her father was a well-known evange-list and she told Taashi Rowe, news editor for The Visitor (official publication of the Columbia Union Conference) that as a child she “would sit and listen to my dad’s ser-mons and I always knew that if I had been born a boy, I would be a preacher.”

In November 2012, the CUC executive committee named Benton as a Notable Person of Honor. “We’ve been talk-ing about equality in ministry in the Columbia Union for 40 years,” said Pastor Rob Vandeman, executive secre-tary of the union conference, as he made the presentation with Benton present. “Shame on us that when Josephine Benton was an associate pastor at Sligo Church or the senior pastor at Rockville Church, that we as a church family did not have the courage to ordain her. We don’t know how to apologize as a church for the time it has taken us to recognize the contribution that [she] and other women have made to the ministry.”

This Newsletter is produced by the Communication department of the London Seventh-day Adventist Church

5

Morris L. Venden died, February 10, 2013

Widely-known and much loved Seventh-day Adventist preacher, passed to his death at 80 years of age. He had struggled with FTD, a rare form of dementia for the last ten years.

He pastured College and University students through his life of ser-

vice at the Pacific Union College Church, Collegeview Church on the campus of Union College in Lincoln, Nebraska; the La Sierra University Church in Riverside, California; the Keene (Texas) Church near Southwestern Adventist University; and the Azure Hills Church near Loma Linda, California.

Venden was spoke and wrote much to a widespread concern of his generation of Ad-ventists, assurance of salvation. Many felt that the way the atonement and the sanctuary were presented from the 1920s into the 1950s left a person without knowing that their sal-vation was certain in Christ Jesus. His pas-sion was always to bring assurance of Salva-tion and righteousness by faith in Jesus to Christians. He got disagreement from both, liberals and conservatives - an evidence that he was solidly in the center of both Biblical theology and the Adventist heritage.

A memorial service will be held in the Loma Linda University Church on Sunday, March 3.

Pope Benedict XVI resigns. On Monday morning, February 11 Vatican made an-nouncement that the Pope plans to resign by the end of February. In his declaration he stated that due to his ad-vanced age and lack of strengths he is no longer suited to an adequate exercise of leadership for the church. Joseph Ratzinger is 85. Many commented positively on such an integrity of a leader, abdicating and not hoarding the of-fice power, for the sake of advancing the organization The last pope to resign was Gregory XII in 1415, almost 600 years ago, and that was done to end the schism in the church, when two popes ruled simultaneously and the church was divided. This resignation is a cause of many rumors about the next pope and the future.

Out of 120 cardinals that will participate in the electoral conclave, 3 are Canadian - Marc Ouellet, 69, of Quebec City, very conservative and is a polarizing figure, having provoked controversy in 2010 when he called abortion a “moral crime” even in cases of rape, Thomas Collins, 65, Toronto’s archbishop, a native of Guelph. conservative, has opposed students calling their clubs “gay-straight alli-ances.” Jean-Claude Turcotte, 76, Montreal’s archbishop, very pastoral figure, connecting with commoners freely.Rumors about the “last pope” originated from Irish Saint Malachy (1094 and 1148) “prophecies,” claiming that Peter II, the Roman will preside over the end of the world. Some expect the next pope to be the first African, Ghanaian Cardinal Peter Turkson, 64. While bookmakers are taking bets and calculating odds, media is making pre-dictions of what would an American pope do to change the uptight church into more fun. Among those watching for “signs of the end” Revelation 17 prophecy comes into new zenith, about the eighth king. Since the Lateran Trea-ty has been signed between Catholic Church and Kingdom of Italy in 1929 there has been seven ruling popes. This election will introduce the eighth! Could he be the one ushering the end? Here at our church we will have a spe-cial Bible Study on this prophecy March 9th, before the elections! This is an opportunity for church to reclaim its prophetic tradition, and to speak relevance into lives of people by presenting Jesus. Current rules of papal election require a 15-20 day waiting period after the papacy be-comes vacant. So the earliest date for elections is set March 15, 2013. The push will be to have the new leader before Easter, March 31.

Some are expecting the new pope to call Vatican III – a

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council that would work on more changes of church practices, and more adoption of culture, relevant to 21st century. Some observers are point-ing out that Benedict XVI’s radical Crusade against cultural Relativism ended with a vey rela-tivistic act – his own resignation, hence cultural belonging is not a matter of choice but rather of acceptance, reflection and balance.

Adventist Blues by Brad MacIntyre

This poem/lyric was read at a school chapel at La Sierra Academy. Its authorship date is prior to 1979.

Now I don't drink and I don't swear I don't take dope or have long hair,

I go to church each week. Oh yes, I do. I never eat before going to bed, I'll drink a glass of juice instead,

And jog each day at least a mile or two.

Now all my life I've been pretty good, I've always done just what I should,

My parents were missionaries over seas.I got all "A's" in Bible class

And studied hard so I could pass, And even bought my books from the ABC's

(The Adventist Book Center)

I know my memory verse each week, And when called upon can always speak;

I'm never at a loss for words you see. Cause I've been educated at Andrews U And Loma Linda and Oakwood too I've

even done my time at C.U.C.

Now I've been taught to keep the law. You don't goof up or have a flaw

Lest we embarrass dear old Mom and Dad. No, you don't wear jeans, you don't wear

slacks. You can't eat this, you can't eat that-- Rules, Rules, Rules are all I ever had.

I never listen to Rock and Roll.

or watch T.V. or even bowl, And I'm a vegetarian all the way. And of course I pay a faithful tithe And give my offerings on the side

When when they have a potluck at church - I always stay

(Yum Yum! - love that cottage cheese loaf!)

And when each November rolls around I grab my can and hit the town

for the Church's World-wide Services Ap-peal And of course you know I never fail

To buy my food from Collegedale If you buy it by the case, you get quite a deal.

(Especially during Camp Meeting.)

I'll never drink a Coca Cola; On Thursdays I make my own granola,

I give my clothes to Dorcas when they get to tight. At Wednesday night meeting, I'm always there And remember my neighbor in a special prayer And last Summer I bought all the books

by Sister White! (of course, they're still in their wrappers, but they're there.)

I study my lesson every day,

And when I find the time, I try to pray. But, I don't want to get fanatical, you know?

In fact, I've just become a Master Guide. And I know all the words to "Side by Side"--

I mean - How much higher can a mere mortal go?! (Side by side we stand....)

And when I get confused about what to do,

I pick up the Old Advent Review And get all the answers in plain old black and white. 'Cause I'm a busy man, and it's absurd. To spend hours and hours reading the Word,

And I trust our publications to be right.

Yes, I've found the church where I belong - Why! I don't think I've done anything wrong

For at least two years, or maybe it's been three. I know I'm walking in the light.

Sometimes I'm bored, but that's all right. Because there's a crown in heaven just for me. (At least that's what they told me in Cradle

Roll.)

But recently I've head some talk. They say I need a closer walk

With Jesus. If I'll only let Him in. Well, I'm all for that -- I'll give it a try,

Although I often wonder "Why?" And ask myself -- "Just where does He fit in?"

This Newsletter is produced by the Communication department , Email: newsletter@adventistontario.ca

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This Newsletter is produced by the Communication department of the London Seventh-day Adventist Church

The Lord's Supper and Children's Participation by Darius Jankiewicz. Reprint from Ministry magazine, June 2007

While maintaining that Adventists practice “open Communion,” the Seventh-day Adventist Minister’s Manu-al states that unbaptized children should not participate in the ordinance of the Lord’s Supper. The manual, howev-er, does not provide an adequate theological explanation for its stance. This is perhaps why, in practice, Adventist congregations approach this issue in a variety of ways. In some churches, children and unbaptized teenagers are indeed precluded from participation; in others, families take part together, the parents deciding if and when their children are ready to understand the significance of this ordinance. In churches uncomfortable with either of these options, children may participate in a separate Commun-ion service, complete with footwashing and “unblessed” bread and wine. This ambiguity may have its source in a lack of theological clarity regarding the ordinances of bap-tism and Communion. Thus, a brief discussion regarding the scriptural understanding of these ordinances, as well as their interrelationship, is necessary.

From the New Testament rituals to sacramental theology

While the New Testament does, to some extent, explore the nature of these ordinances, the question of their mutual relationship, or the order in which they should be administered, appears to be of no concern to the New Testament writers. According to them, baptism and the Lord’s Supper had primarily symbolic significance (Rom. 6:3–5; Col. 2:12; 1 Cor. 11:24; John 6:53–56). Baptism was seen as a public declaration of one’s new birth and allegiance, and an individual was also incorporated into the body of Christ (1 Cor. 12:13). Additionally, participating in the Lord’s Supper symbolized one’s commitment to Christ. This communal meal was celebrated in remem-brance of Christ’s sacrifi ce on the cross, as well as for the enrichment of one’s relationship with Him. Apart from the issue of “worthiness” (1 Cor. 11:27), we find no instruction as to who could participate. Thus, the elements were wor-

-thy of veneration, that is, a form of worship. In this way, the sacrifice of Christ was reenacted on behalf of be-lievers each time they participated in the Eucharist, regard-less of their spiritual disposition. The benefits of the sacri-fice, however, were not transferred to them if their souls were not especially enabled through baptism. In this way, a causal relationship between baptism and the Lord’s Sup-per was established. Thus, according to Roman Catholic (and later Orthodox) teaching, baptism qualifies a person to take part in the Eucharist. Unless these sacraments are administered in the prescribed order, the fullness of salva-tion is not available. The Protestant Reformers refuted the Roman Catholic understanding of the sacraments on sev-eral grounds; they insisted on the primacy of the Word of God and, most significantly, argued that faith, and not the sacraments, was the means of God’s grace. The sacra-ments now represented God’s promises and were a sign of Christ’s presence. Participation was viewed primarily as a sign of grace already given rather than being the “means of grace” per se. The Reformers considered the sacra-ments to be no more beneficial to the believer than other forms of proclamation, such as a sermon or personal wit-ness. The sequence of the sacraments and especially the causal relationship between baptism and the Lord’s Sup-per, so crucial to Catholicism, was no longer an issue. It may be conjectured, however, that the Reformers did not depart significantly from Catholic tradition on this point. With the exception of the radical branch of the Refor-mation, the Reformers continued the Catholic tradition of infant baptism; thus, it was natural that baptism preceded the Lord’s Supper.

Theological considerations

Cutting through the sacramental crust that at times obscures biblical teaching regarding baptism and Com-munion helps us to reflect on several important issues.

First, in contrast to Catholic theology, it must be affirmed that participation in the ordinances of baptism and the Lord’s Supper is not necessary for salvation. While bap-tism symbolizes a new beginning, the person being bap-tized is already under the grace of God. This does not say that the New Testament negates the relationship between conversion and baptism. This relationship, however, does not appear to be absolute, with the thief on the cross, who was converted but had no chance to be baptized, as an example. (Luke 23:40–43; cf. 19:9).

Second, Catholic teaching that identified baptism as a seal and Communion a vehicle of God’s salvific grace is clearly unscriptural. While baptism may have significant and last-ing spiritual benefits, the act itself does not bestow God’s grace or salvation, nor does it, in some imperceptible way, enable the believer to receive the benefits of Communion. Reacting to the strict sacramentalism of the Roman Cath-olic and Orthodox traditions, some Protestants maintain that Communion has purely symbolic meaning. In agree-ment with the Reformed tradition, however, it can be stated that, as an act of worship, Communion is more than a me-

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-Morial it presents an opportunity for believers to be drawn closer to Christ, who is present spiritually among the believers. Third, Catholic theology maintains that, fol-lowing the blessing, the bread and wine change into the real, albeit invisible, body and blood of Christ. Biblically, however, the prayer that precedes Communion appears to say nothing more than “Thank You” to Jesus for His sacri-fice (Matt. 26:27; Luke 22:17; 1 Cor. 10:16). Since nothing really happens to the bread and wine, offering it to children should not present a theological problem. By the same to-ken, the practice of offering children “unblessed” bread and wine, however well intended, is theologically misguided.9

Those who participate, rather than the bread and wine, are the ones blessed. Fourth, for the above-mentioned rea-sons, Catholic theology advocates a “closed Communion.” In contrast, Adventists have advocated the opposite, as they have seen no biblical reason to limit participation in Communion to church members.10 Finally, we need to de-cide the status of unbaptized children and teenagers in the church. While unbaptized children may not yet have their names on the church roll, they are nevertheless an im-portant part of the family of God11 with salvation available to both children and baptized members alike (Matt. 18:3, 4; 19:14). The entire family, from the youngest to the oldest, participated in and was blessed by the ritual of the Passo-ver(Exod. 12:25–27), a practice that persists to this day among orthodox Jews. Likewise, both children and baptized members can be blessed by participating in the Lord’s Sup-per, an ordinance that was typified by the Passover.

Ellen White’s position

According to Ellen White, church ordinances con-tinue as a time when the worship experience is elevated to the highest levels. They also promote a spirit of commun-ion, forgiveness, and humility. These rituals, however, are not the vehicles of salvation. “Salvation is not to be bap-tized, not to have our names upon the church books, not to preach the truth. But it is a living union with Jesus Christ”( Evangelism, 319). This living union with Christ rare-ly occurs instantaneously in the believer’s heart; rather, this union becomes a lifelong process, of which baptism is but a part. Although Ellen White counsels that baptism is desira-ble as soon as possible for young believers, “there should be no undue haste to receive the ordinance” (Child Guid-ance, 499). In contrast with strict memorialism, Ellen White maintained that “[Communion] forms a living connection by which the believer is bound up with Christ, and thus bound up with the Father. In a special sense it forms a connection between dependent human beings and God” (Desire of Ag-es, 661). On the basis of the published writings of Ellen G. White, it appears that she also ardently supported an “open Communion.” Of all her comments on the matter, the fol-lowing are perhaps the most poignant and unambiguous: “Christ’s example forbids exclusiveness at the Lord’s Sup-per” (Evangelism, 277).

“There may come into the company persons who are not in heart servants of truth and holiness, but who may

wish to take part in the service. They should not be forbidden. . . . He [Christ] is there to convict and soften the heart” (Desire of Ages, 656). This statement clearly allows the participation of anyone who wishes it, even though they may not understand the full meaning of the ordinance or be prepared for it. Christ’s role, she insisted, includes the convicting and softening of the heart. If any-one can be invited to participate, why should the children of the church be excluded? Would not Christ be willing to work with children? (Evangelism, 580).Nowhere in Ellen White’s published or unpublished writings, and this should not come as a surprise, do we find a definitive stand on the issue of children’s participation.

Putting it all together

In view of the above considerations, it may be concluded that there are no substantial biblical or theo-logical reasons that would preclude unbaptized children’s participation in Communion. Scripturally, baptism does not appear to be a marking point of participation. Making it such may contribute to viewing baptism as either a magical or mystical event or a maturity passage, some-thing baptism was never intended to be.

Believer baptism, in contrast to infant baptism, assumes a vital relationship with Jesus and an under-standing of salvation through grace, as well as a knowledge of doctrinal teachings. It also assumes a read-iness to accept the responsibilities that come with church membership. Young children may have a vital relation-ship with Jesus as well as an understanding of salvation through grace (Child Guidance, 486.). However, they may not yet have a clear understanding of doctrinal teachings or of the meaning and responsibility of church membership (e.g., attendance at business meetings). For this reason, children who are part of the faith community may be ready to participate in and be blessed by Com-munion but not be mature enough for baptism.

When, therefore, might a young child be ready to participate in the ordinance of Communion? First, a cer-tain level of understanding on the part of the recipient is necessary. Jesus’ use of the word remembrance (Luke 22:19) reinforces this concept. Thus, perhaps very young children should wait until they gain some comprehension of the ritual and its symbolism. Second, research in faith development may give us some guidance. The founda-tions for faith development are laid in infancy, when, de-pending on the environment, an infant learns either to trust or to fear. If “seeds of trust, courage, hope, and love” are sown, a foundation for faith development is laid. Between the ages of two and seven, children’s under-standing is intuitive, even though they lack the thought processes necessary to understand the abstract con-cepts of religion. It has been argued that the symbols that a child is exposed to, as well as the stories and examples of parental faith, form lasting impressions and can power-fully influence the faith of a young child. Between the ag-es of six and eight, however, children typically begin to

This Newsletter is produced by the Communication department , Email: newsletter@adventistontario.ca

10 SDA London Church 519.680.1965

Date Facilitators/Speakers Event/Theme Time

2 Allison Cordoba Youth Day 11:00 AM

6 Ptr. Alex Golovenko Women of Prayer 7:00 PM

9 Ptr. Alex Golovenko 5ft. Seal at The Altar 11:00 AM

13 Earl Biggs Women and Mission 7:00 PM

16 Ptr. Alex Golovenko 5ft. Who can stand 11:00 AM

20 Anatoli Golovenko Praying for the Youth 7:00 PM

23 Darius Jankiewicz 11:00 AM

27 Jack Polihronov The Power of Repentance 7:00 P.M.

30 Choir Cantata 11:00 AM

ScheduleofeventsandspeakersforMARCH2013

“appropriate the stories, beliefs and practices that symbolize belonging to the faith community.”

Parents who have nurtured their child’s faith will know their child’s heart, and they are the ones, with the assistance of the church pastor, who should decide when their child is ready to participate in Communion. They will know when their child believes in Jesus, loves Him, under-stands what He did on the cross, and has a desire to be with Him in heaven. They will also know when their child understands the concepts of wrongdoing, repentance, and forgiveness. “If properly instructed, very young children may have correct views of their state as sinners and of the way of salvation through Christ”( Testimonies for the Church, 1:400). In fact, the simple faith of a six-year-old may, at times, embarrass his more sophisticated parents. It is no accident that Jesus pointed to a young child as an example of faith (see Matt. 18:3; Mark 10:15).28Connecting a complete catechetical process that results in baptism with readiness for participation in Communion may send the erroneous message that until doctrinal knowledge is ob-tained, children are not fit to be a part of the family of God. In contrast, participating in Communion with the church family should, ideally, awaken a longing that eventually re-sults in a mature walk with Jesus and a decision for bap-tism.

Unfortunately, some families view the Communion service as divisive, that is, separating families rather than uniting them, thus providing an excuse for avoiding church that day. A family oriented Communion service, in which children are prepared by the parents beforehand, seated with them during the service, and instructed throughout about the meaning of Communion (Exod. 12:26, 27) could revolutionize the way in which this ordinance is experi-enced by the community of faith. As parents see the won-der of Christ’s sacrifice through their children’s eyes, their faith will be rejuvenated. As children participate, their faith strengthens as their place in the community of faith is af-firmed. The role of the community is to assist parents in nur

-turing their children’s faith and to embrace chil-dren as an important part of the church. As Seventh-day Adventists, we have always practiced open Communion, and for good reasons. If strangers and their children are allowed, indeed encouraged, to participate in the ordi-nance, how can we exclude our own children? Let us be true to our words by rejecting any form of sacramentalism and opening the way for our children to participate in this special time with Jesus.