Efrain Velasquez
Introduction
The promise of a Savior, the end of current pain and suffering, and the restoration of a perfect world have inspired humans through the ages. The “Advent Hope” has been expressed in many ways and is at the center of some “eschatological code” in humanity’s DNA. The Scriptures reveal end-time promises and provide the elements that shape biblical eschatology. But, is eschatology being presented in a relevant way to current audiences in the 21st century? Are people listening?
The Seventh-day Adventist Church is investing a lot of resources to present “Biblical Eschatology from an Adventist Perspective” at this International Bible Conference. The topics discussed here are deep and have been thoroughly examined. Papers on hermeneutics, current trends and issues in eschatology, and biblical foundations of the Adventist doctrine of the End are among the contributions of this historic event. However, are we being able to present Adventist eschatology to contemporary generations?
This is a missiological question, rooted in present-day issues, that is being posed by a scholar who deals with ancient remains two-thousand-five-hundred years old and a biblical text that is even older. Nevertheless, I propose that a view of the Yahwist generations that coexisted during the early Persian period can illuminate current challenges on the proclamation of the Advent hope. Insights from biblical texts that were composed during the early Persian period and their archaeological context, which has been illuminated by material culture, illuminate the ways that could be used to present Adventist eschatology to contemporary generations.
An overview of the ways that Yahweh presented his message of Hope to the audiences of Haggai, Malachi, and Hadassah provides principles that are relevant to the 21st century. This study suggests that the audiences of Haggai, Malachi, and Hadassah have many elements in common with modernists, postmoderns and metamoderns who coexist in many current communities.
I am proposing that the problem is not the telephone (the prophets’ message); it is the delivery, we are not connecting with the audiences.
“Hello, hello? Can you hear me now?” Could it be that it is not broken, but out of reach?
Why are we here? What is the relevance of this meeting? Are we speaking through a disconnected telephone? If we answer questions that no one is asking, if we are offering solutions to problems that do not exist, if we congratulate each other for interesting papers and the latest Eschatology issues, but the present generations are not following us, please forgive me, but we are wasting money and time.
The main thesis of this study is that the Advent Hope must be presented in relevant ways to connect with specific audiences.
Eschatology in the 21st Century: Worldviews-communities
Why is it that many people simply do not listen when approached with Eschatology or Apocalyptism? Are many audiences wary of “doomsday prophecies”? What is the content of most eschatological series? A jumble of news and conspiracy theories with a heavy dose of proof-text biblical verses (and quotes from Ellen, among the SDA)? How to understand the way in which our audiences respond to Adventist Eschatology?
Many sociologists identify generational changes based on historical or social events. Most times these are identified within their context (the West), imposing it on others and often making simplistic generalizations. In a similar way, philosophical studies are applied to the "worldviews" that have prevailed over the past centuries and decades. They don’t correspond all the time, meaning that a generation cannot be simply boxed into a philosophical. Nevertheless, social and philosophical taxonomies are somewhat useful to organize ideas.
It is worth mentioning that it is common to see generational and or philosophical changes reflected first in art and even architecture before arriving at the world of theological studies.
Modernism:
Inaugurated by Descartes and pointing toward Enlightenment (Rationalism)
Humanists place at the center man and not the divine (nor the mythologies or sacred texts)
Rigid in what is considered "rational" and rejects what is not "logical" (prevailing the scientific method)
Concepts of individualism and patriotism, loyalty and honor are promoted
It is extremely optimistic and assumes that scientific, political and educational "progress" will solve the problems of humanity
Post-modernism:
Although inspired by Nietzsche's ideas (very similar to Sartre's existentialism), is popularized by the counter-cultural movements of the 1960’s (in the West)
Incorporates disillusionment with technology that promised to solve the world's problems but has caused pollution and enabled war genocides
Introduces quantum science (were through physics, some scientists argue that we can create our own reality)
Repulsion by Eschatology as authority, government or religious institutions, there is moral relativism and pluralism of ideas
Metanarratives are rejected, and relations and community are emphasized
In this movement the official versions of history are deconstructed, and often the "villains" become "heroes"
Cynicism, pessimism, and sarcasm prevail over the suspicion of all those who promised but did not deliver
Metamodernism:
Is the reaction to postmodernism that is exemplified in the generation born between 1985- 2005, but is not limited to them, as others have adopted that way of thinking
Although distrustful of technology, depends a lot on it for everything and sees it in a positive light
Reacts to the negativity of postmodernism with its cynicism, ambivalence and lack of a center pushing for many to seek solid structures, sometimes even fundamentalism
There is new hope, naive many times, the feeling of fighting for causes (even if they are "impossible" or "lost")
New metanarratives are forged (to "my own reality"); it is a reconstruction of the deconstructed (not exactly like modernism, because institutions are still distrusted)
The last three audiences are in almost every SDA church in Inter-America at the start of the new millennium. How then are we going to lead in the 21st century? Could it be that our communities are unique? We hear about modernism, post-modernism and now metamodernism, and we ask ourselves if it would be possible to connect prophets who wrote a long time ago to present audiences.
Many experts focus on just one of these audiences, whichever that might be, and assume that everyone is following the same one.
Either with deductive sermons: A, B, C, and appealing to logic with statistics and "evidence." To whom are they talking?
Or with an air of cynicism and sarcasm that the post-moderns love.
Or with the adrenaline of the meta-modernists who believe that they can change everything.
The goal of this presentation is for us to connect with these generations in the 21st century. The problem is not the means, but the inability for us to connect with our audiences. A glimpse into the past offers us principles that are useful in the present.
“Hello, hello? Can you hear me now?” Could it be that it is not broken, but disconnected?
Eschatology in the Fifth Century BC: Generations-cosmovisions
In a way that may seem radical to some of you, I suggest that those ways of thinking are not new. Although articulated differently in the last few centuries or decades, we could identify them in the past by focusing on the biblical world, either in the Greco-Roman world where the New Testament took shape or in some periods of the Old Testament.
I admit that my areas of expertise are not sociology or theology. I am a simple archaeologist who specializes in the Persian period of the Levant, so I will focus on the Achaemenid period (VI-IV century BC), at the climax of the period that followed the Neo-Babylonian exile.
In this context we can ask: Will the first post-exilic generations provide parallels between their context and ours? What of those who lived at the beginning of the Persian period? Is it possible that similar attitudes can be identified in the texts written after the Neo-Babylonian exile? What can we learn from those generations about Eschatology that makes it useful to connect with today's audiences?
The books of Haggai, Malachi, and Esther are addressed to particular audiences during the Persian period. They are written in a relatively short period, a space of less than 50 years, from c. 520- 475 BC. In this presentation, particular elements of these three communities or generations are identified, and it is suggested that the methods used by these authors may be relevant today. One can learn from the principles used during that period to connect leaders and their followers in the complex socio-religious environment of the 21st century.
If we want to find ways to be effective leaders in the 21st century in Inter-America, we must recognize the lenses we are utilizing to study the Word. It is important to avoid imposing molds in the communities we want to lead in a relevant way. Care must be taken not to make simplistic assumptions about people who do not necessarily fit into the "boxes" or "pieces" of the pie that have been proposed as prevalent. But by traveling two thousand five hundred years into the past we can connect with the three generations who lived in the Persian era.
Hollywood has tried to take us to the Persian period with the images of the 300 Spartans facing the Achaemenid army of Xerxes. On the other hand, more tender films present to us the romantic Xerxes (biblical Ahasuerus) next to the beautiful Esther.
Join me on a journey into the past to know the world of the Persians and the last prophets of the Hebrew Bible.
I dare to suggest, that the post-exilic community was divided into three generations:
The first we will call the Generation of Haggai: they are those who have the expectation of a Davidic king on the throne of Jerusalem. They are a pragmatic audience, like the modernists. They want to see the evidence, and so far it has not been rationally explained what God is going to do for them. The Temple was in ruins, and their colonial situation did not improve. The prophet has to explain to them in a logical way the potential results of their fidelity. As they see the changes brought by Darius as a Persian emperor and the possibilities of restoration, they begin to work hard. A leader like Haggai is presented to them during 519 BC.
The second is the Generation of Malachi: they are those who are cynical with the idea of a Messiah. They are disappointed by the promises that have not been fulfilled as they expected. The Temple has been standing for more than 30 years, and the nations have not been shaken nor has the Messiah they have longed for, arrived. Their governors and priests have been corrupt, and they are discouraged. Their expectations are few and gloomy. Malachi is the leader of this spoiled group probably between 490-480 BC.
The third is the Generation of Hadassah: this group is composed of those who have gotten used to living among the Persians, to follow the flow and, some, even as Persians. They need a leader full of optimism for what could positively happen (though they have no idea how that would happen!). Their enthusiasm could lead them to take very courageous decisions as in the case of the heroic Hadassah (Esther). Her expectations were high. These events took place around 480 BC.
As an archaeologist, I could be very dry and precise, limiting myself only to the data and what is accurate. But I come before you with great fear, as the father of four meta-modernists, having grown up as a sarcastic and cynical son of post-modernism (born in the 70s) and many times disagreeing with my modernist father (hillbilly version), I think I have the credentials to bring this subject to this audience.
If this does not reach the heart of our homes in Inter-America, then we will have achieved very little at this Eschatology conference. But I am sure that, somehow, we can be responsible with the Text and attentive with our Inter-American communities to be transforming leaders.
Generation of Haggai: Modernism
As a starting point, one must avoid assuming that each one of these generations were homogeneous or monolithic; every community is dotted with variety. We are only trying to identify outstanding elements, and we are making generalizations, such as pieces of a cake.
Hello? Hello? Can you hear me now?
The first generation that we will recognize in the text is the audience of Haggai. Who were they? They were a mixed crowd:
Among them were some who had been born in Babylon during the time of the Neo-Babylonian exile and had returned with Zorubabel in 539 BC [after Cyrus decreed in favor of the return of various peoples to their places of origin (Ezra 1: 1-11). They are Yahwists of the Proto-Diaspora (along with the Golah)].
The Golah (those who left) are those who were deported and returned [some old people who saw the Temple of Solomon (Hag 2: 3; Ezra 3:12)].
The am haeretz, those who had remained on the land (Jer 40: 6) [who had some conflicts with those who came from exile to give orders].
What was their attitude? The text reveals that this generation was focused on what could be tested, very pragmatic, and driven to action based on evidence. [They have a "deuteronomistic" mentality that focuses on retribution and consequences of actions].
They are the typical first generation, the brave who moved to the hills of Judah (Ezra 2: 1- 67).
Those who returned did not made much progress in building the Temple when they are presented with opposition from their neighbors (Ezra 4: 4-5) and the political instability during the reign of Cambyses. Yet, Haggai calls their attention: "Is it time for you to dwell in your timbered houses while this house is in ruins?" (Hag.1: 4)
The biblical text suggests that there were some with expectations of the Davidic monarchy. [Remember that in 2 Kings 25: 27-29, Jehoiachin, who had been exiled in Babylon, is presented with a higher throne than the other exiled kings. There was hope for the return of at least one vassal-king of the house of David. Zerubbabel himself was a descendant of David, and there seemed to be that expectation.]
This generation is put into action when empirical evidence is given of the positive results they would have if they obeyed. ["But you seek much and you find little; and what you take home, with a breath I make it disappear. Why? says the Lord of hosts. For my house is in ruins, while every one of you takes care of his own house" (Hag 1: 9).]
How to connect with the people of this generation? For them, as they read the Bible, advice on health and marriage are not taken as suggestions but as absolutes (without taking into account its context).
Using the apologetics and defending the points they make with evidence.
For them, leaders are respected, taken seriously, as the generation of Haggai took the words of the prophet.
They understand deductive sermons: A, B, C; they like statistics and are loyal to the Adventist “brand,” they are denominational.
It is easy to understand in a casuistic way.
To connect, we must appeal to logic, corporate identity, loyalty, and honor.
Results:
Inspired by patriotic ideals and metanarrative of the Exodus, they intend to finish the Temple. Listen to the echo of the language of the exodus and the Davidic monarchy ["Speak to Zerubbabel, ... 'I will shake the heavens and the earth. I will overthrow the throne of the kingdoms and destroy the power of the kingdom of the nations. I will overthrow the chariots and those that ride in them. The horses will fall and those who ride on them, each one by the sword of his brother. In that day, saith the Lord of hosts, I will take thee, O Zerubbabel, the son of Shealtiel my servant, and I will make thee as a signet: for I have chosen thee, saith the Lord of hosts "(Hag 2: 21-23)].
This is very similar to the pioneers who began the work in the Caribbean and Latin America.They managed to build the Temple and began an era of strong optimism and success. They work hard and fulfill the goals that are presented to them (see Ezra 5). ["The elders of the Jews continued to build and progress according to the prophecy of the prophet Haggai and that of Zechariah the son of Iddo. So they built and ended by the command of the God of Israel, and by command of Cyrus, Darius, and Artaxerxes, kings of Persia. And this Temple was finished on the third day of the month of Adar of the sixth year of the reign of King Darius" (Ezra 6: 14-15).
That first generation of brave ones!
Generation of Malachi
Who were they?
The Golah, some elders who had been born in Babylon and returned with Zerubbabel and their descendants.
The descendants of those who had remained on the land of Judah, those who are bitter with the rulers imposed by the Empire who have been corrupt and by a priestly class that has been immoral and who have failed in their vows.
What was their attitude?
They were obviously disappointed that the monarchy had not been restored and that there was little hope of independence. They were a colony, under the power of a powerful empire, in a critical economic situation.
The truth is that they were not the kingdom of Israel or the kingdom of Judea; they were simply the colony of Yehud. Its inhabitants, the Yehudites, were subject to the Persian crown. They had no king, only a governor, the peha mentioned in Malachi Chapter 1. The Persians were the largest and most powerful empire in the world, stretching from east to west from Europe to India, and from north to south from the Caucasus to Africa.
Its army had among them the "immortals" (despite how Hollywood has presented them, they were the best warriors of the time). Its naval fleet was powerful and its cavalry the best, the only superpower in that part of the world, something like the USA in our time.
What possibilities were there for the restoration of the Davidic kingdom? Come on! Really? That would be as if someone would suggest that Puerto Rico could rebel with an army against the USA. What chances of winning would they have?
Could it be that the Yehudites could have reasons to be so cynical and complain about the divine promises? They did not have a Pancho Villa to fight for them or anyone to go out in their favor.
The situation was very precarious; it is September 11, 2001, but without restoration. I would like to have the time to give you all the details; let's see some brushstrokes:
they have a cynical attitude toward the covenant (Mal. 2: 4-8)
they have lost the hope of independence and despise their rulers (Mal. 1: 8)
the ecclesiastical unfaithful Eschatology (Mal. 2: 1-3)
relativism reigns, inability to call something as "evil" (Mal. 1: 7-8; 13-14)
possible pluralism (Mal. 2: 11-13)
sexual lightness (Mal. 2: 14-16)
oppress migrants (Mal. 3: 5)
they question God, they ask existential questions of theodicy (Mal. 2:17)
They sound like the British Simon Cowell of “Got talent” and like many in the Western society in the decades of the 1970-90s. They are an echo of my generation, the so-called GenXers.
How to connect with the people of this generation?
For this community, the prophetic gift is a problem and nuisance, and they openly expressed it (Mal. 1:13). They doubt the metanarrative of the Patriarchs preached by the prophet (in questioning the covenant of Levi) and moral absolutes such as marriage (Mal. 2:16). They are not faithful in the tithe or the offerings, since they do not trust in the leaders (Mal. 3: 8). They question the authority figures that have failed them (Mal. 2: 8-9). They are skeptical and defiant about the prophetic voice (Mal. 3:15).
I speak 3 languages: English, insinuations, and sarcasm.
How does God speak to them? God speaks to them in a genuine way and with sincere love, despite their cynicism. And He uses the same cynical tone with them; God speaks their language. The book has 6 pericopes of interaction between God and the listeners of Malachi. But God does not lose patience or always try to answer the questions; He gives space for mystery. Read with me:
God: "I have loved you." Audience: "In what have you loved us?" (Mal 1: 2)
God: "The son honors the father, and the servant his master. And if I am Father, where is my honor? And if I am Lord, where is my reverence?" Audience: "In what have we despised your name?" (Mal 1: 6)
The most important thing for this generation is to be authentic and genuine, and the greatest sin is hypocrisy.
Do not use apologetics or talk about how big your institution is; do not care about your statistics or prophetic evidence; you want stories, live-events, something that they connect with their community.
That was the way I presented the prophets in my book Seek Me and Live.
God offers a loving call to them: "Return to me, and I will return to you!" says the Lord of Hosts (Mal 3: 7).
It seems as though some react positively, for the prophet gives glimpses of hope. Let's read:
Then they that feared the LORD spoke every man to his companion, and the LORD hearkened and listened. And a book was written for a memorial before him, for them that fear the LORD, and for them that take his name. 'In the day that I prepare,' says Yahweh of Hosts, 'they will be for me a special treasure. I will be merciful to them, as the man is compassionate to his son who serves him. Then you will come back and you will be able to appreciate the difference between the righteous and the sinner, between the one who serves God and the one who does not. (Mal 3: 16-18)
Hadassah's Generation
I must admit that in this are elements that could be considered homiletic, even though I have tried to work as closely to the text as I possibly could. As for me, who studied the book of Esther deeply, I can offer you an extensive bibliography later on.
Who were they? They are basically descendants of the Jewish exiles. They never saw the Temple nor did they see Jerusalem. They never knew a prophet; they had only heard the stories from their ancestors.
It might be possible that they are in contact with the community in Yehud and with the priests of the Temple in Jerusalem. However, they do not share the negative view they had in Yehud about the future. They have not been affected by that pessimism. The community in the Diaspora is vibrant, hoping that they will prosper. They incorporated into the Persian society, some reaching high positions in government and in the private sector as evidenced by several files of cuneiform tablets. We have Yahvistic names (of Hebrews) as lenders, officers, and merchants. Many of them just do not want to go back to Judea; they are comfortable where they are.
They are the typical third generation, like those Jamaicans and other Caribbean who have very large flags of their countries and listen to very loud music up there in England, having no an idea of how life is in the islands, but want to search for their roots.
Even so, they use every opportunity to look and sound European and avoid the slang of the motherland. That is what happened to Hadassah, whose name means, "tree that blooms," and she changed it to "Ishtar," the name of a pagan goddess. And to all the "Esthers," please forgive me, but your name is pagan.
What is their attitude?
I must recognize that the book of Esther does not belong to the Nevi'im (prophets), but to the Writings (Ketuvim). But it is chronologically related to the mentioned prophets.
It is interesting to note the positive attitude that they have towards the divine direction, even though after Malachi we have no prophet who claims to have received "dabar Adonai" (word of God).
They accept the challenge and join in prayer when Hadassah invites them to fast and humble themselves before God.
How to connect with the people of this generation?
Do not present traditional apologetics, neutral language, non-triumphalism, or denominations: We must note that they receive the prophetic gift in a different manner; in the book of Esther the name of God is not even mentioned, but the divine hand is recognized.
Although in this book God is not mentioned on a single occasion and the book is full of coincidences and ironies, it can be recognized that Heaven and Earth are connected.
Needs space to incorporate others, does not emphasize wording of "remnant" or of any particularity.
Does not come "packaged" in the same way as before. Hadassah is not a traditional hero or messenger; she is young, an orphan, a foreigner, a harem girl of a powerful king whose value was little in a polygamous society, and evidently, in her diet and practices, she had not followed the customs of the Torah.
Not all questions are answered; it is okay to be quiet and have no answers. The community of Esther is one that lives in a period of silence and of waiting.1
They embrace an optimistic metanarrative and want structures, but they want them to be flexible. They are full of positivity about what God can do and evoke past experiences to make their decisions. Esther sees herself as a Joseph of her time, chosen for a special time (Gen. 45: 7). Joseph had been an example of sexual purity, and she is basically raped by having no choice in the king's bed; she accepts Mordecai's interpretation that she is fulfilling a role in the divine plan (Est 4:14).
They treasure rites; the celebration of Purim is established in that context (Est 9:19).
To a degree, it breaks the "fourth wall" and gives us access to a panorama we had not seen in the Hebrew Scriptures to the mind of Esther.
Results:
The way they react to Heaven's voice is very different from their contemporaries living in the mountains of Judea (the generation of Malachi). Hadassah becomes the spokesperson for Heaven, for it is she who makes the call to pray and fast (Est 4:16).
It is amazing their search for God at the corporate level, where they all joined in prayer, although the members of that generation do not receive a direct voice from Heaven:
"Go, gather together all the Jews who are present in Shushan, and fast ye for me. Do not eat or drink three days, neither night nor day. I will also fast with my maidens, and I will go unto the king, even if it is not according to the law; and if I perish, I perish." (Est 4:16).
That young orphan who was foreign, raped (mind that it was unwanted sex), a sexual toy of a temperamental king, who failed to keep the Sabbath, her diet, and who knows what else ... at the right time made the decisions that needed to be made and surprised everyone.
How can we be transformational leaders in the 21st century?
"Hello, hello? Can you hear me now?"
How should transformational Eschatology be in Inter-America in the 21st century? Inter- America is a colorful mosaic of communities and generations, ranging from agrarian societies, similar to those of the prophets of old, to complex metropolis where post-modernism and metamodernism have great influence. Among us, we have people with the mentality of the Haggai community who worship the prophets, cynics who think like the contemporaries of Malachi who have little respect for the prophets, and young people like Hadassah, optimists who reinterpret the prophecy to their own reality.
Prophets of the post-exilic period have similar dilemmas to those we have in Inter-America to be leaders. Are we connected?
I do not come to question whether you as leaders are relevant or not. That would be a modernist response, simply using apologetics to "prove" a point. Neither do I intend to limit myself to an existential, ahistorical discourse that is limited to social causes or to my community. I'm not going to give you some ideological steroids with naive optimism so you can leave energized without much direction, but I can break the "fourth wall."
I have moved through the three communities, I have taken the Bible as a modernist when I was a child, I have read it as a post-modern cynic as a young man, and I have tried to share it with my four children who understand in a metamodern way. I grew up surrounded by leaders of the first generation in the field, with those first-line fighters. In my adult youth, I exposed myself to the second generation of leaders while living in the USA with cynicism and skepticism. Now, literally, I live with the generation of Hadassah.
In some Seventh-day Adventist circles in the United States of America the question is heard: Will it be relevant to have leaders as we have traditionally had them in a world of Facebook, Twitter, Snapchat, and Instagram? Let’s just have a social media account and lead from there! Many, take for granted that everyone on the planet is submerged in post-modernism and, with that, propose "solutions." But no!
It is interesting that many assume that if the United States catches a cold , after the Rio Bravo, there must be pneumonia, identifying philosophical tendencies of the USA in a simplistic way in Latin America and the Caribbean. But when we go to the Bible, we recognize that this is not about "trends" or Western affairs; these generational differences transcend culture, geography, and time.
The prophets of long ago strove to exercise transformational Eschatology and to make themselves understood in the contexts where they ministered. They recognized the needs of their audiences, their attitudes and worldviews. If we want to communicate the messages that God has revealed, to transform our communities and to provide Eternal hope, we must connect. If we are not relevant, if we are alienated from those with whom we want to communicate, we will have used the time poorly.
We must recognize all the angles of this complex society in which we live. We must give an honest look at the history, all its protagonists, their narratives, their speeches, and the current realities.
Then we will understand the challenges given by Haggai: "Thus saith the Lord of hosts: 'Reflect on your ways. Go up to the mountain, bring wood and rebuild the temple. I will have satisfaction in it, and I will be honored, says the Lord '" (Hag 1: 7-8). We will prepare for the arrival of the "Desire of all Nations" to "shake up the nations" (Hag 2: 7).
We will connect with the cynics of Malachi who had asked, "Where is the God of righteousness?" (Mal. 2:17) We will note that: "Then they that feared the Lord spoke every man to his companion, and the Lord hearkened and listened." (Mal. 3:16) We will experience that God will "turn the hearts of the fathers to the children, and the hearts of the children to the fathers" (Mal. 4: 6).
If we connect with the young people of today, who seem to have left the ways of God, we will realize that this instruction has not been in vain. When the moment comes, they will recognize that they are here for a time like this; they will bravely risk their lives if necessary for Christ's sake. Young people will declare that for this hour I have come, for this time I was born.
These young people surprise us; they give us lectures on many occasions of what is creativity and loyalty. Maybe they don’t do it as you would, but they are certainly faithful to the Master. We have young people who have a passion for the Bible and the writings of EGW, some on risky missions in the 10-40 window; my own 17-year-old son left for a month to the jungles of South America with other young people sharing the Gospel, idealistic, optimistic, believing that they were the Avengers, indestructible. Let's trust as they trusted in Hadassah, for a time like this.
We are still grounded and based on the Word, as we connect with our followers.
"Hello, hello? Can you hear me now?"
Connect yourself, and become a transformed leader.
Ángel M. Rodríguez, Esther: A Theological Approach (Berrien Springs, MI: Andrews University Press, 1995), 109.
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