Nuestra Familia Adventista.

La Familia Adventista de la
Iglesia de São Carlos.

Hermano en Cristo	Cargo	Telefono	e-mail
Wilson Martins Ribeiro	Pastor	(16) 270.6531	prwilson@uol.com.br
Aliomar G. da Silva	Primer Anciano	(16) 272.6493	aliomar@cppse.embrapa.br
Humberto Paulo Ricci	Miembro	-	hpricci@linkway.com.br
Roberto Zverzut	Tesorero	-	roberto@hece.com.br
César Motta	Director Comunicación	(16) 271.6796	cesar@futurekids.com.br
Edison Pott	Miembro	-	epott@linkway.com.br
Marcos Pantoja	Miembro	-	marcosf@iqsc.sc.usp.br
Mansur Haddad	Miembro	-	meolivi@zaz.com.br
Edson Jara	Miembro	-	edson_jara@hotmail.com
Ricardo Bentín	Miembro	(11) 3177.9037	rbentin@ift.unesp.br

Sección de mensajes.

Mensagem #13
(thanks to E. Jara)

O PODER DA ORAÇÃO

Uma pobre senhora, com visível ar de derrota estampado no rosto, entrou 
num armazem,
se aproximou do proprietário
conhecido pelo seu jeito grosseiro, e lhe pediu fiado alguns mantimentos.

Ela explicou que o seu marido estava muito doente e não podia trabalhar
e que tinha sete filhos para alimentar.

O dono do armazem zombou dela e pediu que se retirasse do seu 
estabelecimento.

Pensando na necessidade da sua família ela implorou:
"Por favor senhor, eu lhe darei o dinheiro assim que eu tiver..."
ao que ele respondeu que ela não tinha crédito e nem conta na sua loja.

Em pé no balcão ao lado, um freguês que assistia a conversa entre os dois,
se aproximou do dono do armazem e lhe disse que ele deveria dar o que 
aquela
mulher necessitava para a sua família por sua conta.

Então o comerciante falou meio relutante para a pobre mulher: "Você tem 
uma lista de mantimentos?"

"Sim", repondeu ela .

"Muito bem, coloque a sua lista na balança e o quanto ela pesar, eu lhe
darei em mantimentos"

A pobre mulher hesitou por uns instantes e com a cabeça curvada,
retirou da bolsa um pedaço de papel,
escreveu alguma coisa e o depositou suavemente na balança.

Os três ficaram admirados quando o prato da balança com o papel desceu e 
permaneceu embaixo.

Completamente pasmado com o marcador da balança, o comerciante virou-se 
lentamente
para o seu freguês e comentou contrariado:

"Eu não posso acreditar!"

O freguês sorriu e o homem começou a colocar os mantimentos no outro prato 
da balança.

Como a escala da balança não equilibrava, ele continuou colocando mais e
mais mantimentos até não caber mais nada.

O comerciante ficou parado ali por uns instantes olhando para a balança,
tentando entender o que havia acontecido.

Finalmente, ele pegou o pedaço de papel da balança e ficou espantado pois
não era uma lista de compras e sim uma oração que dizia:

"Meu Senhor, o senhor conhece as minhas necessidades e eu estou deixando
isto em suas mãos..."

O homem deu as mercadorias para a pobre mulher no mais completo silêncio,
que agradeceu e deixou o armazém.

O freguês pagou a conta e disse:

"Valeu cada centavo..."

Mensagem #12
(thanks to E. Jara)

Para meus amigos.
Mark estava voltando para casa, vindo da escola, um dia quando ele
percebeu que o garoto andando na frente dele tinha tropeçado e deixado
cair todos os livros que ele estava carregando,uma luva de baseball e um
pequeno "walkman". Mark ajoelhou-se e ajudou o garoto a pegar os seus
objetos que estavam esparramados pelo chão.
Já que eles estavam indo na mesma direçao, Mark ajudou a carregar um
pouco dos objetos. Enquanto eles caminhavam, Mark descobriu que o nome do
garoto era Bill, que ele adorava video game, baseball e história, que ele
estava tendo muita dificuldade com as outras matérias, e que ele tinha
acabado de terminar com sua namorada.
Eles chegaram a casa de Bill primeiro e Mark foi convidado a entrar para
tomar uma coca-cola e assitir um pouco de televisão.
A tarde passou agradavelmente com algumas risadas e um papinho de vez em
quando, até que Mark decidiu ir para casa.
Eles continuaram a se encontrar na escola, almoçavam juntos de vez em
quando, até que ambos se formaram do primeiro colegial. Eles ficaram na
mesma escola, onde eles continuaram amigos ao passar dos anos.
Finalmente, o tão esperado ano do terceiro colegial chegou e 3
semanas antes da formatura, Bill pediu para Mark se eles poderiam
conversar um pouco. Bill lembrou Mark do dia, anos atrás, quando eles se
conheceram.
Bill perguntou: Você nunca se perguntou porque eu estava carregando
tantas coisas para a minha casa naquela dia?
Eu estava limpando o meu armário na escola porque eu não queria
deixá-lo uma bagunça para a próxima pessoa que o fosse usar. Naquele dia,
eu tinha escondido alguns dos calmantes da minha mae e estava indo para
minha casa para cometer suicídio. Mas, depois de termos passado aquele
dia juntos, conversando e rindo, eu percebi que se eu tivesse me matado,
eu teria perdido aquele momento e tantos outros que estariam por vir.
Então, você está vendo Mark, que quando você me ajudou a pegar aqueles
livros do chão aquele dia, você fez muito mais do que somente me ajudar.
Você salvou a minha vida....

Mensagem #11
(thanks to E. Jara)
A Casa Queimada  (Autor desconhecido)

Um certo homem saiu em uma viagem de avião. Era um homem temente a Deus,
 e sabia que Deus o protegeria. Durante a viagem, quando sobrevoavam o mar
 um dos motores falhou e o piloto teve que fazer um pouso forçado no
 oceano. Quase todos morreram, mas o homem conseguiu agarrar-se a alguma
 coisa que o conservasse em cima da água. Ficou boiando à deriva durante
 muito tempo até que chegou a uma ilha não habitada.
 Ao chegar à praia, cansado, porém vivo, agradeceu a Deus por este
 livramento maravilhoso da morte. Ele conseguiu se alimentar de peixes e
 ervas.Conseguiu derrubar algumas arvores e com muito esforço conseguiu
 construir uma casinha para ele. Não era bem uma casa, mas um abrigo tosco,
 com paus e folhas. Porém significava proteção. Ele ficou todo satisfeito e
 mais uma vez agradeceu a Deus, porque agora podia dormir sem medo dos
 animais selvagens que talvez pudessem existir na ilha.
 Um dia, ele estava pescando e quando terminou, havia apanhado muitos
 peixes. Assim com comida abundante, estava satisfeito com o resultado da
 pesca. Porém, ao voltar-se na direção de sua casa, qual não foi sua
 decepção, ao deparar sua "casa" toda incendiada. Ele se sentou em uma
 pedra chorando e dizendo em prantos:"Deus! Como é que o Senhor podia
 deixar isto acontecer comigo? O Senhor sabe que eu preciso muito desta
 casa para poder me abrigar, e o Senhor deixou minha casa se queimar
 todinha. Deus, o Senhor não tem compaixao de mim?"
 Neste mesmo momento uma mão pousou no seu ombro e ele ouviu uma voz
 dizendo: "Vamos rapaz?"
 Ele se virou para ver quem estava falando com ele, e ficou boquiaberto ao
 ver em  sua frente um marinheiro todo fardado e dizendo:
 "Vamos rapaz, nós viemos te buscar"
 "Mas como é possível? Como vocês souberam que eu estava aqui?"
 "Ora, amigo! Vimos os seus sinais de fumaça pedindo socorro. O capitão
 ordenou que o navio parasse e me mandou a vir buscá-lo naquele barco ali
 adiante."
 Os dois entraram no barco e assim o homem foi para o navio que o levaria
 em segurança de volta para os seus queridos.
 Quantas vezes nossa "segurança aparente, se queima" e nós gritamos como
 aquele homem gritou? Porém está escrito:
 
   "TODAS AS COISAS CONTRIBUEM PARA O BEM DAQUELES QUE AMAM A DEUS."
                                             (Romanos 8.28)

Às vezes, é muito difícil aceitar, mas foi, é, e sempre será assim 
 até que tudo se cumpra, ou seja, é preciso crer E CONFIAR!

Mensagem #10
(thanks to E. Jara)

-----------------------------------------------------------------------
Cada pequeno "olá", cada pequeno sorriso, cada pequena ajuda é capaz de
salvar um coração machucado.
-----------------------------------------------------------------------

Um abraço.

Mensagem #9
(thanks to E. Jara)

LAUREADO COM O PRÊMIO NOBEL DE FÍSICA TESTIFICA DA BENIGNIDADE DIVINA EM 
CONGRESSO CRIACIONISTA

Usualmente os evolucionistas manifestam-se no sentido de denegrir o 
Criacionismo dizendo que só são criacionistas pessoas sem instrução 
acadêmica, e que não compreendem bem os fundamentos da ciência.

Assim, merece ser noticiado o fato de que a American Scientific Affiliation,
instituição criacionista americana, deverá realizar de 30 de julho a 2 de 
agosto de 1999, a sua 54a Reunião Anual, na John Brown University, nos 
Estados Unidos da América do Norte, tendo como tema "Testificando da 
Benignidade de Deus através da Ciência e da Tecnologia", e contando com a 
participação do Dr. William Phillips, recentemente laureado com o Prêmio 
Nobel de Física.

William Phillips trabalha no "National Institute of Standards and 
Technology", em Gaithersburg, Estado de Maryland, nos Estados Unidos da 
América do Norte, e será o principal conferencista do evento.

À "American Scientific Affiliation" é uma organização sem fins lucrativos, 
fundada em setembro de 1941, em reunião efetuada em Chicago com a presença 
de cinco eminentes cientistas que mostraram a sua preocupação com a 
crescente influência do "materialismo científico" sobre a juventude. A 
entidade desenvolve suas atividades promovendo publicações e eventos, e 
conta com numerosos membros em praticamente todos os Estados dos Estados 
Unidos da América do Norte, e em mais 46 países. Sua publicação mais 
conhecida é "Perspectives on Science and Christian Faith", editada 
trimestralmente.

Mensagem #8
(thanks to E. Jara)

PERDOAR

Era uma vez um rapaz que ia muito mal na escola. Suas notas e o
comportamento eram uma decepção para seus pais que, sonhavam em
vê-lo formado e bem sucedido.

Um belo dia, o bom pai lhe propôs um acordo:
- Se você, meu filho, mudar o comportamento, se dedicar aos estudos
e conseguir ser aprovado no vestibular para a Faculdade de Medicina,
lhe darei então um carro de presente.

Por causa do carro, o rapaz mudou da água para o vinho. Passou a
estudar como nunca e a ter um comportamento exemplar. O pai estava feliz, 
mas tinha uma preocupação. Sabia que a mudança do rapaz não era fruto de uma 
conversão sincera, mas apenas do interesse em obter o automóvel.

Isso era mau. O rapaz seguia os estudos e aguardava o resultado de
seus esforços. Assim, o grande dia chegou .Fora aprovado para o curso de 
Medicina.

Como havia prometido, o pai convidou a família e os amigos para uma
festa de comemoração. O rapaz tinha por certo que na festa o pai lhe
daria o automóvel.

Quando pediu a palavra, o pai elogiou o resultado obtido pelo filho
e lhe passou às mãos uma caixa de presente. Crendo que ali estavam as
chaves do carro, o rapaz abriu emocionado o pacote. Para sua
surpresa, o presente era uma Bíblia.

O rapaz ficou visivelmente decepcionado e nada disse. A partir
daquele dia, o silêncio e distância separavam pai e filho. O jovem se sentia 
traído, e agora, lutava por ser independente. Deixou a casa dos pais e foi 
morar no Campus da Universidade. Raramente mandava notícias à família.

O tempo passou, ele se formou, conseguiu um emprego em um bom
hospital e se esqueceu completamente do pai. Todas as tentativas do pai para 
reatar os laços foram em vão. Até que um dia o velho, muito triste com a 
situação, adoeceu e não resistiu. Faleceu. No enterro, a mãe entregou ao 
filho, indiferente, a Bíblia que tinha sido o último presente do pai e que 
havia sido deixada para trás.

De volta à sua casa, o rapaz, que nunca perdoara o pai, quando
colocou o livro numa estante, notou que havia um envelope dentro dele. Ao 
abri-lo, encontrou uma carta e um cheque. A carta dizia:

"Meu querido filho, sei o quanto você deseja ter um carro. Eu
prometi e aqui está o cheque para você, escolha aquele que mais lhe agradar.
No entanto, fiz questão de lhe dar um presente ainda melhor: a Bíblia
Sagrada. Nela aprenderás o Amor de Deus e a fazer o bem, não pelo
prazer de recompensa, mas pela gratidão e pelo dever de consciência."

Corroído de remorso, o filho caiu em profundo pranto.

Como é triste a vida dos que não sabem perdoar. Isto leva a erros
terríveis e a um fim ainda pior.

Antes que seja tarde, perdoe aquele a quem você pensa ter lhe feito
mal.

Talvez se olhar com cuidado, vai ver que há também "um cheque"
escondido em todas as adversidades da vida.

Mensagem #7

Foi um prazer conhecer a vossa página na internet.
Espero que o trabalho ai no Brasil seja ricamente abençoado por Deus.
Sou Português vivo nos Açores.
meu E-Mail é: np83uq@mail.telepac.pt 
                              Ricardo Teixeira

Mensagem #6
(thanks to E. Jara)

Dez Regras Simples da Oracao

1 - Ore onde voce esta'. Deus esta' presente em todos os lugares e sempre
pronto para ouvi-lo.

2 - Ore, quando possivel, em lugar sossegado, onde voce possa estar a
so's. E' bom fixar a mente em Deus, evitando toda distracao.

3 - Ore a Deus, simples e naturalmente, como a um amigo. Diga-lhe o que
esta' no seu coracao.

4 - Ore lembrando as bencaos que Deus lhe tem concedido. Some estas
bencao, de tempos em tempos e de gracas por todas elas.

5 - Ore pelo perdao de Deus pelas coisas indignas que voce tem feito. Ele
esta' sempre perto dos coracoes humildes e contritos.

6 - Ore pelas coisas que voce precisa, especialmente por aquelas coisas
que farao a sua vida mais pura e digna do nome cristao.

7 - Ore pelos outros, lembrando as situacoes dificeis que os afligem e os
auxilios de que necessitam.

8 - Ore pelo mundo e suas necessidades, pedindo a Deus que ajude os homens
a solucionar os problemas de nosso pais

9 - Ore, acima de tudo, para que a vontade de Deus seja feita atraves de
sua vida e do mundo em que voce vive.

10 - Ore, e comece a responder a sua oracao!

Os propositos de Deus sao insondaveis; precisamos, pois de sua orientacao.
============

Um abraço, Edson.

Mensaje #5
(thanks to E. Pott)

THE SABBATH UNDER CROSSFIRE
A LOOK AT RECENT DEVELOPMENTS
Samuele Bacchiocchi, Ph. D., Prof. of Theology, Andrews University

Dear Fellow Believer:

You have heard how the Sabbath has come under crossfire in recent 
times. The attacks are coming from different sources. The Pope himself 
promulgated a special Pastoral Letter declaring Sunday to be the legitimate 
embodiement of the Sabbath and urging Christians to ensure the passing of 
civil legislation to facilitate Sundaykeeping (#67). In the last issue of 
SUNDAY the Lord's Day Alliance uses a former Adventist pastor, Rodney 
Nelson, to attack the Sabbath and promote Sunday as the Lord's Day. In 
recent years about 30 doctoral dissertation has been produced by Catholic 
and Protestant scholars who attack the Sabbath as a Mosaic, Old Covenant 
institution nailed to the Cross.  Surprisingly, even Sabbatarians like the 
Worldwide Church of God and several former Adventist pastors have joined the 
fray in attacking the Sabbath.

To help our fellow believers to keep abreast of these developments and 
to be better prepared to meet the challenge of the hour, I have organized a 
SABBATH UPDATES mailing list  which has grown from 0 to over 5000 in less 
than a month.  This annoucement is to offer you the opportunity to subscribe 
FREE OF CHARGE to this special mailing list.  This will give you an 
opportunity to receive free of charge via email only a scholarly analysis of 
End-time developments.  One of 15  documents already posted, one is my 
analysis of Pope John Paul II call for a revival of Sunday observance which 
you can read below.  The same analysis will appear in an edited version in 
the November 1998 issues of LIBERTY, SIGNS OF THE TIMES, and MINISTRY.

If you are thrilled by this scholarly analysis of End-times 
developments, please inform your church members that they also can join the 
SABBATH UPDATES mailing list free of charge. All what they need to do is to 
email a message requesting to be added to the list.

Another document that I have analyzed is the article "WHY THE LORD'S 
DAY MATTERS TO ME,"  written by a former Seventh-day Adventist pastor, 
Rodney Nelson, and published in the last issue of SUNDAY, the official 
publication of the Lord's Day alliance of the United States (LDAUS).  In 
this article Nelson explains why he abandoned the Sabbath and adopted 
Sundaykeeping.  My analysis of this article has already been posted in 
various discussion groups and emailed to all those who have requested to be 
placed in the special SABBATH UPDATES list.

Another interesting development is the SABBATH discussion that is 
going on in cyberspace.  The discussion began on June 15,1998 when I was 
invited by KJSL, a St. Louis, MO, Christian radio station, to debate Dale 
Ratzlaff, a former Adventist Bible teacher and pastor, who had presented his 
views regarding the abrogation of the Sabbath in the New Covenant and the 
cultic nature of the Adventist Church. Out of fairness, KJSL offered me 
(known for my Sabbath research) the opportunity to respond to Ratzlaff's 
views presented in his book THE SABBATH IN CRISIS.

The debate took place last Monday, June 15, from 9:00 to 10:00 a. m., 
central time. Since the limited time did not allow substantive discussion of 
the issues raised, we agreed to continue the discussion in cyberspacet, 
making it possible for thousands of people around the world to benefit from 
an indepth analysis of the arguments commonly used to negate the validity 
and value of the Sabbath for today.

This debate has generated an incredible interest around the world 
because Ratzlaff's book THE SABBATH IN CRISIS influenced the leaders of the 
Worldwide Church of God (WWCG) to abandon the observance of the Sabbath, 
causing over 70,000 members to leave the church. Many of these people have 
invited me to minister to them all over the country.  About 60 current WWCG 
pastors have requested to be placed on the special SABBATH UPDATES mailing 
list.

The anti-Sabbath influence is felt even in the  SDA Church. Several 
former Adventist Pastors have been influenced by Ratzlaff's book and 
established independent churches.  Numerous members of these newly formed 
have contacted me and requested urgently a copy of my responses to 
Ratzlaff's arguments, because his book is widely used by their pastors to 
promote the abrogation view of the Sabbath.

These developments have given a sense of urgency to my assignment. I 
anticipate that this debate will continue for sometime, because I plan to 
deal in an analytical way with all the major arguments used to negate the 
continuity and relevance of the Sabbath for today.

Feel free to let us know if you are interested to follow these amazing 
developments, and wish to have your name added to the list of those 
receiving all the past and future texts relating to the SABBATH/SUNDAY 
discussion. WE WILL NOT PLACE YOUR NAME IN THE SPECIAL MAILING LIST UNLESS 
YOU REQUEST IT. This is the only message that you will receive. You are free 
to request the removal of your name at any time, if you feel that you do not 
have the time or interest to follow these developments.

I fervently hope and pray that these documents will help many to 
experience the Sabbath as a day of joyful celebration of God's creative and 
redemptive love.
Christian regards
Samuele Bacchiocchi, Ph. D.,
Professor of Theology and Church History, Andrews University

A LOOK AT THE POPE'S PASTORAL LETTER DIES DOMINI
Samuele Bacchiocchi, Ph. D.,
Prof. of Theology and Church History, Andrews University

On May 31, 1998, Pope John Paul II issued a lengthy (almost 40 pages) 
Pastoral Letter "Dies Domini" where he makes a passionate plea for a revival 
of Sunday observance, especially attendance to Sunday Mass.  This document 
has enormous historical significance since it addresses the critical problem 
of the prevailing Sunday profanation at "the threshold of the Great Jubilee 
of the Year 2000" (#3).  The Pope is keenly aware that the crisis of Sunday 
observance reflects the crisis of the Catholic Church and of Christianity in 
general.  The "strikingly low" attendance to the Sunday liturgy reflects in 
the Pope's view the fact that "faith is weak" and "diminishing" (# 5).  If 
this trend is not reversed it can threaten the future of the Catholic Church 
as it stand at the threshold of the third millennium.  The Pope states: "The 
Lord's Day has structured the history of the Church through two thousand 
years: how could we think that it will not continue to shape the future?" 
(#30).

This Pastoral Letter, like all papal documents, has been skillfully 
crafted with an introduction, five chapters which examine the importance of 
Sunday observance from theological, historical, liturgical, and social 
perspectives, and a conclusion.  The scholars who undoubtedly helped Pope 
John Paul II to compose this Pastoral Letter, must be commended for 
producing a comprehensive presentation of the major issues relating to 
Sunday, within the space limitations of approximately 40 pages.

Since an in-depth analysis of this important Pastoral Letter would 
require far more time and space than is available, my remarks will focus  on 
the three major points discussed in the document:
(1) The Theological Connection between Sabbath and Sunday
(2) The Biblical Support for Sunday observance
(3) The Legislation Needed to Facilitate Sunday Observance

(1) THE THEOLOGICAL CONNECTION BETWEEN THE SABBATH AND SUNDAY
	Contrary to Protestant Covenant and Dispensational authors who 
emphasize the discontinuity between the Sabbath and Sunday,  the Pope finds 
the theological foundation of Sunday observance in the creational origin and 
meaning of the Sabbath.  He writes: "In order to grasp fully the meaning of 
Sunday, therefore, we must re-read the great story of creation and deepen 
our understanding of the theology of the 'Sabbath'" (#8).

Creative and Redemptive Meaning of the Sabbath
	The Pope's  reflections on the theological meaning of the Sabbath are 
most perceptive, and should thrill especially Sabbatarians.  For example, 
speaking of God's rest on the seventh day of creation, the Pope says: "The 
divine rest of the seventh day does not allude to an inactive God, but 
emphasizes the fullness of what has been accomplished. It speaks, as it 
were, of God's lingering before the 'very good' work (Gen 1:31) which his 
hands has wrought, in order to cast upon it a gaze full of joyous delight" 
(#11).

This profound theological insights into the meaning of the divine 
Shabbat, as a rest of cessation in order to express the satisfaction over a 
completed, perfect creation, and to fellowship with His creation, is 
developed at some length in my book Divine Rest for Human Restlessness 
pp.66-68.  For example, on page 67, I wrote:  "God's cessation on the 
seventh day from doing expresses His desire for being with His creation, for 
giving to His creatures not only things but Himself." I must confess that I 
am inclined to think that the Pope and/or his assistants may well have read 
my two books Divine Rest and From Sabbath to Sunday which were published by 
the Pontifical Gregorian University Press, in Rome, Italy, and personally 
delivered to him by Dr. B. B. Beach,  Director of Inter-Churches Affairs of 
the General conference of SDA.  Beach received a letter of acknowledgment 
and appreciation.

Pope John Paul II rightly emphasizes the theological development of 
the Sabbath from the rest of creation (Gen 2:1-3; Ex 20:8-11) to the rest of 
redemption (Deut 5:12-15).  He notes that in the Old Testament the Sabbath 
commandment is linked "not only with God's mysterious 'rest' after the days 
of creation (cf. Ex 20:8-11), but also with the salvation which he offers to 
Israel in the liberation from the slavery of Egypt (cf. Deut. 5:12-15).  The 
God who rests on the seventh day, rejoicing in His creation, is the same God 
who reveals his glory in liberating his children from Pharaoh's oppression" 
(# 8).  Being a memorial of creation and redemption, "the 'Sabbath' has 
therefore been interpreted evocatively as a determining element in the kind 
of 'sacred architecture' of time which marks biblical revelation.  It 
recalls that the universe and history belong to God; and without constant 
awareness of that truth, man cannot serve in the world as a co-worker of the 
Creator" (#15).

Sunday as the Fulfilment of the Sabbath
	In the light of these profound theological insights into the Sabbath 
as being a kind of "sacred architecture" of time that marks the Biblical 
revelation of God's creative and redemptive activity, one wonders how does 
the Pope succeed in developing a theological justification for Sunday 
observance?  He does it by arguing that Sunday as the Lord's Day fulfills 
the creative and redemptive functions of the Sabbath.  These two functions, 
the Pope claims, "reveal the meaning of the 'Lord's Day' within a single 
theological vision which fuses creation and salvation" (#17).

"On the Lord's Day,"the Pope explains, "which the Old Testament 
[Sabbath] links to the work of creation (cf. Gen 2:1-3; Ex 20:8-11) and the 
Exodus (cf. Deut 5:12-15), the Christian is called to proclaim the new 
creation and the new covenant brought about in the Paschal Mystery of 
Christ.  Far from being abolished, the celebration of creation becomes more 
profound within a Christocentric perspective ...  The remembrance of the 
liberation of the Exodus also assumes its full meaning by Christ in his 
Death and Resurrection.  More than a 'replacement' of the Sabbath, 
therefore, Sunday is its fulfilment, and in a certain sense its extension 
and full expression in the ordered unfolding of the history of salvation, 
which reaches its culmination in Christ" (# 59).

The Pope maintains that New Testament Christians "made the first day 
after the Sabbath a festive day" because they discovered that the creative 
and redemptive accomplishments celebrated by the Sabbath, found their 
"fullest expression in Christ's Death and Resurrection, though its 
definitive fulfillment will not come until the Parousia, when Christ returns 
in glory" (#18).

Evaluation of Pope's Arguments
	The Pope's attempt to make Sunday the legitimate fulfilment of the 
creative and redemptive meanings of the Sabbath, is very ingenious, but 
unfortunately it lacks Biblical and historical support.  From a Biblical 
perspective, there are no indications that NT Christians ever interpreted 
the day of Christ's Resurrection as representing the fulfilment and "full 
expression" of the creation/redemption meanings of the Sabbath.  The New 
Testament attributes no liturgical significance to the day of Christ's 
Resurrection, simply because the Resurrection was seen as an existential 
reality experienced by living victoriously by the power of the Risen Savior, 
and not a liturgical practice, associated with Sunday worship.

Had Jesus wanted to memorialize the day of His resurrection, He would 
have capitalized on the day of His resurrection to make such a day the 
fitting memorial of that event.  But, none of the utterances of the risen 
Savior reveal an intent to memorialize the day of His Resurrection by making 
it the new Christian day of rest and worship.  Biblical institutions such as 
the  Sabbath, Baptism, and the Lord's Supper, all trace their origin to a 
divine act that established them.  But there is no such divine act for a 
weekly Sunday or annual Easter Sunday memorial of the Resurrection.

The silence of the New Testament on this matter is very important 
since most of its books were written many years after Christ's death and 
resurrection.  If by the latter half of the first century Sunday had come to 
be viewed as the memorial of the Resurrection which fulfilled the 
creation/redemption functions of the OT Sabbath, we would expect to find in 
the NT some allusions meanings and observance.  The absence of any allusion 
in the NT regarding the celebration of the Resurrection on a weekly Sunday 
or annual Easter Sunday, indicates that  such developments occurred in the 
post-apostolic period as a result of an interplay of political, social, and 
religious factors which I have examined at length in my dissertation From 
Sabbath to Sunday, published by the Pontifical Gregorian University Press 
with the official Catholic imprimatur.  Anyone interested to receive a copy 
of this research is welcomed to contact me at: samuele@andrews.edu

From a historical perspective, Sunday is never called "the day of the 
resurrection" until the fourth century ( See, for example, Eusebius of 
Caesarea, Commentary on Psalm 91, Patrologia Graeca  23, 1168; Apostolic 
Constitutions  2, 59, 3).  The obvious reason is that in earliest centuries 
Sunday was not viewed as the fulfilment of the creative and redemptive 
function of the Sabbath celebrated through the Day of Christ's Resurrection.

Beginning from the second century we find attempts to link Sunday with 
the creation-week, but, not to make the day the fulfilment of the creative 
accomplishments memorialized by the seventh day.   Rather, Sunday, being the 
Day of the Sun, was connected to the first day of the creation-week, because 
on that day the light was created.  The creation of the light on the first 
day provided what appeared to many at that time a suitable justification for 
observing the Day of the Sun, the generator of light.

In his Apology to the Emperor Antoninus Pius (about A. D. 150) Justin 
writes that Christians assemble on the day of the Sun to commemorate the 
first day of creation "on which God, transforming the darkness and prime 
matter, created the world." (67, 7). Christians, as Cardinal J. Danilou 
points out, noticed early the coincidence between the creation of light on 
the first day and the veneration of the Sun which took place on the selfsame 
day (Bible and Liturgy, pp. 253, 255).

The Pope says that "Christian thought spontaneously linked the 
Resurrection, which took place on 'the first day of the week,' with the 
first day of that cosmic week (cf. Gen 1:1 - 2:4) which shapes the creation 
story of the Book of Genesis: the day of the creation of light (cf. 1:3-
5)"(#24).  The linkage between the first day of the week and the creation of 
the light, may not have been as spontaneous as suggested by the Pope. In 
fact, in my dissertation From Sabbath to Sunday I submit documents and 
arguments indicating that such linkage most likely occurred in the post-
apostolic period, when the necessity arose to justify the abandonment of the 
Sabbath and the adoption of the Day of the Sun.

This development began during the reign of the Emperor Hadrian (A.D. 
117-138), as a result of the repressive anti-Judaic legislation.  In A.D. 
135,  Hadrian promulgated a legislation that prohibited categorically the 
practice of Judaism in general and of Sabbathkeeping in particular.  This 
aim of this legislation was to liquidate Judaism as a religion at a time 
when the Jews where experiencing resurgent Messianic expectations that 
exploded in violent uprising in various parts of the empire, especially 
Palestine. (See From Sabbath to Sunday,  pp. 178-182).

To avoid the repressive anti-Jewish and anti-Sabbath legislation, most 
Christians adopted the Day of the Sun, because it enabled them to show to 
the Roman authorities their differentiations from the Jews and their 
identification and integration with the customs and cycles of the Roman 
empire.  To develop a theological justification for Sunday worship, 
Christians appealed to God's creation of light on the first day and to the 
resurrection of the Sun of Justice, both of which coincided with the Day of 
the Sun.  Jerome, to cite only one example, explains:  "If it is called the 
Day of the Sun by the pagans, we most willingly acknowledge it as such, 
since it is on this day that the light of the world appeared and on this day 
the Sun of Justice has risen" ( In die dominica Paschae homilia, Corpus 
Christianorum Series Latina  78, 550, 1, 52).

These considerations suggest that Christians did not spontaneously 
come to view the day of Christ's Resurrection as the fulfilment of the 
creative and redemptive accomplishments celebrated by the seventh day 
Sabbath.  The linkage to the creation week was primarily by virtue of the 
fact that the creation of the light on the first day provided what many 
Christians thought to be a suitable justification for observing the Day of 
the Sun.

At this juncture I would like to respectfully pose to Pope John Paul 
II some important questions: If the Sabbath had been divinely established to 
commemorate God's creative and redemptive accomplishments on behalf of His 
people, what right had the church to declare Sunday as its legitimate  
"fulfillment," "full expression," and "extension"?  Was the typology of the 
Sabbath no longer adequate after the Cross to commemorate creation and 
redemption?  Was not the Paschal Mystery fulfilled through the death, 
burial, and resurrection of Christ which occurred respectively on Friday, 
Saturday, and Sunday?

Why should Sunday be chosen to celebrate the atoning sacrifice of 
Christ when His redemptive mission was completed on a Friday afternoon when 
the Savior exclaimed: "it is finished" (John 19:30) and then He rested in 
the tomb according to the Sabbath commandment?  Doesn't this suggest that 
both God's creation rest and Christ's redemption rest in the tomb occurred 
on the Sabbath? How can Sunday be invested with the eschatological meaning 
of the final restoration rest that awaits the people of God, when the NT 
attaches such a meaning to the Sabbath?  "A Sabbath rest [literally, 
a'Sabbathkeeping'] has been left behind [apoleipetai] for the people of God" 
(Heb 4:9).  Augustine himself recognizes the eschatological meaning of the 
Sabbath,  when speaking of  the final Sabbath, he eloquently says that then 
"we shall rest and see, see and love, love and praise" (City of God 22, 30).

Frankly, I find the attempt to invest Sunday with the theological 
meaning and eschatological function of the Sabbath, well-meaning but 
misguided.  It ignores the three dimensional Biblical perspectives of the 
Sabbath: celebration of perfect creation, complete redemption, and final 
restoration.

(2) BIBLICAL SUPPORT FOR SUNDAY OBSERVANCE
	The second chapter of the Pastoral Letter "Dies Christi - The Day of 
Christ" focuses on  three major alleged Biblical reasons for Sunday 
observance: (1) "The resurrection of Jesus Christ from the dead [which] took 
place on 'the first day after the Sabbath' (Mark 16:2, 9; Luke 24:1; John 
20:1)" (# 20);  (2) The religious gatherings on first day of the week (cf. 1 
Cor 16:2; Acts 20:7-12; Rev 1:10) (# 21); (3) The outpouring of the Holy 
Spirit fifty days after the Resurrection which occurred on a Sunday (Acts 
2:2-3) (# 28).

The Alleged Influence of the Resurrection
	My response to these arguments will be brief because I have examined 
them at length in chapters 3 and 4 of my dissertation.  Regarding the 
Resurrection we have already seen that the NT attributes no liturgical 
significance to the day of Christ's Resurrection, simply because the 
Resurrection was seen as an existential reality experienced by living 
victoriously by the power of the Risen Savior, and not a liturgical 
practice, associated with Sunday worship.  Christ made no attempt to 
memorialize the Day of His resurrection when He appeared to the women first 
and to the disciples later.

The claim that the celebration of Christ's Resurrection on a weekly 
Sunday and annual Easter-Sunday "evolved from the early years after the 
Lord's Resurrection" (#19) cannot be substantiated Biblically or 
historically.  There is a nearly unanimous scholarly consensus that for at 
least a century after Jesus' death Passover was observed not on Easter-
Sunday, as a celebration of the Resurrection, but on the date of Nisan 14 
(irrespective of the day of the week) as a celebration of the sufferings, 
atoning sacrifice, and resurrection of Christ.

The repudiation of the Jewish reckoning of Passover and the adoption 
of Easter-Sunday instead, is a post-apostolic development which is 
attributed, as Joachim Jeremias puts it, "to the inclination to break away 
from Judaism" ("Pasha", Theological  Dictionary of the New Testament, vol. 
5, p. 903, note 64) and to avoid, as J. B. Lightfoot explains, "even the 
semblance of Judaism" (The Apostolic Fathers, vol. 2, p. 88).

The introduction and promotion of Easter-Sunday by the Church of Rome 
in the second century caused the well-known Passover (Quartodeciman) 
controversy which eventually led Bishop Victor to excommunicate the Asian 
Christians (c. A.D. 191) for refusing to adopt Easter-Sunday.  Indications 
such as these suffice to show that Christ's Resurrection was not celebrated 
on a weekly Sunday and annual Easter-Sunday from the inception of 
Christianity.  The social, political, and religious factors that contributed 
to the change from Sabbath to Sunday and Passover to Easter-Sunday, are 
discussed at great length in my dissertation.

The Religious Gatherings on First Day of the Week
	In his Pastoral Letter Pope John Paul II claims that "from Apostolic 
times, 'the first day after the Sabbath,' the first day of the week, began 
to shape the rhythm of life for Christ's disciples (cf. 1 Cor. 16:2)" (#21).  
This claim cannot be legitimately supported by the texts cited of 1 
Corinthians 16:1-3 and Acts 20:7-11.

The first-day deposit plan mentioned  by Paul in 1 Corinthians 16:1-3 
hardly suggests that  "since Apostolic times, the Sunday gathering has in 
fact been for Christians a moment of fraternal sharing with the poor" (# 
70).  The Apostle clearly states the purpose of his advice, namely,  "so 
that contributions need not be made when I come" (1 Cor. 16:2).  The plan 
then is proposed not to enhance Sunday worship by the offering of gifts for 
the poor but to ensure a substantial and efficient collection upon his 
arrival. Four characteristics can be identified in the Paul's plan.  The 
offering was to be laid aside periodically ("on the first day of every 
week"-v. 2), personally ("each of you"-v. 2), privately ("by himself in 
store"-v. 2) and proportionately ("as he may prosper"-v. 2). Why would Paul 
advice to lay aside the money privately at home if the church met regularly 
for worship on Sunday?

Paul's mention of the first day could be motivated more by practical 
than theological reasons.  To wait until the end of the week or of the month 
to set aside one's contributions or savings is contrary to sound budgetary 
practices, since by then one finds himself to be with empty pockets and 
empty hands.  On the other hand, if on the first day of the week, before 
planning any expenditures, one sets aside what he plans to give, the 
remaining funds will be so distributed as to meet all the basic necessities. 
The text therefore proposes a valuable weekly plan to ensure a substantial 
and orderly contribution on behalf of the poor brethren of Jerusalem, but to 
extract more meaning from the text would distort it.

The time and manner of the Troas meeting reported in Acts 20:7-11 
indicates a special farewell gathering occasioned by the departure of Paul, 
and not a regular Sunday worship custom. In fact the meeting began on the 
evening of the first day, which according to Jewish reckoning, was our 
Saturday night, and continued until early Sunday morning when Paul departed.  
Being a night meeting occasioned by the departure of the Apostle at dawn, it 
is hardly reflective of regular Sundaykeeping. The simplest way to explain 
the passage is that Luke mentions the day of the meeting not because it was 
Sunday, but most likely because (1) Paul was "ready to depart" (20:7), (2) 
an extraordinary miracle of Eutychus occurred that night,  and (3) it 
provides an additional significant chonological reference to describe the 
unfolding of Paul's journey.

The claim that "the book of Revelation gives evidence of calling the 
first day of the week 'the Lord's Day' (Rev 1:10)" (#21), cannot be 
supported by the usage of the phrase in the NT or contemporary literature.  
The first clear designation of Sunday as "Lord's day" occurs toward the end 
of the second century in the apocryphal Gospel of Peter.  This usage cannot 
be legitimately read back into Revelation 1:10.  A major reason is that if 
Sunday had already received the new appellation "Lord's day" by the end of 
the first century, when both the Gospel of John and the book of Revelation 
were written, we would expect this new name for Sunday to be used 
consistently in both works, especially since they were apparently produced 
by the same author at approximately the same time and in the same 
geographical area.

If the new designation "Lord's day" already existed by the end of the 
first century, and expressed the meaning and nature of Christian Sunday 
worship, John would hardly have had reasons to use the Jewish phrase "first 
day of the week" in his Gospel.  Therefore, the fact that the expression 
"Lord's day" occurs in John's apocalyptic book but not in his Gospel-where 
the first day is explicitly mentioned in conjunction with the resurrection 
(John 20:1) and the appearances of Jesus (John 20:19, 26)-suggests that the 
"Lord's day" of Revelation 1:10 can hardly refer to Sunday.  (For a 
discussion of this text, see my dissertation From Sabbath to Sunday, pp. 
111-131).
	Summing up, the attempt of the Pastoral Letter to find Biblical 
support for Sunday worship in the NT references to the Resurrection (Mark 
16:2, 9; Luke 24:1; John 20:1), the first day farewell night meeting at 
Troas (Acts 20:7-11), the first-day private deposit plan mentioned by Paul 
in 1 Corinthians 16:1-3, and the reference to the "Lord's Day" in Revelation 
1:10, is not new.  The same arguments have been repeatedly used in the past 
and found wanting.  An important fact, often ignored is that if Paul or any 
other apostle had attempted to promote the abandonment of the Sabbath, a 
millenarian institution deeply rooted in the religious consciousness of the 
people, and the adoption instead of Sunday observance, there would have been 
considerable opposition on the part of Jewish-Christians, as was the case 
with reference to the circumcision.  The absence of any echo of 
Sabbath/Sunday controversy in the NT is a most telling evidence that the 
introduction of Sunday observance is a post-apostolic phenomenon.

(3) THE LEGISLATION NEEDED TO FACILITATE SUNDAY OBSERVANCE
	In his Pastoral Letter Dies Domini, Pope John Paul II devotes one of 
the five chapters (chapter 4) to emphasize the obligation of Sunday 
observance and the legislation needed to facilitate the compliance with such 
obligation.

The Basis of the Moral Obligation of Sunday Observance
	The Pope finds the moral obligation of Sunday observance rooted in the 
Sabbath commandment itself, because in his view, Sunday is the fulfillment 
and full expression of the creative and redemptive meaning of the Sabbath.  
He writes: "It is the duty of Christians, therefore, to remember that, 
although the practices of the Jewish Sabbath are gone, surpassed as they are 
by the 'fulfilment' which Sunday brings, the underlying reasons for keeping 
'the Lord's Day' holy-inscribed solemnly in the Ten Commandments-remain 
valid, though they need to be reinterpreted in the light of the theology and 
spirituality of Sunday" (# 62).  The Pope continues quoting the Deuteronomic 
version of the Sabbath commandment (Deut 5:12-15).

The attempt to ground the moral obligation of Sunday observance in the 
Sabbath commandment, has never succeeded. The reason is that throughout the 
centuries most Christians have recognized the fundamental difference between 
the two days.  The difference is to be found not only in their different 
names or numbers, but also in their origin, meaning, and experience.

In terms of origin, the Sabbath is a creational institution while 
Sunday is a post-apostolic, ecclesiastical creation.  In terms of 
theological meaning, the Sabbath in the Scripture encompasses perfect 
creation, complete redemption, and final restoration.  By contrast, Sunday, 
according to the Fathers, includes the following three major meanings: (1) 
the commemoration of the anniversary of creation, especially the creation of 
light on the first day which was suggested by its analogy to the Day of the 
Sun; (2) the commemoration of Christ's Resurrection which eventually emerged 
as the fundamental reason for Sundaykeeping; (2) a wide range of 
speculations regarding the cosmic and eschatological significance of the 
eighth day.  Such speculations, which abound in the Patristic literature, 
were designed to prove the superiority of Sunday, as the eighth day, in 
contrast to the Sabbath, as the seventh day. Eventually these speculations 
were repudiated in the fourth century when the necessity to prove the 
superiority of Sunday no longer existed (For texts and discussion, see From 
Sabbath to Sunday, pp. 278-301).

The theological arguments developed by the Fathers to justify Sunday 
observance hardly support the claim of the Pastoral Letter that Sunday is 
the fulfilment of the creative and redemptive meaning of the Sabbath and, 
consequently, its observance can be legitimately grounded on the Fourth (the 
Third for the Catholics) Commandment.

In terms of experience, the essence of Sabbathkeeping is the 
consecration of time.  This is accomplished by giving priority to God in 
one's thinking and living during the 24 hours of the Sabbath.  By contrast, 
Sunday, originated as an early hour of worship (Justin, Apology 67) which 
was followed by regular secular activities.  In spite of the efforts later 
made  by Constantine (A.D. 321 Sunday Law), church councils, and Puritans, 
to make Sunday into a Holy Day, the historical reality is that Sunday has 
largely remained the LORD'S HOUR OF WORSHIP and not the LORD'S DAY OF REST 
AND WORSHIP unto the Lord.  The recognition of this historical reality has 
facilitated the anticipation of the Sunday worship obligation to Saturday 
evening, a practice that is becoming increasingly popular not only among 
Catholics but even among Protestants.

These considerations suggests that the attempt to ground the moral 
obligation of Sunday observance on the Sabbath commandment, is doomed to 
failed, simply because theologically, historically, and existentially Sunday 
is not the Sabbath.

The Legislation Needed to Facilitate Sunday Observance
	The Pastoral Letter rightly notes that prior to the Sunday Law 
promulgated by Constantine in A.D. 321, Sunday observance was not protected 
by civil legislation (#64).  In many cases Christians would attend an early 
morning service, and then spend the rest of Sunday working at their various 
occupations.  Thus, the Constantinian Sunday Law, as the Pope points out, 
was not "a mere historical circumstance with no special significance for the 
church" (# 64), but a providential protection that made it possible for 
Christians to observe Sunday "without hinderance"(# 64).

The importance of civil legislation that guarantees  Sunday rest, is 
indicated by the fact that "even after the fall of the Empire, the Councils 
did not cease to insist upon arrangements [civil legislation] regarding 
Sunday rest" (#64).  In the light of this historical fact the Pope concludes 
that even "in our historical context there remains the obligation [of the 
state] to ensure that everyone can enjoy the freedom, rest and relaxation 
which human dignity requires, together with the associated religious, 
family, cultural and interpersonal needs which are difficult to meet if 
there is no guarantee of at least one day a week on which people can both 
rest and celebrate" (# 66).

The need for civil legislation that guarantees Sunday rest, the Pope 
points out, was reaffirmed by Pope Leo XIII in his Encyclical Rerum Novarum 
(1891) where he speaks of "Sunday rest as a worker's right which the State 
must guarantee" (# 66).  The Pope believes that  Sunday legislation is 
especially needed today, in view of the physical, social and ecological 
problems created by technological and industrial advancements.  "Therefore," 
the Pope concludes,  "in the particular circumstances of our time, 
Christians will naturally strive to ensure that civil legislation respects 
their duty to keep Sunday holy" (#67).

According to the Pastoral Letter, a Sunday Rest legislation is needed 
not only to facilitate the religious observance of Sunday, but also to 
foster social, cultural, and family values. The Pope says: "Through Sunday 
rest, daily concerns and tasks can find their proper perspectives: the 
material things about which we worry give way to spiritual values; in a 
moment of encounter and less pressured exchange, we see the face of the 
people with whom we live.  Even the beauties of nature - too often marred by 
the desire to exploit, which turns against man himself-can be rediscovered 
and enjoyed to the full" (# 67).

Evaluation of the Pope's Call for Sunday Rest Legislation
	In evaluating Pope John Paul II's call for a Sunday Rest legislation, 
it is important to distinguish between his legitimate concern for the 
social, cultural, ecological, and religious wellbeing of our society, and 
the hardship such legislation causes to minorities who for religious or 
personal reasons choose to rest and worship on Saturday or on other days of 
the week.

To call upon Christians to "strive to ensure that civil legislation 
respects their duty to keep Sunday holy" (# 67), means to ignore that we 
live today in a pluralistic society where there are, for example, Christians 
and Jews who wish to keep their seventh day Sabbath Holy, and Moslems who 
may wish to observe their Friday.

If Sundaykeepers expect the State to endorse Sunday as their 
legislated day of rest and worship, Sabbathkeepers, then, have an equal 
right to expect the State to endorse Saturday as their legislated day of 
rest and worship.  To be fair to the various religious and non-religious 
groups, the State would then have to pass legislation guaranteeing special 
days of rest and worship to different people.  Such a legislation is 
inconceivable because it would disrupt our socio-economic structure.

Sunday Laws, known as "Blue Laws," are still in the books of some 
American States and represent an unpleasant legacy of an intolerant past.  
Such laws have proven to be a failure especially because their hidden intent 
was religious, namely, to foster Sunday observance.  People resent any 
attempt by the State to force religious practices upon them.  This is a 
fundamental principle of the first amendment to American Constitution, that 
"Congress shall make no law respecting an establishment of religion."

Sunday legislation is superfluous today because the short-working 
week, with a long weekend of two or even three days, already makes it 
possible for most people to observe their Sabbath or Sunday.  Problems still 
do exists, especially when an employer is unwilling to accommodate the 
religious convictions of a worker.  The solution to such problems is to be 
sought not a Sunday or Saturday Law, but rather in such legislation as the 
pending Religious Freedom in the Workplace Act, which is designed to 
encourage employers to accommodate the religious convictions of their 
workers, when these do not cause undue hardship to their company.

The Pope's call for Sunday Rest legislation seems to ignore that 
Sunday Laws have not contributed to resolve the crisis of diminishing church 
attendance.  In most European countries Sunday Laws have been in effect for 
many years now.  On Sunday most of the business establishments are shut 
down.  Even most gasoline stations are closed on Sunday-a fact that can be 
costly to uninformed American tourists.  Have Sunday Laws facilitated church 
attendance?  Absolutely not! The truth of the matter is that church 
attendance in Western Europe is considerably lower than in the USA, running 
at less than 10% of the Christian population.  In Italy, where I come from, 
it is estimated that 95% of the Catholics go to church three times in their 
lives, when they are hatched, matched, and dispatched.

The moral and religious decline in our society is due not to the lack 
of legislation, but to the lack of moral convictions that compel people to 
act accordingly.   The church should seek to solve the crisis of diminishing 
church attendance not by external legislation, but by the internal moral and 
spiritual renovation of her members.  What many Christians need to discover 
today is that Christianity is not merely a cultural heritage that entails 
going to church from time to time, but a commitment to Christ.  This 
commitment is expressed in a special way on the Sabbath day when we stop our 
work in order to allow our Savior to work more fully and freely in our 
lives.

In closing I wish to commend Pope John Paul II for making a passionate 
plea for a revival of Sunday observance at a time when church attendance is 
dwindling at an alarming rate.  The Pope's concern is legitimate because 
Christians who ignore the Lord on the day they call the "Lord's Day,"  
ultimately they will ignore God every day of their lives.  This trend, if 
not reversed, can spell doom to Christianity.

The solution to the crisis of declining church attendance must be 
sought, however, not by calling upon the State to legislate on the day of 
rest and worship,  but by calling upon Christian to live according to the 
moral principles of the Ten Commandments.  The Fourth Commandment 
specifically calls upon Christians today to "Remember" what many have 
forgotten, namely, that the seventh day is holy unto the Lord our God (Ex 
20:8-11).  The Pope rightly acknowledges that the Biblical seventh day 
Sabbath is "a kind of 'sacred architecture' of time which marks biblical 
revelation" (# 15).  The challenge is to teach the world this vital Biblical 
truth.

Our tension-filled and restless society today needs to rediscover the 
Sabbath as that "sacred architecture of time" which can give structure and 
stability to our lives and relationship with God.  At a time when many are 
seeking for inner peace and rest through magic pills or fabolous places, the 
Sabbath invites us to find such inner peace and rest, not through pills or 
places, but through the Person of our Saviour who says: "Come unto me, and I 
will give you rest" (Matt 11:28).

Christian regards

Samuele Bacchiocchi, Ph. D.,
Professor of Theology and Church History, Andrews University
4990 Appian Way
Berrien Springs, MI 49103
Phone (616) 471-2915  Fax (616) 471-4013
E-mail   samuele@andrews.edu
         SBacchiocchi@compuserve.com

Mensaje #4

Dear Brother/Sister:

I am looking for someone able to translate a Website into Portuguese
language. It can be done over in the Internet. How it works is that the text
in English will be prompted sentence by sentence and a space will be given
beneath each sentence to type in the translation. The person designated will
be given a PASSWORD that will allow him/her to enter the translated text
into the database.

The selected individual will have the advantage of being the first to offer
this service to the Portuguese community. The efforts put in translating the
site will be greatly rewarded through the promotion of this site. This can
be used as an excellent FUND RAISER for the local church and its outreach
programs. This is currently being promoted in over 34 countries.

To get an understanding of the work involved, please visit the following
site and let me know your answer. For a sample translation, CLICK on the
French.
Visit:  www.skynary.com/victory/

May God richly bless all your efforts for the Lord.
Your brother in Christ,
Thambiraj Nathaniel

Mensaje #3

Queridos Hermanos en Cristo Jesús:

Es un placer para nosotros comunicarles por segunda vez la renovación de nuestro sitio en Internet, invitarlos a que nos visiten en http://www.tagnet.org/ideloscharruas y nos
manden sus comentarios y sugerencias a nuestro E-mail ideloscharruas@hotmail.com ...

Estaremos orando por todos ustedes, en nuestro culto de oración que se celebra todos los Miércoles....Pidiendo que el Santo Espíritu de Dios nos conforte y nos guíe,
preparándonos para la pronta venida de nuestro Maravilloso Salvador Jesús...y que nos dé entusiasmo para anunciar el evangelio a Todos los moradores de esta Tierra.

"Entonces vi a otro ángel que volaba por el cielo, con el evangelio eterno para predicarlo a los que habitan en la
tierra, a toda nación y tribu, lengua y pueblo." Apocalipsis 14:6

Maranata Viene el Señor!!!!

Dear Siblings in Christ Jesus:

It is a pleasure for us to communicate them for second time the renovation of our place in Internet, to invite them to that visit us in http://www.tagnet.org/ideloscharruas
and they send us their comments and suggestions to our E-mail ideloscharruas@hotmail.com...

We will be praying for all you, in our sentence cult that takes place every Wednesday.... Asking that the Sacred Spirit of God comforts us and it guides us, getting ready for
our Wonderful Salvador Jesus' prompt coming...and that he/she gives us enthusiasm to announce the gospel to All the residents of this Earth.

"Then I saw another angel flying in mid air, and he had the eternal gospel to proclaim to those who live on the earth to every nation, tribe, language and people." Revelations
14:6

Maranata Comes the Mr. !!!!

Mensaje #2

Prezado Ricardo,
  Parabéns pelo excelente "site"!  Está muito 
  bonito!
  Veja que em "Nosso Deus" tem um erro:
  Santo Espírito, em vez de "Santo Espriritu".
  Também, "nos", de "toma conta de nos", tem
  acento, "nós".
  No boletim, o número da Conde do Pinhal é
  2526, enquanto o número do endereço que indicas
  no "site" é 2520. Em "Envienos sua mensagem", 
  tem hífen, em "Envie-nos".
  Sugestão: poderias colocar os nomes, telefones
  e endereços eletrônicos dos membros da Igreja,
  para o caso de alguém pretender entrar em contato.
  Um grande abraço! Tenha uma Feliz Semana, com tua
  esposa e teu filho.
                           Edison Pott

Mensaje #1

QUANDO TE ENCONTRARES NUMA SITUAÇÃO 
  ANGUSTIOSA, EM QUE PAREÇA CONJURAR-SE 
  CONTRA TI, DE TAL MODO QUE JULGUES QUE NÃO 
  PODERÁS AGUENTAR-TE NEM MAIS UM MINUTO, NÃO 
  TE RENDAS...PORQUE SERÁ ESSE O MOMENTO 
  PRECISO EM QUE COMEÇARÁ O REFLUXO DA MARÉ. É 
  SEMPRE ATRAVESSANDO OS RIGORES DO INVERNO 
  QUE SE CHEGA NA PRIMAVERA. JESUS É A ÚNICA 
  SAÍDA, NINGUÉM, A NÃO SER JESUS, PODERIA 
  REDIMIR O HOMEM DECAÍDO, E TRAZE-LO 
  NOVAMENTE Á HARMONIA COM O CÉU. A 
  FELICIDADE NÃO CONSISTE EM SATISFAZER TODOS 
  OS TEUS DESEJOS E ANSEIOS, MAS EM SABER 
  DISTINGUIR E COLHER AS FLORES E FRUTOS QUE 
  CRISTO ESPALHA AO LONGO DA TUA CAMINHADA 
  COM ELE.
               DISTRITO PASTORAL DE RIBEIRÃO PRETO-SP 
                  PASTOR: MARIO CARDOSO DE OLIVEIRA

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