:: The 21st General Conference Session

Bulletin #3, August 31, 2011

The morning worship was presented by Br David Zic, the outgoing Welfare and Stewardship Department Director, entitled "The Counterfeit Revival". A full copy of this worship is available in audio at: http://gcsession.sdarm.org/media_devotions.htm

Following breakfast the delegates assembled outside the Conference venue for photographs. A full frame photograph of all 176 delegates present proved a challenge. One row was seated, one row stood at ground level, a third row stood on benches and about a dozen or so delegates crouched in front of the fourth row for the shot. Photos were then taken of each group of delegates by region. Not to be left out of the photo session, all the ancillary staff, including the entire kitchen and cleaning staff, administration staff, and translators, were invited for a group photo. Their help has been appreciated by all present. Finally, a group photo was taken of the current and ex-General Conference Presidents present at the session.

African Region

Asian Region

Central American Region

Eurasian Region

European Region

North American Region

Pacific Region

South American Region

As the procedure of the session mandates, the delegates then assembled region by region, and with the help of the Session Chairman and Assistant Chairman, elected a candidate for Regional Secretary or their respective region. The following names were put forward to the nominating committee for consideration.

Regional Secretary

African Regional Secretary: Manuel Henda, John Bosco (assistant)

African Regional Secretary/Manuel Henda

African Regional Secretary Assistant/John Bosco

Asian Regional Secretary: Samy Doss, Alwyn Vedhasingh (assistant)

Asian Regional Secretary/Samy Doss

Asian Regional Secretary Assistant/Alwin Vedhasingh

Central American Regional Secretary: Segundo Guzman

Central American Regional Secretary/ Segundo Guzman

Eurasian Regional Secretary: Petru Mangul

Eurasian Regional Secretary/Petru Mangul

North American Regional Secretary: Liviu Tudoroiu

North American Regional Secretary/Liviu Tudoroiu

European Regional Secretary: Farenc Matyas

European Regional Secretary/Farenc Matyas

Pacific Regional Secretary: Rolly Dumaguit

Pacific Regional Secretary/Rolly Dumaguit

South American Regional Secretary: Romulo Borges, Samuel Diaz (assistant)

South American Regional Secretary/Romulo Borges

South American Regional Secretary Assistant/ Samuel Diaz

The Nominating Committee presented this list to the Delegates to be voted upon as a whole. A vote was taken by show of hands and the above names were accepted to their nominated office for each region respectively. We noted a significant mark in the regional development of the work in Africa with the election for the first time of indigenous African brethren to the Office of Regional Secretary and Assistant Regional Secretary to oversee the interests of the Lord's work in that Region.

The Doctrinal Committee then presented their second report addressing questions on Incest, Cremation, and Euthanasia. A recommendation was also put to the Session to accept the book, "Fundamental Christian Beliefs of the Seventh Day Adventist Reform Movement" as an official explanation of our main points of faith. After some discussion by the delegates on the floor, the a vote was taken on each recommendation put forward by the Doctrinal Committee and, with some minor amendments, they were accepted by more than three fourths of the delegates present. A full copy of these resolutions is included at the end of the evening worship text below.

The Session adjourned for the day.

Evening Worship

Prior to evening worship, we were blessed to hear praises in song offered to the Lord by the children attending the nearby Summer Camp organised by the Romanian Union. The choir included children from the local neighbourhood.

The evening worship was presented by Br Sileshi T. Teklamariam, President of the Ethiopian Union Mission, entitled "Presumptious, Careless Delay" based on the daily reading found in the book, "Maranatha". We were privileged to hear Br Teklamariam preach for the first time in English. Following is a the text of his presentation.

Presumptuous, Careless Delay
By Sileshi Teklemariam

There is a big difference between my country and Romania. At this time of the day it is very dark where I come from. I am so sad I cannot understand the songs (Romanian children sang a special item). But I believe it is praising the Lord so I can say Amen. The language barriers are here but soon the barriers will be removed and we will be praising the Lord in one language. So we must say with John in Revelation (22:20) "Even so, come, Lord Jesus." When we say that, He will come if we prepare ourselves.

Before I present my message, I would say my greetings from Ethiopia and take your greetings back. I request prayers for Ethiopia, not for the country of Ethiopia, but for the work of the Lord in Ethiopia.

The topic which I present now is taken from the Spirit of Prophecy in Maranatha, p. 34. The topic says Presumptuous, Careless Delay. I tried to find these two words in the dictionary. It has many different kinds of meanings but I selected some.

Presumptuous is being rude or arrogant, disrespectful or overconfident, especially in doing something when not entitled to do it or qualified to do it. That is the meaning of presumptuous.

Careless delay is not giving careful attention to the details of something. Showing no concern—disregard; not carefully nurtured or practiced, but done or assumed easily or naturally. The fourth definition is having no cares or worries. The fifth, is offering or getting no care. Giving or receiving no care or attention.

When I read the Spirit of Prophecy and my Bible, it says carelessness is not just affecting us, but affecting others also. How? Our light may be small but we must remember that it is what the Lord has given us and that He holds responsible to let it shine forth. Someone may light his taper from ours and his light may be the means of leading others from darkness. You see, whether we believe or not, we have followers. This will lead them to life or to death.

There is a short story in one small town. There was a clock in a jewelry window that stopped at a quarter to nine. Many citizens have been checking this timepiece every day to keep them on time. On this particular day this business man noticed that it was 15 minutes to 9. He thought they had plenty of time to get to his place of business. So he stopped to visit a bit. Children on their way were surprised to find they had plenty of time to go to school. So they loitered. A man who was hurrying along to catch the train slowed his pace. Many persons were late that morning. Why? Because one small clock in the jewellery window stopped.

You see with our position in this world—we may not be aware of it—someone may be patterning his life or checking his spiritual progress by our lives. We must be true to our profession. The is illustrative of us. The pendulum guide for the people around us also shows our unsuccessful service.

According to the Bible and Spirit of Prophecy, the Lord formed the Israelites for a purpose. So we are formed for a purpose. Also, the Advent Movement is true. We need to pray actively to fulfill our part which we have been assigned. If we forget this holy purpose will be presumptuous and careless. This is why this warning came to us from the Lord. "Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame." Revelation 16:15.

We need watchfulness in order not to be ashamed. Jesus used a parable of servants (Luke 12:42-48). The elder servant says "my lord delays his coming." He does not say that Christ will not come. He does not scoff at the idea of His second coming but in his heart, by his actions and words he declares that the Lord's coming is delayed. He buries from the minds of others the conviction that the Lord is coming quickly. His influence leads to careless delay. He mingles with the world. It is in a careless assimilation with the world that he is taken in the snare.

We remember the history of Israel's first king, Saul, in the time of the prophet Samuel. He prepared everything for the sacrificial offering and waited for the prophet but the prophet didn't come according to his appointed time. Then we remember what he did. He took an action in his own way because he thought that the people will leave him and he would lose his kingship. But you know the history. What was the result?

Dear brothers and sisters, are we in the same problem? Let us remember the words Jesus said in Revelation 3:3: "If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee."

Our Lord will come soon. We must prepare! Unless we prepare ourselves to meet Him in peace, we will not be in heaven and in His kingdom. May the Lord help us to have watchfulness till He comes. Amen.

Doctrinal Committee Report
Resolutions approved by the Delegates in Session

Point 1 Incest

"Whereas the matter of incest was considered, it was resolved that incest (committed with consent or not, among relatives of the first degree), is one of the worst types of immorality, and in some cases also involves paedophilia, and is a crime before God and man. Church members found guilty of this sin, shall be disfellowshipped from the church.

It was further Resolved that, for the sin of incest, reconciliation and restoration to church fellowship is possible if the following steps are taken: repentance, conversion, and confession. 2 Confession is to be made to all parties involved. If it is more widely known, then as many as possible that already know need to hear such confession. 3 Before acceptance into church fellowship by rebaptism, the individual also needs to make all attempts at reconciliation and restoration to the injured party. 4

If restored to church fellowship, such persons shall not be entrusted with any leadership responsibility within the church.

It was further Resolved that, in the cases of incest involving paedophilia or rape the injured party needs the support and comfort of the church in order to survive the physical and emotional trauma of such abuse.

It was further Resolved that those who persist in the refusal to repent, or if there is repeated transgression, in order to protect the name of the church, such individuals may never be accepted into church fellowship. 5

Definition of Incest

Sexual relations or marriage between a parent and their child, a grandparent and their grandchild, the siblings of a parent and the parent's child, or between siblings of the one family, including legally adopted children. 1

Notes:

1 Leviticus 20:11,12,17,19,20,21; Deuteronomy 27:22; 1 Corinthians 5:1-5; Patriarchs and Prophets, pp. 167-168; 738-739.

2 Acts 2:37-38; 1 John 1:9; Review and Herald, November 15, 1898.

3 James 5:16; Steps to Christ, pp. 37-38; Testimonies for the Church, vol. 5, pp. 645-646.

4 Ezekiel 33:15; Testimonies for the Church, vol. 1, p. 646; Testimonies on Sexual Behavior, p. 249.

5 Leviticus 18:6-17; ―I was shown that you had been wrong in sympathizing with E. The course you have taken in regard to him has injured your influence, and has greatly injured the cause of God. It is impossible for E to be fellowshiped by the church of God. He has placed himself where he cannot be helped by the church, where he can have no communion with nor voice in the church. He has placed himself there in the face of light and truth. He has stubbornly chosen his own course, and refused to listen to reproof. He has followed the inclinations of his corrupt heart, has violated the holy law of God, and has disgraced the cause of present truth. If he repents ever so heartily, the church must let his case alone. If he goes to heaven, it must be alone, without the fellowship of the church. A standing rebuke from God and the church must ever rest upon him, that the standard of morality be not lowered to the very dust. The Lord is displeased with your course in these things.‖ Testimonies for the Church, vol. 1, p. 215.

Agreed that paragraph five of Point 1 in Appendix 1 to the Delegate Package, pg 231, regarding the question of whether ordained persons guilty of incest can ever be restored to church membership, be referred back to the incoming Permanent Doctrinal Council for further study.

Point 2 Cremation

Whereas we received a letter requesting the church's position on cremation, after some consideration, since there is no direct evidence in the Bible or Spirit of Prophecy about cremation, it was Resolved that we recommend burial, which follows the Christian custom to bury their dead according to these Bible verses: Gen 49:30,31, Matt 27:52, Luke 23:53. However, in circumstances where burial is not possible, or the will of the deceased specifies cremation, cremation may be performed as an exception to the custom.

Point 3 "Fundamental Christian Beliefs of the Seventh Day Adventist Reform Movement" Book

Whereas there was need for a more detailed explanation of the main Principles of Faith and maintain them as Principles, it was Resolved to adopt the "Fundamental Christian Beliefs" as an official explanation to the Principles of Faith.

Point 4 Euthanasia (Mercy Killing)

Whereas, the subject of Euthanasia was discussed previously by the 2003–2007 Doctrinal Council and a recommendation was prepared for the 2007 GC Session, It was Resolved that we accept the recommended statement from the 2003–2007

Doctrinal Council as follows, with some minor amendments to the Bible verses referenced:

For people whose lives are guided by the Bible, the reality of death is acknowledged as part of the current human condition, affected by sin (Genesis 2:17; Romans 5:12; Hebrews 9:27). There is "a time to be born, and a time to die (Ecclesiastes 3:2). Although eternal life is a gift that is granted to all who accept salvation through Jesus Christ, faithful Christians await the second coming of Jesus for complete realization of their immortality (John 3:36; Romans 6:23; 1 Corinthians 15:51-54). While waiting for Jesus to come again, Christians may be called upon to care for the dying and to face personally their own death.

Pain and suffering afflict every human life. Physical, mental, and emotional traumas are universal. However, human suffering has no expiatory or meritorious value. The Bible teaches that no amount or intensity of human suffering can atone for sin. The suffering of Jesus Christ alone is sufficient. Scripture calls Christians not to despair in afflictions, urging them to learn obedience (Hebrews 5:7-8), patience (James 1:2-4), and endurance in tribulations (Romans 5:3). The Bible also testifies to the overcoming power of Jesus Christ (John 16:33) and teaches that ministry to human suffering is an important Christian duty (Matthew 25:34-40).

This was the example and teaching of Jesus (Matthew 9:35; Luke 10:34-36), and this is His will for us (Luke 10:37). Christians look in anticipation to a new day when God will end suffering forever (Revelation 21:4).

Developments in modern medicine have added to the complexity of decisions about care for the dying. In times past, little could be done to extend human life. But the power of today's medicine to forestall death has generated difficult moral and ethical questions. What constraints does Christian faith place upon the use of such power? When should the goal of postponing the moment of death give way to the goal of alleviating pain at the end of life? Who may appropriately make these decisions? What limits, if any, should Christian love place on actions designed to end human suffering?

It has become common to discuss such questions under the heading of euthanasia. Much confusion exists with regard to this expression. The original and literal meaning of this term was "good death." Now the term is used in two significantly different ways. Often euthanasia refers to "mercy killing," or intentionally taking the life of a patient in order to avoid painful dying or in order to alleviate burdens for a patient's family or society. (This is called active euthanasia.)

However, euthanasia is also used, inappropriately in the present view, to refer to the withholding or withdrawal of medical interventions that artificially extend human life, thus allowing a person to die naturally. (This is so called passive euthanasia.) It is believed that allowing a patient to die by foregoing medical interventions that only prolong suffering and postpone the moment of death is morally different from actions that have as their primary intention the direct taking of a life.

We seek to address the ethical issues at the end of life in ways that demonstrate people's faith in God as the Creator and Redeemer of life and that reveal how God's grace has empowered them for acts of love towards our neighbor. We affirm God's creation of human life, a wonderful gift worthy of being protected and sustained (Genesis 1-2). We also affirm God's wonderful gift of redemption that provides eternal life for those who believe (John 3:15; 17:3). Thus they support the use of modern medicine to extend human life in this world. However, this power should be used in compassionate ways that reveal God's grace by minimizing suffering. Since we have God's promise of eternal life in the earth made new, Christians need not cling anxiously to the last vestiges of life on this earth. Nor is it necessary to accept or offer all possible medical treatments that merely prolong the process of dying.

Because of our commitment to care for the whole person, we are concerned about the physical, emotional, and spiritual care of the dying. To this end, we offer the following biblically based principles:

1) A person who is approaching the end of life, and is capable of understanding, deserves to know the truth about his or her condition, the treatment choices and the possible outcomes. The truth should not be withheld but shared with Christian love and with sensitivity to the patient's personal and cultural circumstances (Ephesians 4:15).

2) God has given human beings freedom of choice and asks them to use their freedom responsibly. We believe that this freedom extends to decisions about medical care. After seeking divine guidance and considering the interests of those affected by the decision (Romans 14:7) as well as medical advice, a person who is capable of deciding should determine whether to accept or reject life-extending medical interventions. Such persons should not be forced to submit to medical treatment that they find unacceptable.

3) God's plan is for people to be nourished within a family and a faith community. Decisions about human life are best made within the context of healthy familyrelationships after considering medical advice (Genesis 2:18; Mark 10:6-9; Exodus 20:12; Ephesians 5-6). When a dying person, in state of unconsciousness, is unable to give consent or express preferences regarding artificial medical intervention—disambiguation (such as defibrillator, mechanical respirator, urinary catheterization, dialysis), such decisions should be made by someone chosen by the dying person. If no one has been chosen, someone near of kin to the dying person should make the determination. Except in extraordinary circumstances, medical or legal professionals should defer decisions about medical interventions for a dying person to those closest to that individual. Wishes or decisions of the individual are best made in writing and should be in agreement with existing legal requirements.

4) Since all human life is in the hands of God, let Him decide when to call a dying person to rest. Christian love is practical and responsible (Romans 13:8-10; 1 Corinthians 13; James 1:27; 2:14-17). Such love does not deny faith nor obligate us to offer or to accept medical interventions whose burdens outweigh the probable benefits. For example, when medical care merely preserves bodily functions, without hope of returning a patient to mental awareness, it is futile and may, in good conscience, be withheld or withdrawn. Similarly, lifeextending medical treatments may be omitted or stopped if they only add to the patient's suffering or needlessly prolong the process of dying. Any action taken should be in harmony with legal mandates.

5) While Christian love may lead to the withholding or withdrawing of medical interventions that only increase suffering or prolong dying, we do not believe in practicing "mercy killing" or assisting in suicide (Genesis 9:5- 6; Exodus 20:13). We are opposed to active euthanasia, the intentional taking of the life of a suffering or dying person.

6) Christian compassion calls for the alleviation of suffering (Matthew 25:34-40; Luke 10:29-37). In caring for the dying, it is a Christian responsibility to relieve pain and suffering to the fullest extent possible, but not to include active euthanasia. When it is clear that medical intervention will not cure a patient, the primary goal of care should be relief from suffering.

7) The biblical principle of justice prescribes that added care be given the needs of those who are defenseless and dependent (Psalm 82:3- 4; Proverbs 24:11-12; Isaiah 1:1-18; Micah 6:8).

Bulletin Committee: Peter D. Lausevic, Paul Chapman, and Daniel Lee