Advent Messages Quotes

Jesus stands at the door knocking (Rev. 3:20). In total reality, he comes in the form of the beggar, of the dissolute human child in ragged clothes, asking for help. He confronts you in every person that you meet. As long as there are people, Christ will walk the earth as your neighbor, as the one through whom God calls you, speaks to you, makes demands on you. That is the great seriousness and great blessedness of the Advent message. Christ is standing at the door; he lives in the form of a human being among us.

...And then, just when everything is bearing down on us to such an extent that we can scarcely withstand it, the Christmas message comes to tell us that all our ideas are wrong, and that what we take to be evil and dark is really good and light because it comes from God. Our eyes are at fault, that is all. God is in the manger, wealth in poverty, light in darkness, succor in abandonment. No evil can befall us; whatever men may do to us, they cannot but serve the God who is secretly revealed as love and rules the world and our lives.

As long as there are people, Christ will walk the earth as your neighbor, as the one through whom God calls you, speaks to you, makes demands on you. That is the great seriousness and great blessedness of the Advent message. Christ is standing at the door; he lives in the form of a human being among us.

We have become so accustomed to the idea of divine love and of God’s coming at Christmas that we no longer feel the shiver of fear that God’s coming should arouse in us. We are indifferent to the message, taking only the pleasant and agreeable out of it and forgetting the serious aspect, that the God of the world draws near to the people of our little earth and lays claim to us.4 Dietrich Bonhoeffer, “The Coming of Jesus in Our Midst

Simon, the mystery of him, and somehow as I looked out the taxi window I started to think about his physical presence in the city, that somewhere inside the city’s structure, standing or sitting, holding his arms one way or another, dressed or undressed, he was present, and Dublin was like an advent calendar concealing him behind one of its million windows, and the quality of the air was instilled, the temperature was instilled, with his presence, and with youre mail, and with this message I was writing back to you in my head even then. The world seemed capable of including these things, and my eyes were capable, my brain was capable, of receiving and understanding them. I was tired, it was late, I was sitting half-asleep in the back of a taxi, remembering strangely that wherever I go, you are with me, and so is he, and that as long as you both live the world will be beautiful to me.

Thus says the Lord: the meaning of Christmas is that what is good and precious in your life need never be lost, and what is evil and undesirable in your life can be changed. The fears that the few good things that make you happy are slipping through your fingers, and the frustrations that the bad things you hate about yourself or your situation can’t be changed—these fears and these frustrations are what Christmas came to destroy. It is God’s message of hope this Advent that what is good need never be lost and what is bad can be changed.

The more deeply one enters into the experience of the sacred the more one is aware of one’s own personal evil and the destructive forces in society. The fact that one is alive to what is possible for humankind sharpens one’s sense that we are fallen people. The awareness of sin is the inevitable consequence of having met grace... This grace-judgment dynamic reveals that the center of Christian life is repentance. This does not mean that the distinguishing mark of the Christian is breast-beating. Feeling sorry, acknowledging guilt, and prolonging regret may be components of the human condition, but they are not what Jesus means by repentance. Repentance is the response to grace that overcomes the past and opens out to a new future. Repentance distinguishes Christian life as one of struggle and conversion and pervades it, not with remorse, but with hope. The message of Jesus is not “Repent,” but “Repent for the Kingdom of God is near.

The term '20/20 vision' implies good if not perfect sight. May the advent of 2020 - a new year, a new decade - see a lifting of the fog which has recently blurred the edges of what can be described as 'acceptable political discourse', and in the process refocus voter attention on the clear need to demand from elected representatives, a display of basic decency and decorum in public life - both of which have been seriously lacking in the behaviour of some high profile politicians on both sides of the pond, on an eye-watering number of occasions. That indeed would be a sight for sore eyes.

The message of Advent doesn’t fit neatly into a sound-bite or vignette. It’s too complex, too deep, to compete with glitter and noise; and it’s a hard sell in a culture that would rather skip straight to the big finish. But Advent is too important to be forgotten, because it is this season that prepares us to encounter our Lord.

It is often said that Islam is an egalitarian religion. There is much truth in this assertion. If we compare Islam at the time of its advent with the societies that surrounded it—the stratified feudalism of Iran and the caste system of India to the east, the privileged aristocracies of both Byzantine and Latin Europe to the west—the Islamic dispensation does indeed bring a message of equality. Not only does Islam not endorse such systems of social differentiation; it explicitly and resolutely rejects them. The actions and utterances of the Prophet, the honored precedents of the early rulers of Islam as preserved by tradition, are overwhelmingly against privilege by descent, by birth, by status, by wealth, or even by race, and insist that rank and honor are determined only by piety and merit in Islam.

So here’s what the Christmas story is all about: a willing Savior is born to rescue unwilling people from themselves because there is no other way. Jesus was willing to leave the splendor of eternity to come to this broken and groaning world. He was willing to take on human flesh with all its frailty. He was willing to endure an ignominious birth in a stable. He was willing to go through the dependency of childhood. He was willing to expose himself to all the hardships of life in this fallen world. He was willing to submit to his own law. He was willing to do his Father’s will at every point. He was willing to serve, when he deserved to be served. He was willing to be misunderstood and mistreated. He was willing to endure rejection and gross injustice. He was willing to preach a message that would cause him personal harm. He was willing to suffer public mockery. He was willing to endure physical torture. He was willing to go through the pain of his Father’s rejection. He was willing to die. He was willing to rise and ascend to be our constant advocate. Jesus was willing.

Jesus has a way of stretching us. Over and over again in the gospels, the message he has for those who would emulate him in the world, is, in essence, “I want to show you something new. Whatever standard you once used for how to live and treat people and find meaning, I’m asking you for more—(or rather, for less).” Regarding anger or motive or religion or revenge or comfort, he continually invites us to the low places: to a greater humility, to a deeper forgiveness, to a shrinking ego, to a bigger generosity. We almost always resist such things because initially they feel like loss, like we’re giving up too much, like we’re letting someone else get away with something. But we always find a better version of ourselves in the low places and that is why we need to keep going there.

Once again we mark the arrival of Advent. This holy season trumpets God’s extravagant love for us, a love beyond reckoning. Into our beautiful yet wounded world comes Emmanuel, God-with-us, carrying the promise of fresh hope to enliven our hearts. No matter how broken or seemingly hopeless our world may sometimes seem, the Advent messages are rich with joyous expectation and longing, insisting that God can and does bring forth life where none seems possible.

The True Foundation of the Seventh-day Adventist Church What then is our foundation? Here’s the answer: The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, “Unto two thousand and three hundred days; then shall the sanctuary be cleansed” (GC, 409). Thus “the foundation” of our “Advent faith” is Daniel 8:14, not Leviticus 26. What about “the platform”? God is leading out a people and establishing them upon the one great platform of faith, the commandments of God and the testimony of Jesus (3T, 447). These “people” are Seventh-day Adventists, and based on the above quote, that “one great platform of faith” is the message of the third angel. Ultimately, “Other foundation can no man lay than that is laid, which is Jesus Christ.” 1 Corinthians 3:11. “Upon this rock,” said Jesus, “I will build My church.” ... That Rock is Himself,—His own body, for us broken and bruised. Against the church built upon this foundation, the gates of hell shall not prevail (DA, 413). Thus the primary foundation of the Seventh-day Adventist Church is our Lord and Savior Jesus Christ Himself, not a chart.

But we have never had a message that the Lord would disorganize the church. We have never had the prophecy concerning Babylon applied to the Seventh-day Adventist church, or been informed that the ‘loud cry’ consisted in calling God’s people to come out of her; for this is not God’s plan concerning Israel. … Now can we expect that a message would be true that would designate as Babylon the people for whom God has done so much? Hell would triumph should such a message be received, and the world would be strengthened in iniquity. All the reproaches that Satan has cast upon the character of God, would appear as truth, and the conclusion would be made that God has no chosen or organized church in the world. Oh, what a triumph would this be to Satan and his confederacy of evil!” (Advent Review and Sabbath Herald, Oct. 3, 1893).

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the Bible. He created in us a sense that there was something wrong or missing. And so, by various means, he brought us to the Bible’s message and to faith in Christ. The important thing is not how spectacular God’s work is but how effective it has been. All that matters is that we have come to Christ, and have found in him what we were looking for, even if we did not at first know what that really was. And that is a reason to be profoundly thankful. It is an amazing thought that thousands of people may be reading this book during Advent, and even reading this very page today. Perhaps one of them is experiencing what these wise men experienced: a searching for something that seems to be missing, the feeling that something is not quite right, or a new and unfamiliar sense of their sinfulness. Perhaps, already, they have started on a spiritual journey that has taken some twists and turns. But now it is becoming clear that what they need more than anything else is the Saviour, the King, Jesus. Perhaps you are that person. Have you found him yet?

To believe in the golden seeds of God that the angels have scattered and continue to offer an open heart are the first things we must do with our lives. And the next is to go through these gray days as announcing messengers ourselves. So much courage needs strengthening; so much despair needs comforting; so much hardship needs a gentle hand and an illuminating interpretation; so much loneliness cries out for a liberating word; so much loss and pain seek a spiritual meaning. God’s messengers know about the blessing that the Lord God has planted, even within these historic times. To wait in faith, for the fruitfulness of the silent earth and for the abundance of the coming harvest, means to understand the world—even this world—in Advent. To wait in faith—no longer because we trust the earth or the stars or our temperament and good courage—but only because we have perceived God’s messages and know about His announcing angels, and even have encountered one.

With the advent of cloning, this kind of thing is occurring not just at the level of messages but also in terms of individuals. Indeed, this is exactly what happens to the body when it is conceived of as nothing more than a message, nothing more than computer fodder. In such circumstances there is no obstacle in the way of a mass reproduction of the body exactly comparable to the mass reproduction of industrial objects and mass-media images described by Benjamin. Thus reproduction precedes production, and the genetic model of the body precedes all possible bodies. An exploding technology is what presides over this reversal - that technology which Benjamin was already able to describe, in its ultimate consequences, as a total medium; but Benjamin was writing in the industrial era: by then technology itself was a gigantic prosthesis governing the generation of identical objects and images which there was no longer any way of distinguishing from one another, but it was as yet impossible to foresee the technological sophistication of our own era, which has made it possible to generate identical beings, without any means of returning to an original. The prostheses of the industrial era were still external, exotechnical, whereas those we know now are ramified and internalized -esotechnical. Ours is the age of soft technologies, the age of genetic and mental software.

All of the mercy God is capable of showing, all of the redeeming grace that He could pour from His heart, all of the love and pity that God is capable of feeling--all of these are at least suggested here in the message that He came!

Accepting that the Gospels are problematic sources, we can still sketch Jesus's life and teachings. The evidence puts him among the Jewish peasantry of first-century Palestine. He was born ca. 4 BCE, more likely in or around Nazareth than in Bethlehem, given both widespread doubts about the historicity of Matthew's and Luke's Nativity narratives and recognition of their apologetic aims. He came from a family of modest means, spoke Aramaic, and worked as a carpenter or builder. At about age thirty, he was baptized by an itinerant preacher named John, after which he spent one (or more) years in the Galilee, gaining disciples and sometimes teaching in synagogues. By all accounts he moved easily among and displayed great compassion for people at society's margins. He fomented a major disturbance in Jerusalem, for which he was executed. Some of what Jesus taught was already familiar—the Golden Rule (Matt. 7:12) parallels a saying of the Jewish sage Hillel, his elder contemporary—but much represented a distinctive message about "the kingdom of God," a highly disputed term that many researchers understand as a place and time to come in which God will reign supreme. Heavenly or earthly, future or present, the kingdom would be ushered in by the "Son of Man," an apocalyptic figure whom Jesus may—or may not—have identified as himself. The kingdom's advent is imminent and would occasion a catastrophe, leading to a universal judgment of each person's fitness to enter it that would radically remake the social order. Mark 1:15 offers a concise precis: "The time is fulfilled, and the kingdom of God has come, repent, and believe the good news.

Matthew has also juggled the most favorable readings from various avail able editions and translations of the Old Testament to arrive at a reading of each prophecy that will best match the "fulfillments"! [...] Matthew quotes the Greek Septuagint translation of Isa. 7:14 ("Behold, the virgin shall conceive and bear a son, and you shall call his name Emannuel"), already a complex and redacted passage in Isaiah. In Isaiah's context the oracle evidently means to assure the chicken-hearted King Ahaz that God would intervene on behalf of Judah in a matter of a very few years, no more than required for a child, soon to be conceived, to grow to the age where he can decline baby food he doesn't like. Assyria will by then have wiped the allies Samaria and Syria off the map. Obviously Isaiah cannot have intended this prophecy to predict events in the life of Jesus more than seven centuries later. Matthew cannot have thought that he did. Like the authors of the Dead Sea Scrolls, he must have imagined the verse contained a hidden message, only newly discernible in light of the advent of Jesus the Messiah. [...] And in this context, it is important to know that the word translated "virgin" in the King James and New International Versions is the Hebrew almah and means the same as the ambiguous word "maiden," not necessarily innocent of sexual intercourse, [...] Matthew, though, chooses to quote not the Hebrew but rather the Septuagint Greek version where the word parthenos is used. This Greek word is usually thought to have the narrower meaning "sexually virginal." Since Matthew seems to want to tell us that Jesus was conceived virginally, miraculously, he prefers using a version of the Bible that seems to contain an appropriate prediction.

It was not until the advent of the telegraph that messages could travel faster than a messenger. Before this, roads and the written word were closely interrelated. It is only since the telegraph that information has detached itself from such solid commodities as stone and papyrus, much as money had earlier detached itself from hides, bullion, and metals, and has ended as paper. The term “communication” has had an extensive use in connection with roads and bridges, sea routes, rivers, and canals, even before it became transformed into “information movement” in the electric age. Perhaps there is no more suitable way of defining the character of the electric age than by first studying the rise of the idea of transportation as communication, and then the transition of the idea from transport to information by means of electricity

when the 1888 message captures the hearts of Seventh-day Adventists, the world will know it. That’s because grace liberates us to treat others as God has treated us.

Thus says the Lord: the meaning of Christmas is that what is good and precious in your life need never be lost, and what is evil and undesirable in your life can be changed. The fears that the few good things that make you happy are slipping through your fingers, and the frustrations that the bad things you hate about yourself or your situation can’t be changed—these fears and these frustrations are what Christmas came to destroy. It is God’s message of hope this Advent that what is good need never be lost and what is bad can be changed. The Devil works to take the good and bring the bad. And Jesus came to destroy the works of the Devil.

In our Christian walk, we will face times in which we must stand firm for what we believe, no matter the cost. Whether we have a message from the Lord, like Joseph had, or we hold to the teachings in the Bible, others will mock and criticize our beliefs and actions. But we are called to stand firm in our faith, knowing that that Lord will use our stand to share the Gospel message with others. Heavenly Father, Show us the path of righteousness, so that we may stand firm in our faith. When others mock and scorn, protect us and use us to proclaim your message to the world. In your Son’s name, Amen.

What sort of Adventist Church will the future reveal? An exclusive body, so sure that it is right and everyone else is wrong that it feels we can “go it alone,” shunning contact and cooperation with others? Or will it take a broader view, realizing that, while God has raised us up and given us a message for the world, He is a BIG God, far bigger than our small sphere, and that He is working out His plan through many different agencies?

Years ago, before the advent of modern food manufacturing, most available foods were nutritious, farm-grown or farm-raised foods that sent messages to our weight regulation system. Our body read those signals, driving us to get calories in proportion to our needs. However, modern food processing has changed that. Today, the cheap calories found in the saturated fats, trans fats, and high-glycemic carbohydrates common in today’s “industrial diet” don’t register as strongly in our weight regulation system and don’t turn off our hunger drive, thus pushing many of us to eat more despite getting sufficient calories. It is not surprising that much epidemiologic research shows a strong relationship between consumption of low-cost, processed foods and weight.231

a man shouted from the crowd: “How can we help?” Musk didn’t hesitate. “I mean, I know you guys think global warming is real,” he said, close to laughter, “but the crazy thing is, a lot of people out there don’t. It blows my mind.” He wanted his followers to spread the word. “There’s a nonstop propaganda campaign from the fossil fuel industry. They’re just defending themselves. It’s kind of what you would expect”—he shrugged—“but they just, it’s nonstop—and they have, like, a thousand times more money than we do.” The partygoers booed the absent foes. Musk urged them to fight back against the messages that muddied the science of climate change and complicated the advent of a sustainable energy future.

From one people, faithful to the Torah, come the messages, “You must love your neighbor as yourself,” and “Any immigrant who lives with you must be treated as if they were one of your citizens” (Leviticus 19:18, 34). When these commandments are kept, by all who hold the text as sacred, the hungry are fed.

God of impossible surprises, the stories say you led captives out of slavery, used unlikely and marginalized people to preach your message, and even resurrected the dead. They say you asked a young girl full of wonder and fear to bear a child. And those stories say that she said yes. Help us have hope in these impossible possibilities so that we too will practice liberation, inclusion, and resurrection. Amen.