We carefully use politically correct verbiage and “commission” rather than “ordain,” when the women involved are doing, on average, a better job than the men we ordain much of the time. God does not change, but our world certainly has. And we, as a church family, had better be willing to make changes that reflect changes in perception of gender equality. If this results in a changing of our standards I am absolutely convinced that it would only be in an upward direction.

Thank you for publishing “Growing up Adventist: No Apologies Needed” (Mar. 23, 2006). James Nix really struck the nail on the head. There were those of us, I might say many of us, in those days who understood that more was expected of us as Seventh-day Adventist Christians and because we had accepted Christ as our Savior, we wanted our lives to make a difference not only to our friends and families, but also to all with whom we daily came into contact. We did not consider it legalism. We were challenged to live our lives in witness for our Lord.

In some ways they were right. Blacks and women were more respected in the first third of our church history (while Ellen White was alive) than in the middle third. And they are treated better today than when James Nix and I were growing up Adventist. So it’s not all downhill.

I write quite a bit, and I’m enamored (for lack of a better word) with the English language. But I’m still trying to guess the reason for the adjective used regarding the New Revised Standard Version (NRSV). Johnsson said, “The NRSV uses inclusive language.” I know the meaning of each word, but I’m at a loss to understand what he’s saying when the two are put together.

I have the NRSV, and find that it appears to have a definite agenda---a feminist bent. I may be misunderstood, and probably branded a chauvinist for saying that, but more than 800 words in the translation have been mistranslated in order to lean in that direction.

I like the New International Version, realizing it has its own draw-backs. I could name a good many more texts where its translation misconstrues the intent of the original author, but the overall work appeals to me, and I most often quote from that translation in my writing. I still quote texts from the King James Version I memorized as a boy, and find it difficult to memorize other translations.

We are concerned for our religious liberties and separation of church and state, but do we really practice separation of church and state as a denomination?

Examples: We continue to deduct tithe, offerings, and tangible gifts on our income tax returns.

We continue to enjoy tax-free real estate for our churches, schools, and office buildings.

Our institutions of higher learning continue to take government money in the form of government student loans, grants, and G.I. student funds. However, we openly reject and campaign against vouchers for our younger students in elementary church schools.

Schools that at one time had four or five teachers are now down to one or two, or have completely closed. Due to a lack of funds enrollment is down and teachers are not being rehired. Many parents cannot afford church school tuition. Some parents can home school their children, but many cannot.

The state isn’t closing our schools. We, as a denomination, are doing it. The public schools are educating our impressionable young students when we should be providing these children with a Christian education.

At His Second Coming, will the Lord require of our church leaders, as well as our parents: “Where are the children that I gave you to train for me? Why are they not at My right hand?” (Testimonies for the Church, vol. 4, p. 424).