Finishing the euchromatic sequence of the human genome

The sequence of the human genome encodes the genetic instructions for human physiology, as well as rich information about human evolution. In 2001, the International Human Genome Sequencing Consortium reported a draft sequence of the euchromatic portion of the human genome. Since then, the international collaboration has worked to convert this draft into a genome sequence with high accuracy and nearly complete coverage. Here, we report the result of this finishing process. The current genome sequence (Build 35) contains 2.85 billion nucleotides interrupted by only 341 gaps. It covers ∼99% of the euchromatic genome and is accurate to an error rate of ∼1 event per 100,000 bases. Many of the remaining euchromatic gaps are associated with segmental duplications and will require focused work with new methods. The near-complete sequence, the first for a vertebrate, greatly improves the precision of biological analyses of the human genome including studies of gene number, birth and death. Notably, the human enome seems to encode only 20,000-25,000 protein-coding genes. The genome sequence reported here should serve as a firm foundation for biomedical research in the decades ahead

Eschatologie et écologie. Pourquoi prendre soin de la terre si tout va brûler ?

La compréhension adventiste des événements de la fin induit la réalité que la terre brûlera à la fin des temps. Malheureusement, cela se traduit souvent par le fait que les nombreuses injonctions bibliques à prendre soin de la création ne sont plus pertinentes, puisque la terre sera de toute façon recréée par Dieu. Cette compréhension inexacte de la relation entre l’écologie et l’eschatologie a conduit de nombreux non-chrétiens qui se soucient de la terre à étiqueter la Bible et les chrétiens comme étant à la source d’une multitude de catastrophes écologiques2 . Cependant, ma conviction est que le soin de la terre est au cœur de la compréhension adventiste de l’eschatologie. Bien que l’exploration complète du sujet mériterait un développement beaucoup plus long, je vais ici traiter de la responsabilité écologique de l’humanité donnée à la création ; la responsabilité écologique de l’humanité donnée après le péché ; et envisager la responsabilité écologique de l’humanité sur la terre faite nouvelle

Christ in the Covenant Curses? Deuteronomy 28 and the Gospel

Is the Jesus who says to “love your enemies” (Matt 5:44) really the same God who will “take delight in bringing ruin” upon his people (Deut 28:63)? How can Christ be seen in all Scripture when the covenant curses are included? This paper argues that the covenant curses are often misunderstood, and are actually at the center of God’s heart of love, even pointing forward to the Messiah. Many scholars have analyzed and documented different structures within the covenant curses.1 One of the most comprehensive analyses finds numerous smaller chiastic structures within Deut 28, both in the blessings and the curses, and the center of the overall chisam in the curses as the direct reversal of the blessings (Deut 28:30-31).2 Others note how the covenant curses are closely connected with other ancient Near Eastern curse lists, although also quite different, indicating either a common source or borrowing with significant adaptation.3 Many of the curses in Deut 28 are identical or closely connected with Leviticus 26, either adding to or adapting.4 The original biblical foundation for these blessings and curses reaches back to Gen 12, in God’s initial call to Abram; and some see an intertextual and literary pattern with the curses in Gen 3:11-14 as well.5 Much time could be spent delineating and dealing with these issues, but instead this paper seeks to bring together multiple pieces of evidence that showcase Christ in the covenant curses

Bioethics and the Science-Theology Dialogue

The field of bioethics presents challenges in the science-theology dialogue which are not often considered. Regarding most bioethical issues, the Bible does not directly mention solutions or comparable situations. The complexity of current cases continually leads to new questions and uncertainties. However, the basic bioethical principles of justice, autonomy, beneficence, and non-maleficence have their foundations in Scripture and biblical truths. God is love, and exhibits different strategies with different people at different times, but always cares deeply for each individual. When examining the whole witness of Scripture, as well as the overall plan of salvation, biblical principles that can apply to each case become more clear. As bioethical issues proliferate, the following practices are crucial to a healthy dialogue between science and faith: respect, creativity, willingness to tackle challenging issues, desire to listen to those with different perspectives, and willingness to live with the ambiguity inherent in complex dilemmas