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Seventh-Day Adventism, Doctrinal Statements, and Unity
Journal of the Adventist Theological Society, 27/1-2 (2016): 98-116. Article copyright © 2016 by Michael W. Campbell. Seventh-day Adventism, Doctrinal Statements, and Unity Michael W. Campbell Adventist International Institute of Advanced Studies Cavite, Philippines 1. Introduction “All Christians engage in confessional synthesis,” wrote theologian Carl R. Trueman.1 Some religious groups adhere to a public confession of faith as subject to public scrutiny whereas others are immune to such scrutiny. Early Seventh-day Adventists, with strong ties to the Christian Connexion, feared lest the creation of a statement of beliefs so that some at some point may disagree with that statement may at some point be excluded.2 Another danger was that statements of belief might be used to present making new discoveries from Scripture, or afterward a new truth might be stifled by appealing to the authority of an already established creed. From the perspective of early Sabbatarian Adventists, some remembered the time when during the Millerite revival that statements of belief were used to exclude them from church fellowship.3 These fears were aptly expressed during the earliest organizational developments in 1861 of the Seventh-day Adventist Church. According to denominational co-founder, James White: “making a creed is setting the stakes, and barring up the way to all future advancement. The Bible is 1 Carl R. Trueman, The Creedal Imperative (Wheaton, IL: Crossway, 2012), 21. 2 Bert B. Haloviak, “Heritage of Freedom,” unpublished manuscript, 2. 3 George R. Knight, A Search for Identity: The Development of Seventh-day Adventist Beliefs (Hagerstown, MD: Review and Herald, 2000), 21-24. -
June 2006 Adventist Today Volume 14 Issue 3
$5.00 may | june 2006 adventist today volume 14 issue 3 The Power of Listening ANDREASEN “UNFIred” AT ANDREWS : 7 | THOMPSON ON HEALTHY INDEPENDENT PRESS : 14 AT14.3.indd 1 5/2/06 12:08:43 PM Foundation Board Editorial | John McLarty Elwin Dunn—Board Chair Ervin Taylor—Board Vice-Chair Eugene Platt—Treasurer John McLarty Greg Billock Keith Colburn Diana Fisher Edmund Jones The Power of Chuck Mitchell Madelyn Nelson Jim Nelson Randy Roberts Listening Nate Schilt Eldon Stratton James Stirling These monstrous John Vogt ecently, I’ve had the privilege of long James Walters »secrets lose much of their Kit Watts conversations with two old friends — George and Francis. Both times I tyrannical power when Raymond F. Cottrell made the call to ask how they were Endowment Board James Walters—Board Chair doing. But each of them somehow they are voiced to a Douglass Ewing Rturned it around and got me talking — about James Nelson compassionate listener. Nate Schilt personal stuff, stuff that I don’t talk about, some of Ervin Taylor it light, some heavy. I was amazed at the power of their listening. I was embarrassed about doing so without acknowledging it in the presence of another Advisory Council much talking, but the pleasure — the comfort and trustworthy person. Addictions thrive in secrecy. SENIOR LIFETIME ADVISORS* They wither in the light of gracious listening. Beth and Elwin Dunn sense of well-being — that came from their listening Kathi and Richard Guth was worth all the embarrassment and more. There is One of the greatest gifts we can offer one another Marilynn and Ervin Taylor power in listening. -
Adventist Heritage Loma Linda University Publications
Loma Linda University TheScholarsRepository@LLU: Digital Archive of Research, Scholarship & Creative Works Adventist Heritage Loma Linda University Publications Summer 1998 Adventist Heritage - Vol. 18, No. 1 Adventist Heritage, Inc. Follow this and additional works at: http://scholarsrepository.llu.edu/advent-heritage Part of the History Commons, and the Religion Commons Recommended Citation Adventist Heritage, Inc., "Adventist Heritage - Vol. 18, No. 1" (1998). Adventist Heritage. http://scholarsrepository.llu.edu/advent-heritage/36 This Newsletter is brought to you for free and open access by the Loma Linda University Publications at TheScholarsRepository@LLU: Digital Archive of Research, Scholarship & Creative Works. It has been accepted for inclusion in Adventist Heritage by an authorized administrator of TheScholarsRepository@LLU: Digital Archive of Research, Scholarship & Creative Works. For more information, please contact [email protected]. AJournal ofAdventist History • 18.1 • Summer 1998 Contributors Editor Arthur Patrick La Sierra University Roberta J. Moore is Professor Emerita ofJournalism at La Sierra University. With an MAin English from Boston University, she chaired the English Department at Canadian Union College for four years, and founded the Walla Walla College journalism Associate Editors department. She earned a PhD from Syracuse University in 1968 with a dissertation entitled "The Beginning and Development of Protestant Journalism in the United States, 17 43- 1850." From 1972 to 1980 she was professor ofjournali sm at La Sierra Uni Dorothy Minchin-Comm versity. For more than twenty-five years she advised budding editors of student publications and wrote widely as a freelance au La Sierra University thor. Gary Land Andrews University Arnold C. Reye is a teacher and educational administrator. -
Monasticism” and the Vocabulary of Religious Life
What Do We Call IT? New “Monasticism” and the Vocabulary of Religious Life “The letter of the Rule was killing, and the large number of applicants and the high rate of their subsequent leaving shows the dichotomy: men were attracted by what Merton saw in monasticism and what he wrote about it, and turned away by the life as it was dictated by the abbot.” (Edward Rice, The Man in the Sycamore Tree: The good times and hard life of Thomas Merton, p. 77) “Fourth, the new monasticism will be undergirded by deep theological reflection and commitment. by saying that the new monasticism must be undergirded by theological commitment and reflection, I am not saying that right theology will of itself produce a faithful church. A faithful church is marked by the faithful carrying out of the mission given to the church by Jesus Christ, but that mission can be identified only by faithful theology. So, in the new monasticism we must strive simultaneously for a recovery of right belief and right practice.” (Jonathan R. Wilson, Living Faithfully in a Fragmented World: Lessons for the Church from MacIntyre’s After Virtue [1997], pp. 75-76 in a chapter titled “The New Monasticism”) Whether we like the term or not, it is here, probably to stay. “Monasticism.” Is that what it is, new “monasticism”? Is that what we should call it? The problem begins when you try to choose a textbook that covers the history of things. Histories of monasticism only cover the enclosed life. Celtic monasticism prior to Roman adoption is seldom covered. -
In the Supreme Court of the United States ______
Nos. 16-74, 16-86, 16-258 In the Supreme Court of the United States __________________ ADVOCATE HEALTH CARE NETWORK, ET AL., Petitioners, v. MARIA STAPLETON, ET AL. __________________ SAINT PETER’S HEALTHCARE SYSTEM, ET AL., Petitioners, v. LAURENCE KAPLAN __________________ DIGNITY HEALTH, ET AL., Petitioners, v. STARLA ROLLINS __________________ On Writs of Certiorari to the United States Courts of Appeals for the Third, Seventh and Ninth Circuits __________________ BRIEF OF THE GENERAL CONFERENCE OF SEVENTH-DAY ADVENTISTS AS AMICUS CURIAE SUPPORTING PETITIONERS __________________ TODD R. MCFARLAND GENE C. SCHAERR ASSOCIATE GENERAL Counsel of Record COUNSEL S. KYLE DUNCAN GENERAL CONFERENCE STEPHEN S. SCHWARTZ OF SEVENTH-DAY SCHAERR|DUNCAN LLP ADVENTISTS 1717 K Street NW, 12501 Old Columbia Suite 900 Pike Washington, DC 20006 Silver Spring, MD 20904 (202) 787-1060 (301) 680-6321 [email protected] Counsel for Amicus Curiae QUESTION PRESENTED The Employee Retirement Income Security Act of 1974 (“ERISA”) governs employers that offer pensions and other benefits to their employees. “Church plans” are exempt from ERISA’s coverage. 29 U.S.C. §§ 1002(33), 1003(b)(2). For over thirty years, the three federal agencies that administer and enforce ERISA—the Internal Revenue Service, the Depart- ment of Labor, and the Pension Benefit Guaranty Cor- poration—have interpreted the church plan exemp- tion to include pension plans maintained by otherwise qualifying organizations that are associated with or controlled by a church, whether or not a church itself established the plan. The question presented is whether the church plan exemption applies so long as a pension plan is main- tained by an otherwise qualifying church-affiliated or- ganization, or whether the exemption applies only if, in addition, a church initially established the plan. -
Objections to Slavery Was The
HEAVEN BOUND, EARTHLY GOOD: AN HISTORICAL ANALYSIS OF RACE RELATIONS IN THE SEVENTH-DAY ADVENTIST CHURCH A THESIS SUBMITTED TO THE FACULTY OF CLARK ATLANTA UNIVERSITY IN PARTIAL FULFiLLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS BY JONATHAN GRANT DEPARTMENT OF AFRICAN-AMERICAN STUDIES STUDIES ATLANTA, GEORGIA MAY 2010 ABSTRACT AFRICAN-AJ~4zEpJcM~ STUDIES GRANT, JONATHAN BA. OAKWOOD UNIVERITY, 2007 HEAVEN BOUND, EARTHLY GOOD: AN HISTORICAL ANALYSIS OF RACE RELATIONS IN THE SEVENTH-DAy ADVENTIST CHURCH Advisor: Dr. Josephine Bradley Thesis dated May 2010 The Seventh-day Adventist Church is a denomination that has contributed much to the development of American society. Although the Church is a religious and social institution, its views on race in America have changed over the years, from its abolitionist approach during the mid 19th century to its stance of non-involvement during the Civil Rights Movement. By studying the race relations in the Adventist Church, this thesis reveals the factors that may have caused its position of non-intervention during the Civil Rights Movement. The thesis analyzes the development of black/white race relations in the Seventh-day Adventist Church, and how it has led to the Church’s stance regarding race during the Civil Rights Movement. The functionalist theory is utilized to elucidate the Church’s racial approach from a sociological perspective. This thesis allows for future research of other religious organizations and how those institutions have helped advance or delay the quest for social freedom amongst African Americans. ACKNOWLEDGEMENTS The author of this document acknowledges, first and foremost, his Lord and Savior Jesus Christ for allowing this manuscript to become a success. -
Newsletter of the Centre of Jaina Studies
Jaina Studies NEWSLETTER OF THE CENTRE OF JAINA STUDIES March 2009 Issue 4 CoJS Newsletter • March 2009 • Issue 4 Centre for Jaina Studies' Members _____________________________________________________________________ SOAS MEMBERS EXTERNAL MEMBERS Honorary President Paul Dundas Professor J Clifford Wright (University of Edinburgh) Vedic, Classical Sanskrit, Pali, and Prakrit Senior Lecturer in Sanskrit language and literature; comparative philology Dr William Johnson (University of Cardiff) Chair/Director of the Centre Jainism; Indian religion; Sanskrit Indian Dr Peter Flügel Epic; Classical Indian religions; Sanskrit drama. Jainism; Religion and society in South Asia; Anthropology of religion; Religion ASSOCIATE MEMBERS and law; South Asian diaspora. John Guy Professor Lawrence A. Babb (Metropolitan Mueum of Art) Dr Daud Ali (Amherst College) History of medieval South India; Chola Professor Phyllis Granoff courtly culture in early medieval India Professor Nalini Balbir (Yale University) (Sorbonne Nouvelle) Dr Crispin Branfoot Dr Julia Hegewald Hindu, Buddhist and Jain Architecture, Dr Piotr Balcerowicz (University of Manchester) Sculpture and Painting; Pilgrimage and (University of Warsaw) Sacred Geography, Archaeology and Professor Rishabh Chandra Jain Material Religion; South India Nick Barnard (Muzaffarpur University) (Victoria and Albert Museum) Professor Ian Brown Professor Padmanabh S. Jaini The modern economic and political Professor Satya Ranjan Banerjee (UC Berkeley) history of South East Asia; the economic (University of Kolkata) -
Introducing New Monasticism
AAR October 2, 2008 Christian Spirituality Group “The New Monasticism” Evan Howard, presiding Introducing New Monasticism Welcome to the Christian Spirituality Group of the American Academy of Religion. This afternoon our topic of discussion is “the new monasticism.” We have a delightful set of contributions to our discussion provided by our three presenters, Brian Campbell, Philip Harrold, and Martha McAfee. My name is Evan Howard, and I will, by way of introduction, provide an overview of new monastic phenomena. So, just what is “new monasticism”? The answer to that question depends on where you draw your circle. The fact of the matter is intentional communities and ascetical or alternative expressions are forming all the time. There is the global spread of the French-born Community of the Beatitudes. There are the groups connected with the Northumbria Community in the UK--who commit to a set of common values and practices and who maintain mutual accountability and encouragement largely through email contact. We could discuss the shifts in the character of quasi-Anarchist collectives in the West. And so on. As with the history of religious life more generally, the forms of new experiments in Christian living vary greatly. There are “new friars,” small teams of missionaries sharing Christ in deed and word among the poor of the world. There are “new siblings of the common life,” drawing from the heritage of monasticism to form communities of solidarity and influence. There are “new solitaries,” experimenting with the life and ministry of the hermit. Once again, many expressions could be explored. In light of the summary presented in your program book, I will focus my attention on those groups recently comprehended under the labels “new monasticism,” and “new friars.” The historical development of new monasticism can be divided into three seasons. -
The Beguine Option: a Persistent Past and a Promising Future of Christian Monasticism
religions Article The Beguine Option: A Persistent Past and a Promising Future of Christian Monasticism Evan B. Howard Department of Ministry, Fuller Theological Seminary 62421 Rabbit Trail, Montrose, CO 81403, USA; [email protected] Received: 1 June 2019; Accepted: 3 August 2019; Published: 21 August 2019 Abstract: Since Herbert Grundmann’s 1935 Religious Movements in the Middle Ages, interest in the Beguines has grown significantly. Yet we have struggled whether to call Beguines “religious” or not. My conviction is that the Beguines are one manifestation of an impulse found throughout Christian history to live a form of life that resembles Christian monasticism without founding institutions of religious life. It is this range of less institutional yet seriously committed forms of life that I am here calling the “Beguine Option.” In my essay, I will sketch this “Beguine Option” in its varied expressions through Christian history. Having presented something of the persistent past of the Beguine Option, I will then present an introduction to forms of life exhibited in many of the expressions of what some have called “new monasticism” today, highlighting the similarities between movements in the past and new monastic movements in the present. Finally, I will suggest that the Christian Church would do well to foster the development of such communities in the future as I believe these forms of life hold much promise for manifesting and advancing the kingdom of God in our midst in a postmodern world. Keywords: monasticism; Beguine; spiritual formation; intentional community; spirituality; religious life 1. Introduction What might the future of monasticism look like? I start with three examples: two from the present and one from the past. -
4. a History of Questions on Doctrine
A History of Questions on Doctrine 1 Fidelity or Compromise? Russell Roland Standish Lessons from the First Advent “Ye do err, not knowing the Scriptures, nor the power of God.” 1 With these startling words our Saviour laid bare the poverty of Biblical understanding of the Sadducees, the most liberal element of God’s Church in His day. 2 The contemporary conservatives, the Pharisees, fared no better. Christ prefaced His response to their question concerning the payment of tax with the words, “Why tempt me ye hypocrites?” 3 Christ’s answer to this latter question left the Pharisees so embarrassed that “When they had heard these words, they marveled, and left him, and went their way.” 4 The Sadducees were similarly humiliated before the listening church members who were “astonished at his doctrine.” 5 Here were the leaders of God’s designated church on earth, the intelligentsia of that church, exposed as Scriptural ignoramuses, by a young man whose curriculum vitae lacked any College or University education and whose lone “elementary” education was supplied in a home-schooling environment. Yet at the age of twelve He was vastly superior in the knowledge of the Old Testament to the most eminent theologians of the day. 6, 7 God’s Church at the time of the First Advent was led by ecclesiastical leaders and doctrinally influenced by theologians, both of whom were teaching rank apostasy. To declare this plain fact concerning the Jewish Church in our Seventh- day Adventist Churches of the twenty-first century would arouse little, if any, opposition from the communicants present. -
New Monasticism
A publication of the INTERCOMMUNITY PEACE & JUSTICE CENTER NO. 117 / WINTER 2018 New Monasticism The topic of this issue of A Matter of Spirit is the “New Monasticism.” What do you Living Monasticism think of when you hear the By Christine Valters Paintner journeying with others who are also strug- word “monastic?” Do you gling against busyness, debt and divisive- picture a solitary monk in a Over the last twenty years there has been ness. hermitage far from town? a great renewal of interest in the monastic The root of the word monk is monachos, Do you think of a medieval life, but this time from those who find them- which means single-hearted. To become a community reciting prayers in Latin? Or do you think of selves wanting to live outside the walls of the monk in the world means to keep one’s focus a group of millennials living cloister. It was this desire that led me fifteen on the love at the heart of everything. This is and working together today? years ago to become a Benedictine oblate. available to all of us, regardless of whether Each of these, and more, are Becoming an oblate means making a com- we live celibate and cloistered, partnered and expressions of the monastic mitment to live out the Benedictine charism raising a family or employed in business. impulse, a desire to connect in daily life, at work, in a marriage and fam- The three main sources I draw upon to deeply to a life of prayer and ily, and in all the other ways ordinary people sustain me in this path are the Rule of Bene- service in community with interact with the world on a daily basis. -
An Investigation to Determine Ellen White's Concepts of Revelation
Andrews University Digital Commons @ Andrews University Master's Theses Graduate Research 1991 An Investigation to Determine Ellen White's Concepts of Revelation, Inspiration, "the Spirit of Prophecy," and Her Claims About the Origin, Production and Authority of Her Writings James H. Burry Andrews University Follow this and additional works at: https://digitalcommons.andrews.edu/theses Recommended Citation Burry, James H., "An Investigation to Determine Ellen White's Concepts of Revelation, Inspiration, "the Spirit of Prophecy," and Her Claims About the Origin, Production and Authority of Her Writings" (1991). Master's Theses. 31. https://digitalcommons.andrews.edu/theses/31 This Thesis is brought to you for free and open access by the Graduate Research at Digital Commons @ Andrews University. It has been accepted for inclusion in Master's Theses by an authorized administrator of Digital Commons @ Andrews University. For more information, please contact [email protected]. Thank you for your interest in the Andrews University Digital Library of Dissertations and Theses. Please honor the copyright of this document by not duplicating or distributing additional copies in any form without the author’s express written permission. Thanks for your cooperation. INFORMATION TO USERS This manuscript has been reproduced from the microfilm master. UMI films the text directly from the original or copy submitted. Thus, some thesis and dissertation copies are in typewriter face, while others may be from any type of computer printer. The quality of this reproduction is dependent upon the quality of the copy submitted. Broken or indistinct print, colored or poor quality illustrations and photographs, print bleedthrough, substandard margins, and improper alignment can adversely affect reproduction.