Babel/Babble The Great “Spiritual Formation” Kerfuffle
Responses to the Andrews University Statement on Biblical Spirituality The Cosmic “Phew!”
Reflections on the One project Inclusivity, Exclusivity, and the People of God
The Angry Believers
VOLUME 40 ISSUE 1 n winter 2012 SPECTRUM is a journal established to encourage Seventh-day Adventist participation in the discus- sion of contemporary issues from a Christian viewpoint, to look without prejudice at all sides of a subject, to evaluate the merits of diverse views,
ALL RIGHTS RESERVED COPYRIGHT © 2012 ADVENTIST FORUM and to foster Christian intellectual and cultural growth. Although effort is made to ensure accu- rate scholarship and discriminating judgment, the statements of fact are the responsibility of con- tributors, and the views individual authors express are not necessarily those of the editorial staff as a whole or as individuals. Editor Bonnie Dwyer Editorial Assistant Midori Yoshimura SPECTRUM is published by Adventist Forum, a Copy Editor Ramona Evans Cover and Inside Art: nonsubsidized, nonprofit organization for which Spectrum art director Design Laura Lamar Laura Lamar created these gifts are deductible in the report of income for pur- Subscriptions Manager Acacia Mojica word collages, which were poses of taxation. The publishing of SPECTRUM generated by an online Media Projects Alexander Carpenter algorithm at www.wor- depends on subscriptions, gifts from individuals, Spectrum Web Team Alexander Carpenter, Rachel dle.net/create from a list of and the voluntary efforts of the contributors. supplied keywords. The Davies, Bonnie Dwyer, Rich Hannon, David R. Larson, program, Wordle, allows SPECTRUM can be accessed on the World Wide Jonathan Pichot, Wendy Trim, Jared Wright the user to experiment Web at www.spectrummagazine.org with different fonts, colors, shapes, and orientations. EDITORIAL BOARD Juli Miller Users can post their Editorial Correspondence masterpieces to an online Marketing Communication gallery or export them Beverly Beem Consultant Direct all correspondence and letters to the editor to: for other uses. English Sun Valley, Idaho Walla Walla University Wordle was created by Richard Rice SPECTRUM Roy Branson Theology Jonathan Feinberg P. O. Box 619047 (©2011), an employee of School of Religion Loma Linda University IBM Research. While at Loma Linda University Roseville, CA 95661-9047 IBM, Feinberg developed Charles Scriven the core algorithms for Alita Byrd President laying out and displaying Writer Kettering College of tel: (916) 774-1080 Atlanta, Georgia Medical Arts words, then developed fax: (916) 791-4938 the Wordle website on his own time. More about Sharon Fujimoto- Gerhard Svrcek-Seiler [email protected] the creator and those who Johnson Vienna, Austria also contributed to this Writer/Graphic Designer project can be found at Sacramento, California Norman Young Letters to the editor may be edited for publication. www.wordle.net/credits. Cooranbong, Australia Fritz Guy Theology ISSN: 0890-0264 La Sierra University
David R. Larson Subscriptions and Advertising Religion [email protected] Loma Linda University (916) 774-1080 Gary Land History Andrews University winter 2012 n VOLUME 40 ISSUE 1 SPECTRUM contents
Editorials 2 Spiritual Formation and the Culture of Adventism | BY BONNIE DWYER
3 Should Revival Begin at the Top? | BY CHARLES SCRIVEN
Noteworthy: from the Spectrum Blog 5 About the One project | REPORT BY SAM NEVES 7 Blog Comments: S Styrra, Ron Osborn, David Read, Pam in Seattle, PrBigKev, Zane Yi, G Lacourse, Chris Blake, Kevin D. Paulson
Bible: The People of God 12 A Nation Without a State: Inclusivitiy, Exclusivity, and the People of God | BY DONN LEATHERMAN
20 Identity, Exclusivity and Inclusivity | BY STEPEHN BAUER 29 “The Remnant” and “the Others” | BY ROLF POHLER 37 The Angry Believers | BY LOREN SEIBOLD
Spirituality 44 The Great “Spiritual Formation” Kerfuffle | BY DAVID E. THOMAS
50 Andrews University Statement on Biblical Spirituality 55 Commenting on the “Statement on Biblical Spirituality” | BY HARRI KUHALAMPI
59 Affirming “A Statement on Biblical Spirituality” | BY RACHEL DAVIES
63 Four Spiritual Pathways | BY JOHN R. JONES 68 The Cosmic “Phew”: Stages experienced in humankind’s individual and collective religious search | BY CHARLES TEEL, JR.
72 Writing Your Spiritual Story: A Key to Spiritual Health | BY MARY MCINTOSH
Poetry back cover Babel/Babble | BY BRUCE FORBES
WWW.SPECTRUMMAGAZINE.ORG 1 EDITORIAL n from the editor
Spiritual Formation and the Culture of Adventism | BY BONNIE DWYER
n 2008, Autumn House Pub- encouraging report on the One project spearheaded by chap- lishing, a division of Review lains at several institutions of higher learning. Focusing as it I and Herald Publishing, does on Christ alone, some people see it as an answer to our released a book by Jon L. cultural quarrels. Naturally, there are those who aren’t so sure. Dybdahl with the title Hunger: “Babel/Babble,” the poem that completes this issue on Satisfying the Longing of Your Soul. the back cover comes to my mind frequently these days as Based on the popular (then titled) I think about Adventist online culture. The wonderful spiritual formation seminary class that Dybdahl has taught technology that brings us together for conversation with at Andrews University for the past ten years, the book fellow church members from around the world also has addresses the hunger that even religious people can have the effect of dividing us, as individuals lash out in for communion with God. It is an introduction to the anonymity against ideas and people with whom they dis- Christian spiritual disciplines. agree. In our Spectrum web team discussions, we regularly Dybdahl originally wrote it for the non-Adventist mar- ponder how to address the anger within the Adventist ket, but when the Review learned about the manuscript, community. But the anger in Adventism existed before the their editors asked to publish it through their Autumn Internet exaggerated it, before the kerfuffle over spiritual House division where it could be sold in more than just formation. Loren Seibold describes it well in his piece Adventist bookstores. Dybdahl agreed. However, when “The Angry Believers.” the book came out and found a hungry audience within Chuck Scriven prescribes humility from top to bottom Adventism, he faced harsh criticism from some Adventists to help us deal with it. for not including more Adventist sources like Ellen G. Honest prayer, the most basic of the spiritual disci- White. With the criticism came controversy. plines, could help, too. In his Hunger book, Dybdahl says, Some of the controversy over Dybdahl’s book was gen- “prayer is a time for complete honesty.” To illustrate he erated by another book—Rick Howard’s Omega Rebellion points to the frustrated prayers of Jeremiah, Habakkuk’s that was first published by Remnant Publications before theological questioning of God, David’s advocating of vio- being picked up by the Review. Now it is out of print. In lence in the Psalms, and Jesus’ own prayer of “My God, it, he attacked the very idea of spiritual formation. And my God, why have you forsaken me?” (p. 45). those two words have been flipped within Adventism from My prayer today is that The Word Made Flesh will something positive to something negative. tame our criticisms of each other, give us generous, under- For fans of both books, the presence of the other marks standing hearts, and turn our denunciations into blessings what they perceive to be problematic shifts in Adventist of love and acceptance. n culture. What are we to make of this duality in our midst? Dave Thomas provides background on this “kerfuffle” in Bonnie Dwyer is editor of Spectrum magazine. this issue. To bring greater understanding of how spirituality is taught in Adventism, we have materials from both Andrews University and La Sierra University to share. Plus, we have an
2 spectrum VOLUME 40 ISSUE1 n winter 2012 from the forum chairman n EDITORIAL
Should Revival Begin at the Top? | BY CHARLES SCRIVEN
With your forgiveness, O God, wash away my self-deception. and faults without fear of rejection or reprisal. I recently asked a Sabbath School class about the wrote that prayer on May 8, 1989. At the time I was contrast, in Galatians, between “works of the flesh”— attending to a Bible verse or two each morning—a enmities, strife, jealousy and the like—and “the fruit of idiscipline I have mostly failed to keep up—and that the Spirit,” which includes love, patience, and generosi- morning my focus was the beginning of Psalm 32. ty. What might Paul’s message mean for us? A woman “Happy are those whose transgression is forgiven, whose exclaimed, “Don’t be an angry Adventist!”—and the class sin is covered,” the Psalmist declares, and then: “Happy broke into laughter. Her maxim had exposed an open are those to whom the LORD imputes no iniquity, and secret about our own pathology. in whose spirit there is no deceit.” Ted Wilson knows this pathology himself. Someone This was an amazing juxtaposition: forgiveness on the recently circulated a copy of an e-mail message meant one hand, and release from self-deception on the other. I for him, and it popped up in my inbox. The joint was trying back then to consolidate my thoughts through authors accused Elder Wilson—I am not making this prayer, and my journal records the outcome: “With your up—of supporting (!) the spread of “Roman Catholic forgiveness, O God, wash away my self-deception.” Spiritual Formation” in Adventism. It was one accusation The prayer mattered to me then. It still does. And if you among several. The e-mail message was shot through tweak it to say, “O God, wash away our self-deception,” it with loopy, self-righteous vituperation, and it was seems fitting for all of Adventism. Why it fits is painful to signed, “In Christian love.” contemplate; retreating into fantasy is easier. But a Bible I don’t suppose Elder Wilson expends much energy on verse the General Conference president highlighted in the correspondence from members so angry and self-deceived. January Adventist World can help break down our defenses For being God’s children, they deserve respect and love. and open the way to healing. But this is no reason to cancel an appointment in Fiji or The verse is 2 Chronicles 7:14. Here God tells Solomon summon advisors to an emergency meeting. that “if my people who are called by my name humble Still, it must hurt when two people so impatient and themselves, pray, seek my face, and turn from their wicked unjust in their discernment start off on you like that. We ways, then I will hear from heaven, and will forgive their want our critics to pay exacting attention to who we really sin and heal their land.” These words, Elder Wilson said, are and what we really stand for. We want them to attend are the key to Revival and Reformation. And the first not just to our ideas and behavior but also to subtleties of requirement, or so it seems, is humility. For Revival and context that bear on both of these. Otherwise, criticism Reformation, humility is rock-bottom fundamental. seems dishonest, spiteful, cheap. And a truly moral person Now, what does humility require but the washing away doesn’t stoop to such a thing. of self-deception? And how, to take this another step, can True discernment, then, is hard work. But before the we overcome self-deception except as we feel forgiven? work itself is the capacity for that work. Can I see and feel— Surely we are most likely to be humble when the circle we truthfully? Does my character expedite, or get in the way inhabit is forgiving, and we can acknowledge our deficits of, my effort to do so?
WWW.SPECTRUMMAGAZINE.ORG n editorial 3 Again, humility seems crucial. When will I that could open doors to a more truthful, more resolve to pay exacting attention? Surely not aligned, and less angry, Adventism. Humility until I acknowledge my own deficits and faults would serve forgiveness, and a forgiving space and allow for my own skewed vision. If I know would help to rinse away our self-deceptions. that I lean toward self-deception and need to be Each of us, in our stations high or low, could forgiven daily, I cannot swoop in with half-baked then summon the will to grow by listening and criticisms and feel right about it. To take respon- looking. Instead of veering toward inquisition, sible measure of a person or project or set of we could ascend into gracious dialogue. ideas, I have to defeat two things: my fantasies Wintley Phipps and Barry Black both object- and (as Iris Murdoch put it) my “fat, relentless ed publicly when leaders of an evangelism con- ego.” If I should succeed, even modestly, I will ference at Oakwood University felt pressured to If Revival and have a gracious God to thank, not to mention dis-invite the well-known T. D. Jakes as a guest my forgiving brothers and sisters. Success in speaker. We have to “divest ourselves of arro- Reformation truthful perception is that hard. gance,” said Phipps. We have no “monopoly” on All this, I think, speaks to “angry” Adventism. truth, said Black; Ellen White “celebrated” great could set We need more of humility and of the forgiving (non-Adventist) heroes of Christian history, and spirit that helps humility to thrive; we need less we can still “learn” from others just as she did. off a flame of of arrogance and blame. And if the shoe fits the Surely this frame of mind, this humbling of poor souls who send witless screeds to their self, cannot be optional. If I am a truly moral per- humility, it church leaders, it fits those very leaders, too. son, I strengthen myself for exacting attention. Way too many of us are way too angry, and if Whether I confront an object or a theory, a per- would certainly Revival and Reformation could set off a flame of son or a project, I stretch toward deeper compre- humility, it would certainly warm our hearts and hension and better judgment. I do not wave off warm our congregations. everyone I think I disagree with. I do not pre- But let me now go to meddling. During the tend to know what I can’t know or don’t know. hearts and next few years, we will be sunk in conflict over Every pastor and church dignitary and all the the interpretation of Genesis, the standing of thoughtful laity know full well that too many of congregations. women and the means of spiritual growth. For our leaders and too many of the rest of us suffer each of these, Elder Wilson has set a divisive from arrogance, from incapacity for just assess- course, and he can probably bend majority opin- ment of reality outside our fat, relentless egos. ion to his desires, at least in the short run. No one, least of all I, can claim to have fully But wouldn’t a flame of humility, in all our overcome such arrogance. hearts, soften discord, or at least rejuvenate our So Revival and Reformation really does mat- love for one another? I myself need to seek ter, and so does humility, its first criterion. Does God’s face and God’s forgiveness. I need to over- it need to begin at the top? Absolutely. Just the come my own self-deceptions and to increase fact that Phipps and Black had to make their my own capacity for exacting attention. All this point, or that people laugh so quickly at the would nicely complement my passion—for a mention of “angry” Adventism, shows that church firm in faith and open to science, wel- humility is in desperately short supply. The chal- coming of women and distrustful of patriarchy, lenge to recover it is leadership’s responsibility. heedful of sham and attuned to the voice of And ours, too. n God, wherever it may sound. All this would nicely complement anybody’s passion. Charles Scriven chairs Adventist Forum and is President of God-sent humility—the first criterion of Kettering College of Medical Arts. Revival and Reformation—would fit us all for just and loving attention to one another, and surely
4 spectrum VOLUME 40 ISSUE1 n winter 2012 events, news n noteworthy
From the Spectrum Blog
About the One project
REPORT BY SAM NEVES | Thurs, 02/16/2012 | 17:07
HE WAS SITTING next to me on the British Air- ways flight from London. Soon I noticed that we had a lot in common—Jesus. He was a Nestlé executive and an elder of a non-denom- inational church. He was young, successful, and absolutely in love with Jesus. However, worship Jesus. All. He thought it was beauti- To say that when I told him I was a Seventh-day Adventist ful. Not an event, or a conference, or even a minister he didn’t get the same feeling of con- congress—a gathering. Exactly when I thought Jesus is all, but nection. In fact, there was a blank expression this gathering was unique, he replied, “It is on his face followed by the question, “So are incredible when those that have been saved by to ignore that you Christian too?” I was on my way to the Jesus come together to do nothing else but One project, and I think my response really celebrate his life, death, and resurrection— it has implica- surprised him. “Well, you know how there is a we do that on the first Friday night of every general trend in Christianity today to redis- month.” tions for the cover the Old Testament and ancient I understood then that the very need we Judaism?” “Yeah, like the Sabbath, eating have within us to travel thousands of miles to ethical lives of habits, that sort of thing?” “Exactly. The differ- celebrate Jesus and nothing else was indicative ence is that we did that 150 years ago. At first of a deeper and darker reality within our all Christian we were rather obsessed with the law, and Christian experience. We should be doing this while Jesus was still central, there was plenty naturally, at home, and regularly at our own disciples, is of light for us to still grasp. But eventually we churches. Just gathering to worship Jesus. Not got it, especially this woman called Ellen for training, preaching, teaching, or anything to tame Jesus White, one of our main founders. Jesus else, just worshiping and celebrating what became everything to her and those around Jesus means to all of us. and his her. Saved by grace and not by works, so no Yesterday I felt Jesus’ presence within me, one can boast.” and this was evident in most of the 700 other revolutionary At that moment his face lit up. He could people here. I can see how the celebration will resonate with that. He knew that. Then I told change my perspective and daily ministry. It is message. him the reason for my trip, describing how all about Jesus. I see clearly that it’s not Jesus hundreds of Adventist leaders and members and doctrine or Jesus and healthy living or from around the world are gathering to simply even Jesus and the Sabbath. It’s Jesus. All. I get
WWW.SPECTRUMMAGAZINE.ORG n noteworthy 5 it, and it’s beautiful. A sobering thought came yesterday, being that Jesus will remain a concept, somewhere up there, however, as we discussed at our tables. I was describing never breaking through to the daily life. In doing this the how beautiful it would be to share the freedom of the Sabbath becomes merely an Adventist tradition rather than Sabbath with those who already have Jesus centered in a command and a gift from Jesus himself. The light that their lives—other Christians. Then it happened. A lovely Jesus continues to give our movement is reduced to one woman across the table challenged that very strongly. I interpretation among many valid ones. I fear that some are would paraphrase it in the following way: “I have other tearing the second part of Ephesians from their lives. There Christian friends who are wonderful people and might is not a shadow of doubt that Jesus was everything to Paul. never need the Sabbath because they already have It was because of this that he proclaims: Jesus.” As the brief discussion continued, I noticed clear- ly that her body language screamed with the pain she • “Be completely humble and gentle, bearing with one another in the must have had in years of an exclusive Adventism—the faith.” Eph. 4:2 pain of her Christ-loving friends being constantly con- • “So I tell you this, and insist on it in the Lord, that you must no demned from our pulpits. I don’t know her, but I suspect longer live as the Gentiles do, in the futility of their thinking.” this was the source of the pain, and I was so glad she Eph. 4:17 was here because the One project is perhaps the best • “Do not let any unwholesome talk come out of your mouths, but way to heal those wounds. only what is helpful for building others up...and do not grieve the This discussion happened in light of Alex Bryan’s talk Holy Spirit of God.” Eph. 4:29–30 where he proposed the most revolutionary question of • “But among you there must not be even a hint of sexual immoral- our first day. He said, “Stop obsessing over the question, ity or of greed, because these are improper for God’s holy people.” ‘Who are we?’ because you will only end up with the dif- Eph. 5:3 ferences to others. Instead, ask the real question: ‘Who is He?’” Although it will take weeks to digest that, I Paul is relentless in describing exactly how they should think I’ve already grasped the main idea. I’m preaching a live their lives—it was completely counter cultural. series on Ephesians this year in both of my churches. To say that Jesus is all, but to ignore that it has implica- Over thirty sermons trying to grasp every single verse of tions for the ethical lives of all Christian disciples, is to the book. It’s fascinating because the book is clearly tame Jesus and his revolutionary message. In his book divided into two sections. As Guiford Rhamie noted, Simply Jesus, N. T. Wright points out how the church has Paul sets a solid foundation in the first three chapters of made Jesus into a non-confrontational passive concept the church’s identity in Jesus. It’s all about Jesus’ life, rather than an active, life-changing, revolutionary King. death, resurrection, and rulership over the universe. His If Jesus is to be all in our lives, we will understand that name is above all others, and as Bryan himself noted, to all authority was given to Jesus and we must take seri- Paul Jesus was All. This first section is about being. ously his command to go to all nations and baptize them Paul doesn’t end there, however. The second section proclaiming all things that Jesus taught. goes from chapters four to six and contains forty-three I can sense that some may be uncomfortable with my imperatives in the original Greek. There are forty-three words here. Maybe I’m wrong, and one day I’ll come to commands that are extremely clear about guiding life understand it differently as I’m certain that Jesus himself is and behavior. This second section is about doing. In guiding my journey. Perhaps your comments will help. After other words, Paul 1) describes who Jesus is and then all, it is through conversation that we create community. n explains 2) who they should be, and as a consequence, 3) what they should do. The One project is a yearly refocus Sam Neves is pastor of the Wimbledon International and South on who Jesus is in order to inform our identity and London Portuguese Seventh-day Adventist Churches. He define who we are, and from here we would know what was influential in establishing new media ventures we should do. This is my understanding of it, but I am such as “EdgeMusic” and “EdgeTV” by the Adventist certain it is not everyone else’s. Church in the UK. I fear that some would gather to focus so much on the
6 spectrum VOLUME 40 ISSUE1 n winter 2012 Converations from the Spectrum Blog: You met a corporate executive in an airport, and he asked you what Jesus meant to you and to Adventists. You told him, “Saved by grace S Styrra | Thu, 02/16/2012 | 01:23 and not by works so no one can boast,” and his “face lit up.” But what Wow! Sam, I had heard of the One project, but thought it to be another if you had said to the executive something much closer in substance to trendy conference for the new generation in-crowd a long way from where I what you say in your conclusion? What if you had said to him, “Adven- live. You’ve shown me something very different. The story of your encounter tists are absolutely Christians. We trace our roots in large part to the is inspirational and challenging. Radical Reformation tradition that gave rise to the Quakers and other Deep appreciation. historic peace churches. We are passionately committed to following (You give E. G. White the benefits of many doubts—enthusiastic hagiog- Jesus Christ, which for us today means recovering some long forgotten raphy to a degree—but I’ll excuse that!) parts of our own heritage and of the New Testament—things like resist- ing violence and war, and working for social and economic justice. At Ron Osborn | Thu, 02/16/2012 | 09:59 our conference we plan to worship and celebrate the life and teachings Sam, thanks for your reflections. I appreciate what you are trying to do, so of Jesus, and we’re going to have study groups to talk about what our hope you can take these comments as the comments of a friend and ally response as Christians ought to be to the problem of corporate crime and not simply a critic. In candor, though, what I struggled with reading your and the concerns of the Occupy movement.” posting, and have struggled with previously when I have seen different state- Would the Nestle corporate executive’s face have still lit up if this or ments about the One group (movement? project?), is that I feel a kind of something like this had been your answer? weird vacuousness in the way you are talking about Jesus. Let’s now imagine a different scenario. Let’s say you had instead met in There’s a lot of minimizing language going on in your article that the airport a young person who was just returning from spending days living maybe is intended to capture something authentic we have lost sight of in a tent in a major American city and had even perhaps had some kind of or needlessly complicated (in the tradition of C.S. Lewis’s Mere Christiani- violent confrontation with the authorities. This person is deeply invested in ty, John Stott’s Basic Christianity, and now N.T. Wright’s Simply Christian). questions of social justice and is struggling to know what they can do to But the way you have articulated what the One is doing somehow per- actually be a revolutionary presence in a world of inequality, poverty, mili- plexes me. Maybe the difference is that Lewis, Stott, and Wright all tarism, and environmental degradation. wrote their books as accessible introductions to Christianity for non- Let’s say you gave exactly the same answer to this person that you gave Christian readers, while the One project seems to be aimed primarily at to the corporate executive: following Jesus means being “saved by grace reinvigorating life-long Adventists. So my question is: Do Adventists really and not by works so no one can boast,” and you’re on your way to a con- need to have their faith simplified? Or do they need to be taken into ference that won’t have any teaching, “just” worship and celebrating. When some deeper waters? all you get back from this person is a blank stare, you add that this is some- You say what the One project wants to do is “simply worship Jesus.” how very “revolutionary” because Jesus was a revolutionary. Would this You say your goal is to “do nothing else but celebrate His life.” You say Occupy protester’s light up now? Would what you’re doing sound remotely that what the One project is striving for is “just gathering to worship appealing, challenging, intriguing, or relevant to such a person? Or would Jesus. Not for training, preaching, teaching or anything else, just wor- you just have confirmed in a glaring way this person’s views that religion is at shiping and celebrating what Jesus means to all of us.” But since when best irrelevant to the problems facing society and at worst a surreal diversion does it make any sense at all to talk about Jesus as just Jesus? And is from actual human needs? worship as we find it in the New Testament ever disconnected from If the One group isn’t wrestling with these kinds of questions (and teaching? If you plan on just celebrating “what Jesus means to all of maybe it is)—if it isn’t actually saying some very profound, disturbing, and us,” how do you avoid ending up being just worship as a kind of complicated things about the actual content of Jesus’ life and its meaning Rorschach test? A kind of revivalism that everyone can get behind for us today—I have to wonder if it isn’t doing something like the words of because all that is really being asked of them is that they project their two songs that were sung this past Sabbath at the church I attended in own Jesus onto a blank screen of nice music and rather traditional- Loma Linda. The first song had a chorus that featured in large part the sounding atonement theology in a progressive key? words: “Oooooooouuuuuu, Oooooooooouuuuuuu.” The second song had In the last few sentences of your article you make some seemingly oblig- a somewhat different theology. Its chorus went like this: “Yeaaaaaaaahhhhh, atory statements about how Jesus was counter-cultural and revolutionary. I yeaaaaahhhhhh.” The congregation, I dare say, felt profoundly united as one am more struck by the story you began your article with—and by the discon- in Christ through these songs—they were “just” worshiping Jesus. nect between your beginning and your conclusion. Or were they?
WWW.SPECTRUMMAGAZINE.ORG n noteworthy 7 David Read | Thu, 02/16/2012 | 17:57 seems this “One project” has brought that line of thinking to its logical con- I have to wonder if it isn’t doing something like the words of two songs clusion and answered the question in the singular. I would suggest that this that were sung this past Sabbath at the church I attended in Loma Linda. “One Project” may be an attempt to counteract the success of the GYC The first song had a chorus that featured in large part the words: movement. Is there any crossover of those involved in GYC and the One “Oooooooouuuuuu, Oooooooooouuuuuuu.” The second song had a project? I did notice the GC youth director in a video clip of the One project. somewhat different theology. Its chorus went like this: “Yeaaaaaaaahhhhh, Although I doubt he would be comfortable at GYC. yeaaaaahhhhhh....” The congregation, I dare say, felt profoundly united as one in Christ through these songs--they were “just” worshiping Jesus. Zane Yi | Fri, 02/17/2012 | 04:11 Ron, although we don’t seem to agree on many issues, we are as one Ron, personally, I think a deliberate emphasis on Jesus, although, as you with regard to the banality of “praise music.” It represents a dumbing down point out, there’s always more work that needs to be done in substantively of worship. filling out what this means, is a good thing, especially for our community. I On the substance of your comments, however, you are unfair to Pastor recently re-read an essay written by George Knight a few years ago that has Neves. The main point of his piece is that you can’t worship Jesus without bearing on this topic. It is entitled “Twenty-seven Fundamentals in Search of following Jesus’ behavioral guidelines. Pastor Neves put this sentence in bold: a Theology”
8 spectrum VOLUME 40 ISSUE1 n winter 2012 Chris. Blake | Fri, 02/17/2012 | 08:02 mandment. And a second is like it” (Matt. 22:38, 39). For me, No end- Having been at both gatherings, and having produced months ago the video less torture is near the top. We also discussed the absence of Funda- (in the succeeding post) to steer the One project (TOP) away from aiming mental 29: “You must believe every syllable of the preceding 28 to be an toward “Oooooooouuuuuu, yeaaaaaaaahhhhh” euphoria (which Jesus, Adventist.” (Not there.) BTW, says nothing about—along with anything else concerning music), per- 10. Zane writes, “It is always the temptation for any Christian community to haps a few salient points can elucidate TOP. emphasize what makes it different from everyone else, its identity mark- 1. The high Christology of John 1 and Colossians and Paul’s “I decided to ers as being the thing that is primarily important.” In his talk “Jesus know nothing among you except Jesus Christ and him crucified” are (2012): Doctrines,” Mark Witas contended when “doctrine” becomes a self-evident. TOP’s organizers, teetering on the brittle edge of burnout, means of separating ourselves from others, it becomes unavoidably concluded, “We have lost our first love: Jesus.” So they determined to be repugnant. Doctrine becomes helpful, at least potentially, when it’s exclu- more intentional about Jesus. How many of us carry on regular conversa- sively about explaining God. tions about Jesus Himself—not the tantalizing “oooooooouuuuuu, 11. Too often we are on the defensive. I direct attention back to the “I have yeaaaaaaaahhhhh” peripheral topics that regularly consume this blog? overcome the world” post from last week (particularly Aage, Beth, and 2. Three gift books for each participant: N.T. Wright’s Simply Jesus (2011), Graeme). Let critics come up with ways God could “do it better” in 7 Keys for Finding Jesus in the Book of Revelation (2012) by Steve keeping with the laws of the universe as we know them; let them play Case and Daniel Wysong, and Leonard Sweet’s I Am a Follower (2012). defense once in a while. Our beliefs should make sense. “People despise 3. A highlight is the tables (87) of discussion (for groups of eight) following religion: they hate it and fear it is true. To remedy this, we must begin by stimulating talks. showing that religion is not contrary to reason” (Blaise Pascal). TOP 4. Music included “Be Thou My Vision,” “Come Thou Fount of Every Bless- approaches God and one another in the belief that we should love Jesus ing,” “How Deep the Father’s Love for Us,” “In Christ Alone,” “My with all our mind. Jesus, I Love Thee,” “This Is My Father’s World,” and “You Will See Your Lord A-Coming.” Kevin D. Paulson | Fri, 02/17/2012 | 09:45 5. Justin McNeilus and David Asscherick from GYC were present. TOP is not I have long nurtured an acute skepticism of the recurring efforts of certain in competition with GYC; we applaud many of GYC’s aims, particularly ones to use the name and centrality of our Lord as a means of producing in discipleship training, and long for more synergy within the church— some sort of “lowest common denominator” Christianity. More often than organization and invisible. “For he that is not against us is for us” (Mark not, whatever the motives of their perpetrators, such efforts generally devel- 9:40). Alex Bryan’s talk brilliantly used the analogy of the Seventh-day op into a construct whereby the love, mercy, and grace of the Lord Jesus Adventist Hymnal to demonstrate how we’re dependent upon, and Christ are presumably distinguished from those doctrinal and moral issues richer for, the involvement of people from all Christian faith traditions. which seem particularly vexing to church members at a given time. What a loss if we had to stick to merely Adventist music. This construct is problematic for a variety of reasons, the most basic of 6. Ron’s concerns are valid: How does “Jesus. All.” translate to how we which is the fact that this non-doctrinal, morally ambiguous, unconditionally confront our privilege, challenge the existing narrative, speak truth to unifying Jesus is most definitely not the Jesus of Scripture. When His relation- power, and care for our community? ship to the Father was challenged by Satan in the wilderness, Jesus did not 7. Simple is not simplistic. As Oliver Wendell Holmes put it, “I wouldn’t give use any argument but “It is written” as His defense, declaring that “man a fig for the kind of simplicity which exists on this side of complexity, but shall not live by bread alone, but by every word that proceedeth out of the I would give the whole world for the simplicity that exists on the other mouth of God” (Matt. 4:4). His famed prayer for His disciples in John 17 side of complexity.” prefaces His plea for their unity with the plea that they be sanctified through 8. There is definitely a danger in sentimentalizing the radical, countercultur- His word of truth (see verses 17–21). al, risky Jesus. Becky Pippert observed, “In much of the Western world, Reference has been made in this conversation to Paul’s statement in I the biggest problem is not skepticism but sentimentalism. Convictions Corinthians 2:2 that he had “determined not to know any thing among you, have been transformed into cliches. Christian truths are unknown, save Jesus Christ and Him crucified.” Too often, in contemporary Adventism, because they are too well known.” I have heard people interpret the phrase “any thing” in this verse to include 9. Zane mentions some worthwhile points. Our discussion table united in a any number of Bible-based doctrinal, liturgical, and lifestyle issues which they call to individually prioritize the 28 fundamentals—including what we fervently hope will “go away” once everyone comes together “in Christ.” would add or change. No list is worth anything unless it’s prioritized. Yet in context, it is quite clear Paul is not speaking of Christ as distinct from Jesus prioritizes the commandments: “This is the great and first com- Biblical theology or morality, but rather, Christ as distinct from the human
WWW.SPECTRUMMAGAZINE.ORG n noteworthy 9 wisdom he had mistakenly employed in his dialogue with the Athenians (see tion to this theme...This truth enlightens the mind and sanctifies the 1 Cor. 2:3–4). If indeed Paul was seeking to distinguish “Christ and Him cru- soul. It will banish unbelief and inspire faith…When Christ in His cified” from presumably “other” doctrinal or moral constructs within the work of redemption is seen to be the great central truth of the sys- written Word, he obviously wasn’t consistent with himself, as he spends the tem of truth, a new light is shed upon all the events of the past and following fourteen chapters in First Corinthians giving that particular church the future. They are seen in a new relation, and possess a new and a very detailed lecture on correct doctrine and correct behavior. deeper significance. The truth for this time is broad in its outlines, far Too many who persist in their obsession with the much-inflated buga- reaching, embracing many doctrines, but these doctrines are not boos of “legalism” and “perfectionism” seem not to recognize that when detached items which mean little; they are united by golden threads, salvation is allegedly secured apart from doctrinal or moral faithfulness, the forming a complete whole, with Christ as the living center.” loss of the gospel’s ethical imperative is far-reaching, extending vastly beyond That I May Know Him, p. 208 those areas of conduct dismissed by certain ones as “trivial” or “unimpor- Amen. tant.” If the achievement of a personal or spiritual “comfort level” is permit- ted to marginalize any Biblical command our experience finds unwelcome, John Mark | Fri, 02/17/2012 | 11:54 there is no limit to how or where this principle will be applied. If we choose Zane Yi, to disregard what Scripture teaches regarding intimate relationships, diet, I don’t think a Great Controversy motif and Christ at the center are mutually personal appearance, or any number of questions where we wish our indi- exclusive. Certainly Christ must be at the center, and I believe He is the Truth viduality to be untrammeled by higher authority, the same pattern will at the center of all other truth about the universe. However, Christ is more emerge when the visible needs of society’s downtrodden conflict with our than a name, He is a person and God who is in conflict with sin, suffering, personal convenience and priorities. and death, and comes to conquer these things. The great controversy and In short, we must either follow our Lord’s admonition to live “by every Christ is not either/or but both/and. A professor I took doctrine of salvation word that proceedeth out of the mouth of God” (Matt. 4:4) or any talk of from last semester emphasized that too often our theology is built on a “oneness in Christ” bespeaks not the Christ of the Bible, but a fabricated western construct of asking either/or questions when the answer is christ of our own making. both/and. This is why inspired writings are often seen as being contradictory God bless! when really they show the beauty and diversity of truth. Now, of course, there’s the question of how we interpret the Great Con- Zane Yi | Fri, 02/17/2012 | 11:06 troversy theme. One of these days I would like to read Gregory Boyd’s books One of the most helpful assignments I had as an undergraduate was given on this topic, as he’s an evangelical who sounds surprisingly Adventist when in my systematic theology class at Southern. The professor asked us to artic- talking about a free-will Theodicy and God at war with Satan. His Open The- ulate our system of theology, determining “the heuristic center,” and how all ism also provides a good reconciliation of free will and omniscience. This is a other beliefs relate to that center. point where a free will theodicy often falls apart, since you can’t have real I remember that the professor and I ended up disagreeing what that cen- indeterministic free will with the traditional understanding of omniscience, ter should be. I claimed, if I remember correctly, that it was Jesus’ atonement and indeterminism seems necessary for a free will theodicy. Interestingly one on the cross. He wrote in his remarks on the paper that the center was “the of the systematic theology professors here at the Seminary, Fernando Canale, Great Controversy motif.” has recognized that Adventism calls for a different relationship between God I don’t know if he still has this view, but I heard this view being pro- and time than the classical theologies. He still strongly opposes open theism, pounded, in so many words, recently by an Andrews seminary professor, and but he strongly supports a temporal understanding of the divine, which I’d I still disagree. I have a hard time understanding how the Great Controversy view as the first step in allowing for a free will Great Controversy theodicy. theme is Christ-centered. The way I understand it, it is very human-centered. This may all sound highly philosophical and impractical, but its impor- It is our obedience to God that saves God, vindicating God’s character and tance is in understanding God as a loving God in the midst of evil, and proving God worthy of worship. The way I see it, this is the ultimate issue therefore, the hope that God is going to eventually deliver from the evil. It that must eventually be broached by our church: what is truly at the center seems to me that this provides a much better idea of God than the Calvinis- of our theological ruminations—us or God? tic, and Augustinian traditions, where evil is just another tool in God’s tool- I’m with Ellen White on this one: box, and free will is ultimately determined by God. Therefore, it seems “There is one great central truth to be kept ever before the mind in Adventists may have the tools with the Great Controversy theme to develop the searching of the Scriptures—Christ and Him crucified. Every other a systematic theology that is truly centered on “God is Love,” the three truth is invested with influence and power corresponding to its rela- words which began and end the Conflict of the Ages series. n
10 spectrum VOLUME 40 ISSUE1 n winter 2012 BIBLE
WWW.SPECTRUMMAGAZINE.ORG n bible 11 DISCUSSED | kingdom of God, state vs. nation, synoptic gospels, parables, community, statist politics, religion of creation vs. religion of empire
A Nation Without a State: Inclusivity, Exclusivity, and the People of God | BY DONN LEATHERMAN
The following presidential address was presented at the joint meeting of Defining Terms: Politics the Adventist Theological Society (ATS) and the Adventist Society for Some will be reluctant to identify the teachings of Jesus as Religious Studies (ASRS) on November 18, 2011, in San Francisco, Califor- political, as the words “political” and “politics” usually evoke nia. Dr. Leatherman is the president of ASRS. the activities of the state,4 which typically involve the use or threat of force.5 For the purposes of this paper, “politics” will The Gospel Message be used in a broader, less pejorative sense, and will refer to he message of Christianity has often been pre- the entire web of social relationships within a community,6 including sented in a highly individualized and spiritual- not only what is done in and by formally constituted states, T ized form: Jesus came to die for your sins; you but also what is done in and by less formally constituted must accept him as your personal savior; this social groups. It will refer not only to the expression of will guarantee you eternal life. This may be true, but it con- force, but also to the expression of love so far as this is con- stitutes only a small part of Jesus’ message. Most of Jesus’ stitutive and characteristic of a given community. public proclamation was not about personal forgiveness but In addition, we must define “nation” and “state.” In com- “the good news of the kingdom” (Matt. 4:23; 9:35 ESV).1 mon discussion these are often used interchangeably, but George Eldon Ladd remarks, “This theme of the coming of here it is their distinction that is important. “Nation” will be the kingdom of God was central to [Jesus’] mission.”2 understood in the sense of the Hebrew ~; (’am) or the Christian theological tradition (especially among Protes- Greek evqnoj (ethnos), that is, a people group defined tants) has often focused the word “gospel” on forensic justi- genetically or culturally.7 “State,” in contrast, will be under- fication. But for Jesus, it is not the term “justification” that is stood as a group defined legally.8 It will be noticed that no at the center of the good news, but “kingdom.” Greek and Hebrew synonyms have been offered for the This choice of terms is essentially political. When English word “state” other than the words for “kingdom,” Jesus said “kingdom,” he evoked in the thinking of his since in the biblical period there was no such term in either hearers the only paradigm for the “state” (in the sense of of the biblical languages.9 the apparatus of legal organization) known to them. Indeed, little else was known in that era, anywhere, by Religion and Politics anyone. The closest synonym in biblical Greek to “state” Although what we call “religion” and what we call “politics” would be basileia (basileia = kingdom).3 In the New Testa- are separable in theory, they were not separated in the ment, when basileia (kingdom) was used, it would have thinking of people of the first century. For first-century inevitably held political connotations for the original pagans, the emperor was both a king (for whom one hearers. By announcing the “kingdom of God,” Jesus prayed) and a god (to whom one prayed). For first-century called for a new political entity, but one that would not Jews, the Sanhedrin was both the ultimate authority on resemble “the kingdoms of the world.” This new nation religion and the supreme court of the nation. To speak of not only has different laws, but also a different constitu- politics was to engage in a fundamentally theological dis- tion (in the abstract sense of that term), in that it is course. Consequently, words of the gospels evoked in the organized in a fundamentally different way. minds of their first readers concepts that were at once both
12 spectrum VOLUME 40 ISSUE 1 n Winter 2012 “Gates and Walls: Inclu- sivity and Exclusivity and the People of God” was the theme for the 2011 meeting of the Adventist Society for Religious Studies. There are nine gates in the old city walls of Jerusalem; above: Herod’s Gate (also known as Flowers Gate) on the north wall. religious and political. 19:28).12 A fair-minded reading of the gospels Our modern reluctance to recognize the will lead us to the conclusion that “this is, political nature of the kingdom of God arises according to the biblical witness, a model for less from our misunderstanding of this king- radical political action.”13 Even hostile consid- Jesus was not dom and more from our statist definition of eration of Jesus’ message and actions will lead politics. If, however, we understand “politics” to the same conclusion. Both popular and apolitical, as defined above, to refer to the entire web of administrative responses make it clear that social relationships within a community, this reluc- Jesus’ message and movement were perceived nor was his tance may be reduced. In the light of this defi- as political. Jesus not only said that the exist- nition, Jesus’ message is political. Indeed, Jesus’ ing political system was not operating in message one ethical call to love others is fundamentally recognition of the authority of God, but he political, since it constitutes a way of relating also tried to get people to start acting as that was purely to people in society and of organizing society. though God, and not the emperor, the ethn- In fact, Jesus’ career, as described in the synop- archs, or the Sanhedrin, were truly to be spiritual and tic gospels, has many political characteristics. obeyed. The “gospel of the kingdom” is a call Not only does Jesus announce a kingdom, but for a new social order, thus a new political otherworldly. the gospels describe him as a king.10 entity, in which the patterns of all the political From the beginning, indeed, from before the entities of the then-known world would be beginning, Jesus is a political figure. In Luke’s replaced by a new way. This is a fundamental- gospel it is announced before Jesus’ birth that ly political undertaking, though the principles he is associated with the God who puts down of this community are radically at variance powers from their thrones and exalts the with those of any conventional state. abased (Luke 1:52). At the inception of his public activity he is tempted with the attrac- Spiritualization Versus Political New Gate, c. 1900 tions of statist politics.11 Jesus instructed his Realism disciples in the organizational principles of the Unfortunately, there has been a long-standing kingdom of God (Matt. 20:25–28), and dele- tendency to interpret Jesus’ teachings in an oth- gated political authority to his disciples (Matt. erworldly or “spiritual” way.14 This is true not
WWW.SPECTRUMMAGAZINE.ORG n BIBLE: THE PEOPLE OF GOD 13 private spirituality, but with the character of the king- The Zion Gate in Jerusalem dom itself, as a whole. It is possible to reflect on the kingdom either from the paradigm of a state or a nation. From the perspective of a state, we notice immediately that the kingdom of God is radically different from the states known to Jesus’ hearers. The Roman Empire present- ed both a way of living and an explanation for the form of society as it is. Jesus taught his disciples to live in a way that was in distinct contrast to the way of the empire, and he offered them a vision of society, and a rationale for that vision, strikingly at variance with the vision espoused by the agents and beneficiaries of the empire. Wes Howard-Brook understands scripture to be pre- senting and contrasting two approaches to life that he calls “the religion of creation” (characterized by hospitali- ty, love, egalitarian kinship, gift, collaboration, justice, and the reign of God alone) and “the religion of empire”16 (characterized by suspicion, violence, destruction of ene- mies, hierarchical patronage, debt, competition, scarcity, and the reign of human kings).17 Within this paradigm, he asserts that “Jesus spoke and acted boldly on behalf of the God of Israel proclaimed in the texts of the ‘religion of creation’ and against those who would claim YHWH’s authority for the religion of empire.”18 Thus Jesus’ teach- ings deny the understanding of society that prioritizes the only in popular understanding but in scholarship as well. power of the state, and propose a fundamentally contrary The spiritualizing tendency in New Testament scholarship understanding of society, effectively dismissing state as can be seen, for example, in Ladd’s comment: an appropriate paradigm for his kingdom. If Jesus calls us to leave behind the actions and appearances of the state, The Kingdom of God is here; but instead of destroying human we must then understand his kingdom from the paradigm sovereignty, it has attacked the sovereignty of Satan. The King- of a nation. But even though we speak of the kingdom of dom of God is here; but instead of making changes in the external, God as a nation rather than a state, we cannot ignore its pol- political order of things, it is making changes in the spiritual order itics. How do the gospels define this new nation? and in the lives of men and women.15 In the first place, Jesus internationalizes the people of God.19 Jesus also associates “the kingdom of heaven” The truth is otherwise: Jesus was not apolitical, nor was his with repentance (Matt. 4:17–25), a change of thinking, message one that was purely spiritual and otherworldly. and presumably also of acting. The kingdom of God is Jesus’ teachings are, as they were intended to be, profound- tied to the realization of God’s will (Matt. 7:21–23). ly practical in the life of the present world, and profoundly Thus the community of Jesus’ followers is defined, not relevant in their challenge to this world and its institutions. by structures of power, as would be the case with a state, or even genetically or ethnically, as would be the The Nature of the Kingdom case for many nations, but culturally: it is their common What, then, is the nature of the kingdom that Jesus ways of behaving that identify not only the individual announces? Our question is not merely about the char- citizens, but also the nation as a whole. acter of the citizens of this kingdom, an enquiry that This is illustrated in a story common to the synoptic could easily devolve into an individualistic concern with gospels, which includes Jesus’ saying about the greatest of
14 spectrum VOLUME 40 ISSUE1 n winter 2012 the commandments. Jesus’ interlocutor’s answer place within it for one who does not live by to his teaching and Jesus’ approbation of that this principle (Matt. 18:21–35). The kingdom answer indicate the nature of the kingdom: of God thus functions on the basis of forgive- ness. It is common to interpret such teachings And the scribe said to him, “You are right, Teacher. in a purely spiritual and theological way. But You have truly said that he is one, and there is no they must be seen in contrast to the political other besides him. And to love him with all the heart policies of the Roman Empire. In fact, the and with all the understanding and with all the ethics of the Sermon on the Mount constitute strength, and to love one’s neighbor as oneself, is a reversal of imperial policy. Commenting on much more than all whole burnt offerings and sacri- Matt. 5:21–26, Howard-Brook remarks, fices.” And when Jesus saw that he answered wisely, Jesus’ ethical he said to him, “You are not far from the kingdom of The way of empire has always been to justify the God.” (Mark 12:32–34) escalation of the cycle of violence, as seen so tragical- call to love ly in the aftermath of 9/11. The Romans made an The acknowledgment that there is one God, art of the kind of “scorched earth” policy that “taught others is and that our duty is to love him and to love our a lesson” to people who would dare to resist imperial 20 neighbors places one “not far from the kingdom authority. Jesus reverses this completely. fundamentally of God.” This principle implies a community of love: whatever is done in the kingdom of God This reversal of the ways of the Roman Empire political, since is done out of love for God and others. and, indeed, of all states, is not limited to mili- The final comment of the scribe contrasts tary matters but also includes mundane activities it constitutes a the ideas of monotheism and love for neigh- such as the forgiveness of debts (Matt.18:23–35), bor on the one hand, and the practices of sac- the rejection of retribution (Matt. 5:39–41), and way of relating rificial or ritual worship on the other. It may the rejection of oaths (Matt. 5:33–37), not to be an overstatement to regard this as the pri- mention the counsel against the accumulation of to people ority of political activity over religious activi- earthly wealth (Luke 12:16–21). ty, but this declaration, which Jesus approves, The inconsistency between accumulated in society and certainly places social action above ritual wealth and the kingdom of God is indicated action. How we relate to others in society is several places in Jesus’ teachings. The Beatitudes of organizing more important to Jesus than how we worship. state that this kingdom belongs to “the poor in And, after all, we have defined politics as the spirit” (Matt 5:3) and “those who are persecuted society. entire web of social relationships within a community. for righteousness’ sake” (Matt 5:10).21 Their Beyond this, it is even more striking that the poverty and persecution are evidence that the politics of the kingdom require that the same kingdoms of the world belong to someone else The Jaffa Gate principles should govern not only the relations who, in fact, despises the poor and the persecut- among people, but those between people and ed. It is because of this hatred against them by God: all relationships are to be characterized the representatives of the worldly kingdoms that by love and justice. they are poor and persecuted. It is particularly The justice of the kingdom defies expecta- noted that the ones persecuted are suffering tions. In the kingdom of God, people receive because of “righteousness” (= dikaiosu,nh), that is, not merely what they have earned, but unde- uprightness, justice and equity.22 served goodness (Matt. 20:1–16). Jesus teaches In addition to turning away from economic that “the kingdom of heaven may be compared superiority over others (and the consequent to a king” who forgives debts of unimaginable economic domination of others), Jesus also magnitude but who insists that forgiveness is repudiates domination of others through the so fundamental to his kingdom that there is no system of the state, in favor of self-sacrificing
WWW.SPECTRUMMAGAZINE.ORG n BIBLE: THE PEOPLE OF GOD 15 The Damascus Gate to Jerusalem, photograph c. 1870 by the Brothers Zangaki.
service to others. His most famous teaching on this issue not be like the kingdoms that Jesus’ followers know. The is found in Matt. 20:25–28: role of the politically prominent is not one of control. Thus, the new kingdom which Jesus announces, the com- You know that the rulers of the Gentiles lord it over them, and their munity of Jesus’ followers, this nation which is not a state, great ones exercise authority over them. It shall not be so among leaves behind not only the violence inherent in Rome and you. But whoever would be great among you must be your ser- every worldly state, but also the hierarchical structure and vant, and whoever would be first among you must be your slave, top-down authoritarianism of the kingdoms of the world. even as the Son of Man came not to be served but to serve, and to give his life as a ransom for many. The gospel [of Matthew] shapes the community’s governance. There is no recognized leadership, teaching office (23:8–12) or hierarchical Luke’s version of this teaching highlights the cognitive dis- control (20:20–28). The community (at least ideally) is to be an sonance which the political sayings of Jesus must have cre- egalitarian community in which all imitate Jesus in serving one ated in the minds of his hearers: on the one hand, Jesus another (20:25-28). The community makes decisions about appro- asserts that the Father has assigned him a kingdom and that priate behaviors and practices (18:18). It has its own disciplinary he is assigning a kingdom to his followers (Luke 22:29). In structure (18:15–17). Yet the audience is to continue to interact with this kingdom, the disciples will dine at the king’s table and and participate in its larger society and religious traditions (e.g., sit on thrones, judging the twelve tribes of Israel (Luke 5:43–48).23 22:30). This sounds very much like the kingdoms of the world. On the other hand, Jesus tells his followers not to Jesus’ teachings about the kingdom may be set in a broader exercise lordship over others (Luke 22:25) and to serve, frame. The ethics of the kingdom are not an arbitrary code, rather than to recline at table, just as Jesus was present a mere list of requirements which one must obey. They among them to serve. The kingdom is promised, but it will share a commonality. This may be characterized in more
16 spectrum VOLUME 40 ISSUE 1 n winter 2012 than one way; we have already indicated that sequently to be destroyed. In contrast, those who these principles constitute a reversal of statist seemed unlikely (“all whom they found, both bad politics. Viewed from another perspective, they and good”) are admitted. Luke’s version of this are a prioritization of relationships over accumu- parable is even more explicit regarding those who lation, of people over things, of service over enter the feast: they include “the poor and crip- domination, and of love over power. More simply, pled and blind and lame” (Luke 14:21) as well as these ethics valorize community above control. They homeless wanderers, those in “the highways and imply that what matters in God’s kingdom are hedges” (Luke 14:23).24 not the ways in which members of society are The poor, the undeserving and the improbable compelled to operate, but the ways in which enter the kingdom. Elsewhere, Jesus adds that the they voluntarily choose to relate to each other. kingdom is the particular possession of children It is for this reason that, when Jesus is asked and those like them: “Let the children come to when the kingdom of God would come, he me, and do not hinder them, for to such belongs answers, “The kingdom of God is not coming the kingdom of God. Truly, I say to you, whoev- with signs to be observed, nor will they say, er does not receive the kingdom of God like a ‘Look, here it is!’ or ‘There!’ for behold, the king- child shall not enter it” (Luke 18:16–17). It may dom of God is in the midst of you” (Luke be asked, why is the kingdom particularly appro- 17:20–21). Jesus dismisses the question of when priate for children and those who receive it as the kingdom will come and preempts the ques- children?25 There are various theories on what tion of where it will come. It does not come with childlike characteristics may correspond to the observable signs—as a worldly kingdom would— kingdom. Trust has commonly been suggested, but it is among the hearers. It consists of rela- though this is not stated in the text. But if we How we relate tionships between them and Jesus and between think in political terms, children are not (typical- them and each other. Thus, the kingdom of God ly) the dominators of society, nor is their partici- to others in is not located in history, nor even less, in geogra- pation typically part of an exchange economy. phy: it is located in community, in the relation- Neither the poor nor the children are the perpe- society is more ships among its citizens. trators of domination, power and control. If any- thing, they tend to be victims of domination, not important to Citizens of the Kingdom perpetrators. And it is the poor and the children We must think not only of the kingdom of God who are most likely to be attracted to a commu- Jesus than how as a whole, but also of its citizens. Jesus’ own nity such as that described by Jesus in his discus- message was both an announcement of the king- sion of the rewards of discipleship: a community we worship. dom of God and an appeal to enter that king- which offers “a hundredfold now in this time, dom. But who actually entered? Jesus’ parable of houses and brothers and sisters and mothers and the two sons (Matt. 21:28–32) indicates the children and lands” (Mark 10:30). response: the socially despised and objectively sinful enter the kingdom ahead of those who are Who Gets In? more respectable but who do not actually do the So who actually enters the kingdom of God? will of the father. Following his parable of the tenants in the vine- The same concept is expressed in the parable yard, Jesus tells the temple leaders who have of the wedding feast (Matt. 22:1–14). As with the been challenging him, “Therefore I tell you, the parable of the two sons, the emphasis is on the kingdom of God will be taken away from you fact that those who seem, by the standards of the and given to a people producing its fruits” (Matt. world (even of the religious world) to be the 21:43). Should this be understood to imply that most likely to enter the kingdom turn out, in fact, those who “produce fruit” have earned the right to be those who reject the kingdom, and are sub- to enter heaven?
WWW.SPECTRUMMAGAZINE.ORG n BIBLE: THE PEOPLE OF GOD 17 Our strong (and appropriate) theological ships. These personal relationships are character- objection to anything hinting of salvation by ized by community, rather than control, and works discourages us from saying that those who extend not only to the head of the kingdom, but “produce fruit” have earned a place in the king- also to every other member of the kingdom. dom. Yet from the beginning of the gospels we Our world offers representatives of both the The Dung Gate are faced with a call to produce fruit.26 The king- right and left sides of politics who assert that the dom, the realm in which God’s will is performed, state is the appropriate means of social organiza- excludes, by definition, those who do not per- tion. On the one hand, we encounter the theono- form God’s will, or, to restate the matter, those mists who call for the establishment (or who do not do God’s will remove themselves reestablishment) of a “Christian nation,” by which from the circle of those who do. they actually mean “a Christian state,” as though This brings us to the large issue of inclusion the experience of Christendom since Constantine and exclusion. It is quite clear from the teachings had not already demonstrated both the impossibil- of Jesus that neither ritual (such as sacrificial wor- ity and the impiety of such an entity. On the other Thus, the ship) nor belief systems nor organizational affilia- hand, we meet radicals who tell us that the state tion nor private behaviors (including devotional can provide us with solutions to all social prob- kingdom of God practices) mark those who enter the kingdom of lems, as though Eastern European experiments in God. As Jesus indicates in his parables of judg- central planning had taught us nothing. Even the is not located ment, such as that of the sheep and the goats libertarians who call for “smaller government,” i.e., (Matt. 25:31–46), it is treatment of others, espe- a reduced state, cling most vigorously to precisely in history, nor cially personal treatment of the disadvantaged those aspects of the state which exercise domina- and marginalized, which makes the distinction tion and violence the most and are thus least like even less, in between citizens of the kingdom and outsiders. the kingdom of God, the nation without a state, This does not mean that our belief systems, taught and sought by Jesus. When described, this geography: organizations, rituals, and private practices are kingdom challenges every state in the world—pres- utterly unimportant. They are often both indica- ent, past, or future. When enacted, it undermines it is located in tors of, and influences on, the fundamental rela- every state that it encounters. n tional orientation of the person. Neither can we community, in overlook what popular evangelism has called the Donn Leatherman is a professor of Old Testament studies “personal relationship with Jesus,” for the true and biblical languages at Southern the relation- nature of our relationship with Christ is invari- Adventist University, and holds a doctor- ably parallel with the nature of our relationship ate from McGill University. He currently ships among its with others. But even here we must remember serves as the president of the Adventist that the relationship that is valorized is not a pri- Society for Religious Studies. citizens. vatized devotional connection but a generalized mode of social existence which directs the entire web of our social relationships within the divine/ References: human community. And that is, of course, where 1. Unless otherwise indicated, Scripture citations in Eng- we entered the issue of the political ideal of the lish in this paper are taken from The English Standard Ver- people of God in the synoptic gospels. In the sion (ESV). (Wheaton, Ill: Crossway Bibles, 2001). gospels, the people of God are constituted as a 2. Ladd, George Eldon. The Gospel of the Kingdom: kingdom. This kingdom is, however, not defined Scriptural Studies in the Kingdom of God. (Grand Rapids, in terms of a state, but rather in terms of a nation. MI: William B. Eerdmans Pub. Co., 1959), 14. And even so, the nation is not defined genetically 3. Basileia is used in the Septuagint to translate three or ethnically but culturally, and the culture of the related but distinct Hebrew words, hkwlm, hklmm and kingdom is precisely that of personal relation- twklm. Of these, the first refers primarily to the rank of
18 spectrum VOLUME 40 ISSUE 1 n winter 2012 king, the second to the kingdom or dominion and the third to the power especially pp. 3-10. or activity of the king. In practice, this distinction was often blurred. 17. ———. Come Out, My People, 6, 397. 4. The Oxford English Dictionary defines “politics” as “the science and 18. ———. Come Out, My People, 9. art of government; the science dealing with the form, organization, and 19. A Roman centurion becomes the model of faith for the followers administration of a state or part of one, and of the regulation of its rela- of Jesus (Luke 7:2–9); many will come from far places to enjoy the feast tions with other states.” Oxford English Dictionary. (New York: Oxford in the kingdom of God (Matt. 8:10–12). The widow of Zarephath and University Press, 1971), s.v. “politic.” This is the primary definition of the Naaman the Syrian, the people of Nineveh and the Queen of Sheba will plural form of the word; secondary definitions are also offered, though it all have a place–even a prominent political role–in the kingdom. These will be acknowledged by most that this is the commonest understanding people, genetic and ethnic outsiders to the Jewish nation, are insiders in elicited by the word. the kingdom of God. 5. These forceful, even violent, statist connotations of “politics” are 20. Howard-Brook, Come Out, My People, 414. mitigated somewhat by our use of the word in non-statist contexts; we 21. Luke’s version of the Sermon on the Plain ascribes the kingdom speak of institutional politics or church politics or family politics. But even to the “poor” (without further qualification), and there is considerable in these latter uses the word “politics” still carries negative connotations discussion over the meaning of Matthew’s qualifier “in spirit.” Regardless associated with compulsion or force. of how this is interpreted, it is still obvious that the poor and the perse- 6. Cf. Merriam-Webster’s Collegiate Dictionary (Springfield, MA: Mer- cuted are not those who possess the kingdoms of the world. riam-Webster, Inc., 2003), 11th ed., s.v. “politics,” definition 5a. “the 22. The association of the poor and persecuted with the possession total complex of relations between people living in society.” of the kingdom parallels other expressions in the Synoptics which point 7. It should be noted that the terms “nation” and “nationalism” to the inverted nature of the kingdom of God from the perspective of have modern definitions in political science which are not always related the worldly kingdoms. It is precisely those who are least esteemed and to their origins in the Latin word natio (“nation,” “race” or “people”). even despised in the kingdoms of the world who are of most account in Political scientists may speak of nations which are defined in terms of the heavenly kingdom. References to the meek and the peacemakers in territory, ideology, religion, or civic identity, as well as (or rather than) the Beatitudes also highlight those who are generally little esteemed in common ancestry, even though the latter is inherent in the etymology of the world. Our society gives galas for celebrities and parades for victori- the word. The present paper utilizes the word “nation” in the genetic ous generals (being, in this respect, little different from the first-century and ethnic sense and allows for an expansion of this definition in the Romans) but tends to ignore the meek. light of the New Testament concept of “new birth.” 23. Carter, Warren. Matthew and the Margins: A Sociopolitical and 8. For example, Kurds, Turks and Arabs are national groups, whereas Religious Reading (Maryknoll, NY: Orbis Books, 2000), 9–10. Iraq, Syria and Turkey are states. There may be cases in which national and 24. One wonders how literally this is to be understood, especially in statist groups overlap or even coincide to a significant degree, though the the light of Luke’s versions of some of Jesus teachings, including the examples offered here illustrate the difference between the concepts. beatitudes (cf. Luke 6:20). Even more emphatically than Matthew, Luke 9. In classical secular use, politeia (politeia) comes closest, in some of indicates that the kingdom is the possession of the poor. The connection its occurrences to the concept of “state.” In the New Testament, howev- of material poverty with the kingdom of God, and the incompatibility of er, this word is used to mean “citizenship.” wealth and the kingdom are underlined by several other synoptic logia. 10. Cf. Matt. 21:1–5; Luke 19:37–38; Mark 15:1–2 and parallels. The The prohibition against laying up treasure on earth (Matt. 6:19–20) and gospels also use other politically loaded terms, such as “messiah” and the teaching on the impossibility of serving God and money (Matt. 6:24) “son of God” to identify him. support this point, as do the parable of the rich fool (Luke 12:15–21) 11. Jesus’ second and third temptations are both political, and the and, most emphatically, the story of the rich young ruler (Luke 18:18–27 political advantages of the first temptation are obvious, if it were to be and parallels). This pericope, found in all synoptic gospels is well-known. generalized to the provision of bread for many, instead of one. In fact, It is notable that all three synoptics precede and follow the story of the John’s gospel indicates that when Jesus actually did provide bread for the rich young ruler with the same pericopes, those of Jesus blessing the many, the reaction of the crowd was political (John 6:14-15). children (Luke 18:15–17 and parallels as well as Matt. 18:1–4) and of the 12. Luke places this announcement in the context of the Last Supper rewards of discipleship (Luke 18:28–10 and parallels). (Luke 22:28-30). 25. In a similar way we may ask why, according to Luke 6:20, does 13. Yoder, John Howard. The Politics of Jesus. (Grand Rapids, MI: the kingdom belong to the poor? Why is it particularly appropriate for Wm. B. Eerdmans Pub. Co., 1972), 12. them? Why is it appropriate for the social outcasts (Luke 14:21–23)? 14. In The King Jesus Gospel. (Grand Rapids, MI: Zondervan, 2011), 26. John the Baptist demands this of his hearers (Matt. 3:8–10). In the 27, Scot McKnight cites an unidentified pastor saying that “For most Sermon on the Mount Jesus speaks of good trees bearing good fruit and American Christians, the gospel is about getting my sins forgiven so I can bad trees bearing bad fruit (Matt. 7:16–20), states twice that “you will rec- go to heaven when I die.” ognize them by their fruits” (Matt. 7:16, 20) and concludes, “Not every- 15. Ladd, 55. one who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but 16. Howard-Brook, Wes. Come Out, My People! God’s Call out of the one who does the will of my Father who is in heaven” (Matt. 7:21). Empire in the Bible and Beyond. (Maryknoll, NY: Orbis Books, 2010). See
WWW.SPECTRUMMAGAZINE.ORG n BIBLE: THE PEOPLE OF GOD 19 DISCUSSED | exclusive vs. inclusive, moral absolutism, relativism, Peter, Paul, Francis Beckwith, parable of the Good Shepherd, grace
Identity, Exclusivity, and Inclusivity | BY STEPHEN BAUER
The following presidential address was presented at the joint meeting of the By contrast, the theme for the Adventist Society of Adventist Theological Society (ATS) and the Adventist Society for Religious Religious Studies (ASRS)—”Gates and Walls: Inclusiveness Studies (ASRS) on November 18, 2011, in San Francisco, California. Bauer is and Exclusiveness and the People of God”—directs us the president of ATS. towards the opposite side of the paradox. A faith that preaches an exclusively defined way to salvation is called s a teenager, I read an intriguing article in a to reach every nation, kindred, tongue and people. In Reader’s Digest-like magazine, which argued short, our exclusive claims about Christ call us to be inclu- A that to teach our children to be generous, we sive, inviting nonbelievers to enter our fellowship and must first instruct them to be selfish. In reali- become fellow believers. Is it possible that to be inclusive, ty, what they really claimed was that some things owned we must first be exclusive? by the child should be reserved for their exclusive use without having to share, with the remainder to be share- Exclusivity and the Church able. Doing this, it was argued, would enable generosity Let us return to Acts 4:12 where Peter makes this daring with the non-reserved portion. While I have difficulty claim to the Sanhedrin. Peter clearly challenges the estab- labeling the concept of an exclusive, reserved portion as lished Jewish order, charging that a Christless Judaism selfish—making such a reservation was something God cannot save anyone. In short, Peter is making a very radi- himself did in Eden—the original sales pitch is nonetheless cal claim: there is no other way to salvation than Christ. catchy: one must be selfish in order to be generous. The Why is Peter’s claim so important here? paradox of this proposal is intriguing. A similar paradox Through the first eight to nine chapters of Acts, Peter is seems to exist in Christianity, and is visible in the earliest the most prominent church leader and seems to act as the records of the Christian Church; the New Testament. mouthpiece of the church. It is Peter who preaches the One side of the paradox is highlighted in the theme of the Pentecostal sermon in Acts 2 and calls the multitude to be Evangelical Theological Society (ETS) for this year: “No baptized. Likewise, it is Peter who speaks to the lame man Other Name.” Because of the relationship of the Adventist healed near the Beautiful Gate, and who addresses the peo- Theological Society (ATS) to ETS, it is our theme as well. ple in the temple in response to that healing. Upon their Ostensibly, “No Other Name” is a reference to Peter’s detention by the temple police for proclaiming Christ in statement in Acts 4:12 (ESV): “And there is salvation in the temple, it is Peter who addresses the Sanhedrin in no one else, for there is no other name under heaven response, and it is in this address that Peter makes his claim given among men by which we must be saved.” The mes- concerning the exclusivity of Christ. Peter is the authority sage here seems clear and unambiguous. Peter asserts to figure who confronts Ananias and Sapphira, and it is Peter the assembled Sanhedrin that Christ is the sole means of who is asked to go to Samaria to check out the new body salvation appointed by God. Such a claim points to the of believers (Acts 8), along with John. Even after the exclusivity of Christ and a demarcation of communal appearance of Paul, Peter continues to be a prominent, if identity based on whether or not one believes in and con- not dominant figure in Acts up into chapter 15. Hence, fesses this exclusivity of Christ. Peter appears to be one of the most prominent leaders in
20 spectrum VOLUME 40 ISSUE 1 n winter 2012 The Lion’s Gate (also known as St. Stephen’s Gate) into Jerusalem. the early church, and in that role, he proclaimed Christ as apostle to the Jews, is the one who introduces the resolu- the exclusive way given by God for attaining salvation. tion that Gentiles need not be circumcised and then is sup- In Acts 9, a new character appears in the church who ported by Paul. Interestingly, Peter’s speech is recorded would surpass Peter in leadership prominence, a man later verbatim, while Paul’s is only summarized.1 The point, known as Paul. Paul, in my estimation, shaped the formation however, is that in Acts, it seems clear that Peter and Paul of the early church in a manner similar to how Ellen White were the two most prominent apostolic leaders in the would shape the formation of the Adventist church. He is the church. In harmony with Peter’s statement to the San- most prolific author of our New Testament with thirteen hedrin, Paul would make similar claims about the exclusivi- books (fourteen if you include Hebrews), and Pauline theolo- ty of Christ, but in a much more developed way. gy continues to incite debate across Christianity to this day. Paul highlights the exclusivity of Christ through use of Despite his great prominence in the early church, Paul openly the “in Christ” motif, especially in Colossians and Eph- recognized the prominence of Peter as well. esians. As Andrew Lincoln notes, “the phrase has a great variety of force, which must be derived through the con- text in which it is found. Most frequently its use is instru- aul cast Peter in a pivotal role in Galatians, going mental, so that it means ‘through Christ’s agency.’”2 Paul out of his way to show that he and Peter were states, God created the world “in (evn) Christ” and P united in the meaning of the Gospel. Paul’s first “through (dia,) Christ” (Col. 1:16).3 In like manner, Paul trip to Jerusalem after his conversion sees him also argues that God’s redemption is found “in Christ” visit only Peter and James. Only Peter and James are (Rom. 3:24), eternal life is “in Christ” (Rom. 6:23), God named in reference to his second visit, and then there is the was “in Christ” reconciling the world (2 Cor. 5:19), God’s confrontation with Peter as well (Gal. 1–2). Paul describes love for us is “in Christ” (Rom. 8:1), we are sanctified “in Peter as the apostle to the Jews, while describing himself as Christ” (1 Cor. 1:2), God’s grace is given “in Christ” (1 the apostle to the Gentiles. Paul thus expresses his recogni- Cor. 1:4), we are justified “in Christ” (Gal. 2:17), all will be tion of their co-prominence as leaders in the church. This resurrected “in Christ” (1 Cor. 15:22), and God upholds co-prominence is further seen in Acts 15, where Peter, the the world “in Christ” (Col. 1:16). Additionally, in Eph-
WWW.SPECTRUMMAGAZINE.ORG n BIBLE: THE PEOPLE OF GOD 21 esians, we are told that God blesses us “in Christ” (Eph. earthly ministry and teachings, and Paul claims he 1:3), chose us “in Christ” (1:4), has accepted us “in Christ” received the Gospel without human agency through a rev- (1:6), redeems and forgives us “in Christ” (1:7), and is unit- elation from Christ himself. Hence a basic unity on this ing all things “in Christ” (1:10). Using the parallel expres- matter is not surprising. We have an inspired memoir that sion, “through (dia) Christ,” Paul even asserts that God records Christ’s teaching activity during his earthly min- judges the world “through Christ” (Rom. 2:6). Paul’s mes- istry, in part, in the Gospel of John. sage seems abundantly clear. All of God’s actions toward this world—from creation to sustaining to blessing to sav- Jesus and Exclusivity ing to judging—all God’s actions and interactions with the Two statements of Christ, recorded by John, are sugges- world are done through Christ as God’s divine agent. This tive of the exclusivity of Christ later proclaimed by Peter is why Paul asserts that Christ is the exclusive mediator and Paul. The first is John 14:6 (ESV): “I am the way, and between God and man (1 Tim. 2:5). Vincent Branick thus the truth, and the life. No one comes to the Father except observes that Christ is “part of the ultimate agency of through me.” In the fourth gospel, this statement occurs God” and “is God’s instrument of justice and salvation.”4 during the Last Supper. Jesus has announced he is leaving, For Paul, Christ is the only avenue through which God and the disciples cannot come with him. The disciples relates to this world. Hence there can be no other way of panic, and Christ responds with the famous passage, “Let salvation or any other mediator. not your heart be troubled…I go to prepare a place…I Paul reinforces the exclusive role of Christ in one’s salva- will come again” (14:1–3). He then reminds them they tion in Romans 10. Here, he urges that people are saved and know the way to where he is going (14:4). Thomas imme- justified by confessing with their lips and believing in their diately challenges that they do not know where Christ is heart that Jesus rose from the dead (vs. 9–10). “Everyone going and thus cannot know the way (14:5). Jesus replies who calls on the name of the Lord will be saved” (vs. 13). that he is the way, the only way to the Father. Hence, Paul then asks the obvious question: How can people call on the Father is the destination and Christ is the way to him. Christ to be saved if they have not believed? And how can The key point is in the simple, unambiguous phrase, “no they believe, so they can call, so they can be saved (vs. 14)? one comes to the Father except through me.” As Paul For Paul, standard gospel procedure is that people must hear, would later assert, Christ presents himself as the only link so they can believe, so they can call on the name of Christ between the Father and mankind. Gail O’Day notes, to be saved. No other name will suffice, for Christ is the “In Jesus, the incarnate Word, the Son of God, one can see exclusive agent that God uses for all his dealings with this and know God in a manner never before possible.”6 world. Christ alone is God’s appointed way. The second passage recording Christ’s teaching is in Paul, however, does hint at a type of exception to stan- John 10. In this passage Jesus uses the imagery of doors and dard operating procedure. In Romans 2, he speaks of walls for a sheepfold, thus connecting the respective “Gentiles” who are ignorant of God’s law, yet obey it as if themes of our two societies. Interestingly, Christ casts him- written in the heart. These “doers of the law” will be justi- self both as the shepherd and as the door. Focusing on the fied, he asserts, but they will miss out on the assurance latter, Gerald Borchert reminds us that, “The sheepfold was that comes with being righteous by faith. Their hearts a place of security, not a place for intruders. Such a sheep- accuse and excuse them (vs. 13–16). I contend, though, fold would likely have been either a circular or square that in Paul’s mind, even these folk are still saved by enclosure, probably constructed like a high stone fence or Christ, God’s only agent for relating to mankind.5 They wall and perhaps topped with vines. The entrance would just won’t know it until the second coming. have been the only break in the wall, and once the sheep It is interesting, then, that the two most prominent were safely inside at night, the watchman/guard (either a leaders of the early church both preached Christ as the servant or a shepherd, usually an assistant) would lie down exclusive agent of and means to salvation for mankind. across the opening and serve both as the protector of the Why, then, do they proclaim this common belief? I con- sheep and as a gate to the sheepfold. Unless an intruder tend it is because their teaching came from the same was willing to confront the watchman, the only way into source: Christ himself. Peter was an eyewitness to Christ’s the sheepfold was to climb the wall” (cf. 10:1).7
22 spectrum VOLUME 40 ISSUE 1 n winter 2012 By contrast, as Borchert notes, “Access for the Eph. 2:18, Heb. 10:20).…The saying I am the Door shepherd was quite another matter. He could has always been quoted, from the first century enter the sheepfold through the opening and onward, as having as wide an application as the check his sheep anytime he desired because he parallel saying, I am the Way.”10 It should not sur- was known both to the watchman and to the prise us, then, with Christ’s claims to be the only sheep” (10:2–3).8 means of legitimate access to God, that we find It is interesting that like the gate of an ancient Peter and Paul, the two most prominent leaders city, the sheepfold door is not cast as a means of of the early church proclaiming the same essen- Tanner’s Gate unfettered access and egress. Thus, gates or tial message. Christ alone gives us access to God. doors, like walls, were viewed as part of the secu- Because Christ is the only door, and the only rity system protecting the city or the flock from true shepherd, a sense of unique identity is estab- outside dangers. Gates and doors did not repre- lished. Arthur Gossip notes, sent unrestricted access, but are, rather, about regulated access that maintains a boundary. In these verses [10:1–5] our Lord challenges the Hence, the New Jerusalem has twelve gates, yet action, and indeed the authority in more than name, of we are told in Rev. 22:14–15, “Blessed are those those who had excommunicated the once-blind man; who wash their robes, so that they may have the claims that he himself is the real shepherd of God’s We cannot right to the tree of life and that they may enter flock; and that it is those who recognize his voice and the city by the gates. Outside are the dogs and follow him who are the true heirs of the promises and be inclusive sorcerers and the sexually immoral and murder- the genuine people of God….With confidence Jesus ers and idolaters, and everyone who loves and lays it down that those who are really his respond in until our practices falsehood.” Gates thus control access to certain ways….A stranger they will not follow.11 provide safety. Gateways with no gate offer identity is unrestricted access, undermining security. Those who follow the voice of Christ receive a Interestingly, in the sheepfold setting, it turns unique identity. They are his sheep and not those defined, out that the shepherd could also act as the door of another shepherd. Only the sheep belonging to to the fold. Merrill Tenney notes that “upon the right shepherd can enter a particular fold. not by a cause returning home with the flock, the shepherd Their identity is established through their relation- stood at the door and inspected each sheep ship to the shepherd, and hence they form a or crusade, entering. He anointed wounds, removed thorns, defined, separate flock, following the voice of the and gave drinks of water. When all the sheep exclusive, God-man shepherd who leads them. but by a were in, the shepherd would lay down across the And yet it is this relational identity, separating the opening and become the door.” Tenney con- sheep of Christ from the surrounding flocks to person— cludes, “The emphatic singular pronoun ‘I’ (ego–) himself, that sets up the possibility of inclusiveness. emphasizes that the shepherd is the sole deter- Christ notes there are other sheep in other folds Jesus Christ. miner of who enters the fold and who is exclud- who need bringing in (John 10:16). And thus we ed. It parallels the later statement: ‘I am the way have returned to our opening paradox. Why must and the truth and the life. No one comes to the we first be exclusive, in order to be inclusive? To Father except through me’” (John 14:6).9 J. H. see why, I shall make an analogy from Francis Bernard agrees, saying, “In verse 7 the stress is Beckwith’s critique of moral relativism. laid on Jesus being the Door through which a lawful shepherd would enter. But here [verse 9] the Beckwith’s Paradox thought is simpler. He is the Door through Beckwith introduces his critique by stating, which the sheep must enter the fold,…he is the “Many people see moral relativism as necessary door to the spiritual fold, as He is the Way (and for promoting tolerance, non-judgmentalism, the only way) of access to the Father (14:6; cf. and inclusiveness, for they think if one believes
WWW.SPECTRUMMAGAZINE.ORG n BIBLE: THE PEOPLE OF GOD 23 The Eastern gate of the old city of Jerusalem.
one’s moral position is correct and others’ incorrect, one is Beckwith concludes that the moral relativist is thus con- close-minded and intolerant. I will argue…that relativism fronted with a dilemma: “Judging someone as wrong makes itself cannot live up to its own reputation, for it is promot- one intolerant, yet one must first think another is wrong in ed by its proponents as the only correct view on morality. order to be tolerant.”16 Put another way, because relativism This is why relativists typically do not tolerate nonrela- has an absolute moral standard—tolerance—while denying tivist views, judge those as mistaken, and maintain that rel- there are absolute moral standards, and because tolerance ativism is exclusively right.”12 For our purposes I shall focus acts judgmentally and intolerantly, Beckwith charges that mainly on his criticism of the relativist virtue of tolerance. “Ethical relativism is thus repudiated by itself.”17 In Shakespearian Beckwith starts by observing that “the principle of toler- verbiage, the moral relativist ends up being hoisted by his ance is considered one of the key virtues of relativism.” own petard, or, as expressed by Paul, “in passing judgment Beckwith then unmasks a paradox: “the moral relativist on another you condemn yourself, because you, the judge, embraces the view that one should not judge other cultures practice the very same things” (Rom. 2:1). This paradox, and individuals, for to do so would be intolerant….Ironi - however, can work in reverse as well. cally, the call to tolerance by relativists presupposes the Beckwith explores the obverse side of the tolerance existence of at least one nonrelative, universal, and objec- paradox by arguing that in order to be tolerant of others tive norm: tolerance.”13 The fact that tolerance functions as in moral debate, one must first be an absolutist. Arguing an absolute moral value causes the relativist a problem. from a major dictionary definition of tolerance, Beck- Thus, in another volume co-authored with Gregory Koukl, with asserts, “Tolerance, then involved permitting or Beckwith levels the challenge that, “If there are no objec- allowing a conduct or point of view you think is wrong tive moral rules, however, there can be no rule that requires while respecting the person in the process. Notice that tolerance as a moral principle that applies equally to all.”14 we cannot tolerate others unless we disagree with them. Beckwith summarizes his complaints in three points. We don’t tolerate people who share our views. Instead, tolerance is reserved for those we think are wrong.”18 In First, the relativist says that if you believe in objective moral truth his other volume, Beckwith refines his point: Tolerance you are wrong. Hence relativism is judgmental. Second, it follows presupposes moral judgment of another’s viewpoint. We from this that relativism is excluding your beliefs from the realm of cannot be tolerant of what we agree with as we have legitimate options. Thus relativism is exclusivist. And third, because embraced it, but neither can we be tolerant of some- relativism is exclusivist, all nonrelativists are automatically not thing that is of no interest to us (for Beckwith, one members of the ‘correct thinking’ party. So relativism is partisan.15 example is European professional soccer). The item of
24 spectrum VOLUME 40 ISSUE 1 n Winter 2012 no interest we treat with “benign neglect,” not caring ing marks of the sheep’s identity in Jesus’ teaching about one way or the other.19 The problem, then is this: In the sheepfold. In regard to the second identity marker we order to be tolerant, I must first believe something is must thus ask, where does Jesus go that the sheep follow? right or wrong, but to believe something is right or First, the sheep follow Christ in dependence on the wrong implies some kind of definite standard that Father. Christ twice stated he did nothing of his own reveals the rightness or wrongness of the issue in ques- except as given by the Father (John 6, 8). This is the same tion. On the basis of Beckwith’s observations, it seems Jesus who rebutted Satan by declaring we are to live by that the moral relativist is, in reality, a closet moral every word that comes from the mouth of God (Matt. 4), absolutist, making moral judgments of others’ views and who frequently appealed to “it is written” as the gov- based on fixed standards of good and evil as defined by erning basis of his choices and actions. Additionally, the moral relativism. It thus seems impossible to avoid sheep follow Jesus in kenosis, laying aside personal rights in espousing fixed, absolute moral standards in some form sacrificial service to others (Phil. 2:5–8; 1 Cor. 9). They or other, and hence the reversal is now complete. In follow Jesus to the cross, saying “Not my will but thy will order to be tolerant, one must first have clear, defined be done” (Luke 22:42). They follow Christ into the para- standards in order to know whom to tolerate. Rela- dox of saving your life by losing it (Matt. 16:25). They tivism, along with its moral norm of tolerance, together follow Christ to the Mount of Blessing with its super- become entrenched, fixed markers of identity, thus cre- charged moral purity that probes far deeper than mere ating boundaries with which to determine who is includ- rule-compliance morality (Matt. 5–7). And it is on this ed in the ranks of the faithful, and who is not. mountain that we find Godly inclusivity.
n like manner, when a proposed moral norm like “But I say to you, love your enemies and pray for those who per- inclusiveness or tolerance becomes the litmus test of secute you, so that you may be sons of your Father who is in Iidentity, such an issue becomes invested, not only heaven. For he makes his sun rise on the evil and on the good, and with the absoluteness of a fixed standard, but also sends rain on the just and on the unjust. For if you love those who with a quasi-political nature that, like medieval church love you, what reward do you have? Do not even the tax collec- power, seeks to oppress or eliminate dissidents. A cru- tors do the same? And if you greet only your brothers, what more sade mentality is easily inculcated, fostering a funda- are you doing than others? Do not even the Gentiles do the same? mental exclusion of contradictory views, relegating them You therefore must be perfect, as your heavenly Father is perfect” to inferior status. Therefore, for inclusiveness to achieve (Matt. 5:44–48). its stated purpose, there must be some other basis of identity that allows us to recognize who is not part of The language of “enemies” shows a clear sense of identity our “fold” so that we can reach out inclusively. The para- in the sheep. They know who belongs to the fold, and dox, then, is that we must have a clear, exclusive identi- who are enemies. It is this exclusive identity—being his ty based in something other than inclusiveness, in order sheep and no one else’s—that calls us to model God’s grace to be inclusive. Further clarity about this paradox is and reach out to those not in the fold and to woo them brought through Christ’s teaching about walls and gates into fellowship with the shepherd, and thus into fellow- in the sheepfold. ship with the sheep. Paul is clear that Christ died for us Christ says his sheep hear his voice and follow him. while we were still enemies, undeserving of any divine They will not follow the voice of a stranger. We cannot be favor (Rom. 5:10). The woman caught in adultery exem- inclusive until our identity is defined, not by a cause or cru- plifies this principle. Based on her own qualifications, she sade, but by a person—Jesus Christ. Only an identity cen- had no hope of divine favor and was fully aware of her full tered in one’s personal relationship with Christ can be deservedness of condemnation and judgment. Yet Jesus properly inclusive, for, as we have seen, once inclusivity lifted the condemnation, calling her to a new life free of becomes a cause defining our identity, it becomes exclusive the sinful ways of the past. Thus, to snobbishly ignore or and intolerant. Responding positively to Christ’s voice and to scornfully reject interaction and fellowship with those following Him as one’s shepherd become the two identify- differing from our “fold” is to subvert the work of the
WWW.SPECTRUMMAGAZINE.ORG n BIBLE: THE PEOPLE OF GOD 25 shepherd who goes out into the wilderness to find lost vant” (Matt. 23:11). It should be no surprise then that we sheep and join them to the safety of the fold. Pious sepa- need judgment to have grace and an exclusive identity in ratism from those differing from us undermines the exam- Christ to be inclusively gracious to others. ple of the one who ate with Pharisees, publicans, and We return, now, to the opening paradox. To be gener- prostitutes. Yet there must be a fold that determines iden- ous with their toys, children need a reserved subset for tity so we can see whom to reach out to, yet with a door their exclusive use, without having to share. Forcing them that provides both a protected haven of safety from to share everything they own will engender the desire to intruders and accessibility for the inclusion of more sheep. share nothing. Having something exclusive provides the Paradoxically, then, it is precisely our hopeless estate basis for being generous. May the paradox intrigue you as under divine judgment that prepares the way for God’s it has me, and may our identity in the exclusive shepherd, grace. This is because grace is undeserved favor, and unde- the God-man Jesus Christ lead us to demonstrate redemp- servedness is established through divine judgment. God tive, gracious, and respectful relationships with those out- consigns all under sin (Gal. 3:22) in order to bring grace side our ideological folds. n to all (Titus 2:11). Commenting on the Old Testament influences on Paul’s doctrine of salvation, Branick observes Stephen Bauer is a professor of theology and ethics at Southern “Jewish faith held together the divine traits of life-giving Adventist University, and holds a doctorate in love and deadly anger by a third personality trait, divine systematic theology-ethics from Andrews University. justice or righteousness.…This righteousness or justice Bauer is the president of the Adventist Theological often appears in the Bible in images of God as judge. In the Society. He says his great burden is to equip prophetic tradition, God arises as judge against his people people—including his students—to live their lives by and against the nations to punish their sins where God is faith in what God says. both witness, accuser, and judge in a forensic scenario.” Branick adds, “The ‘wrath’ of God against his sinful people References: is a theme that dominates the writings of the prophets.”20 1. I suspect this was Luke’s way of emphasizing to the Judiazers that the And herein lies the paradox, for, as Branick testifies, “In the decision of the council was not forced by Paul. By Peter making the initial Jewish faith, only God can save from the wrath of God.”21 motion, and by recording Peter’s speech in detail while only summarizing Hence for Paul, Christ—in whom all the fullness of deity Paul’s comments, Luke is undermining the ability of the Judaizers to argue dwells bodily (Col. 2:9)—saves us from God’s wrath (Rom. that the rejection of circumcision for Gentiles had no support from tradi- 1:18; 2:5; 5:9). Paradoxically, then, it is precisely our hope- tional, Jewish apostles. less estate under divine judgment that prepares the way for 2. I use the quotation marks to indicate a use of the “in Christ” motif. grace. Thus Paul notes he was a persecutor of the church, The actual Greek text may include pronouns like “in him” or other referents “unworthy to be called an apostle” but “by the Grace of such as “in the beloved,” but all are attestations of the “in Christ” motif. God I am what I am” (1 Cor. 15:9). It is when I recognize I 3. The parallelism of evn auvtw/| (in him) with diV auvtou/ (through him) am an enemy of God, under the just condemnation of the clearly shows that the motif here is instrumental. This is because instrumen- judgment, without hope, that I am ready to be surprised by tality or agency is expressed with the Greek preposition dia, combined with God’s grace. Receiving God’s grace as a recovering enemy a noun or pronoun in the genitive case. In particular, this combination is of God becomes the basis of my being gracious to others. used to depict secondary agency. Christ is the agent though whom God The one who is forgiven much, loves much (Luke 7:47). created the word. See James A. Brooks and Carlton L. Winbery. Syntax of And such are the paradoxes of the Kingdom of God. New Testament Greek. (Lanham, MD: University Press of America, 1979), God wounds that he may heal (Hosea 6:1). If you try to 25–26. For other examples of the instrumental use of evn, see, See Albrecht save your life you will lose it, but if you lose your life for Oepke, “evn,” Theological Dictionary of the New Testament [TDNT], Ed. Christ and the Gospel, you save it (Matt. 16:25). The first Gerhard Kittel (Grand Rapids, MI: Eerdmans, 1964), 539–540. shall be last and the last shall be first (Matt. 20:16). “Who- 4. Branick, Vincent P. Understanding Paul and His Letters (New York: ever would be great among you must be your servant, and Paulist Press, 2009), xiv–xv. whoever would be first among you must be your slave” 5. The scope of this paper precludes a full discussion of these issues. I (Matt. 20:26). “The greatest among you shall be your ser- would note, however, that in Acts 16:6, the “Holy Spirit” was directing the
26 spectrum VOLUME 40 ISSUE1 n winter 2012 missionary work of Paul and Silas, forbidding them to go to Asia. This is paralleled by verse 7 where the “Spirit of Jesus” would not allow them to enter Bithynia. This sets up the directive from the Spirit to go to Macedonia. San Diego Forum So even the work of the Holy Spirit in seeking lost souls is seen as tied to 13th Annual Retreat Jesus Christ, extending his work into the world. Hence, those exceptional cases suggested by Rom. 2 are subject to the promptings of the “Spirit of May 4– 6, 2012 Jesus,” and surrender to do what this “law” requires. Pine Springs Ranch 6. O’Day, Gail R. “The Gospel of John.” The New Interpreter’s Bible: General Articles and Introduction, Commentary, and Reflections for Each Mountain Center, California Book of the Bible, vol. 9, ed. Leander E. Keck. (Nashville, TN: Abingdon, “The B-List; Early Christian Writings that Didn’t Make the Cut— 1995), 668. And What They Tell Us About the Early Church” 7. Borchert, Gerald L. The New American Commentary: An Exegetical — John R. Jones and Theological Exposition of Holy Scripture, vol. 25a: John 1–11, ed. E. Ray San Diego Adventist Forum Clendenen. (Nashville, TN: B & H Pub., 1996), 331. P.O. Box 4221320, San Diego, CA 92142-1320 8. Ibid. [email protected] | 858-694-0755 9. Tenney, Merrill C. The Expositor’s Bible Commentary, vol. 9, ed. Frank * * * * * * * * * * * * * E. Gaebelein. (Grand Rapids, MI: Zondervan, 1981), 108. Please visit our current website for membership application (includes free emailed newsletters), CD/tape subscription form, complete list of SDAF 10. Bernard, J. H. A Critical and Exegetical Commentary on the Gospel CD/tape archives and a list of upcoming presentations. According to John, The International Critical Commentary, vol. 28.2, ed. A. H. McNeile. (New York: Charles Scribner’s Sons, 1929), 354. Emphasis in www.tsdachurch.org (click SDAF link at the bottom of the page) original. See also, George R. Beasley-Murray, Word Biblical Commentary, Also, watch for our new website under development vol. 36, 2nd ed., eds. Bruce Metzger, David A. Hubbard, and Glkenn W. (check above link and/or spectrummagazine.org) Barker. (Nashville, TN: Thomas Nelson, 2000), 168: “The saying is parallel to 14:6, ‘I am the Way, the truth, and the life; no one comes to the Father except through me.’ Jesus is the door of life to the Kingdom of God, which is given to those who come to the Father through him.” New York’s 11. Gossip, Arthur W. “Exposition of John,” The Interpreter’s Bible, George Arthur Buttrick, ed. (New York: Abingdon-Cokesbury Press, 1952), Best-Kept Secret 621. Spring Highlights: 12. Beckwith, Francis J. Defending Life: A Moral and Legal Case Against Abortion Choice. (New York: Cambridge University Press, 2007), 3. April 7 13. ———, 11. Special Holy Week/Easter Service with lots of outstanding music 14. Beckwith, Francis J. and Gregory Koukl. Relativism: Feet Planted April 14 Fritz Guy: “An Adventist Christianity for the Future” Firmly in Mid-Air (Grand Rapids, MI: Baker, 1998), 69. May 5 15. Beckwith, Defending, 13–14. Emphasis in original. Thomas Eby (our member Assyriologist) 16. ———, Relativism, 149. May 12 17. ———, Defending, 14. Emphasis in original. Edwin Hernandez (Hispanic Sociologist and former pastor) Morning: The Browning of Adventism: Retrenchment or Renewal? 18. ———, Relativism, 149. Afternoon: Thinking Outside the Bun: How to Make Adventist 19. ———, Defending, 12. Education Accessible to the Children Who Need It Most 20. Branick, 64–65, 90. June 9 Smuts van Rooyen: “Understanding the Crisis of Grace in the 21. ———, 90. Gospel of Mark” / “Scriptural Identification of the Remnant”
See www.MNYAForum.org for our current program. Contact us at (718) 885-9533 or [email protected]. Worship with us Sabbath mornings at 11:00 at St. Mary’s Episcopal Church, 521 W. 126 St., Manhattan (two short blocks from the 125 St. Subway station on the #1 line).
WWW.SPECTRUMMAGAZINE.ORG n BIBLE: THE PEOPLE OF GOD 27 28 spectrum VOLUME 40 ISSUE1 n winter 2012 DISCUSSED | remnant church, “the other,” Ellen White, Revelation, Adventist vs. Christian, Babylon, Sabbath, end-time events
The “Remnant” and “the Others”: A Reappraisal of Adventist Remnant Theology | BY ROLF J. PÖHLER
Seventh-day Adventists have seen in the “rest of her offspring” pulsating heart of Adventist ecclesiology. of Rev. 12:17 a prophetic description of their own movement, While the “remnant” concept is an integral denoting themselves as “The Remnant Church.” This identifica- part of Adventist theology, it should be noted tion is based on several assumptions, rarely questioned by that this claim presupposes and implies a person- Church is Adventist interpreters. Among them is the view that the al identification with the Seventh-day Adventist “rest/remnant” of the woman's offspring denotes an end-time, Church as “my” church. After all, “church” is something to faithful minority group standing over against the larger body of something to be believed and confessed, rather Christians in general. However, an analysis of the Greek term oi than to be debated or proved by conclusive be believed loipoi and its use in the New Testament shows that it is consis- arguments. The attempt to discuss the “remnant” tently used in a comparison between two entities, with the concept (including its biblical foundation) in a and confessed, “rest/remnant” often representing the majority. A more accurate purely objective way may conceal the fact that translation of the term, therefore, is “the others.” In Rev. 12:17 one’s view on this issue is closely tied to personal rather than these denote all (the other) children of the woman besides her convictions and experiences. These, in turn, may firstborn child (Jesus). In other words, the “rest” or “remnant” is lead to fruitless debates, which produce more to be debated made up of all faithful believers who hold fast to the “word of heat than light. What is needed, therefore, is God” and the “testimony of Jesus” as revealed to John and neither a polemical nor an apologetic approach or proven passed on by him to the churches (Rev. 1:1–11). Seen in this to the issue, but rather a dialogical setting where light, the term “remnant,” rather than having an exclusivist different views can be expressed and evaluated, by conclusive meaning by referring only to Seventh-day Adventist Christians, ideally on the basis of mutually agreed criteria. has strong inclusivist connotations inasmuch as it encompasses Even in an Adventist context, the acceptance arguments. all faithful believers who make up the entire body of Christ. of the traditional identification of the remnant Adventists might do well to broaden their view of the “rem- with the Adventist church should not be simply nant” in the light of a contextual study of this key verse. presupposed. What we are dealing with here is a question that belongs to the realm of personal Introduction faith decisions. Combined with the fact that the Nothing describes the historic self-understand- very identity and self-understanding of Adventism ing of Seventh-day Adventists better than the is at stake, the remnant concept turns out to be a biblical term “remnant” and its derivative “rem- highly sensitive issue. Still, as with any other truth nant church.” From the very beginning, the claim, it deserves to be restudied and re-evaluated Sabbath-observing heirs of Millerite Adventism from time to time to test its biblical foundation have used these terms to denote themselves and continuing appeal to people today. and their own denomination. They express in a This essay offers some historical, biblical, and nutshell what Adventists believe and teach theological reflections on the Adventist remnant about their church and its mission. Thus it may concept. To begin with, the real and/or perceived be said that these expressions constitute the problems with this concept are briefly discussed,
WWW.SPECTRUMMAGAZINE.ORG n BIBLE: THE PEOPLE OF GOD 29 followed by a survey of traditional and contempo- the “(faithful) remnant” does not seem to stand the rary Adventist views on the remnant. After that, test of time. Are Seventh-day Adventists more the biblical remnant idea will be summarized and faithful than other Christians? Does the Adventist its usage in the book of Revelation studied. Final- church actually stand out in comparison to other ly, some conclusions are drawn with regard to the denominations? For example, during the Third usefulness of the notion for today. Reich, Adventists (including their leaders) were just as fearful and subservient (if not more so) as “The Remnant” others when threatened by the State—their prepa- All through its history, the remnant concept has ration for the end-time crisis notwithstanding. In been part and parcel of the Adventist self-under- the light of this and other examples, the self-des- standing as God’s end-time movement, called to ignation of Adventists as the “(faithful) remnant” prepare the world for the second coming of seems questionable. Christ. On the other hand, people outside the These observations lead to the conclusion that church have not adopted this claim—understand- the notion of the “remnant church” deserves a ably so. In recent years, however, the notion has careful review in order to define and, possibly, Are Seventh- drawn some criticism even from within the redefine it in the light of the biblical remnant Adventist church, and some alternative views idea. The need for an honest reappraisal of this day Adventists have been proposed. Critical remarks have come time-honoured self-designation was implicitly mainly from three observations. acknowledged in 1998 by William G. Johnsson, more faithful For one, to label one’s own denomination as the then editor-in-chief of the Adventist Review. the true “remnant church” of Bible prophecy (in “However poorly we may have understood or than other contrast to fallen Babylon) sounds rather arrogant conveyed the remnant teaching…we need to and condemnatory to some ears, creating an keep thinking about and refining our presentation Christians? impression of sectarian exclusiveness, which of the remnant.”1 It is to this end that this paper posits “us” against all others—including other has been written. Does the Christians. Such an attitude, whether real or per- ceived, is an embarrassment for those church “The Remnant” in Adventist Theology Adventist members who see other Christians in a positive Historically speaking, the Adventist self-designa- light and do not want to divide the Christian tion as the “remnant church” has its roots in the church actually world into two opposing parties—“us” and “them.” experience of the Millerite Adventists in the In addition, in today’s western culture any 1840s. The latter saw themselves as faithful “vir- stand out exclusive notion or absolute truth claim is gen- gins” waiting and calling the world to prepare for erally rejected and regarded as an indication of the coming of the Lord to the eschatological in comparison narrow-minded fundamentalism and bigotry. wedding feast (Matt. 25:1ff). When the Bride- If the Adventist church is perceived as partak- groom failed to appear, those who still believed to other ing of such a mentality, it will be regarded (and their movement and message to have been led denounced) as a sectarian fringe group. This by God’s Spirit searched for, and ultimately denominations? would obviously be detrimental to the mission found, an explanation for their disappointment of the church. Over the years, Adventists have and also a new sense of mission and purpose. As come to appreciate the benefits of (selective) the faithful “remnant” of the Millerite movement, cooperation, rather than confrontation. Thus, they began to form a new group which in the some Adventists fear that the “remnant” idea 1860s organized itself as the Seventh-day may be harmful to the image of the church in Adventist Church. contemporary society. The first publications of the Sabbatarian Finally, looking at the empirical reality of the Adventists used the term “remnant” in a quite lit- Adventist denomination, the claim to constitute eral sense for the few dozens of believers living
30 spectrum VOLUME 40 ISSUE1 n winter 2012 in the northeast part of the United States. For Izmir (Turkey) in its Consensus Statement, example, the first broadside published by James which uses phrases like “God’s end-time rem- White in 1846 to spread word of his wife’s nant” and “the remnant church” to denote the visions was entitled To the Little Remnant Scattered Adventist church.5 In other cases in recent Abroad. A year later, in 1847 James White pub- decades, “Remnant Church” is written with capi- lished a small pamphlet with the title A Word to talized letters, thereby using this phrase like a the “Little Flock.” From 1849 onward, Sabbath- proper name or title. observing Adventists began to relate the term to In its classic version, the Adventist “remnant” themselves as those who live and preach the concept denotes a faithful minority group of Sabbath truth.2 Christians, standing over against the larger body Besides pointing to the small size of the of Christians that make up apocalyptic “Baby- new movement, the term “remnant” soon also lon,” i.e., the fallen churches. On the basis of the took on a connotation that would become a historicist method of prophetic interpretation, characteristic feature of Seventh-day Adven- which looks for specific historical events as the Will the real tism: the renewed missionary drive. A few fulfilment of the apocalyptic visions, the “rem- hundred believers were firmly convinced that nant” in Rev. 12:17 is understood to be a sym- remnant please there would be 144,000 Sabbath-keepers when bolic description of the Seventh-day Adventist Christ would appear in the clouds of heaven movement.6 The three identifying marks of the stand up? within a few months or, at the most, years! To “remnant church” are said to be its appearance in be part of the “remnant” meant to be part of a the end time after 1798 (the end of the 1,260 movement spreading “the last message of years), the Sabbath doctrine (“the command- mercy to the world” that would prepare God’s ments of God”), and the prophetic gift manifest- end-time church for Christ’s second advent. ed by Ellen White (“the testimony of Jesus”). For This urgent sense of mission, which has driven some, its minority status is an additional identify- Adventists to the very ends of the earth, was, ing mark.7 No one but Seventh-day Adventists and still is, intrinsically connected to the rem- possesses all of these features. nant concept. According to Clifford Goldstein, an Adven- This fact is succinctly expressed in the bap- tist theologian, Adventists qualify as the rem- tismal vow: “Do you accept and believe that the nant people, not because of their faithfulness Seventh-day Adventist Church is the remnant to God, but simply on the basis of their privi- church of Bible prophecy and that people of leged position. “What‘s crucial is that the Sev- every nation, race, and language are invited and enth-day Adventist Church, like ancient Israel, accepted into its fellowship?” (#13)3 Significant- has been given far more light than any other ly, the German church manual renders this sen- faith, and that light alone gives it corporate tence somewhat differently. “Do you accept and remnant status.”8 Others are hesitant to identi- believe that the Seventh-day Adventist Church fy the biblical remnant with any existing has the marks of the remnant (emphasis mine) of Bible church organization. As Jon Dybdahl has Prophecy? (die Kennzeichen der Übrigen)”4 This is an pointed out in the Adventist Review, “Neither in indication of the uneasiness among Adventists in Scripture nor in the writings of Ellen G. White some regions caused by the unqualified identifi- is the remnant directly equivalent to an insti- cation of their denomination with the biblical tutional structure, church organization, or “remnant.” Instead, they prefer to speak more denominational entity.”9 On a more personal guardedly about the biblical marks of the (rem- note, Bert B. Beach, in an interview reported nant) church. in AdventEcho, expressed the view of those who The traditional view was reaffirmed in 2006 feel uneasy about the identification of any by the Second International Bible Conference in church with the apocalyptic remnant:
WWW.SPECTRUMMAGAZINE.ORG n BIBLE: THE PEOPLE OF GOD 31 Personally, I do not like to use the expression “remnant church.” I can find, in the main, four different but overlapping versions believe it is dangerous to equate our church with the remnant, for I of the remnant idea in the Scriptures. Together, they convey believe that there are many people who belong to the remnant but the picture of a historical, faithful, eschatological remnant who are not Seventh-day Adventists. We do have a special message, people of God who resist the temptations to compromise which we must bring to the world, but we also believe that the church their faith and are saved in the end by their divine Lord.14 of Christ, the invisible church, is larger than our denomination. 10 The small remnant, which—thanks to divine grace—is saved from destruction: Richard Lehmann, writing in Towards a Theology of the Remnant, Genesis—Noah, Lot, Joseph; Amos; has presented a well-balanced view of this sensitive matter: The faithful remnant, which resists the spiritual and moral decline among God’s people: 1 and 2 Kings—Elijah; The conviction of the Seventh-day Adventist church to form the The holy remnant, living in the last days: Isaiah; eschatological remnant is not exclusive; rather it is a call to every The remnant, which is considered the entirety of Israel: Rom. 9–11. church to follow the divine plan, which foresees the formation of a faithful remnant at the end of time. The biblical remnant must not be In all of these cases, the “remnant” constitutes the true peo- confused with any ecclesiastical institution…From this it follows ple of God of any given period. Nowhere is there an indi- that the claim to be the remnant of biblical prophecy is more a chal- cation that it is identified with any religious institution or lenge than a fact, more a call than a result, more a criterion of faith organization. At heart, the “remnant” is people! This agrees fully than the sum of their works. To be the remnant is possible only by with the biblical view of the church (ekklesia). unqualified faithfulness to the divine plan.11 Does this also hold true for the book of Revelation, or do we find a different picture there? Inasmuch as the Obviously, then, today there exist several views among Adventist understanding of the “remnant” is based primarily Adventist theologians about the identity of the remnant.12 on the Apocalypse—particularly on Rev.12:17—this ques- (1) While to some this symbol denotes sincere Christians tion appears to be crucial. In fact, a contextual analysis of in all churches, including but not limited to Adventists,13 this verse is fundamental to assessing the Adventist rem- (2) others broaden this view to include even non-Chris- nant theology. It may also serve as criterion for evaluating tians, arguing that the “kingdom of God” encompasses the different interpretations among Adventists of the “rem- more than Christians. (3) A third view limits it to faithful nant.” Whatever Adventists believe and teach about the Adventists in contrast to apostate ones. (4) Again, others “remnant church” should be based on a sound exegetical see it as an unfulfilled prophecy, with Adventists as a kind study of this verse, read in the context of the Apocalypse, of proleptic remnant. (5) Then there are those who argue the New Testament, and the biblical canon as a whole. in favour of an invisible remnant, (6) while still others see in it a movement of social reform opposing modern Baby- “The Remnant” in the Apocalypse lon. In view of this situation, one is tempted to ask: Will A study of the remnant idea in the book of Revelation the real remnant please stand up? However, this will not shows that the “remnant” are the true end-time followers of settle the matter either. Instead, it may be more profitable the Lamb who remain faithful amidst widespread apostasy to take another look at what the Bible—particularly the and persecution. They can be identified by their loyalty to book of Revelation—actually says about the remnant. In the word and will of God (“the commandments of God”) fact, it appears that a contextual study of the Greek term and to the revelation of Jesus Christ (“the faith/testimony used in the Apocalypse for the “remnant” provides a clear of Jesus” = “the spirit of prophecy”). It is their patient and convincing answer to this question. endurance (14:12) that qualifies them as “overcomers” who will enter the golden city. “The Remnant” in Scripture Like the New Testament as a whole, the Apocalypse has It has frequently been observed that the Bible—from Genesis an eschatological perspective that considers the present as to Revelation—not only uses the word “remnant” and related “the last days,” which span the time between the first and terms repeatedly, but that there also exists a biblical theology the second advent of Christ.15 In this sense, all true follow- of the “remnant.” Without claiming to be comprehensive, one ers of Christ through the ages may be considered part of
32 spectrum VOLUME 40 ISSUE 1 n Winter 2012 the “remnant” church. As Lehmann has pointed This contextual understanding of the “rem- out, “If the theme of the remnant is central to the nant” is confirmed by a simple word study. The book of Revelation, it is because the book is Greek term used here is oi loipoi, which literally addressed to the church. As such, it addresses the means “the others.” Without exception, this term remnant of all ages, those who have constituted is used in the New Testament in a comparison the true people of God, the church as the body between two groups, whereby “the ones” (hoi of Christ.”16 The identity of the 144,000 in Rev. loiopoi) are set over against “the others.” Interest- 7:1–8 with the “great multitude” in Rev. 7:9–17 ingly, the idea of a small remainder is not an (as indicated both by structural analysis and a essential part of its meaning. In fact, in nearly all comparison of their respective identifying marks) instances, “the remnant” forms the majority! confirms this conclusion. In the book of Revelation, there are only two The faithful virgins vs. the other (foolish) virgins (Matt. 25:10f) groups: the followers of the Lamb and the wor- The two disciples of Emmaus vs. the other disciples of Jesus shippers of the beast. Tertium non datur—“no third (Mark 16:12f) (possibility) is given.” Consequently, there is The disciples of Jesus vs. the other listeners of Jesus (Luke 8:10) only one true church—called the “remnant”—to The pious Pharisees vs. the other (sinful) people (Luke 18:9–11 All true which all of God’s people belong, even those The 12 (11) disciples vs. the other disciples of Jesus (Luke 24:9f) who are still in “Babylon” (18:4). Nowhere do we The Gentile Christians in Rome vs. the other Gentile believers followers of find a third group beside apostate “Babylon” and (Rom. 1:13) faithful “Jerusalem.” If, on the other hand, one The believing Jews vs. the other (unbelieving) Jews (Rom. 11:7) Christ through confines the “remnant” to a visible church entity, The married Christians vs. the other Christians (1 Cor. 7:10-12) i.e., the Seventh-day Adventist Church, then one The church in Corinth vs. the other churches (2 Cor. 12:13) the ages needs to postulate a much larger body of true The believers vs. other people (unbelievers) (1 Thess. 4:13; 5:6) Christians (“the universal church”), of which The letters of Paul vs. the other Scriptures (2 Pet. 3:16) Adventists (“the remnant church”) are only a may be part.17 To avoid the charge of sectarian exclu- Sometimes, a single person stands over against a sivism, Adventists have followed this route. much larger “remnant.” considered However, in so doing, they have interpreted the part of the “remnant” in a way that seems to conflict with Peter vs. the other apostles (Acts 2:37) the exegetical meaning of the text.18 The sick father of Publius vs. the other sick people of Malta remnant In Revelation 12, the “woman” denotes the peo- (Acts 28, 8f) ple of God, not as individual believers, but rather Paul vs. the other apostles (1 Cor. 9:5) church. in a collective sense as in Gal. 4:26, where Peter vs. the other Jewish Christians (Gal. 2,12f) “Jerusalem that is above” is called by Paul “our Clement vs. the other fellow workers of Paul (Phil. 4:3) mother.” According to John the Revelator, the “woman” is the “mother” of the male child (Jesus) Something very similar also applies to the book as well as of her other children, called “the rem- of Revelation. Here the term hoi loipoí appears nant of her seed” (12:17 KJV) or “the rest of her eight times. At least four of these occurrences offspring” (NKJV, RSV, NIV, NEB). Nowhere have a profane meaning, merely denoting “the does the Apocalypse depict the faithful “remnant others” (8:13; 9:20; 19:21; 20:5). In the other church” as a minority group among the woman’s four instances, the theological meaning of a many other (unfaithful) children. Rather than small, faithful, holy remnant is possible, even standing in contradistinction to a hypothetical though here, too, the translation “the others” multitude of God’s children, the term “remnant” seems quite sufficient to do justice to the mean- points directly to Jesus, the “firstborn” of the chil- ing of the text (2:24; 3:2; 11:13; 12:17). dren of God. In Revelation 12, the dragon (Satan) perse-
WWW.SPECTRUMMAGAZINE.ORG n BIBLE: THE PEOPLE OF GOD 33 cutes the woman who has given birth to the specific denomination. The ekklesia is not invisible male child, who was taken up to God and to his or hidden, neither is it identical to any religious throne (12:5). Then he attempts to kill “the institution. other” children of the woman, i.e., the younger Moreover, the pure and faithful “remnant” can- brothers and sisters of the “firstborn,” in other not be identified with any organized group of words, the faithful followers of Christ (12:17). believers, which always falls short of the mark. No These “remnant” are identical with the 144,000 church is a full representation of the ideal, though saints and the great multitude, respectively, in it may and should strive for it. Whether it actually No church chapter 7 who will enter the New Jerusalem. In belongs to the true “remnant” depends on its faith- short, the “rest” or “remnant” in the Apocalypse is fulness to the word and will of God. As Kit Watts is a full made up of all faithful believers who “obey God’s has put it succinctly in the Adventist Review: “If we commandments and hold on to the testimony don’t act like the remnant, we aren’t the rem- representation [or faith] of Jesus” (12:17; 14:12). nant.”21 A church that does not live like the rem- nant cannot claim to be “the remnant church.” of the ideal, “The Remnant” Today Only those who actually live according to God’s Those who argue in favor of the traditional view revelation will be counted among the holy and though it may on the “remnant church” admit that Ellen White faithful—their self-designation notwithstanding. herself had a broader, more inclusive understand- To the degree in which Adventist Christians actu- and should ing of the subject. While she generally argued ally possess the characteristics of the “overcom- along the lines of her fellow believers, at times, ers,” they may humbly claim to belong to the strive for it. she expressed a more comprehensive view of the universal “remnant church” of Christ.22 remnant. Thus, she can speak of non-Adventists, This view, however, is not self-serving or and even non-Christians, as “faithful ones,” “cho- exclusive. It applies equally to any other church sen ones,” or “hidden ones,” calling them “a rem- striving to be holy and faithful to God. In other nant,” which existed in every age.19 Clearly, words, Rev. 12:17 and 14:12 contain a call to “Ellen G. White appears to use the term ‘rem- every Christian church to follow God’s plan and nant’ to refer to true believers outside the Adven- to be part of the universal “remnant church.”23 tist church.”20 It is the same view that Besides, it is not up to us to determine the “rem- Seventh-day Adventists presented in the 1950s nant status” of other people or groups (cf. John and beyond as their official position. This study 21:21f). has shown that it is also in agreement with the According to the ancient Nicaeno-Constanti- “remnant” theology of the book of Revelation. nopolitan creed (381 A.D.), the church of Christ What other ingredients are needed to call a view possesses four distinct marks or features: it is one, truly “Adventist”? holy, catholic (universal), and apostolic. If one When the Apocalypse uses the symbols of compares these notae ecclesiae with the description of “Jerusalem” and “Babylon,” bride and prostitute, the “remnant” in the book of Revelation, one finds respectively, it presents two diametrically a remarkable agreement between them. In fact, it opposed attitudes toward God and his truth. can be argued that, rightly understood, the notae These find visible expression in two kinds of ecclesiae and the marks of the “remnant” are virtually adoration. While the “faithful” worship God and the same. After all, the “remnant” is united in the Lamb, the “wicked” worship the beast and its Christ (unity), sanctified in the truth (holiness), image. Only in a secondary sense should these global in their outreach and perspective (catholici- characteristics be applied to organizations or ty/universality) and obedient to the authoritative institutions that embody these attitudes. Just as revelation of God and Christ (apostolicity). “Babylon” encompasses more than any particular This view entails two important conclusions. church, “Jerusalem” stands for more than any First, it calls for fuller understanding of what it
34 spectrum VOLUME 40 ISSUE 1 n Winter 2012 means to “keep the commandments of God and every generation—including the last. In my view, the testimony/faith of Jesus.” To relate this phrase as Seventh-day Adventists we would do well to to the fourth commandment and to the manifes- broaden our understanding and presentation of tation of the prophetic gift by Ellen G. White, as the end-time “remnant” in the light of Revela- Adventists have done, may indeed be defended tion’s encompassing view of “the other” children on biblical grounds. Still, it is a rather deficient of God. n interpretation. A study of this expression in the scriptures in general and in the book of Revela- Rolf J. Pöhler has worked as a church pastor, departmental tion in particular reveals the comprehensive director, ministerial secretary, and union scope of these terms.24 Adventists should, there- president in Germany. He is currently fore, continue to explore and unfold the deeper teaching systematic theology at Frieden- implications of what it means to live holy and sau Adventist University. His dissertation faithful lives in today’s world. True “catholicity” is entitled, “Change in Adventist Theolo- includes not only a worldwide missionary per- gy (Andrews University, 1995), and was spective but also an attempt to present the truth printed in two volumes by Peter Lang (1995, 2000). He has in all of its theological implications and contem- published over 250 articles and several books, including Hoff- porary applications. nung die uns trägt on the 28 Fundamental Beliefs. Pöhler is a Second, this approach enables Adventists to popular speaker and has taught at several Adventist Seminaries engage in a genuine dialogue with other Chris- in Europe. See http://www.thh- tians and churches. While there need to be walls friedensau.de/dozentenseiten/poehler A church that to protect the saints from error, and doors that can be shut to keep out unwanted elements, the does not same doors can also be opened to invite others to Selected Bibliography come closer and profit from the perspective Bruinsma, Reinder. The Body of Christ: A Biblical Understanding live like the gained only from within. Instead of locking of the Church. Library of Adventist Theology. (Hagerstown, Adventism into a parochial view of the “remnant MD: Review and Herald Pub. Assn., 2009). remnant cannot church,” this very concept, understood in its bib- Die Gemeinde und ihr Auftrag. Studien zur adventistischen lical setting, may serve to build bridges of under- Ekklesiologie 2. Ed. Gemeinschaft der Siebenten-Tags- claim to be standing to other Christians and people of good Adventisten, Euro-Afrika-Division, Biblisches faith who also strive to live faithfully according to Forschungskomitee. (Lüneburg: Saatkorn-Verlag, 1994). the remnant the light they have. (See also French edition.) Dederen, Raoul, ed. Handbook of Seventh-day Adventist Theol- church. Conclusion ogy. Commentary Reference Series 12. (Hagerstown, MD: This study has taken another look at Adven- Review and Herald Pub. Assn., 2000). tism’s unique self-designation as the “Remnant Johnsson, William G. “In Defense of the Remnant.” Adventist Church.” It was based on the assumption that Review, 14 May 1998, 5. such a reappraisal is needed as well as profitable. Moore, Marvin. Challenges to the Remnant. (Nampa, ID: Pacific How exclusive or inclusive should Adventist Press Pub. Assn., 2008). “remnant” theology be? Some years ago, an arti- Pöhler, Rolf J. “Continuity and Change in Adventist Teaching: A cle in Ministry described the remnant church as Case Study on Doctrinal Development.” Friedensauer open and universal, rather than exclusive, sepa- Schriftenreihe, Series A, Theology, vol. 3. (Frankfurt: Peter ratist, parochial, or sectarian.25 It is my convic- Lang, 2000), 105–109. tion that, rightly understood, the concept of the Provonsha, Jack W. A Remnant in Crisis. (Hagerstown, MD: “remnant church” has clear inclusivist connota- Review and Herald Pub. Assn., 1993). tions inasmuch as it encompasses all the faithful Seventh-day Adventist Encyclopedia. Commentary Reference that make up the universal body of Christ in Series, vols. 10–11. 2nd rev. ed. (Hagerstown, MD: Review &
WWW.SPECTRUMMAGAZINE.ORG n BIBLE: THE PEOPLE OF GOD 35 Herald Pub. Assn.,1996). trine, which presented Adventism to the general public. “Seventh-day Adven- Seventh-day Adventists Answer Questions on Doctrine: An Explanation of tists firmly believe that God has a precious remnant, a multitude of earnest, sin- Certain Major Aspects of Seventh-day Adventist Belief. (Washington, DC: cere believers, in every church…”Seventh-day Adventists Answer Questions on Review and Herald Pub. Assn.,1957); annotated by G. R. Knight. (Berrien Doctrine: An Explanation of Certain Major Aspects of Seventh-day Adventist Springs, MI: Andrews U Press, 2003). Belief. (Washington, DC: Review and Herald Pub. Assn., 1957), 192. 14. See Toward a Theology of the Remnant; cf. Richard Lehmann, “Die References: Übrigen und ihr Auftrag,” in Die Gemeinde und ihr Auftrag, Ch. 4. 1. Johnsson, William G. “In Defense of the Remnant.” Adventist Review 15. Acts 2:16f; 1 Cor. 10:11; 1 Tim. 4:1ff; 2 Tim. 3:1ff; 1 Pet. 1:20; 4,7; (14 May 1998): 5 (Emphasis supplied). Heb. 1:1f; 9:26; James 5:1ff; 1 John 2:18. 2. Bates, Joseph. A Seal of the Living God (New Bedford, MA: By the 16. Lehmann, Richard. “The Remnant in the Book of Revelation,” author, 1849), 45f. Toward a Theology of the Remnant, 97; cf. 91-94. 3. Seventh-day Adventist Church Manual, 17th ed., rev. 2005, 33. 17. See Toward a Theology of the Remnant, 111, 173, and 218–226. 4. Gemeindeordnung/Gemeindehandbuch 1998, 56 (Emphasis supplied). Paradoxically, according to this ecclesiological model, the multitude of true 5. Newsletter of the Adventist Theological Society, Fall 2006, 3. believers are now said to be “scattered” or “diffused,” while the “[little] 6. “The Adventist self-designation as God’s remnant people is based on a remnant” are visibly gathered in one denomination (ibid., 219). historicist reading of Revelation.” Angel Manuel Rodriguez, ed. in “Toward a 18. This may explain the arbitrary distinction between the “remnant” in Theology of the Remnant: An Adventist Eccesiological Perspective. Studies in 12:17 (“undeniably Adventism…the corporate remnant church”) and the Adventist Ecclesiology, vol. 1. (Silver Spring, MD: Biblical Research Institute, remnant in 14:12 (“undeniably a larger group”), an interpretation that pos- 2009), 226; cf. 203–209. tulates two distinct “remnant” churches (Goldstein, The Remnant, 90f.123). 7. Rodriguez, Toward a Theology, 180 (“Almost by necessity”); Kim 19. Rodriguez, Angel M. “The Remnant People of God in the Writings of Papaioannou, “The Remnant,” Adventist World, June 2010, 18f (“By defini- Ellen G. White.” Toward a Theology of the Remnant, 181–199, esp. tion”); and Erhard Biró, “Du sollst ein Segen sein,” Adventist World, July 196–198 (cf. 223f); and idem, “The Remnant and the Adventist Church,” 2011, 12f. unpubl. MS (2000, rev. 2002), 18–22. 8. Goldstein, Clifford. The Remnant: Biblical Reality or Wishful Thinking? 20. Rodriguez, in Toward a Theology of the Remnant, 223f. (Boise, ID: Pacific Press Publishing Assn., 1994), 78f. “Can a cold, dead, 21. Watts, Kit. “The Remnant is as the Remnant Does,” Adventist asleep church be the remnant? Or one filled with legalism, worldliness, Review, 3 September 1992, 5. divorce, adultery, and sexual misconduct? Or one that doesn’t live up to the 22. Lehmann, Richard. “Die Übrigen und ihr Auftrag,” Die Gemeinde standards the Lord has given it?...Of course it can!…the Adventist church und ihr Auftrag, 98–101 (cf. idem,“Die ‚Übrigen‘ und ihr Auftrag,” Glauben remains the remnant church, if for no other reason than that it alone pos- heute 2010 (Lüneburg: Advent-Verlag, 2010f), 68–69. sesses the remnant truth. No matter how many child-molesters, libertines, 23. “Die Überzeugung der Adventgemeinde, dass sie den eschatologis- hypocrites, fanatics, or other unconverted degenerates suck the power and chen Überrest bilde, ist nicht exklusiv; sie stellt vielmehr einen Ruf an alle spirit out of the body, we are still corporately the remnant because we alone Kirchen dar, dem göttlichen Plan zu folgen, der die Bildung eines treuen have the remnant truth” (77f.98). Überrestes am Ende der Zeiten vorsieht.” (Richard Lehmann, ibid., 101) 9. Dybdahl, Jon. Adventist Review, 9 May 1996, 14. 24. The early Sabbatarian Adventists had a quite comprehensive view of 10. “Die Wahrheit in Demut sagen.” Interview mit Bert B. Beach, these characteristics. To them, they encompassed both the Old Testament AdventEcho, January 2007, 20. (“the commandments of God”) and the New Testament (“the faith/teaching 11. Die Gemeinde und ihr Auftrag, 1994, 101. of Jesus”) in their entirety. Interestingly, Ellen White herself never related her 12. For a discussion of these alternate views, see Frank Hasel. “The Remnant prophetic gift to the “testimony of Jesus” in Rev 12:17; see Angel M. in Contemporary Adventist Theology,” Toward a Theology of the Remnant, Rodriguez, “The ‘Testimony of Jesus’ in the Writings of Ellen G. White,” in 163–172; and Angel M. Rodriguez, “The Remnant and the Adventist Church,” Toward a Theology. 227–243. unpubl. MS (2000, rev. 2002). http://www.adventistbiblicalresearch.org/rem- 25. Calarco, Santo. “God’s Universal Remnant,” Ministry, August 1993, nantSDAchurch.htm The development of the Adventist “remnant” theology is 5–7,30. traced by Rolf J. Pöhler in Continuity and Change in Adventist Teaching: A Case Study on Doctrinal Development. Friedensauer Schriftenreihe, Series A, Theology, vol. 3. (Frankfurt: Peter Lang, 2000), 105–109. 13. This view was first proposed in the 1950s in the book Questions of Doc-
36 spectrum VOLUME 40 ISSUE 1 n Winter 2012 DISCUSSED | doctrine, disfellowship, Adventist vs. Christian, Odysseus, Ellen White, Great Disappointment, faith culture
The Angry Believers | BY LOREN SEIBOLD
We had fed the heart on fantasies, The heart’s grown brutal from the fare; More Substance in our enmities, Than in our love…” —William Butler Yeats, “The Stare’s Nest by My Window”
t appeared he’d put much effort into the presentation, for he had a lengthy list. As he read off my offenses to the church I Being nice, board—ideas he adjudged heretical, frac- tured bits of sermons that when rearranged and decontextualized made me sound like an it seems, infidel or a fool, minor omissions that loomed far larger than any of my accomplishments— is of less I could feel his anger: a steam boiler without leaders in an attempt to save their own inchoate a check valve, the fire blazing. conception of the faith. Oddly, we don’t seem to consequence It is (and I am reluctant to say it) the one know what to say to these people, or what to do thing that causes me to doubt the validity of the with them. Some congregations mistake their than being Christian religion. Questions about doctrines spleen for zeal and put them in positions of lead- don’t unsettle me, nor the Bible, its origins or ership. Because they claim to be the keepers of right. teachings, nor eschatology; not the church struc- our distinctive beliefs, others regard them as a ture and leadership, nor concerns about use of source of evangelistic energy or doctrinal tithe or manner of worship, nor even that there accountability. are sinners in the church. What causes me doubt For what offenses have you seen a church is that Christian congregations are too often fis- member disfellowshipped? Moral problems. Fam- siparous, discordant places, nursing people who ily problems. Believing and teaching heresies, or are seemingly unaffected by the kindness and openly disbelieving truths. But have you ever gentleness of Jesus in whose name they gather. seen someone who was sexually moral and doc- There are many lovely Christians, of course. trinally correct disfellowshipped because he or And I suppose we shouldn’t be surprised that she was unkind, critical, manipulative, and kept there are unlovely ones. I do, however, wonder if the church in a constant state of pain? there is something about our particular faith cul- I didn’t think so. Neither have I. Being nice, it ture that nurtures a set of people who feel justi- seems, is of less consequence than being right. fied destroying their fellow believers and church My antagonist at the church board meeting
WWW.SPECTRUMMAGAZINE.ORG n bible: the people of god 37 felt that way: “We’re always talking about being we can make, some work we can do, that will a happy church. But Jesus came to bring a sword, make him keep his promise. We have supposed not peace. There’s no point in getting along if it has to do with the purity of our beliefs, or our we’re allowing heresy to grow and neglecting the soul-winning ardor, or for the character of Christ We Adventists truth we’ve been called to.” to be at last perfectly reproduced in us. But no Why does the Seventh-day Adventist church matter how hard we’ve tried, we’ve apparently were have so many angry believers? not yet met his expectations. The ironic consequence has been a diminu- disappointed, tion of Christianity among us. We’ve stripped rom the start, our movement was not faith down, not to Christian basics, but to and for about rediscovering basic Christianity, Adventist distinctives. What we present in evan- F but detailing innovations upon it. To gelistic meetings (and no matter what happens in a century and this day the innovations outshine the our universities, it is the evangelists, not semi- basics. Too many Adventists, if asked what they nary academics, who are our church’s systematic a half we’ve believe, would first volunteer the Sabbath, theologians) is a sort of baroque improvisation healthful living, judgement, or the imminent on Christianity. Jesus and his love is fare for our taken upon return of Christ before mentioning grace, mercy, children; in adult theology, we take the main love for others, and simple kindness. As I heard body of Christian belief for granted, while we ourselves the one of the saints say, “I’m so sick of hearing tailor fashions to decorate its corpse. about grace. It is just an excuse not to hold peo- So it is by a spiritually superficial and often responsibility ple accountable to our distinctive truths.” quite personalized set of criteria that some of us I don’t think it was always this way. When define orthodoxy. There isn’t space, or time, or for Jesus’ not you read about the Millerites, about the shouts need, to insist that Christians be kind and just in of joy when coming home from the all-night our dealings with one another like Jesus was. We showing up prayer meetings, I have to believe that God’s assume, perhaps, that the already-Christians we grace flourished among them. evangelize know all that. But whether they do or when we But disappointment changes people. After not, we too often sideline basic goodness in 1844 a few said, “Well, I guess we were wrong favor of fealty to our more peculiar teachings. expected him. to set a time for Jesus’ return,” and continued And so believing becomes more important on in their Christian walk. Others, though, than being. A pious presentation of oneself more evolved an alternative diagnosis: we weren’t important than deep goodness. And rightness right enough. If we just try harder—add the Sab- more important than relationships. bath and the levitical food laws, get rid of our jewelry—Jesus will return. I remember a conversation with a child whose ’m not sure organizational psychology is parents were divorcing. “Maybe it’s my fault,” she enough to explain it, though. We have to said. “Maybe if I had been more obedient…” It I search right at the heart of how we as a was, I knew, her mother’s incessant harping, her church regard spiritual truth. father’s wandering eye. But she was reluctant to Some years ago a pastor friend told me this hear my reassurances. She wanted to believe it story. A member of his church had been convict- was her because then she might be able to alter ed of child sexual molestation. After his release her behavior and bring her parents back together. he returned to church, and the leaders weren’t We Adventists were disappointed, and for a sure what to do about him. They finally assigned century and a half we’ve taken upon ourselves one person full time to trail the resident the responsibility for Jesus’ not showing up when pedophile whenever he was in or around church. we expected him. There must be some changes You’d think this would tend to abash one.
38 spectrum VOLUME 40 ISSUE 1 n Winter 2012 Not this man. The other passion of his life was the evil of guitars in worship. He would stand to his feet at the appearance of a guitar and SHUTTERSTOCK.COM denounce the musician, the pastor, the entire church for their sin. The relative weight of his own behavior over against guitar music never seemed to occur to him. Something horribly hurtful to another human being felt less conse- quential to him than a matter of personal taste. Hypocrisy is an ad hominem accusation, disal- lowed in formal argument. But it is an inescapable judgment in religion because reli- gions claim that believing what they ask you to believe will make you a better person. That’s why skeptics chortle when Jimmy Swaggart is caught with a prostitute; it confirms their suspi- cion that Christianity is merely talk. And can hich is why I’ve come to sus- you blame them? Don’t they have the right to pect that most of this anger expect Christian actions from those who claim isn’t really about theology at to have the goods? W all. I posit a mechanism, facili- I admit this was a surprise to me when I was tated by our church culture and the way we have We’ve younger—when the most confident, conserva- traditionally related to our distinctive beliefs, tive pastor in the conference, the pastor who that allows a person to transfer his pain within to stripped faith was always on the pedestal at workers’ meet- anger at others. ings, was expelled for a pattern of moral mis- I call it the “at least I” rationalization. down, not behavior. At the time I found it nearly A man who’d had a horrible marriage, whose incomprehensible; I had supposed, I think, children hated him, and who admitted to dal- to Christian that if someone claimed the theological high liances, was one of his fellow believers’ harshest ground, I could take his life as an example. critics. “I may have had a bad family life,” he basics, but to When I saw the self-righteous fall, I was admitted, “but at least I stand strongly on the shocked, and at times, I’m ashamed to say Adventist truths. Unlike the rest of you who Adventist (depending on how annoyingly self-righteous compromise for the sake of being nice.” By his they had been), evilly schadenfreudian. standards, he was exemplary, in the food he did- distinctives. After some years in the church, I’m less sur- n’t eat and damned others for eating, the jewelry prised. For when you place the essential things he didn’t wear and criticized others for wearing, last, and the details first—when you put up the and his thoroughgoing obsession with true doc- trim without foundations and walls—strange trine and the end-time events that too few others things happen. It creates a sort of upside-down seemed to share. But his children still hated him spiritual identity that lets one dodge one’s own and had fled the church at the first opportunity, deep pain and fear, and instead externalize it and very few other people wanted to be around as others’ lack of sound doctrine. One’s own him, either. indisciplines, doubts and degeneracies are far Because I’m not a psychological profession- too heavy a burden to bear, and it is much eas- al, I am pushing through deep brush here. ier to subscribe to a set of beliefs (and boost Still, even though I can’t support it but anec- your self-esteem by noting those who don’t) dotally, I’ve seen it too often to doubt it. Every than to take on one’s whole screwed-up life.
WWW.SPECTRUMMAGAZINE.ORG n BIBLE: THE PEOPLE OF GOD 39 experienced pastor will tell you that you can beyond the sirens’ voices. usually make a correlation between a person’s Some well-meaning Christians find the world anger at the church, pastor, or fellow believ- just that frightening, and so they want to tie ers, and difficulty in his personal life. The everyone to the mast with themselves, to stop church (and by extension, the pastor and the ears of the whole church. They don’t under- church leaders) is almost tailor-made as the stand that some of us don’t have their fear of sail- ideal target for projected emotion. ing onto the rocks. My friend’s rules keep him Here’s a bit of advice I wish I’d known when from his temptations, but his temptations aren’t I was young, and I now offer it to young pastors: mine. Not only do I not have his particular If someone’s emotional reaction is out of propor- weaknesses, I have the added advantage of tion to their stated reason for being upset, then understanding and having accepted God’s grace. Our denomina- the stated problem isn’t the problem. It may be While I try hard to please God in my beliefs and a component of it, it may affect it, but it isn’t it. behaviors, I know that God forgives my sins, tion is home to The man who says hateful things about you which is why I don’t need to be obsessed with because of your interpretation of the nature of marking out that line between right and wrong some of some Christ is troubled by something quite other than as finely as my friend does. incarnation theology. The woman who spits It seems to him, though, that he’d have an of the most venom about whom you let teach a Sabbath easier time of it if he could apply the prophylac- School class really isn’t drawing from a cistern of tics that protect him from spiritual and emotion- knowledgeable concern about church standards. Dig a little al breakdown to all of us. That he can’t is, I deeper, and you’ll find something more personal, think, a major source of his anxiety. His expecta- Adventists something unspoken, perhaps shameful—for tion that everyone else conform to his convic- their anger says much more about the content of tions shows he’s not just wrestling with his own and shallowest their character than about the content of their conscience, but trying to enforce a zone of con- complaints. trol that would stabilize him in his own spiritual followers of I have a friend whose pre-Christian life was unsteadiness. marked by bacchanalian excess. Christianity As a consequence, he resorts to that rather Jesus Christ gave him a reason to bring himself into subjec- weak accusation of disloyalty to church doc- tion and the power to achieve it. He is a better trine—the last refuge of the spiritual coward—to in all of man now than he used to be. But he still seems damn others and justify himself. frangible, and that’s probably why he clings to Christendom. the spiritual attitudes that originally fastened him t appears, then, that we human beings are into a safe place. One gets the sense that unless capable of shuffling our neuroses here and his life is operated cautiously, the bearings will I there around our lives, defining them in reli- seize, the gears disintegrate. He finds threaten- gious terms and applying them self-protec- ing the suggestion that one can trust one’s life to tively as needed. The only possible protection we spiritual principles rather than a precise list, and have against such dysfunction are those central he wants to tie everyone down with the same Christian values like grace, patience, kindness, bonds that he finds so protective. peace, which I would argue are more important In Homer’s Odyssey there’s a story of even than the Sabbath and the events preceding Odysseus having to sail past the sirens, mermaids the second advent, more important than diet and who sang so beautifully that they lured sailors’ dress and Ellen White, more important even than ships onto the rocks. Odysseus fills the ears of the whole Seventh-day Adventist church. his crew with beeswax so they can’t hear the I asked a Sabbath School class once, tempting voices and has the crew bind him to “Which is it more important to avoid: pork or the mast and not release him until they are war?” I couldn’t get a direct answer. “Both,”
40 spectrum VOLUME 40 ISSUE 1 n Winter 2012 most said; “So, equally important?” “No,” a few conced- starved, these fanatics seem oblivious to the dissonance ed, war is sometimes necessary, but there’s never an between their words and their behavior. excuse for eating pork. For too many years, too many have tacitly accepted Again, that confusion of the impossibly huge and conse- that knowing Adventist truths excused us from behaving quential with the personal but manageable. Not eating pork like Christians. Ellen White (in one of those passages is easy. Taking in the pain of the tens of thousands of inno- that doesn’t get quoted by The Always Right) observed cent civilians killed in Afghanistan and Iraq (think about it in her day: babies with burned flesh and severed limbs) and opposing the quasi-patriotism that fuels that vile machinery is much Many take it for granted that they are Christians, simply because harder. The answer “both” may be correct, but it won’t do they subscribe to certain theological tenets. But they have not for practical living. We can’t hold on to too many important brought the truth into practical life…Men may profess faith in things at once without dropping the heaviest of them. the truth; but if it does not make them sincere, kind, patient, for- A friend’s daughter was told to study for her algebra bearing, heavenly-minded, it is a curse to its possessors, and test after supper. She hates algebra. When her mom through their influence it is a curse to the world.3 came to check on her an hour later, the girl was clean- ing her room. “Why aren’t you studying?” her mom It is a startling claim that truth can become a curse. Yet in demanded. “You’re always telling me I should clean up the phalanx of the self-righteous that is precisely what has my room,” the daughter replied. “And now you’re upset happened. Our de nom ination is home to some of some of with me for doing it?” the most knowledgeable Adventists and shallowest follow- When we don’t make good distinctions between things ers of Jesus Christ in all of Christendom—which means this of value, we spend our time and energy on those that is work we must do, and quickly. Because prophecy cause us the least pain. And so we shouldn’t be surprised notwithstanding, North American Seventh-day Adventism that there are Christians who are angry fanatics about is on its way to becoming a footnote in Christian history. secondary things, while thoughtless about primary ones— If we are ever again going to be of value to the world, if and that’s hardly an original observation.1 ever the best of our message has a chance of reaching all the people we hope to reach, we will have to return to the n 1763, Scottish writer Tobias Smollett set out on teachings and the behavior of Jesus, and especially this one: the traditional gentleman’s Grand Tour of the “They shall know you are my disciples, by your love for I European continent. At Boulogne he observed one another.”4 n cloaked Catholic devotees, religious fanatics whose piety didn’t impress him. He journaled, Loren Seibold is a pastor in the Ohio Conference, and the editor of Best Practices for Adventist Ministry (a NAD newsletter For my part, I never knew a fanatic who was not an hypocrite at for pastors). He is also a monthly columnist on the bottom. Their pretensions to superior sanctity, and an absolute Spectrum website. conquest over all the passions, which human reason was never yet able to subdue, introduce a habit of dissimulation, which, like all other habits, is confirmed by use, till at length they become adepts References: in the art and science of hypocrisy. Enthusiasm and hypocrisy are 1. “Woe to you, teachers of the law and Pharisees, you hypocrites! by no means incompatible. The wildest fanatics I ever knew were You give a tenth of your spices—mint, dill and cummin. But you have real sensualists in their way of living, and cunning cheats in their neglected the more important matters of the law—justice, mercy and dealings with mankind.2 faithfulness. You should have practiced the latter, without neglecting the former.” Matt. 23:23. The old coot nailed it: a confusion about what is impor- 2. Tobias Smollett, Travels Through France and Italy, about 1760. tant leaves room for an astonishing self-righteousness that 3. The Desire of Ages, pp. 309–310. not infrequently issues forth in an equally astonishing 4. John 13:35 hypocrisy. But like an anorexic unable to see her body as
WWW.SPECTRUMMAGAZINE.ORG n BIBLE: THE PEOPLE OF GOD 41 spirituality
42 spectrum VOLUME 40 ISSUE1 n winter 2012 WWW.SPECTRUMMAGAZINE.ORG n spirituality 43 DISCUSSED | Roger Oakland, Ray Yungen, dispensationalism, John Witcombe, Christian meditation, spiritual formation, apostasy, Walla Walla University
The Great “Spiritual Formation” Kerfuffle | BY DAVID E. THOMAS
ver the past few years in the Adventist com- ing that certain people are secretly (or not so secretly) infil- munity, the phrase “spiritual formation,” trating church ranks with various forms of great wrongdo- O long used in other Christian communities ing. In particular, it is said that “spiritual formation” is really but, by comparison, only recently used a code word for the surreptitious infiltration of mysticism within Adventism, has come to be very well known. When (in most places, this word remains rather undefined) and it first came into use, it connoted some very good things, even Satanism. Behind the scenes there is believed to be a namely that Adventists were beginning to realize that the great conspiracy involving a long laundry list of people and internal, spiritual dimension of humans, if it was to do well agencies, including a host of Adventist leaders and educa- and grow in good ways, needed some deliberate and care- tors, who are conspiring together to achieve these diaboli- ful tending—“forming”—rather than being left to grow as cal ends. The greatest fear is that if one gets involved with best it could on its own. It can also be said that this phrase, spiritual formation, the devil will gain access to the inner when it first came into use, carried with it the understand- sanctum of life and will hypnotize a person without their ing that other Christian communities were more advanced even knowing it. Even the very elect are cautioned to than we in terms of knowing how to deliberately care for beware lest they be deceived. Astonishingly, and very cun- the inner person. The appearance of this phrase in the ningly, the key avenue for the devil to perpetrate his midst of Adventism signaled a joy at this new realization as designs is thought to be by way of devotional exercises well as a willingness to study and learn from the experience themselves. Even the simple act of sitting in silence while of other Christians by exploring and experimenting with meditating is feared as a possible avenue for the devil. ideas that were not deemed to be contrary to the Bible. For What are we to make of all this? Are these fears legiti- a number of years, this concept of deliberate spiritual for- mate? Are they well founded? Is there really a great con- mation grew happily within the Adventist community, spiracy overtaking us? Should we all be alarmed and run for receiving more and more attention in churches, but partic- cover? Or is this the latest form of eschatologically-driven ularly in educational institutions where things of a spiritual frenzy that periodically overtakes Adventism, the latest nature were taught.1 manifestation of eschatomania? These are the questions At the present time, however, the term “spiritual forma- that offer themselves up to us for consideration. On a tion” signals something very different. In a rather short personal note, I must admit that until quite recently, I had time, it has come to be a highly controversial, even toxic little interest in the growing kerfuffle. But because the phrase, signaling the very worst of things churched people congregation I am part of and the place I work got all could imagine. Spiritual formation has become a touch- embroiled in the issue, by force of necessity I have had to stone for great suspicion and hostile interchanges. Letters go investigating in an attempt to discover what this is all full of hostile language,2 bearing damning, unsubstantiated about.3 The discoveries have been quite amazing and, to be allegations against individuals and institutions are being frank, in some ways quite disheartening. sent through the mail and over the Internet. One letter, One does not have to read long into the disturbance written by a certain Lois Kind of College Place, WA, has surrounding spiritual formation before encountering the now gone viral. Books and articles are being written alleg- names of two gentlemen who appear to be at the bottom
44 spectrum VOLUME 40 ISSUE1 n winter 2012 of the whole matter. Their names are Ray Yun- As time progresses, Roger realizes that the gen and Roger Oakland. These two gentlemen Christian church is heading down a dangerous currently collaborate in the operation of an road of apostasy. He comes head-to-head with organization known as Lighthouse Trails Pub- Christian leaders whom he learns are guiding lishing,4 which also has a research branch known believers toward a one-world religion via the as Lighthouse Trails Research.5 Roman Catholic Church, through mysticism and The greatest Consider Roger Oakland, a man who has the emerging church. quite a life story to tell. He began his profession- The cost of telling the truth and warning the fear is that if al life as a biologist and atheist who had a lot of church is high for Roger Oakland. Within his problems in early adulthood, but some hard own denomination, Calvary Chapel, he begins to one gets experiences brought him to belief in God after see signs of spiritual deception. He works tireless- which time he took up an active life of faith. For ly to teach and warn about the coming apostasy. involved with a long time, Oakland was associated with the Eventually, he realizes that both he and his mes- Calvary Chapel movement, a movement found- sage are being rejected by leaders of the move- spiritual ed by Pastor Chuck Smith that today boasts ment that he tried to support for so many years.6 some of the largest megachurches in the nation. Yungen’s origins and early associations, on the formation, the A little time spent studying Smith and his ideas other hand, are a bit more obscure, but he also will be enough to reveal that he is quite extreme tells a rather dramatic life story. On his website devil will in his dispensationalist ideas, several times pre- it is said of him that he is an “author, speaker and dicting the time the rapture was to take place, research analyst [who] has studied religious gain access to as well as making the repeated assertion that the movements for nearly twenty five years.”7 This generation alive in 1948 (the year of the estab- work he began after an “escape” from the Mason- the inner lishment of the nation of Israel, something of ic order where he claims to have once taken great significance to dispensationalists) would be blood oaths to the effect that he would be killed sanctum of life the last generation before the rapture. The fact if he ever tried to leave. Yungen bills himself as a that Oakland was for a long time part of the Cal- researcher of religious trends and movements, and will vary Chapel movement testifies to the fact that and he operates a ministry of his own called he is sympathetic to this kind of strident dispen- “Time of Departing Ministries.” This title is illu- hypnotize a sationalism. Because of his newly developed minating in that it provides a window into the ideas about spiritual formation, Oakland had a fact that Yungen, like Oakland, is also a dispen- person without rather dramatic falling away from Calvary sationalist who lives in the shadow of the imma- Chapel, and he now travels the nation and the nence of the secret rapture. He makes himself their even world speaking and teaching. He has a remark- available as a speaker who focuses particularly on ably long list of travels and presentations and evidence he deems to be indicators of the imme- knowing it. publications to his credit. diacy of the rapture. A major indication would Some specific description of what drives him be a “falling away” of the Christian church into onward is helpful. What follows is a description some kind of idolatry. taken from one of his websites. Through his Along the way, Yungen made a discovery that research, he finds a connection between evolu- has become the driving force in his ministry. He tion and the New Age. He discovers that multi- discovered eastern mysticism, which he links to tudes of people are rejecting the idea of a Satanism, and he also discovered that this mysti- Creator God and replacing it with an impersonal cism is now sweeping into the church in the west- pantheistic “God.” Much to his alarm, Roger ern world at an alarming rate. This invasion is
HTTP://SPIRITSREVEALED.COM/PHOTOALBUMS/DEMONS/ learns that New Age concepts, such as this evo- perceived to be so massive it has all but totally lutionary “God,” are being absorbed into main- absorbed Yungen’s attention and interest. In fact, stream Christianity. his signature piece of writing is a book titled A
WWW.SPECTRUMMAGAZINE.ORG n spirituality 45 Time of Departing, which is described as being “a revealing discovered by Oakland and Yungen find its way into Adven- account of a New Age spirituality that has infiltrated much tism?” The answer begins with the discovery that in 2007, of the church today. [He] exposes the subtle strategies to while doing some of his research looking for apostasy, Oak- compromise the gospel message with Eastern mystical prac- land happened upon an article put out by the Adventist tices cloaked under evangelical terminology and wrappings.”8 News Network (ANN) reporting (at the time, this was seen While I suspect it was Yungen who first discovered and to be good news!) that spiritual formation was getting described the infiltration of mysticism into the church and increased attention and focus at the SDA seminary and in the subsequent falling away of the church into apostasy, I local churches. Interpreting this news in light of the opinions cannot be sure of this. But what is certain is that, at some he and Yungen had formulated, Oakland sounded an alarm point, Yungen and Oakland discovered each other, shared telling the world that now Seventh-day Adventists were their ideas, and forged some kind of partnership that has falling for the deception, too. In a long and rather detailed infused this whole issue with considerable life. They say of article on his website, Oakland laid out the particulars, even themselves that in the year 2000 they “learned that a listing the particulars of various classes and their numbers mantra-style meditation coupled with a mystical spirituality and contents. He opened his piece with the following: had been introduced to the evangelical, Christian church and was infiltrating youth groups, churches, seminaries, In 2007, Lighthouse Trails posted an article titled, “Church Congre- and Bible studies at an alarming rate.”9 In consequence, by gations Increase Focus on ‘Spiritual Formation.’” The article, the spring of 2000, they had begun Lighthouse Trails Pub- released by Adventist News Network, showed how the emphasis of lishing “with the hope of exposing this dangerous and per- contemplative/spiritual formation was moving into the Seventh-day vasive mystical paradigm.”10 Adventist organization. The article stated that “this subject [spiritual The writings of Yungen and Oakland make it very clear formation] is receiving serious emphasis in Adventist institutions, as that they are entirely convinced they have stumbled upon well as in local congregations.” The following Lighthouse Trails the great apostasy of our time, one that others have simply research reveals that the Seventh-day Adventist Theological Semi- missed largely because they have not been careful enough nary at Andrews University in Berrien Springs, Michigan, is pro- in their research, and one that is likely to bring us to the moting contemplative spirituality (i.e., spiritual formation) through a end of the age. They write, “As we learned more about new concentration in their Doctor of Ministry degree program. An contemplative spirituality (also known as the spiritual for- October 2009 Andrews newsletter put out by Kenley D. Hall mation movement), we came to realize it had entered the (Andrews DMin Project Coach) explains that “Discipleship and church through a number of avenues—Willow Creek, Pur- Spiritual Formation” and “Youth and Young Adult Ministry” will pose Driven, and the emerging church just to name a few begin in February 2010.14 of the more prominent ones.”11 The intensity of Oakland and Yungen’s investment in this Interpreting this article in light of the opinions he and Yun- issue is evidenced by the fact that they name names, listing gen had formed, Oakland sounded the alarm. Adventists educational institutions and seminaries that they believe are were also falling hook, line, and sinker into the growing at the forefront of disseminating the apostasy.12 The list is apostasy. Though he appears to have no sympathies both long and impressive and involves all kinds of significant toward Adventism, Oakland apparently felt honor-bound people and institutions.13 They also have a list of safe to point to what appeared to him to be more evidence that schools. And they have a list of publishers who are leading the world is falling away from God. And somewhere, the way into apostasy. Between the two of them, Oakland somehow, some Adventist, apparently while doing some and Yungen have managed to create something of a stir in research of his or her own, happened upon Oakland's the evangelical world. How big a stir is a matter of opinion, statement, and the connection was made. but they have created enough of a stir that they are now out I am not sure there is any way to discover which Adven- on their own, working hard to be heard in every quarter pos- tist may have been first to make this connection, but John sible and apparently earning a living while doing so. Witcombe, currently a pastor in the Oregon Conference, is With this background information now in hand, the obvi- one likely candidate. As far back as 2008, just one year ous question becomes, “How did this fear of a great apostasy after Oakland sounded the alarm about Adventism, Wit-
46 spectrum VOLUME 40 ISSUE1 n winter 2012 combe was well informed about Oakland and fire with him at a very deep level. Yungen’s formulations. In several emails directed As an outgrowth of his great concern, to people at Walla Walla University, on the Howard has written a privately published book, occasion of the university inviting Tony Campo- The Omega Rebellion,17 that has turned out to be lo to campus to speak about caring for the something of a blockbuster. There is no way to downtrodden, Witcombe exhibited a determina- tell from the title page who published the book, tion to have the university rescind the invitation but, however that happened, the book was because, he insisted, Campolo was into “center- picked up and distributed by the Review and ing prayer,” a major element in the apostasy Herald Publishing Association, the official press which Witcombe was concerned would be of the SDA Church. How this came about is not taught to students if Campolo came on campus.15 currently public knowledge, but the effect of the The emails exchanged indicate that Witcombe action was to put the book on display in a host There is a was very well informed about the ideas of Oak- of Adventist Book Centers where it was discov- land and Yungen, quoting from them quite ered and purchased and read by many of the very great fear extensively. The other quotations in the emails faithful. How many copies were originally print- indicate Witcombe had done extensive research ed is not known, but what is known is that it that the into the matter of this proclaimed apostasy, and found enough of an audience that the first print- he even took the time and trouble to listen to ing sold out, and there is anecdotal evidence that spiritual forma- the Campolo lectures and transcribe some por- a second one is in the offing. tions that he claimed proved some on campus to Rick Howard’s book is quite an interesting tion apostasy be disingenuous.16 Whatever the case, it is quite read, and it has created a massive stir in Adven- clear that the fear of spiritual formation apostasy tism. It is a highly impassioned appeal to readers is taking over in Adventism came from individuals who had to have nothing to do with “spiritual formation” become acquainted with the opinions and lest they be handed over by God to the devil Adventism reports of Oakland and Yungen, in Witcombe’s who could then mass-hypnotize them without case as early at 2008. their even knowing it.18 There is a lot of “all-or- by leaps and The grave concern voiced by Witcombe and nothing” language in the book, language that others about Adventists falling into spiritual allows for almost no nuance at all. For example, bounds, but apostasy sputtered along for a number of years Howard’s book is highly sectarian, proclaiming until it received a huge infusion of oxygen, care the SDA Church to be the only true remnant, I simply of Pastor Rick Howard, who has now become a with all other forms of Christianity being apos- major player in this scenario. Rick Howard is a tate and therefore dangerous. He sees no possi- do not see it. friendly, affable, and gentle man who has been in bility of anything of spiritual value being found pastoral work for over thirty years, working in non-Adventist sources or communities. mostly in the central and the northeastern parts Howard contends that any use of non-Adventists of the United States. Like Oakland and Yungen, speakers or authors is dangerous because it could Howard has a rather interesting life story to tell. readily lead to deception, particularly through One part of the story that is particularly com- spiritual formation learned from non-Adventists. pelling involves his rather agonizing and difficult He links spiritual formation with Satanism, with search for something to hold on to in life, some Catholicism, and with many other forms of truth. That search took him, for about five years, apostate religions. To help him make his point, HTTP://SPIRITSREVEALED.COM/PHOTOALBUMS/DEMONS/ into some systems of thought that advocate and Howard relies heavily on carefully chosen Spirit teach transcendental meditation. It is from this of Prophecy quotes (most of them come from experience that Howard speaks with a great the book Early Writings), some of which are sense of urgency, picking up on the opinions of repeated multiple times in his book. Hidden Yungen and Oakland, ideas that clearly struck behind the whole scenario is the idea of a very
WWW.SPECTRUMMAGAZINE.ORG n spirituality 47 big conspiracy that is moving us all very rapidly to the very to thriving can be found. The assessment of Scripture is quite end of things. All in all, the alarm factor in Howard’s book the opposite, to the effect that the human heart is “deceitful is very high, something that those who have read it have and desperately wicked” (Jer. 17:9). Because sin has tarnished easily taken into themselves. And, in truth, if Howard is human nature, human thriving comes from self-denial, self- correct, we all ought to be quite alarmed, for the Devil is discipline, from those involvements that bring about internal about to ring down the curtain of time upon our heads.19 transformation after the likeness of Christ. At least part of the fervor among the above-mentioned people who are so concerned with what they call mystical meditation and the hat are we to make of all this? Is all the like, is the sense that the church has simply not heard them, alarm warranted? Are all these alarmed or is actively ignoring their concerns. Perhaps some recogni- W people right? My own studied opinion is tion of the legitimacy of their concerns would help tone that Yungen, Oakland, Witcombe, and down the fervor to more understandable levels. I say, again, Howard are onto something quite worthy of our concern in their concerns are not unfounded. Christians need to pay that the type of meditation they speak of is undoubtedly attention to their strident calls. invading western Christianity at a very rapid rate. This new At the same time, I think it must be said that those who paradigm for spiritual expression is sweeping in all over the are almost frantic about some kind of Adventist slippage place. At its foundational level, this new spiritual paradigm into mystical meditation and the like have way overplayed proposes a radically different ontology (concept of grand the issue, at least at the present time. There is a very great reality) than does the older Protestant paradigm. A key fear that the spiritual formation apostasy is taking over component has to do with the human self. Under the old Adventism by leaps and bounds, but I simply do not see it. paradigm, the human self was corrupted by sin and there- Where are the institutions teaching transcendental medita- fore not worthy of trust. It had to be denied, held down, tion? Where are our leaders teaching the use of mantras? put under discipline if people were to thrive. People were Where are the churches divided over the fact that some admonished not to measure or test themselves by things leader is trying to teach people to enter into what Rick internal to themselves, but were to measure life by compar- Howard calls “the silence”? Where are people trying to ing themselves to something more external, like a “Thus engender altered states of mind? I have yet to have a single saith the Lord.” Under the new system, the view is substantiated instance reported to me, which suggests quite reversed, maintaining that the path to human thriving is, in strongly that there is a lot of fear and even frenzy, but fact, to be found inside the human self. People are told to there is nothing to substantiate it. After all, the kind of look deep into themselves in order to discover whatever meditation that is inveighed against is not something that remnants of a pristine self they can find. Then they are to is achieved surreptitiously nor by accident. People do not unbridle and remove all things that burden their keenest just fall into transcendental states of mind, and using the inward passions. This trusting and unbridling of self is words “spiritual formation” does not produce such things. deemed to be the pathway to the “real you.” It is even per- Altered states of mind come via deliberately acquired medi- ceived to be the pathway toward God. The self becomes tation skills. And these are simply not being taught, cer- autonomous and prime. tainly not in substance, in the Adventist community, not I suppose that it is a matter for open and frank discussion even by Jon Dybdahl, who is at the focus of this controver- as to whether or not the journey into ourselves in search of sy because of his book, Hunger.20 some contact with the divine is something fit for Christians. Rather, the kind of spiritual formation that is being My own opinion is that it is not. My own opinion is that taught falls much more in line with what Rick Howard Christian meditation should be something active and himself observes when he writes, “Remember, many of the focused on things that pertain to God, things outside of our teachings included within the model of spiritual formation selves (I would certainly allow for some personal introspec- are good Christian concepts. It is the learning and practice tion, however). After all, from a Christian perspective, the of contemplative21/mystical prayer, which leads to altered doctrine of sin, if it is at all robust, does not see the inner states of consciousness and the supernatural experience of dimension of humans as a place where truth and a pathway the silence…that is the idolatrous teaching we are expos-
48 spectrum VOLUME 40 ISSUE1 n winter 2012 ing.”22 Rick Howard goes on to say that “Spiritual forma- 5. The Lighthouse Research website is http://www.lighthousetrailsre- tion enthusiasts…distort the accepted meaning of contem- search.com plation and meditation in their use of contemplative 6. http://www.lighthousetrails.com/mm5/merchant.mvc?Screen prayer.”23 Notice the nuancing of the phrase, the effect that =PROD&Store_Code=LTP&Product_Code=LTBL&Category_Code=RO some enthusiasts distort the meaning of the phrase! And 7. Information taken from here lies the fulcrum of the problem. The phrase “spiritual http://www.atimeofdeparting.com/aboutus.htm formation” does not always mean eastern mystical medita- 8. http://www.atimeofdeparting.com/books.htm. Because this was the tion and its elements. The phrase can mean any of several first book published by Lighthouse Trails, I assume Yungen was the first to discover the great apostasy that now so absorbs him and Oakland. things. This means that there is an acceptable form of spiri- 9. http://www.lighthousetrailsresearch.com/blog/?page_id=2 tual formation just as as there is an unacceptable form. 10. Ibid. Hopefully, before too long, the realization will strike that 11. Taken from http://www.lighthousetrailsresearch.com/meditationex- this whole disturbance is caused by, and its propagation cerptbyray.htm depends on, just what people think the phrase “spiritual for- 12. See http://www.lighthousetrailsresearch.com/Colleges.htm mation” means. Those who are able to nuance the word to 13. Interestingly, Oakland and Yungen speak of the emerging church as understand that it may refer to very appropriate forms of if it were a single entity rather than a loosely-knit reform movement! Christian meditation and devotional exercises are not likely 14. http://www.lighthousetrailsresearch.com/blog/?p=2136 to be caught up in any frenzy over the subject. But those 15. Interestingly, John Witcomb has seen fit, without permission, to put a who see spiritual formation only in terms of the radical string of the email correspondence online for all to see, with his own com- apostasy that is portrayed by Yungen, Oakland and the oth- mentary added. The emails can be found at the following website: ers, are likely to be quite stirred up for a good, long time. n http://spiritualformationsda.wordpress.com/ then by clicking on “Dave Thomas Walla Walla Campolo.” David E. Thomas is a professor of theology and the dean of the 16. John Witcombe remains very active in discussing the subject of spiri- School of Theology at Walla Walla University. He tual formation as can be seen at a website where some of his work can be received his doctorate in pastoral ministry from found: http://www.communityadventist.com/wp-content/uploads/hunger- Andrews University. A frequent speaker in churches critique.pdf and at seminars, Thomas’ interests are primarily in the- 17. Howard, Rick. The Omega Rebellion: What Every Adventist Needs to ology, apologetics, and pastoral life and function. Know...Now! (Coldwater, MI: Remnant Publications, 2010). 18. Page 127 of Howard’s book is particularly noteworthy, laying out a very scary scenario that suggests the possibility of vast numbers of people References: going about their living apparently in normal fashion all the while under the 1. Large numbers of currently serving ministers no doubt remember hypnotic spell of Satan. being exposed, during their educational process, to Richard J. Foster’s book 19. One wonders if the newly elected General Conference President’s Celebration of Discipline. (New York: HarperOne,1998). now-famous remarks about staying “away from non-biblical spiritual disci- 2. I have seen a letter in which a prominent Adventist educator was told plines or methods of spiritual formation that are rooted in mysticism,” made by a concerned “brother” that he was believed to be “the Devil incarnate,” during his inaugural address, were not precipitated by the reading of and that the whole SDA church was being dragged “into an abysmal hell.” Howard’s book. 3. This unhappy circumstance came about because of a letter, now gone 20. This comment will raise the hackles of not a few, but before consign- viral, written by a certain Lois Kind, a long-time member of the Walla Walla ing Jon Dybdahl to the mystical heretic pile, I would urge people to call him University SDA Church, who became convinced that this conspiracy was and speak to him directly. Personal conversations will reveal he is not invest- unfolding before her very eyes. Without waiting to consult with congrega- ed in mystical meditations no matter the interpretations given to the con- tional leaders, she sent her letter to a number of church leaders expressing tents of his book. See Jon Dybdahl. Hunger: Satisfying the Longing of Your her concerns. How the letter managed to go viral is anybody’s guess. Up to Soul. (Hagerstown, MD. Review and Herald, Autumn House, 2008. the time of this writing, she had not yet offered any concrete evidence to 21. The word “contemplative” has some appropriate meanings and substantiate her allegations. practices, but Howard does not here nuance the word for readers. 4. Information about Lighthouse Trails Publishing can be found at 22. Howard, p. 136. http://www.lighthousetrails.com/ 23. ———, p. 137.
WWW.SPECTRUMMAGAZINE.ORG n spirituality 49 DISCUSSED | biblical spirituality, Andrews University, spiritual formation, spiritual practices, experiencing God, community, service, Ellen White
A Statement on Biblical Spirituality: from Andrews University Seventh-day Adventist Theological Seminary
| ANDREWS UNIVERSITY SEVENTH-DAY ADVENTIST THEOLOGICAL SEMINARY
Introduction “centering prayer,” “contemplative prayer,” or We believe that the greatest and most urgent of “prayer labyrinth.” Part of the challenge is that all our needs is a revival of true godliness, which some words used to convey biblically faithful is true biblical spirituality, or having Christ meanings can also be used to convey biblically formed in us by the Holy Spirit (Gal 4:19; Col unacceptable meanings. 1:27). Such spirituality is not natural to the sinful person who regards it as foolishness: “The natu- Principles of Biblical Spirituality But of Him ral man does not receive the things of the Spirit Biblical spirituality can be defined as the process of God” (1 Cor 2:14). of the divine restoration and healing of the bro- you are in A vital part of discipleship and the training of ken relation between the Triune God and gospel workers at the Seventh-day Adventist humanity. As such, biblical spirituality is the Christ Jesus, Theological Seminary is to enable them to culti- response of a repentant human heart and mind vate genuine biblical spirituality through justifi- to the loving heart and mind of God (1 Cor who became cation and the process of sanctification, for it is 2:12–13; Rom 8:14). God created us into His impossible for them to give others what they image with the capacity to communicate with to us wisdom themselves do not have (Acts 4:13; 1 Cor 6:11; Him in a personal relationship. This capacity 1 Pet 1:2). and relationship were fatally distorted by sin from God— As in all matters of faith, Christians of the (Gen 1:27; 3:1–9). It is God who calls us to twenty-first century need to safeguard their Himself, vivifies the lifeless spiritual capacities of and right- beliefs and practices about spirituality to ensure the sinful human heart and leads us to know, that they do not depart from biblical principles. love, depend upon and obey God (Gen 3:9; eousness and In today’s postmodern, pluralistic world, with its John 17:3; Col 1:21–23; Eph 1:17–19; 2 Pet multiple influences from Eastern non-Christian 1:2–3). Initiated by God, biblical spirituality is a sanctification religions, animism, New Age and other sources, conscious walk with God in which we enjoy His the meanings of concepts related to “spirituality” awesome presence, and live in dependence upon and and “spiritual formation” have become ambigu- Him. The Holy Spirit, through the Holy Scrip- ous and conflicted. Some terms once used freely tures, reveals to us the deep things of God redemption.” by Adventists have become controversial. For (1 Cor 2:9–10; Eph 3:14–20; 4:13), our sinful- example, the term “spiritual” is now used by ness and lostness, and our need for the Savior —1 Cor. 1:30 some as a generic, all-inclusive word for sensory Jesus Christ who took upon Himself our sins and (NKJV, and hereafter) emotional, physical, intellectual, or relational died in our place (John 3:16–17; 16:8–11). experiences intended to build a positive relation- Biblical spirituality is further deepened as the ship with a nebulous “higher power” either inside Holy Spirit prompts spiritual desires and leads or outside of the self. Sometimes spirituality is us to consider and accept instruction from God’s associated with non-biblical practices such as written Word (1 Cor 2:13; Ezek 37:4–6; Eph
50 spectrum VOLUME 40 ISSUE 1 n Winter 2012 6:17; Heb 3:7; 4:12; 6:4–5; 2 Pet 1:21), and to In sum, a divinely effected spiritual life stands behold and experience God’s character of love in direct opposition to living according to the (Exod 34:6–7; Rom 5:5; 1 John 4:16). By flesh (John 3:6; Rom 8:5–14; 1 Cor 2:12–14; Gal beholding the attributes of God (1 Chron 5:16–6:1). Biblical spirituality means to be born 29:9–13; 2 Cor 13:14; Jude 20; Heb 12:2; 1 Pet of God (John 1:12–13; John 3:5–8; 1 John 4:7), 1:2; Rev 1:4–6) we are inwardly changed (2 Cor be changed by the grace of Jesus Christ (Rom Christ in 3:18), transformed by the renewing of our mind 12:1–2), surrendered and obedient to the Spirit, (Rom 12:1–2), where our vision of God causes living according to the Spirit (Rom 8:4–11), and you the hope the spirit of this world (1 Cor 2:12; Eph 2:2; consequently empowered by the Spirit to draw 1 John 4:3) to lose its influence and power upon others to find life in the Spirit. This is the of glory. us (Rom 6:11–13; 8:10; Eph 2:1–10; Gal 6:14). process of sanctification concerning which Ellen
Concerning this Ellen White states: “As we White writes: “The sanctification of the soul by —Col. 1:27) meditate upon the perfections of the Saviour, the working of the Holy Spirit is the implanting we shall desire to be wholly transformed and of Christ’s nature in humanity” (Christ Object renewed in the image of His purity” (Steps to Lessons, p. 384). Thus, biblical spirituality both Christ, pp. 88, 89). Thus, self is crucified with reflects and engenders a worldview about the But we all, with Christ and Christ lives in us (Gal 2:20). The holy, gracious and attractive Triune God in rela- repentant sinner experiences blessedness and joy tion to the human self in which the true restora- unveiled face, (Ps 1:1–2; 32:1–2; Rom 4:7; Phil 4:4), peace tion and healing of the broken relationship with God (Rom 5:1), assurance of salvation between God and humanity is vitally experi- beholding as in (Rom 8:1), no fear of judgment before God enced in the context of the great controversy (Isa 35:4; Dan 7:22; Luke 1:74, 75; John 5:24; between Christ and Satan, good and evil. a mirror the 1 John 2:28; 4:17–18), and love for one another (John 13:35). Upon invitation, the Holy Spirit Personal Practices of Biblical Spirituality glory of the causes a spiritual person to walk in all the com- In our study of personal practices of spirituality mandments of the Lord (Ezek 36:26–27; John at the Seventh-day Adventist Theological Semi- Lord, are being 14:15), which otherwise are impossible to nary we uphold biblical principles and reject observe (Josh 24:19). Spiritual growth results in non-biblical concepts. transformed the presence of the fruit of the Spirit and spiritu- al gifts bestowed by the Holy Spirit for service 1. We affirm the priority of Scripture to guide into the same to others (Gal 5:22, 23; 1 Cor 12; Col 3:12–15; our lives. The Word of God is the medium 2 Pet 1:4–11). through which God communicates with the image from This dynamic spiritual life born of God gives minds and hearts of individual humans and is victory over the powers of darkness (2 Cor 2:14; foundational to any genuine spirituality. Faith glory to glory, Eph 6:10-18; 1 John 4:4). It springs into a desire comes by hearing the Word of God (Rom to surrender self to God in faithful obedience, 10:17). It is through the Word that we are just as from heartfelt worship, and unselfish service to others sanctified (John 5:39; 17:17). (Isa 6:1–8; Matt 25:31–46). Repentance, confes- the Spirit sion, and consecration become an integral part 2. We affirm the love of God for a lost world. of our enduring connection with God (Ps Scripture states that God’s love for humanity of the Lord. 32:1–2; Joel 2:12–18). To live is Christ (Phil is the basis of His attempts to establish a rela-
1:21), and there is reason to boast in His cross tionship with us (John 3:16; 1 John 4:8–10; —2 Cor. 3:18 alone (Gal 6:14; Jer 9:23–24). All of life is lived Gen 3:9). The more clearly we perceive the in the blessed hope and anticipation of Christ’s love and character of God, the more we love soon return (1 John 3:3; 1 Thess 4:13–18; Titus and worship Him and love and respect our 2:11–14; Rev 22:10–15). fellow humans.
WWW.SPECTRUMMAGAZINE.ORG n spirituality 51 3. We affirm the preeminence of Christ. Scripture contact with the mind of God through Scrip- states that there is no fullness of coming to God ture and the Holy Spirit as we meditate on without Christ who is the fullest revelation of and accept the Word of God (Rom 12:1–2; God’s character and life (John 14:9–11), and 1 Cor 2:10-13; Phil 2:5; Ps 1:2; John 7:17). who is the way, the truth, and the life (John 14:6). While ministering for us in the heavenly 8. We affirm the role of the physical human sanctuary, Christ imparts His life, merit, and body. That the human being is a living soul The attributes grace to our hearts through the Holy Spirit rather than having a separable soul is key in (Rom 5:8; 1 John 2:1, 2; Heb 2:9–11; 8:1, 2). understanding the nature of biblical spirituali- of God are ty. The mind and the body form an integral 4. We affirm the substitutionary atonement of unity that cannot be divided (Gen 2:7). The goodness, Christ. Biblical spirituality revolves around body is the temple of the Holy Spirit (1 Cor one’s need for a Savior who died for us on the 6:19). mercy, love, cross (Rom 3:24, 25; 1 John 3:16). Elements of repentance, confession, surrender, cleansing 9. We affirm the positive role of human feel- long-suffering of the heart, and renewal are part of one’s new ings and experience in biblical spirituality as life, as well as radical transformation of life— represented in the fruit of the Spirit (Gal and patience, we no longer live for ourselves but for Him 5:22, 23). As noted, we believe all human who lived and died for us (Gal 2:20). experience is to be tested and evaluated by and his Scripture (Isa 8:19, 20; 2 Tim 3:16). 5. We affirm the work of the Holy Spirit. Biblical followers are spirituality is not possible except at the initia- 10. We affirm the proper appreciation of the tion of God through the Holy Spirit (John good things in nature that God has given to to possess the 3:6–8; 16:8–11; 1 Cor 6:9–11; Titus 3:5–7). us as witnesses of His kindness and other He is the one who brings life, mediates and attributes (Ps 19:1–2; 139:13–18; Rom same attributes illuminates the Word of God to our minds, 1:19–21; Acts 14:17), which prompt us to taking our innermost groanings to God (Eccles worship Him as our living and loving Cre- of character 3:11; John 14:26; 16:13; Rom 8:22–27), helps ator (Rev 14:7). us to discern spiritual things (1 Cor 2:14), and representing leads us in our spiritual journey (John 16; Rom 11. We affirm the healing power of Christ (Matt 8:14). We live, pray, and come to victorious 9:35) from sin and the results of sin (Ps Christ in true life in the Spirit (Gal 5:25; Jude 20). 147:2; Is 51:3; 1 Cor 1:3–4). His healing power continues to be manifested through spirituality. 6. We affirm that communion with God takes the name of Jesus Christ (Acts 3:6), proper place at His initiation through His revelation lifestyle, godly physicians, ministers and
—Ellen White, to us in Jesus Christ. Christ’s presence with us mental health professionals as well as human Signs of the Times, and in us is realized by the influence of the families as they express God’s love to one August 22, 1895) Holy Spirit through the Word of God (1 Cor another (2 Cor 1:3; Matt 10:1). God also 2:10–13), as well as through providential works through miracles of healing as He workings of His grace and thought impressions wills (Jas 5:14–15; Acts 3:3–10; Mark (Eph 1:17, 18). All such influences, however, 16:17–19). are to be tested by the Word (2 Tim 3:16). 12. We deny that all study of the Word of God, 7. We affirm the role of the human mind in all prayer, and all behaviors of service and Christian spirituality. Biblical spirituality devotion are performed under the influence results from our renewed mind coming into of the Holy Spirit. Sinful humanity has the
52 spectrum VOLUME 40 ISSUE1 n winter 2012 ability outwardly to do some of these good corporate worship (Luke 4:31), and fasting things, but for the wrong motives or some- (Matt 6:16–18; 17:21). Prayer is central to the times in a routine fashion devoid of mean- spiritual life of the believer (Eph 6:18). It is ing. It is easy for the un-renewed human the pouring out of the heart before a loving mind to become blinded by human learning heavenly Father, in confident expectation, and and service and not be actuated by the Spirit yet humble submission. Spiritual practices also (1 Cor 1:20–25). include matters of stewardship (faithful giving of tithe and offerings—Matthew 23:23; 6:2–4; 13. We reject methods of seeking to “experi- how we relate to finances and the things ence” God by an emptying of the mind or of this world—Acts 20:35; 1 Tim 6:7–10) an altered state of consciousness. and Sabbath-keeping (worship of God the Creator, service, rest, and celebration— 14. We deny that humans have a soul which Exod 31:13; Luke 4:16; Mark 2:27, 28; connects with God apart from our physical Matt 12:9–14; Acts 16:13; Heb 4:9, 10). brains and bodies. Train your 2. We affirm the importance of following the 15. We reject all varieties of so-called “spiritual” example of Jesus in one’s daily life and in the thoughts so practices that are inconsistent with Seventh- practice of spiritual disciplines (Mark 1:35; day Adventist beliefs. Following is an illus- Luke 4:15, 31; 1 John 2:6). Other key biblical that it will be trative list of practices we reject: invoking patterns of spirituality include, but are not ancestral and other types of “spirits” and var- limited to: Daniel (Dan 6:10), David (Ps easy for ious “deities” like the “goddess mother” (Rom 119:97), Elijah (1 Kings 19:9–18), and other 1:21–23; 2 Thess 2:10–12); invoking cosmic prophets in Israel (2 Kings 19:1, 2; Dan 9:3). them to dwell powers, sun, moon, stars, and other things such as rivers, oceans, mountains, trees, and 3. We affirm the role of service in the develop- upon pure animals; the idolatrous use of objects for ment of a Christian’s spiritual life. There is worship or contemplation (Exod 20:3–6); sometimes a disconnect between one’s view and holy things. the veneration or worship of humans, living of service and spirituality. Yet service is an or deceased (Acts 14:12–15); prayer integral part of spiritual growth, and some Cultivate a love labyrinths, mantras, tantric rituals, prayer of the greatest truths about ourselves and wheels, or yoga contemplations; magic, God are experienced in the context of serv- for spirituality fetishes, or spiritualistic séances; practices ice (2 Tim 2:21). Service is about having the that intend to manipulate or coerce God to mind of Christ for a lost world, for the hurt- and true reveal the future, solve human problems, ing and broken hearted. It is a willingness to heal illness, or provide benefits. spend and be spent for the sake of others godliness. and the gospel (2 Cor 12:15), driven by an
Dynamics of Biblical Spirituality inner desire to share Christ (Matt —Ellen White, In our understanding of the dynamics of spiritu- 25:31–46). The sharing of Christ includes Testimonies for the ality we uphold biblical examples and teachings regular involvement in all aspects of the mis- Church, vol. 2, p. 315) and reject non-biblical concepts. sion of the church such as studying the Scripture with others and preaching the 1. We affirm biblical devotional practices. The good news. According to Ellen White, Bible speaks of regular patterns of personal receiving the mind of Christ develops a spir- spiritual disciplines such as prayer (Matt itual condition in the Christian in which 6:4–15), reading and meditating on God’s “duty becomes a delight and sacrifice a Word (Matt 4:4; Luke 10:26), personal and pleasure” (Education, p. 297).
WWW.SPECTRUMMAGAZINE.ORG n spirituality 53 4. We affirm the role of community. Spirituality today is Thus, a spiritual person is one who has been converted to often seen as individualistic rather than communal, thus God, accepting from Him new life; who seeks to live con- one assumes that one can be spiritual but not religious, tinuously in the presence of God; who is grateful for His spiritual and not part of a faith community. But biblically gifts; who loves truth, justice, and service; who is nurtured the community is the context for spiritual growth, nurture, by spiritual disciplines; and who is humbly mindful of accountability, expressing our spiritual gifts, service, and his/her weakness and ignorance (Mic 6:8; Matt 25:35, 36). learning tolerance and unity. Corporate worship is also an Biblical spirituality in terms of walking with God implies integral part of our spiritual growth (Acts 2:44–47; 1 Cor being in relationship with God as were Enoch and Noah 12; Eph 4:11–15; Heb 10:25). (Gen 5:22; 6:9)—conversing with Him, believing in and actively seeking His companionship in all the valleys, 5. We affirm an end-time context to spirituality. The bibli- mountains, and plateaus of life. We do not have to go any- cal teaching about the time of the end frames biblical where special or do anything exceptional to seek God. He spirituality in such a way that Christians can experience is seeking us through His Holy Spirit, and we are respond- now a fellowship with God and yet at the same time ing to His love continuously drawing us. We respond to sense an incompleteness to such a relationship with God. Him in faith (Heb 11:6), by talking with Him as a friend Furthermore, there is an apocalyptic dimension to bibli- (John 15:15) in formal and informal prayer, reading and cal spirituality which heightens one’s experience with meditating on His Word as did David (Ps 119:97), confess- God and life lived in the world (1 Pet 4:7). There is an ing our sin and accepting His cleansing (Ps 51), praising urgency of experience that is ours because of our view of Him (Ps 146:2), and assembling with His people (Matt the return of Jesus—we long to see Jesus and the nearness 18:20; Heb 10:25); and serving God and humanity (Jas of His coming heightens our expectation (Titus 1:27; 2 Pet 2:11, 12; 1 John 3:16–19). 2:11–14). At the same time we are warned to be aware of false spiritual revivals (Matt 24:23–26; 2 Thess 2:9–12). Seminary Faculty Affirmation While voted by the Seminary faculty, this statement makes 6. We deny that spiritual practices earn us any increased no claim to finality. Nonetheless, it offers us an opportuni- standing with God. Our salvation is through the sacri- ty to exalt our heavenly Father, to uplift our Savior and fice of Christ alone, by His grace accepted through faith Lord Jesus Christ, and to marvel at the transforming work (Eph 2:8–10). of the Holy Spirit. We experience a renewed sense of our dependence on God in these end times, and a deepening Conclusion desire to be used of God to facilitate biblical spirituality in Biblical spirituality, at its core, refers to a life of discipleship the lives of our Seminary students. n intentionally lived in personal relationship with God through Christ by the Spirit. The life lived with God is such that “we, being rescued from the hand of our enemies, might serve Him without fear, in holiness and righteous- ness before Him all our days” (Luke 1:74–75). Thus, bibli- cal spirituality includes conversion, justification, and sanctification (1 Cor 6:11). It is about everything that we are and do in life, because even the common things reflect For Further Study our spiritual orientation. Seventh-day Adventists value the insights Ellen White The biblical teaching regarding spirituality emphasizes provides on the subject of biblical spirituality. Some of the God’s initiative in establishing a relationship with humanity best material on various spiritual disciplines and spiritual and provides multiple examples of how one can grow spiri- growth is found in the following books: Education, pp. 250– tually until “we all come to the unity of the faith and of the 261; Selected Messages, book I, p. 121; Steps to Christ, pp. 85–101; knowledge of the Son of God, to a perfect man, to the Testimonies for the Church, vol. 2, p. 315; Thoughts from the Mount measure of the stature of the fullness of Christ” (Eph 4:13). of Blessings, pp. 102–122.
54 spectrum VOLUME 40 ISSUE 1 n winter 2012 DISCUSSED | Andrews University, biblical spirituality, Ellen G. White, authentic spirituality, limits to intellect
Commenting on the “Statement on Biblical Spirituality” | BY HARRI KUHALAMPI
Statement on Biblical Spirituality,” of biblical concepts and examples, and the state- written and approved by the faculty ment as a whole totally ignores the wide scholar- Aof Andrews University and the Sev- ly literature as well as the extended array of enth-day Adventist Theological Semi- views on the topic of Christian spirituality. As a nary, lists a number of features and practices of result, the biblical spirituality described becomes Christian spirituality, most of which, in general, a construction of its own with no reference to can without great effort be agreed upon by most the way Christian spirituality has generally been Protestant Christians. The statement thus provides perceived and understood by Christians. clear, solid, Bible-based guidelines for recognizing Andrews University scholars have chosen to the external features of sound Christian spirituality. designate this biblical spirituality as the approved However, though the statement refers to and recommended form of spirituality. Calling many relevant issues and suggestions, it also spirituality biblical may at first appear to be a safe Spirituality lacks certain vital points, thus inciting critical and authoritative way of stating the basic princi- assessment and comments. On the other hand, a ples according to which spirituality is to be eval- concerns the brief review such as this cannot be expected to uated and described. Attributing the desired define to sufficient accuracy all aspects of such a form of spirituality to the Bible has been selected whole being vast and diverse issue as Christian spirituality. as the strategy for safeguarding the orthodoxy of The statement also acknowledges its limitations Adventist spirituality against foreign or unwanted and not in this regard. Due to the fact that the statement elements. However, in this case speaking about expresses the disapproval of those features which biblical spirituality arouses some questions:
CHICAGO: THE NATIONAL PUBLISHING CO., 1870. FROM THE HTTP://ELIZABETHBISHOPCENTENARY.BLOGSPOT.COM CHICAGO: THE NATIONAL just the the writers regarded as un-biblical, the paper seems to be motivated by a need to protect the 1. What is the reason to call this spirituality human ability church against wrong spiritual practices rather biblical? Spirituality is a feature common to all than an interest in attempting a comprehensive human beings; it is a capacity shared by all peo- to know description of the core of Christian spirituality. ple regardless of their religious affiliation. There- The writers of the statement do not attempt fore, the word biblical fails to clearly define the and to act. to define spirituality as an independent entity or essence of what this kind of spirituality is actual- dimension, or as anything apart from religion. ly about. Even though the Bible gives fundamen-
NEW DEVOTIONAL AND PRACTICAL PICTORAL FAMILY BIBLE, NEW DEVOTIONAL AND PRACTICAL PICTORAL FAMILY As a consequence, biblical spirituality is being tal guidelines for genuine spiritual experience, described in the terms of religion rather than the it is misleading to call some form of spirituality language and the terminology of spirituality. biblical on this basis. It is simply impossible to The statement does not explore the deeper, construct any one understanding of biblical spiri- inner dimension characteristic of spirituality, tuality that does justice to the many voices concentrating, instead, primarily on external discussing spirituality in the Bible. Meanwhile, activity. At times the text becomes merely a list there are a number of features in today’s Adven-
WWW.SPECTRUMMAGAZINE.ORG n spirituality 55 tist spiritual praxis that originate from sources tice. Thus, spirituality is understood as a matter of other than the Bible. In any case, the spirituality knowing and doing, or as a religious practice of modern Christians could hardly be expected guided by a well-informed intellect. However, to conform to any contemporary reconstruction spirituality concerns the whole being and not just As the of biblical spirituality. For the same reason, we the human ability to know and to act. cannot speak about a biblical diet in relation to The statement on biblical spirituality by Andrews vegetarianism, or about biblical music in refer- Andrews University defines biblical spirituality in ence to the Adventist church music of today. the following way: “Biblical spirituality can be University defined as the process of the divine restoration 2. What is meant by the term biblical? It is possi- and healing of the broken relation between the statement ble to point out a number of different approach- Triune God and humanity.” The definition es to spirituality found in the Bible, which is the points out one of the essential features of Chris- on biblical reason why the term ‘biblical’ is not clear enough tian spirituality, namely the aspect of change, for a defining statement such as this. For exam- becoming, or transformation. But in addition to spirituality ple, Alistair McGrath introduces biblical images authentic spirituality concerning the process of as one method for spiritual advancement.1 divine restoration and healing, the definition also focuses only Because there are so many different ways in has a definite ontological and existential dimen- which the Bible can be used within Christian sion, which is actualized at individual moments, on the healing spirituality, the term biblical becomes less and less and which thus cannot be regarded as a process. effective as a means of defining what is meant by For example, there are moments of discourage- of the relation this type of spirituality. ment and even despair, while there are also moments of hope and courage. between 3. What does the word biblical refer to? Listing This means that spirituality is equally about features of spiritual practices that are found in the being and becoming; it is about who we are and humanity and Bible does not necessarily make that type of spiri- what we are, as much as it is about what we will tuality biblical. Instead, what is needed is theologi- one day be and what kind of people we will ulti- God, the scope cal thought on the basis of the listed biblical mately become. God’s grace not only changes us features in order to arrive at a sound theology of from sinners to the saved, but it also liberates us of spirituality spirituality. In addition to being true to biblical right here in the world of sin, imperfection, and example, Christian spirituality must be theological- misery, to joyfully be what we are as people at presented is ly, psychologically and philosophically justified in the present moment. order to be relevant for people in our age. Genuine Restoration and transformation create two of regrettably Christian spirituality is guided by biblical example, the core dimensions of Christian spirituality, but it is also holistic, culturally relevant, and appli- while some of the other principal dimensions one-sided and cable to the various life situations and circum- include connectedness, transcendence, mean- stances of modern people. Moreover, a person’s ing, value, and hope.2 As the Andrews Universi- narrow. spirituality is always his or her own and never an ty statement focuses only on the healing of the imitation of someone else’s, even for someone anx- relation between humanity and God, the scope ious to be strictly in line with the Bible. of spirituality presented is regrettably one-sided and narrow. As a result of defining spirituality 4. What does the biblical element imply? The in such a way, the Andrews statement misses Andrews University statement on biblical spiritu- the dynamic nature of spirituality and also fails ality is based on the idea that it is possible to to pay attention to the multifaceted and para- know all that is spiritually essential on the basis of doxical nature of spirituality. In all fairness, a thorough acquaintance with biblical teachings, however, we must admit that no definition of and that this can consequently be put into prac- spirituality ever presented captures its full com-
56 spectrum VOLUME 40 ISSUE 1 n winter 2012 plexity and its practically indefinable nature. essential concepts as contemplation, character, The statement’s introduction offers the objec- or mystery, which she uses frequently, and tive of presenting biblical spirituality: gospel which bear considerable spiritual significance. workers must be equipped “to cultivate genuine Also absent is the holistic understanding of life, biblical spirituality through justification and the faith, humanity, and spirituality, which form a process of sanctification.” The statement thus central element in White’s thinking. It is also sur- presents justification and sanctification as meth- prising that only one section of the book Steps to ods in the cultivation of biblical spirituality. Christ is recommended as helpful material for the What does this mean? It is true that an under- spiritual quest, when in fact, the whole book is standing of these key doctrinal concepts can give an excellent systematic guide to spirituality. direction and structure to spirituality, which may Everything in the book is extremely relevant to otherwise remain a mystical or abstract element the establishment of a spiritual union with God. or dimension in the life of a Christian. However, Is it impossible to be faithful to both the Bible in this statement justification and sanctification and the ideas of White in constructing an appear as experiential entities through which approach to spirituality? spirituality may be cultivated. If that is the case, Ellen White presents four essential themes to these theological terms have been made into establish the main constructive elements of her spiritual concepts, and thereby their doctrinal theology of spirituality: (1) God’s love, goodness Is it meaning has become less clear. Therefore, it and grace, (2) surrender to God, or yielding of might be better to state instead that an active one’s will, (3) union with Christ, or a vital con- impossible spirituality will also bring deeper meaning to nection with Jesus, (4) cooperation between such doctrinal concepts as justification and sanc- humanity and divinity, or an interactive working to be faithful tification, and their theological meaning can be partnership between the believer and God. The better understood. The equation may also work book Steps to Christ not only reveals these points to both the other way around; as a result of theological but orders them correctly. A particular risk for study, the doctrine of salvation and related con- spirituality is to confuse the sequence of these the Bible and cepts may be clearly understood on the theoreti- elements, and to even reverse their order. What cal level, but through active spirituality these people need above all else is a profound the ideas ideas can become a constant source of meaning, encounter with a loving, good, and gracious purpose, courage, comfort and hope. God. If that experience is always kept in its of White in The statement on biblical spirituality by lead- rightful place as the starting point for the spiritu- ing Adventist theologians refers to Ellen G. al life, all the other dynamic components will constructing White’s ideas about spirituality in a rather unex- more easily find their correct sequence in a per- pected way. The statement quotes her texts a son’s spiritual experience. an approach to few times, but unfortunately her approach to and I come back to the issue of knowing and her ideas on spirituality are not explored. Of doing. It is our common, basic human need and spirituality? course, it would be the end of biblical spirituality ability to think, to understand, and to know. if White’s ideas were allowed to shape the under- However, there is a limit beyond which our standing and practice of spirituality. However, intellectual capacity does not and cannot reach. her role within Seventh-day Adventism can be Because God has revealed things about himself, understood to be that of a spiritual guide, and we can know a great deal about him, his will, her books can be regarded as sources of spiritual and his ways. But we also know that he is direction and inspiration. Several of her unknowable, transcendent, and beyond our advanced ideas about key spiritual concepts have capacity to fully comprehend. Still, this holy, been totally ignored by the writers of the state- supreme Being calls us into his presence, even ment. For example, they do not mention such into close union with him. This is where we real-
WWW.SPECTRUMMAGAZINE.ORG n spirituality 57 ly enter into the realm of spirituality. It is here pected. But Christian spirituality is a result of the that the Spirit of God is in control of what we mysterious working of the Holy Spirit, and that experience. We need only to let go and allow being the case, constructing precise descriptions God’s Spirit to lead and control. This is also why of spiritual life or composing rigid criteria for it Spirituality the surrender of one’s will to God is one of Ellen is, in fact, something we need to be very careful White’s essential spiritual concepts, important with. With spirituality, freedom and surprise are does not enough to be a key to her spiritual thinking.3 also key elements. n According to her, we are not only to pause in primarily mean the presence of the indescribable and impenetra- Harri Kuhalampi received a Th.D. from the University of ble God, but we have to deal with our own self Helsinki in 2010. He lives in Finland with living piously as well, honestly, and in depth. We are invited to his wife Erja. He has pastored in Finland, bring our whole life and our entire being into the Sweden, and Pakistan, and has taught at according full view of God’s all-piercing eyes. Here lies the Pakistan Adventist Seminary and College. real challenge of spirituality—not in establishing Currently, Dr. Kuhalampi is a senior advi- to the expecta- whether the external expressions of spirituality sor to Hannu Takkula, Finnish politician are biblical or not. and member of the European Parliament. tions of a Holistic spirituality concerns our ideas, our deeds, our feelings, our relations—indeed, our entire religious body, being. A meaningful existence is one in which all References: aspects of our life are allowed to contribute to the 1. McGrath, Alister E. Christian Spirituality; An Introduc- but it is rather creation of significance. Perceiving purpose in life tion. (Oxford: Blackwell, 2000), 82–109. concerns our faith in God, but it is also inseparably 2. Kuhalampi, Harri. Holistic Spirituality in the Thinking of a constant linked to our family and to our network of friends, Ellen White. (Helsinki: University of Helsinki (Diss.), 2010, 25. to our work and business, to our social involvement http://www.doria.fi/bitstream/handle/10024/63691/ discovering of and interaction with all the people we daily holistic.pdf?sequence=1 In my study on Ellen G. White’s spiri- encounter. Spirituality does not primarily mean liv- tuality I found most helpful the following definition of spiritu- the fullness ing piously according to the expectations of a reli- ality, outlined by John Swinton, consisting of six dimensions: gious body, but is rather a constant discovering of “Meaning: the ontological significance of life; making sense of life in the fullness of life in relationship with God. Such of life situations; deriving purpose in existence. Value: beliefs core elements of spirituality as value, transcen- and standards that are cherished; having to do with the truth, relationship dence, becoming, and connectedness are ones beauty, worth of a thought, object or behaviour; often dis- which make us truly human; they are fundamental, cussed as ‘ultimate values.’ Transcendence: experience and with God. glorious aspects of our existence which give our appreciation of a dimension beyond the self; expanding self- lives motivation and power. boundaries. Connecting: relationship with self, others, To be Christian, authentic spirituality must, God/higher power, and the environment. Becoming: an indeed, be faithful to biblical teaching, but while unfolding of life that demands reflection and experience; doing so it must also have relevance to the con- including a sense of who one is and how one knows. Hope: a temporary world, it must encompass the whole prospect of confidence and trust towards the future.” See person, and it must be psychologically sound. also John Swinton. Spirituality and Mental Health: Rediscover- Furthermore, achieving and maintaining a ing a ‘Forgotten’ Dimension. (London and New York: Jessica dynamic, ongoing interaction between the inter- Kingsley Pub., 2001/2003), 25, 36, 160, 161. nal and the external realms of life is a constant 3. See Kuhalampi, pp. 113–147. task of a different kind. The concrete, the under- standable, the sensual, and the experiential usual- ly appeal to us more readily than do the transcendent, the unfathomable, or the unex-
58 spectrum VOLUME 40 ISSUE 1 n Winter 2012 DISCUSSED | biblical spirituality, anthropological approach, theological approach, divine union, transformation, justification/sanctification, spiritual knowledge
Affirming “A Statement on Biblical Spirituality” | BY RACHEL DAVIES
eadlining the [Internet] welcome demic methodology. In Schneiders’s anthropo- page of the Seventh-day Adventist logical approach, the experience of the individ- H Theological Seminary in Berrien ual Christian must be the starting point for most Springs is a link to “A Statement on discussions on spirituality, and that experience Biblical Spirituality” developed and approved by finds its Christian identity by dialoging with cer- the seminary faculty. Elsewhere on the website, tain “constitutive” disciplines, such as biblical Seminary Dean Denis Fortin admits that the studies and Christian history. Perhaps part of the school has been “under scrutiny for offering reason the anthropological approach is enjoying courses in spiritual formation” to students, and such wide acceptance among Christian scholars presumably the statement was crafted as a today is because it sits comfortably with the response to those posing questions about the modern way of conceiving spirituality as private Doctor of Ministry’s Biblical Spirituality and Dis- and subjective—a human capacity that can be cipleship cohort curriculum. While the statement explored quite apart from any belief in a divine sounds admittedly apologetic in some places, I being or beings. believe the approach it takes is consistent with A second approach to the study of Christian Doctrines need the best of how Christian spirituality is being spirituality insists on maintaining solid theologi- studied in the academic world today. cal grounding. Scholars such as Bernard McGinn more than and Mark McIntosh have critiqued the anthro- Two Views on Spirituality pological approach, arguing that it exacerbates mere cognitive In October 2011, I posted an article on the Spec- the rift between Christian theology and Chris- trum website entitled “Spirituality as an Academic tian spirituality that has been growing since the affirmation Discipline: Two Approaches.” In that article I late Middle Ages. As modern spiritual writers discussed two different methodologies for the have lost sight of spirituality’s theological under- in order to be study of Christian spirituality that are butting pinnings, they have begun to emphasize unusual 1 heads in the modern academy. phenomena and individual “experiences” over the meaningful. The first, called the “anthropological sort of communal transformative journey prized approach” by some, is popular where Christian by the early church when theology shaped spiri- spirituality is emerging as its own discipline, dis- tuality and vice versa.2 While it is true that the tinct from theology. Sandra Schneiders based language and categories of the anthropological the doctorate program in Christian Spirituality at approach might be necessary for discussing spiri- Graduate Theological Union on the notion that tuality as a general human capacity, proponents theology as a discipline is not really equipped to of the theological approach argue that specifical- deal with issues of spirituality, since spirituality, ly Christian spirituality must rediscover its theo- as human experience, is inherently interdiscipli- logical roots, should it wish to contribute nary and must therefore develop its own aca- anything unique to the larger field of spirituality.
WWW.SPECTRUMMAGAZINE.ORG n spirituality 59 hat did this integrated Locating “A Statement on Biblical approach to theology and Spirituality” W spirituality look like in the I was delighted when, upon reading “A State- early days of Christianity? ment on Biblical Spirituality,” I realized that our Early Christian spiritual writers were also the seminary is taking a theological approach to the writers of theology. Their writings sought to study of spirituality. I don’t know whether the explore how human beings, broken and sepa- statement’s writers have done this intentionally— rated from God, could be reconciled to their whether they are familiar with the current debate Creator—could even come to share in his between the two approaches I’ve just discussed. Trinitarian life through the outpouring of the Adventists still have much thinking and writing Union is not Holy Spirit. Early writers called it “union with to do on the subject of spirituality, but I believe God,” a phrase modern Adventists might shy that the seminary has set us off on the right foot, a requirement away from for fear of implying that humans and I am grateful. If our church can frame its dis- can become or be absorbed by God. Such a cussion on spirituality, theologically, we might to enter the teaching would be contrary to Christian belief, also start learning how to frame our theology and early Christians meant nothing of the sort more spiritually. next life, but when they used words like “union.” For them, Let me touch briefly on four themes in the theology was the exploration of how the self’s seminary statement that I found particularly help- a gift to be transformation (or, if you please, “sanctifica- ful and coherent with Christianity’s traditional tion”) occurred. Since spirituality was rooted theological approach to spirituality. sought and in the teachings of the church, the creature- hood of creatures and the transcendence of 1) An emphasis on a process of change over enjoyed right God were both safeguarded. the special experiences of believers. The spe- As a theology student at one of our Adven- cial experiences we have alone with God are pre- now to tist universities, I was very fortunate to have cious and important. But as I pointed out above, professors who understood the connection emphasis on these things at the expense of whatever between theology and spirituality. But I also reflection on and participation in the transforma- witnessed firsthand the devastation that can tive theological journey of the church is not con- extent that it come to the faith of a person who never learns sistent with early Christian approaches to that his or her theological propositions have spirituality. comes. spiritual significance, and that doctrines need The seminary statement begins: more than mere cognitive affirmation in order to be meaningful. Doctrine is a map that We believe that the greatest and most urgent of all our should facilitate inward and communal trans- needs is a revival of true godliness, which is true bibli- formation. For this reason, I find the theologi- cal spirituality, or having Christ formed in us by the cal approach to the study of academic Holy Spirit….A vital part of discipleship and the spirituality more coherent than the anthropo- training of gospel workers at the Seventh-day Adven- logical approach. Tragically, fear of the mod- tist Theological Seminary is to enable them to culti- ern emphasis on experience divorced from vate genuine biblical spirituality through justification theological grounding has caused some among and the process of sanctification. us to react by tearing that divorce even deep- er. Reacting against the private, at times sensa- Significant here is the stress placed on becoming tional, we retreat to our theological like Christ through a process of justification and propositions, little reflecting on how those sanctification. Classical spiritual literature (as I propositions might usher us beyond them- have already mentioned) would speak of divine selves toward the God of whom they speak. union, entering the life of God, and perfection—
60 spectrum VOLUME 40 ISSUE 1 n Winter 2012 different words describing similar concepts. The sage through death and resurrection—a passage justification/sanctification distinction is something Adventists believe we are called to imitate certain groups of Protestants have found helpful through the act of baptism into Christ, death to because it guarantees the believer’s salvation inde- self, and resurrection with Jesus to new fullness pendent of his or her ability to overcome sinful of life. habits and orientations. That’s good. Other Chris- This is the theological matrix that framed tian traditions have placed less emphasis on this Christian spirituality in its earliest days, and I distinction not because they believe we must be am proud of our seminary for claiming such a “good” to get into Heaven, but because they rich history. believe full union with God is possible in this life, and not just the next (take, for example, Enoch—a 2) An emphasis on the love and initiative of biblical figure discussed by Ellen White and also God. At several points (particularly under “Per- referred to in the seminary statement). Union is sonal Practices of Biblical Spirituality”), the semi- not a “requirement” to enter the next life, but a gift nary statement presses that spirituality, to be to be sought and enjoyed right now, to whatever Christian, cannot be an enterprise whereby extent that it comes. human beings manipulate or attempt to coerce a The seminary statement draws attention to response from God. On the contrary, the the process by which this union (“having Christ process of transformation to which we are invit- formed in us”) occurs, a spiritual process with ed begins at God’s initiative. Early spiritual writ- coherent theological meaning. ers of the church spoke of God’s ekstasis or First, it acknowledges that we were designed ecstasy, the divine longing that drives God out for divine intimacy, but that distance now exists of himself for love of the human other. The between us and God. We were created in God’s greatest manifestation of this ecstasy was of image, the statement says, with the “capacity to course the incarnation, when God, for love, took communicate with him in a personal relation- human form, so that he might win us back to The process of ship. This capacity and relationship were fatally union. In the Christian spiritual tradition, created distorted by sin.” beings only come out of themselves (ekstasis) as a transformation “Biblical spirituality can be defined as the response to God’s initiative. Here again, the sem- process of the divine restoration and healing of inary statement is true to that tradition. to which we the broken relation between the Triune God and humanity.” Here and elsewhere this seminary 3) Emphasis on community over individual HOFFMAN'S FACE OF CHRIST ; FROM HTTP://WWW.ATMAJYOTI.ORG/CH_AQUARIAN_COMMENTARY_02.ASP HOFFMAN'S FACE are invited statement speaks of authentically Christian spiri- experience. The seminary states that it rejects tuality as the process of being “inwardly “methods of seeking to ‘experience’ God by an begins at God’s changed.” Variations of the word “transforma- emptying of the mind or an altered state of tion” come up frequently in scripture, in Ellen consciousness.” While one could argue over initiative. White quotations, and also independently. precisely which spiritual practices attempt How do the authors of this statement suggest only to facilitate “experiences,” any practice this transformation occurs? Through surrender of performed exclusively to achieve a certain the person to God. In his book Mystical Theology, feeling or unusual phenomenon as a finished Mark McIntosh states that “ultimate knowledge end would have been rejected by most great of God,” which involves a “fellowship of both Christian spiritual masters prior to the four- mind and heart,” meant for early Christians a teenth or fifteenth century. As discussed “sharing in the paschal mystery.”3 He goes on to above, to emphasize “experiences” above the say that “this becomes the crucial interpretive transformative journey toward God is to framework for many mystical writers.” The accentuate the sad divide between theology paschal mystery, of course, refers to Christ’s pas- and spirituality that already exists within west-
WWW.SPECTRUMMAGAZINE.ORG n spirituality 61 ern Christianity. in the field are arguing for a methodological Instead, the seminary statement affirms com- approach that might unintentionally further the munity as the “context for spiritual growth.” Early divide between spirituality and dogmatic theolo- spiritual writers also spoke of how the church col- gy, Andrews has chosen to take a historically lective becomes the body of Christ as its mem- coherent approach that will nurture and equip bers undergo the transformative journey together. our future leaders for fruitful, balanced ministry. We are not only “in Christ,” but “in each other,” I think that should be affirmed. and the closer we come to Christ (the more we Whether “biblical spirituality” is the best name are sanctified, or the closer we come to union), for what is happening at Andrews remains for the greater is our “love for one another” (to use another discussion. The approach to spirituality To emphasize the words of the seminary statement). The sec- outlined in the seminary statement is certainly tion under “Dynamics of Biblical Spirituality” biblical, but the Bible is a vast book and may experiences points out that outward service is the fruit of a contain many “spiritualities.” Is it fair to say, for maturing spiritual journey, and that “service is example, that the death and resurrection of above the about having the mind of Christ for a lost world, Christ in us encompasses the full meaning of the for the hurting and broken hearted.…a willing- Hebrew Bible (our Old Testament)? If what we transformative ness to spend and be spent for the sake of others and the want is a truly “biblical” spirituality, don’t we also gospel” (emphasis added). This surely is the full- need to give attention to Jewish spirituality? journey toward ness of what it means to share in the self-giving Whether or not “biblical spirituality” is the life and mission of God. Many Christian writers best tag for what is being taught at the seminary, God is to of centuries past have considered love of God I applaud the focus and direction of the faculty and the desire to serve others the sum of what it who wrote that statement. Thank you, Andrews! n accentuate the means to enjoy divine union. Oh, how we need Our prayers are with you. that in our world today. sad divide Rachel Davies is the editor of the spirituality section of 4) An emphasis on both thinking and feeling. the Spectrum website. She recently com- between At several points, the seminary statement affirms pleted her MA in Christian spirituality at the roles of both the intellectual and emotional the University of London. This fall she will theology and capacities in the development of Christian spiri- begin doctoral studies in theology at the tuality. Here we find, I think, a helpful invitation University of Durham, England. spirituality. to reclaim a more integrated epistemological approach to theological method than we have at References: times practiced as a denomination. As I have 1. For more on the two approaches I discuss here, see already discussed, having knowledge of God for Bernard McGinn. “The Letter and the Spirit.” Journal of the the early church meant much more than being Society for the Study of Christian Spirituality 1. 2 (Fall 1993), able to affirm correct propositions about him. 2–10; Sandra Schneiders. “The Study of Christian Spirituali- Knowledge of God was a knowledge of relation- ty: Contours and Dynamics of a Discipline.” Journal of the ship, intimacy—union. Such an understanding of Society for the Study of Christian Spirituality 6.1 (Spring spiritual knowledge, if rediscovered by Adven- 1998), 2–12; and especially Mark McIntosh. Mystical Theol- tists, could give greater substance to our beliefs ogy: The Integrity of Spirituality and Theology. (London: and to our experiences as human persons. Blackwell, 1998), 3–38. 2. An example of this emphasis can be found in William Conclusion James’ treatment of mysticism in The Varieties of Religious Our seminary has decided to engage with an Experience: A Study in Human Nature. (Longmans, Green & exciting and evolving new academic discipline: Co.: London, 1905). Christian spirituality. While some outside voices 3. McIntosh, p. 41.
62 spectrum VOLUME 40 ISSUE 1 n Winter 2012 DISCUSSED | Myers-Briggs test, spiritual learning styles, Bhagavad-Gita, Carl Jung, spiritual growth, definition of “religion,” spiritual quest
Four Spiritual Pathways | BY JOHN R. JONES
earning styles are an interesting subject—espe- this. They preserved stories of experiences that represent cially to university students. Many students are these pathways, not merely as reports of events, but as par- L aware of their preferred mode for acquiring and adigms for all of us to read and follow. These experiences processing new information. Some are especially are set on real roads—dusty, dangerous tracks through the interested in concepts presented in a logical and analytical ancient world of the New Testament. And they provide way. Some learn best when they feel passion, enthusiasm, metaphorical roads as well, through our own pilgrimages of and supportive warmth from their teachers. Others draw faith. They tell of growth and development, of deepening their motivation from practical applications; what is clearly spiritual life. useful now (not someday) is what matters. And still others respond to creativity and imagination; they are inspired by flashes of insight, sparks of possibility thinking that push 1. beyond the standard envelope of conventional notions. AS CLEOPAS AND HIS UNNAMED PARTNER trudged from Learning styles have gotten a lot of attention over the Jerusalem to Emmaus with their unrecognized companion past two or three decades. This has been especially com- (Luke 24) on Resurrection Sunday, it was only through a mon in connection with the theory of “psychological sustained process of detailed explanation and gradually types” (sometimes termed “personality types” or “tempera- dawning insight that their old understandings could fall ment types”) as proposed by the Swiss psychiatrist Carl away, to be replaced with new ones. “Were not our hearts Gustav Jung (1875–1961).1 But more recently some burning within us?” (Luke 24:32). The seven-and-a-half- researchers have begun to ask, “What about spiritual styles? mile journey provided enough opportunity for a revolution Are there any connections between how we learn and the in their thinking. New information led to new ideas and, kind of spiritual experience that works best for us?” ultimately, new faith. If we define “spiritual style” along the lines of “learning This is the Way of the Mind, this Emmaus Road. In some style,” we can take it to be an individual’s most natural way ways it is the model of spiritual life most familiar to us. It has of both expressing and nurturing the life of the soul. There to do with cognitive content, with propositional truth, with is certainly more than one way of identifying these options, doctrine, with dogma and “fundamental beliefs.” It is how we but the learning styles noted in the opening paragraph sug- first reply to the stranger seated next to us on the airplane gest a beginning. Just as some individuals instinctively learn who says, “So, tell me about this religion of yours.” in terms of concepts, some through personal relationships Jung’s own deep interest in spiritual experience prompt- with their mentors, and some by physical action, so too ed him to see religious implications for the various person- does the spiritual life call us in comparable directions. Per- ality types that he identified. Subsequent work on his types haps that is why so many standard textbook definitions of has opened up further insights into the various spiritual “religion” push similar buttons.2 Reflection, devotion and pathways. While the Myers-Briggs matrix has met with action are key disciplines in the life of the spirit, and we some reservations among professional analysts, its major each have our own preferences among them. contours have proven useful for marking general spiritual The earliest Christian believers evidently understood pathways. Specifically, the two central indicators in each
WWW.SPECTRUMMAGAZINE.ORG n 63 four-letter formula can serve to identify primary adventures of intellectual inquiry and critical orientations in our individual type, including our reflection are no extraneous “mind games.” Far most natural spiritual style. Accordingly, the from being faith’s enemy, to this path’s devotees individual who most readily experiences his or these quests become the central expression of her spirituality in cognitive terms represents the serious faith. combination of Intuitive and Thinking patterns, From antiquity the civilizations of the Indian abbreviated “NT.” subcontinent have been astute observers of To those familiar with this designation, it will human nature, and of the varieties of spiritual come as no surprise that native NT spirituality experience. Two and a half millennia ago their primarily values truth, clarity, and honesty. “Song of the Lord” (Bhagavad Gita) described Reflection, Growth in this path comes though extended and the yokes we freely take upon ourselves as arduous study and reflection. It proceeds from yogas—the diverse disciplines of the spirit. Jesus devotion and mere doctrinal assent, through knowledge, could speak of his yoke as fitting well (Matt. through understanding and insight, to profound 11:28–30), to make light the burdens of disci- action are wisdom, ultimately. The worlds of theology and pleship. When we are free to choose the yoke philosophy are the NT person’s primary refer- that is most natural to our spiritual DNA, it fits key disciplines ences, and the quest is toward an overarching us comfortably and we take up its demands integrative set of organizing principles that pull with joy. This cognitive yoke the ancients knew in the life all of reality together under one system of mean- well. They named it jñana yoga: the way of true ing. This Way of the Mind is a demanding path, knowledge and insight. of the spirit, and it appears to come naturally to perhaps only ten or twelve percent of a typical population. 2. and we each This is not, however, a pathway of mere bookishness, as can be seen in two of its quali- HOWEVER, THE EMMAUS ROAD IS NOT the only have our own ties. First, it is not an arms-length engagement; it option. Far more accessible, in fact, is the Way strikes to the depths of one’s soul. Ultimately the of the Heart. Apostle Paul’s conversion experi- preferences drive toward clarity of mind is, as Peter Richard- ence is recounted three times in the Acts of son states, a drive toward spiritual enlighten- the Apostles (9:1–19; 22:6–16; 26:12–18). In among them. ment. “NT meditation has as its distinguishing all three accounts it is clear that this encounter quality an intellectual mysticism, and in its more locked Paul into an intense new relationship intense form…is practiced in solitude, often in with the risen Christ. We think of the Damas- silence, often with great discipline.”3 We often cus Road experience as sudden and dramatic think of religion as providing psychological conversion; it is often that. But as a continuing comfort. But to follow this spiritual pathway is to spiritual journey, its prime characteristic is a venture beyond the conventional securities of passionate devotion to God. In Paul’s case, established truisms into the quest for deeper throughout the rest of his life, this absolute truth. To walk the Emmaus Road with one’s very love focused on his Lord—and it meant more soul on the line is an act of utter courage. to him than life itself. “For to me, living is Second, NT spirituality turns around and Christ and dying is gain” (Phil. 1:21). engages the world. To the NT’s quest for truth In this pathway God is experienced as and clarity, Richardson adds a drive for social Absolutely Other, and as the worthy object of all justice—often by educating others and working the nuances we put into the idea of “love”— to reform societal structures.4 whether between parent and child, friend and So no religion that has a sense of divine grace friend, lovers, or devoted servant and compas- about it can fail to acknowledge the life of the sionate master. Each of the modes of human mind as a God-given gift. In this view, the affection has its counterpart in our relation to
64 spectrum VOLUME 40 ISSUE1 n winter 2012 God, and is enlisted in the spiritual walk. The knowing that he will see the face of the One who Gita regards this pathway as the most popular of loved him and whom he loved in return, or to go them all: bhakti yoga: the way of loving devotion. on living for the sake of loving those whom his The combination of Sensing and Feeling pat- Lord loved (Phil. 1:22–24). And it is why Mother terns, abbreviated “SF” in the Myers-Briggs sys- Teresa could pour her life into ministering to tem, draws upon all of the devices and resources abandoned, dying human beings: “Each of them for triggering emotional response to the divine. is Jesus in disguise.”8 Both of these devotees found Sandra Hersh and Jane Kise observe that the five spiritual fulfillment in walking the Damascus senses are especially important to those in this Road via the Way of the Heart, whether through pathway. Concerning one type of SF personality, the Mediterranean world of two millennia ago or they write, “Candles, incense, music, devotions, the back alleys of our own time. Because they or pictures often aid [such a person’s] spiritual loved Jesus, they served others. No religion practice.”5 To these we could add recitation of mantra or prayer, dance and chant, gesture and that has a posture, costume and symbol, myth and parable, 3. rite and ceremony, gongs and chimes—the BUT IS IT POSSIBLE TO LOVE others directly? Jesus sense of divine “smells and bells” of the sacred. tells the story of the Good Samaritan as an illus- At their best, such resources bring great rich- tration of love (Luke 10:25–37). But not quite— grace about it ness of meaning into our encounters with the rather, it is an illustration of how we shall holy. At less than their best, they can become respond to the command to love—precisely that can fail to mechanical, even quasi-magical, repetitions. But attitude that is least commandable. The story this too is a road, and it leads from the finger- suggests that while we cannot will to love, we acknowledge plays of childhood worship through prescribed can, as a matter of principle, will to act in ways words when we can find no words, to the pro- that express the kingdom’s love for all. And out the life of the found silences of mystical experience of God’s of those actions, the story suggests, we can expe- presence. Here, we grow in depth by reaching rience growth. This third way is the Way of the mind as a God- upward, into the embrace of divine love. Hand. And the Jericho Road serves as a spiritual But this road also does not lead to self-absorp- venue for those whose calling is the pathway of given gift. tion. As with all genuine spiritual experience, it the deed. outgrows any focus on the self. It arises first on The Gita calls it karma yoga—the discipline of the vertical axis of the relationship between action. To Arjuna, Krishna explains both the devotee and divinity. In the chapter of the Gita Way of the Mind and the Way of the Hand: that deals with bhakti yoga, Krishna tells Arjuna “I “Know that at the very beginning it was I who love the devotee who is beyond ‘I’ and ‘mine,’ laid out both spiritual paths: knowledge and unperturbed by pain and not elevated by pleas- action. I established the path of knowledge for ure, who possesses firm faith, is forgiving, ever the more contemplative person and the path of contented and ever meditating on Me.”6 And action for the busy, action-oriented person.”9 having arrived at that point, the true devotee is Unlike the previous two, on this pathway the summoned to let that vertical love spill over into mandate for serving emerges as the primary moti- the horizontal axis of relationships to others in vation. The horizontal axis is the governing one this world: “I love the one who harbors no ill will from the outset. This is no shallow busyness. To toward any living being, who returns love for the individual who is oriented toward action it hatred, who is friendly and compassionate comes as a matter of duty, of living out one’s toward all.”7 essential dharma (nature). “Engage in action, do This is why the aging apostle Paul arrives your work, but with full control of your mind and finally at the point of readiness either to die, senses. And be aware that the work you do
WWW.SPECTRUMMAGAZINE.ORG n spirituality 65 should contribute in some way, directly or indirectly, to the higher good of humanity.”10 4. Perhaps today the percentage of individuals who are THE GITA KNOWS TWO OR THREE more, but we can note naturally drawn to this pathway is the highest of all, for it only the one sometimes called raja yoga: the “royal” path- acts on the material level. As Dag Hammarskjold put it, “In way. Our fragmented western consciousness hardly our era, the road to holiness necessarily passes through the knows what to make of this discipline because it is so world of action.”11 explicitly integrative. What to call a path that pulls The Sensing/Thinking combination (“ST”) in the Myers- together body and soul through psycho-physical exercis- Briggs system places primary value on law and order, a es? “Meditation” only partly does it justice, and is too eas- strong sense of right and wrong, a conviction of responsi- ily dismissed as some kind of mere “self-realization” bility and duty, work as fulfilling, and the importance of process. Indeed, the ordinary self (and its manifestation in good administration.12 Its representatives are people who the untamed mind) is the great enemy, in this view. quite naturally wade into the world’s problems with sleeves Rather, it is a matter of relativising the restless demands rolled up. They have less of Mother Teresa about them, of our selves, coming to see through them for the hollow and more of Mahatma Gandhi—whose action was aimed at hungers they are. For this formidable task, both mind and directly meeting needs or correcting societal structures. body need to be linked in specific disciplined practices. Today such people are to be found drilling fresh-water This pathway is different; it can complement and enrich wells for villages in Borneo, volunteering as teachers in any of the previous three. Yet for certain individuals, it Afghanistan, training birth attendants in Burkina Faso. emerges as their most natural, primary spiritual style—never The Way of the Hand is sometimes called, appropri- as a substitute for life, but as better enabling it. Such, in the ately, “the Way of Work.” But it is not a way of “works,” Myers-Briggs schema, are the “NFs,” for whom the ele- in the sense of deeds performed to earn divine favor or ments of Intuition and Feeling are dominant. Richardson gain one’s own salvation. The actions are done for their recognizes a strong and pervasive sense of quest in this own sake, and the spiritual payoff comes as a gradual spiritual style, involving an attitude of expectancy, open- shift of perspective. The more we are exposed to the ness to healing, social idealism, and a focus on process in hardships, reversals, and sufferings of others, the less our relationships. Its practitioners “see humanity as an essential own personal problems loom in our sight. Self fades, part of the flow of a great spiritual stream that runs through ultimately, in proportion to the larger scene. all of life and through the fields, forests, sun, and stars. This We can find meaning and spiritual growth by living stream propels us into time and into the emergence of new out exalted principles through our doing in a very mun- life in ourselves and in the world, life attuned to the divine dane world. We act to improve the world—yet the ulti- in the world.”14 What could such a spiritual pathway be mate point is more to improve ourselves. It is a matter of termed except simply “the Way of the Soul?” actualizing our better selves until our ordinary selves grow into that higher mode of being. As Beatrice ach of these four ways has a strong sense of Bruteau puts it: quest—of adventure and pilgrimage. Our difficul- E ty, of course, is that we despair of the quest. This Whatever our work, it can lead us to the highest realization if we accept is often a matter of “fit.” When our individual it as a religious duty and perform it as worship….We are always to spiritual style, whatever it may be, is met with reinforce- give our best, unselfishly, doing [it] as well as we can, but without any ment and fulfillment in our early experiences, we grow and expectation of, or desire for, regard or praise or gratitude.13 thrive. If not, we gradually turn away from the ill-fitting paths on offer, too often buying into the diagnosis that we The Way of the Mind, of the Heart, and of the Hand— “aren’t very spiritually inclined.” We pay a heavy price for epitomized by the Emmaus Road, the Damascus Road, this crippling, in some cases mending it only later in life, in and the Jericho Road. The ancient faith-traditions con- some cases never. “The danger is not lest the soul should verge around the wisdom of the yoke, while the stories doubt whether there is any bread, but lest, by a lie, it point the way. should persuade itself that it is not hungry.”15
66 spectrum VOLUME 40 ISSUE 1 n Winter 2012 Any mature religious movement will have ues that are linked to type, and others that are independent developed ways of appealing to each of these of type.” Gordon Lawrence: Looking at Type and Learning four spiritual styles. If your own pathway is Styles (Gainesville, FL: Center for Applications of Psychologi- not answered in your religion or local congre- cal Type, 1997) 26. Emphasis added. gation, this poses a summons not to leave, but 2. A typical example reads as follows: “Religion signifies to contribute. The very act of helping your those ways of viewing the world that refer to (1) a notion of faith-community to broaden its ways of serv- sacred reality (2) made manifest in human experience (3) in ing others becomes itself a spiritual pathway such a way as to produce long-lasting ways of thinking, that will nurture you and those who walk it feeling, and acting (4) with respect to problems of ordering with you. For what is common to all of these and understanding existence.” Lawrence S. Cunningham pathways is a universal lesson: It is in giving and John Kelsay. The Sacred Quest: An Invitation to the that we receive. n Study of Religion, 5th ed. (Upper Saddle River, NJ: Prentice Hall, 1991, 2010), 21. Emphasis added. If your own John R. Jones is an associate professor of religion at La Sierra 3. Richardson, Peter Tufts. Four Spiritualities: Expressions University. A graduate of Walla Walla and of Self, Expressions of Spirit: A Psychology of Contemporary pathway is not Andrews Universities, his doctorate from Spiritual Choice. (Palo Alto, CA: Davies-Black Pub., 1996) 50. Vanderbilt University is in New Testament 4. “Charity would be an SF commitment, reform an NT answered in studies, with a secondary emphasis in imperative. NT’s want permanent, long-range change and Asian religions. Prior to coming to south- may neglect the immediate human need right before them. your religion ern California, John and his wife Pat, a SF’s may be so tuned in to the tangible hurts and hopes that professor of nursing at Loma Linda University, taught at Hong they will not call time-out to formulate a long-range plan.” or local Kong Adventist College and at the Adventist International Insti- Richardson, p. 48. tute for Advanced Studies in the Philippines. 5. Hersh, Sandra Krebs and Jane A. G. Kise. Soul Types: congregation, Matching Your Personality and Spiritual Path (Minneapolis, MN: Augsburg Books, 2006) 208. this poses References 6. The Bhagavad Gita 12:14. English trans. by Jack Haw- 1. In his 1921 monograph Psychologische Typen (vol. 6 ley (Novato, CA: New World Library, 2001). a summons of his Gesammelte Werke, Rascher Publishing; published in 7. Gita 12:13 English translation as Psychological Types, Pantheon, 1952), 8. Mother Teresa. BrainyQuote.com, Xplore Inc, 2010. not to leave, Jung proposes eight basic personality types, determined by http://www.brainyquote.com/quotes/quotes/m/mothert- assigning four mental functions (thinking, feeling, sensing ere163850.html, accessed August 6, 2010. but to and intuiting) to two personality patterns (extraverted and 9. Gita 3:3 introverted). The popular refinement and application of 10. Gita 3:7 contribute. Jung’s theory, refining Jung's original eight into sixteen cate- 11. Hammarskjold, Dag. Markings. (NY: Ballantine, gories, is the Myers-Briggs Type Indicator (MBTI) personality 1964), 103. inventory. The foundational presentation is Isabel Briggs 12. This list is drawn from Richardson, p. 108. Myers with Peter B. Myers: Gifts Differing: Understanding 13. Bruteau, Beatrice. What We Can Learn from the Personality Type (Mountain View, CA: CCP, 1980, 1995). East. (NY: Crossroad, 1995), 25, 26. Psychological type and learning style are not the same thing, 14. Richardson, p. 148. but appear to be linked in general ways. As Gordon 15. Weil, Simone. Waiting for God (NY: HarperCollins, Lawrence writes, “One’s type of mental processing is a fac- 1973, 2002), 138. tor in one’s learning style, but some learning strategies are independent of type. Some habits of learning come from type. They might be called instinctive ways of learning. All of us have techniques of learning that were taught to us or we taught ourselves. Similarly, there are motivations and val-
WWW.SPECTRUMMAGAZINE.ORG n spirituality 67 DISCUSSED | Victor Frankel, search for meaning, nakedness, law, truth vs. The Truth, human development, existential questions
The Cosmic “Phew” Stages experienced in humankind’s individual and collective religious search | BY CHARLES TEEL, JR.
A baby sobs, cries out, or wails. Why? A baby becomes quieted, ered. We seek meaning. And while our childhood selves calmed, and contented. How? may find our nakedness covered through rather simple and straightforward mechanisms, as we mature we come to he six-week-old infant may most often cry out ponder those profound existential questions of whether, because diapers are wet, or because the stomach whence, and wherefore? How we engage in this search, the T is empty, or because the body is cold. While questions we pose, and the responses we hear as individu- this newborn may cry out chiefly on the basis als, as communities of faith, and as societies, will impact of the desire to cover these basic physical needs, the infant the kind of people we become, the nature of the communi- occasionally cries out due to existential concerns: respond- ties we build, and the type of societies we create. It is clear ing to an altered state of consciousness when awakening that the questions we pose and the symbols we embrace in from deep slumber and/or reacting to unknown surround- this process of discovery will be far different at age six ings. Each of these experiences fosters a sense of uncertain- weeks than at age six years, than at age sixty-six years. ty, a sense of confusion, the awareness of a void. Whether My six-year-old daughter came home from elementary the disconnectedness results from physical or existential school and posed a question that was troubling her. That concerns, the infant experiences nakedness. the question posed was a deeply embedded quandary Victor Frankel’s classic, Man’s Search for Meaning, forceful- rather than merely a surface-level query was reflected in the ly reminds us that as individuals and societies humankind furrow of her troubled brow and the intensity reflected in hungers to make sense out of our shared human existence. her brown eyes as she asked, “Daddy, are we poor?” Now As with the first inhabitants of Eden no less than with the was not the time to talk of a savings account balance or the newborn in the crib, we yearn that our nakedness be cov- sociological concept of “relative deprivation.” Rather, now
68 spectrum VOLUME 40 ISSUE 1 n Winter 2012 was the time to scoop her up in my arms, to hug “things” may continue to satisfy: the first two- her, and to tenderly utter in her ear with some wheel bike brings immense satisfaction and con- assurance, “No, sweetie, we are not poor!” The tentment and centeredness as younger playmates effect of these words was magical: the furrow on still struggle with tricycles or training wheels. But her brow vanished, her face brightened, her eyes for how long will “things” foster meaning? The first sparkled, her lungs inhaled what appeared to be wagon? The first peddle car? The first real car? (As bushels of air, which was expelled in an immense a child of the fifties and sixties raised in the unin- sigh—“Phew!” This cosmic sigh signaled that her corporated and parochial town of Loma Linda, universe was integrated, that she felt centered, California, I can attest that for a short period my and that her existential nakedness was covered. very limited universe was quite fully integrated by Uttering a cosmic “Phew!” suggests that the a 1931 Ford coupe raked, chopped, channeled, human creature has taken a step—if but a small nosed, dozed, and with a pair of angora dice hang- and tentative step—in the process of Frankel’s ing from the rear view mirror.) search for meaning. Such an utterance asserts If material symbols or “things” alone are that we are centered, that we are focused, that capable of integrating one’s universe, a stark we are at peace, that we are salved, that we are fact becomes evident: a universe integrated by saved. Restlessness gives way to restfulness. Or, “things” alone is a very limited universe. Uttering a as Saint Francis of Assisi prayed with some assur- ance centuries ago: “Our souls are restless until Information Symbols/Facts. Such information cosmic “Phew!” we find our rest in Thee.” For now. may, for a time, come to integrate the universe of Why “for now?” Because as our universe an individual evolving beyond childhood. As we suggests expands, new challenges break in upon us, new grow older we face questions of contingency, questions are posed, new issues are faced, and powerlessness, and scarcity: Why do things go that the human new answers are sought. wrong in spite of our best efforts? Why did a sec- ondary school classmate—one bright and beautiful creature has Material Symbols/Things are drawn on by the and talented and in the prime of youth—commit youngest among us to integrate their universe suicide? Why do I have access to such life chances taken a step— (and/or by those who never go beyond material as education, health care, and travel available to symbols). Such “things” that foster centeredness but a minute fraction of that vast population who if but a small in the face of the infant’s cry include dry diapers, inhabit what playwright and poet Maya Angelou a bottle of milk, or a mother’s breast. In turn, the refers to as “this spit of sand called Earth”? Or and tentative baby slumbers contentedly. And for the occa- enter the question posed to me as a very young sional experience of existential nakedness that pastor fresh out of seminary, a question framed by step—in the intrudes when startled by the unknown, being a wife of fifty years at the bedside of a husband in rocked gently in a parent’s arms offers an anti- a comatose state, a companion who once stood process of dote to being disconcerted by that which tall and true and who was now curled up in a fetal intrudes into a young universe. The simple act of position: “Pastor, why do we have to put people in Frankel’s search being encircled by these caring arms can effect the ground?” This question constitutes the ulti- calm with relative ease precisely because that mate question exposing humankind’s collective for meaning. infant’s universe is so small: the parameters of nakedness and search for meaning. And in context such a universe generally extend not far beyond of this spouse’s yearning, a symbol system or cos- the boundaries of those encircled arms or the mology or worldview dominated by a 1931 Ford padded slats marking the limits of an infant crib. coupe falls far short. As the little one progresses to early childhood The natural impulse of the evolving child cum and the scope of the universe enlarges exponential- young adult in covering one’s nakedness is to turn ly to cover the vastness of a local neighborhood, to information symbols/facts in creating a relative-
WWW.SPECTRUMMAGAZINE.ORG n spirituality 69 ly closed worldview in which our “facts” are all lined up like We approach the text not solely as an analytical critic of ducks in a row. In my childhood cum teenage years, flannel form or as a zealous doctrinal debater armed with the graph boards in Sabbath School allowed me to discover “facts” or as a teenager vying for the blue ribbon at a Bible what was created on the various days of the creation story. Tournament. Rather, we are invited to approach the famil- And I happily earned a ribbon for memorizing the Ten iar stories of the sacred text in a manner in which our Commandments. I delighted in playing Joseph in the Christ- nakedness is covered by unpacking these Bible stories in mas pageant and singing the lyrics “Gentle Jesus, meek and light of the meaning that the stories’ metaphors bring to mild, / ever be with us, Little Child.” Further, I excelled in lived experience on a daily basis. We find ourselves moving Bible quizzes and contests on who could find a biblical text beyond the frustrated Lucy character in Charles Schultz’s first. In addition, I learned to rope, tie, and brand those mys- “Peanuts” strip, who, in utter exasperation, looks up from a terious beasts that roamed the universe in the visions as book and yells out, “I give up! It’s no use! There’s no more recorded in the Book of Revelation. And finally, the Revela- trying! I just can’t seem to learn to read between the lines!” tion seminars offered me charts that began with the time, The believer who approaches the sacred text reading for times, and dividing of times that not only tied down ancient metaphor and meaning is precisely employing the gift that history but projected last day events with no small certainty. eluded Lucy. Such a person asks, How may we, some A firm grasp of these basic “facts,” coupled with mathe- twenty centuries removed from the Gospel of John, draw matical computations of end times and charts depicting final on John’s Word made Flesh? How may we truly come to events, has the capacity to integrate the universe of a youth experience that Light which was the Light of the World? whose evolving questions have moved beyond a universe How may we come to have eyes that see, ears that hear, integrated by “things.” Our nakedness is covered. We rest and hands that handle that Word which is Life? assured in that we know the Signs of the Times and we When we approach the sacred text for symbols of mean- have computed “Time, Times, and the Dividing of Times” ing and metaphor, we read the text not for the “facts” that formulas which clearly state that Jesus is Coming Soon. Our will serve us well in taking a quiz, but for the metaphors cosmology is the true cosmology, signed, sealed, once-and- that will serve us well in living a life—a life of meaning in for-all delivered to the saints—and we can out-argue any which our nakedness is covered. Approaching the creation Jehovah’s Witness that comes knocking at our door. “Phew!” stories of Genesis through the lens of information symbols/ Problem: Those who have eyes to see and ears to hear and facts, we are asked to note: “What was created on each minds to think soon discern that some of the building block day?” When approaching this story through the lens of “facts” that hold this information symbols system together— meaning/metaphor we ponder, “If I truly affirm ‘In the the way that certain proof texts were linked by way of proving beginning, God…’ how does that impact my being, doing, that our community “constitutes” God’s Remnant Church, for and becoming as creature called into being by a Creator?” example—are more than a little forced. In turn, the response of Now that is the most profound question we can ask, a ques- a young college student may go in one of two directions. tion that goes far beyond the “What was created on what Response one: “This whole religion thing is a crock: I’m now day?” approach. Or take the information/facts question as going to go to McDonalds on Friday night and eat pig!” Yet stated in the Bible Doctrines textbook I studied my junior another response is possible: “I guess that I’ve been more than year of secondary school at Loma Linda Union Academy in a little unrealistic to assume that I could have God and the uni- the year 1956: “Who gave the forbidden fruit to whom and verse all figured out and so neatly pigeonholed with my array under what circumstances?” Rather, in approaching this seg- of proof texts and ‘facts.’ Is there an option other than ‘things’ ment of the story for meaning/metaphor “between the or ‘facts’ that can aid in this search for meaning?” lines,” we are led to probe, “What does it meant to confess that humankind is flawed?” and to ask very personally, Meaning Symbols/Metaphors. Metaphors emerge as a pos- “Where do I experience flaws of character embedded in my sible compliment to the “things” and “facts” approaches to very being as I relate to my children, my spouse, my stu- covering our nakedness. This discovery, perhaps, is part of dents?” Far from approaching the text in an information/ what Old Testament scholar Walter Harrelson has referred facts manner by way of winning a doctrinal debate, the to as approaching the sacred text with “a second naiveté.” meaning/metaphors approach invites the text to speak to
70 spectrum VOLUME 40 ISSUE 1 n Winter 2012 our daily lives. Or yet again, an information/facts God…” calls for a response filled with awe, won- approach may call for the memorization of the der, and mystery, that eludes our comprehension, Ten Commandments, requiring a discipline that so God’s future is not something that we cannot that I am very happy to have had laid on me in presume to have all figured out. For Amos, the my youth. Yet the time must come when memo- herdsman, prophesying in an agrarian setting, rizing selected rules or laws (even very big rules eternity is a great ranch. For John the Revelator, or laws) is not enough. The maturing searcher writing in the context in which the “then-known who wrestles with symbols of metaphor and world” dominated by the City of Rome, heaven is meaning will go on to probe, “What is the a glorious city that far surpasses Rome. (Indeed, essence of this thing called law that Yahweh and artist Corita Kent, a 1960s creative soul who Moses sought to communicate to this band of splashed colors whimsically on a canvas along escaped slaves wandering the wilderness? Can with her favorite epigrammatic sayings, created law be confined to the Ten Commandments?” one canvas which read: “To believe in God is to “What is Jesus calling people to (and calling peo- believe that one day all the rules will be fair—and ple away from!) with regard to what the law is that there will be many surprises!”) and what the law is not (‘You have heard it As we mine the stories of our sacred texts we said/but I tell you’)?” “Did Jesus’ hearers get it?” walk hand in hand with persons of faith and Surely the psalmist in Psalm 119 “got it” some communities of faith who from primordial times centuries earlier. What role does Jesus’ concept of have reached out in an attempt to touch the face law—what law is and what law is not—play in my of God. We feel a bond with these who have What role
JESUS CONVERSES WITH THE DOCTORS OF THE LAW BY ALEXANDRE BIDA JESUS CONVERSES WITH THE DOCTORS OF LAW life on this day? gone before in search of meaning, purpose, This Loma Linda boy celebrates those symbols wholeness, salvation, redemption, and hope. We does Jesus’ that tie the Christian universe together: the discover with Abraham and Moses and David Cross, the Sabbath rest, the Coming, Eternity. and Ruth and Mary and Paul that we are that concept of And such overarching Adventist Cosmic Story infant in the crib who cries out for material sym- markers as the following play a key part in my bols/things. We are that youth in search of the law—what law existential search: The Great Controversy, The right information symbols/facts. And we are that Conflict of the Ages, and Eden Lost to Eden maturing adult who seeks meaning is and what Restored. These are markers that play an system/metaphors in the sacred text and in life. immensely rich role in covering my nakedness We are part of that homo sapien family that recog- law is not— and in filling my life with meaning—and with nizes our nakedness, that begs to be soothed by hope. In approaching the text through this lens words from the Divine in the cool of the day, play in my life of meaning and metaphor, we humbly discover that yearns to experience meaning as Word that we don’t know much more than we do becomes flesh. On this exciting search, may we on this day? know. Whereas at the stage of information sym- have the luxury—not once and for all, but from bols/facts we had all of the blanks filled in, we time to time and on a “for now” basis—to breathe now are free to fully admit to many, many unan- in bushels of air and to exhale in whoops of swered questions. In place of the claim to “have” sheer delight as we belt out an unguarded and The Truth, we are secure enough to recognize cosmic “Phew!” n that we are pilgrims “in search” of truth. In con- trast to those who would make exclusivist boasts Charles Teel, Jr. is a professor of religion and society at of being God’s chosen people, we come to recog- La Sierra University, and holds a doctorate nize that in God’s eyes all people are chosen. In from Boston University. He established contrast to those who claim with full certainty to and is the director of the Stahl Center at have God’s eternity fully mapped out, we come La Sierra University. to recognize that just as “In the beginning
WWW.SPECTRUMMAGAZINE.ORG n spirituality 71 Writing Your Spiritual Story:
A Key to Spiritual Health | BY MARY MCINTOSH
We all have a dream of telling our stories—of realizing what we think, Assuming that an unpleasant or traumatic life experi- feel, and see before we die. Writing is a path to meet ourselves and ence may have led to God, writing one’s story could become intimate. —Natalie Goldber result in personal healing. If we think of the soul as the emotional/psychologi cal/ he desire to express, along with the desire to spiritual construct that is the self, a positive outcome of be heard and responded to, is now pandemic. journaling or personal writing is to unburden the soul. If T How else can we explain our continual email- we hold back significant feelings about what happens to us ing, blogging, and tweeting? Years of teaching in life, we fail to think about our lives in an integrative creative writing classes have shown me that writing is way. Integration occurs when we use language to express HTTP://WWW.WRITINGFORWARD.COM/CATEGORY/JOURNAL_WRITING/JOURNAL-PROMPTS one of the best ways to not only discover who you are ourselves. Language is key, then, to our emotional and but to meet the world head on with the clarity and vitali- spiritual health. Pennebaker’s research also suggests that ty that can come only from having a purged soul. writing affects our physical health positively. Expressing That’s why I’m excited that the Oregon Conference ourselves allows us to understand and assimilate the major Women’s Ministries’ theme for 2012 is Share Your Story. emotional and spiritual events of our lives. For instance, My church in Washougal, WA, hosted the first Share once a trauma is put into words, it can be better under- Your Story event of the year. The program included a stood and overcome. Written expression is more effective sermon by Cheri Corder (director of Women’s Ministries in this instance because it can then be manipulated and for the Oregon Conference), Ginny Allen (a popular reviewed by the writer/speaker. She has the satisfaction of Oregon Conference speaker), and me, with a writing reading what she has said and of knowing what she has workshop in the afternoon. The sermon promoted per- passed through emotionally. Once she traverses this sonal storytelling as a spiritual act, the crowning achieve- ground, she can move on. ment and natural result of living a life devoted to God. With respect to its integrative purpose, writing a per- The message was that we are called to tell what God has sonal story is even more effective than journaling. Writ- done for us. ing freely about the self and its experiences, as in a But why would we want to write our stories? We urged journal, can be healing. The story, however, by defini- our listeners to write because we know words, especially tion, already has a shape. The story has a theme, with a written words, have power to change people. A personal beginning, middle, and end, and if it is clearly written, it God-story can become a vehicle for the “ministry of rec- can affect both writer and reader profoundly. It can onciliation” that Paul speaks of in 2 Corinthians 5:18. empower them both, in different ways. In the process of Healing benefits can also come from expressing one’s writing her story, the writer organizes her thoughts and feelings in writing. James Pennebaker, in his book, Open- experience. She can now “see” where she has been. In ing Up: The Healing Power of Expressing Emotion, says: turn, her story sparks realization, or even revelation in the reader, who may gain a new perspective. Holding back or inhibiting our thoughts and feelings can be Writing the story of how God has touched your life hard work. Over time, the work of inhibition gradually under- may bless you more than you expect, and most certainly, mines the body’s defenses. Like other stressors, inhibition can will affect those who read it. n affect immune function, the action of the heart and vascular
systems, and even the biochemical workings of the brain and Mary McIntosh is a former professor of English and currently writes nervous systems. In short, excessive holding back of thoughts, from Vancouver, WA. She is a poet, freelance writer and feelings, and behaviors can place people at risk for both major editor who conducts writing workshops for writers’ groups and minor diseases…Confession, whether by writing or talking, in Oregon and Washington, and appears at poetry readings can neutralize many of the problems of inhibition…there whenever she can. appears to be something akin to an urge to confess (p. 2).
72 spectrum VOLUME 40 ISSUE 1 n Winter 2012 SPECTRUM n advisory council
Adventist Forum January 2011—January 2012 Board Members Battle Creek, Michigan Terry and Jan Anderson** Eric and Cynthia Magi** Brent Stanyer and Helaina Boulieris** Elaine Haddock Alita S. Barnes** Robert and Marguerite Marsh* Paul and Shelley Stokstad** Lee Blount Eric Vetne Woodbury, Minnesota Margarita Covarrubias Ted W. Benedict** Lyndon Marter* Darryl and Debbie Tan* [email protected] Charles and Bonnie Bensonhaver** Jim and Becky Matiko* Betty Thacker Berrien Springs, Kelli and Robert Black Juli Miller** Rob and Floris Thomson* Ellen Brodersen Michigan Harrisonburg, Virginia Art Robertson Robert and Georgene Bond Norma & Richard Osborn Eric and Amabel M. Tsao* brodersn@clark- Michael and Shelley Boyson** Steve and Carol Pawluk* John and Nancy Vogt** bradshaw.com Dayton, Ohio Robert Smith Carey D. Bozovich* Howard Pires* Priscilla and Jim Walters Debbi Christensen Bernard Brandstater** Les and Joni Pitton** Rodney and Barbara Willard** DIRECTOR OF FINANCE Keene, Texas Rayford Britton Edwin and Verlaine Racine John and Carolyn Wilt Roseville, California Robert R. Mendenhall treasurer@spectrum- Jeff and Nicole Bromme R. Marina and E. Gary Raines** Los Angeles Area, magazine.org M. L. S. Brown* Reuben A. Ramkissoon* Lifetime Recognition: California Bonnie Dwyer Harold Fanselau Eric Buchli Brenton and Nola Reading* Contributions of $20,000 or more. EX OFFICIO Wilfried M. Busse* Craig and Tracy Reynolds** **Diamond: Granite Bay, California Loma Linda, California Gerald and Barbara Chipeur** Gail and Richard Rice* Contributions to date of $10,000 to editor@spectrum- Bernard Brandstater magazine.org Ruth Christensen and Glenn Henriksen Lyndon A. Riviere $19,999. New York, New York Glenn E. Coe** Art and Debi Robertson** *Gold: Lawrence Geraty Ron Lawson Riverside, California Humberto and Margarita Covarrubias** Leif Lind and Taylor Ruhl Contributions to date of $5,000 to [email protected] Orlando, Florida Marilyn and Michael Crane** Thaïs and James Sadoyama** $9,999. Ernie Bursey Anna Mae Crowder Elmar and Darilee Sakala** Rich Hannon Holladay, Utah Oslo, Norway Merlyn and Rosemary Duerksen* David and Beverly Sandquist [email protected] Kristel Tonstad Kathleen and Robert Dunn
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Who can begin to courageously interpret Babel/Babble the unspeakable desires of the heart By Bruce Forbes as we move together in silence shouting down the wind past all dying hopes of recognition? Once We are ships passing who cannot even consider that we spoke with one voice. Why would the will of Providence another exists. The language of science disrupt life’s single security? With feeble, lisping attempts at convergence was the language of literature Why reduce the union of souls we emanate was the language of love. to the most fundamental levels of in faint hope of intersection An entire world misunderstanding? from the same distant and tri-connected Source breathed the same syllables Why now live together for decades who has, from the beginning, instinctively attempting unity of spirit spoken to us from birth yet fettered with ears and tongues as foreign with one true voice without gender or ambiguity. as those of unbelievers? and who has, from the beginning, Why rely on anonymous Hallmark visionaries given us Then, a cacophony of confusion to express our most heartfelt sentiments the one true Word. instant alerts, mistrust, and insurmountable barriers. because we can only faintly recognize what And within these linguistic kingdoms we think to be the never-ending systems of distance, separation our own deepest emotions? Bruce Forbes is a professor of art and graphic by chasms of indifference and fear. design, and the chair of the division of fine arts at Union College. He received his MFA in photography Even when our own glittering words Now, each voice stands alone from Savannah College of Art and Design. are as familiar as sand on the tongue an auditory island understanding is removed with no instinctive equal like a morning without light. chanting in silence Even as we share the same language, the struggle its individual identity and petition. with meaning enlarges and who can fathom intent?