SPECTRUM

EDITORIAL BOARD EDITORS Helen Evans Ronald Numbers Alvin L. Kwiram, Chairman Roy Branson Keene, Texas Madison, Wisconsin. Seattle, Washington Charles Scriven Judy Folkenberg Melvin K. H. Peters Roy Branson Washington, D.C. Cleveland, Ohio Washington, D.C. CONSULTING Lawrence Geraty Edward E. Robinson Molleurus Couperus EDITORS Berrien Springs, Michigan Chicago, Ulinois Loma Linda, California Kjeld' Andersen Fritz Guy Gerhard Svrcek-Seiler Tom Dybdahl Lystrup, Denmark Riverside, California Takoma Park, Maryland Vienna, Austria Eric Anderson Gary Land Angwin, California J orgen Henriksen Betty Stirling Berrien Springs, Michigan North Reading, Massachusetts Washington, D.C. E. E. Cleveland Eric A. Magnusson Roberta J. Moore Washington, D.C. L. E. Trader Riverside, California Cooranbong, Australia Darmstadt, Germany Raymond Cottrell Charles Scriven Margaret McFarland St. Helena, California Washington, D.C. Ann Arbor, Michigan Ottilie Stafford Richard Emmerson LaVonne Neff South Lancaster, Massachusetts College Place, Washington College Place, Washington

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SPECTRUM is a journal established to purposes of taxation. The publishing of SPEC­ encourage Seventh-day Adventist participation TRUM depends . on subscriptions, gifts from in the discussion of contemporary issues from individuals, and the voluntary efforts of the a Christian viewpoint, to look without prej­ contributors and the staff. udice at all sides of a subject, to evaluate the merits of diverse views, and to foster Christian SPECTRUM is published quarterly by the Association of Adventist Forums. Direct editorial correspondence to intellectual and cultural growth. Although effort SPECTRUM, 1951 Olive Ave., St. Helena, CA 94574. is made to ensure accurate scholarship and dis­ Manuscripts should be double spaced and accompanied criminating judgment, the statements of fact are by a self-addressed, stamped envelope. the responsibility of contributors, and the views In order to receive SPECTRUM, send a membership fee ($10 per year, except $11 in Canada and $12 in individual authors express are not necessarily other foreign countries) to Association of Adventist those of the editorial staff as a whole or as Forums, Box 4330, Takoma Park, Maryland 20012. individuals. Single copies may be purchased for $3. Send correspon­ The Association of Adventist Forums is a dence concerning address changes to the same address, enclosing address labels. Pay by check made out to the nonsubsidized, nonprofit organization for which Association of Adventist Forums. © 1977. All rights gifts are 4eductible in the report of income for reserved. 24400 In This Issue

ARTICLES Volume Eight, Number Three, Published March 1977

Living in a Time of Trouble: German Adventists Under Nazi Rule Jack M. Patt 2 Seventh-day Adventist Publications and the Nazi Temptation Erwin Sicher 11 Sakharovand Solzhenitsyn: Dialogue on the Good Society Joe Mesar 25 Mesar Interview With an Adventist Pastor from Russia 28 We SHOULD Be Involved in Politics Tom Dybdahl 33 Against Isolationism: The Church's Relation to the World Edward W. H. Vick 38 The Limits to Religious Freedom in America Kenneth Walters 41 Edward Vick's Passion for Theology Ron walden 48 A Bibliography of Recent Adventist Scholarship Betty Stirling 57

POETRY

Apocalypse, Doppelganger Kenn Field 47

LETTERS FROM READERS Richard Hammill and others 62

About This Issue

hat is the difference be­ and church and state. Edward Vick reflects theo­ W tween the church's logically on the relation and the church to the cozying up to the government authorities and world. Kenneth Walters describes the complexity what the Bible calls idolatry? How can a church involved in the American constitution's protec­ claim to have the spirit of the prophets if it con­ tion of religious freedom. cerns itself with politics only when its own wel­ On page 57, there appears a bibliography, by fare is threatened and has no explicit interest in no means exhaustive, of recent publications by the wider claims of man for justice, dignity and Seventh-day Adventist scholars. We print it as food? an experiment. If our readers regard such a These are the kinds of questions raised by the bibliography as valuable, we will offer updated articles on church and politics in this issue of bibliographies, including the work of scholars SPECTRUM. The cluster begins with two his­ in nondenominational institutions, in future torical studies of the response of Seventh-day issues; if the bibliography is greeted with silence, Adventists in Germany to the government of we will not trot out another one. Adolph Hitler. Following Joe Mesar's reflection Ron Walden's analysis of Edward Vick's on the political philosophies of the Russian dis­ theology begins a series, as we point out in an sidents Sakharov and Solzhenitsyn, Tom Dyb­ editorial note on page 48. Our premise is that if dahl criticizes the traditional view of separation the church's theology is to undergo constant renewal, we must take notice of those who The cover of SPECTRUM is by Concerned Communi­ labor as theologians. cations, Arroyo Grande, California. The Editors Living in a Time of Trouble: German Adventists Under Nazi Rule

by Jack M. Patt

he period of National government. The Jews also were constantly T Socialist rule was a persecuted, even those who had become mem­ difficult one for German Seventh-day Advent­ bers of Christian denominations. Adventists, ists, and one about which they were and are still however, were allowed to continue their church quite reluctant to speak. Information concerning organization and missionary activity. 1 some ,aspects of the Advent Movement during The Faith Movement of the German Chris­ this period is, therefore, very limited. Not much tians based their program on the supposition was said of Adventist difficulties in the pub­ that the rise of Hitler was an event in which God lished reports of the time, since church leaders was revealing Himself. In line with their ide­ feared that incautious statements might fall into ology, they condemned the teaching of a fallen the hands of the "Reformers," Conradi and his world and emphasized faith in man. They also Seventh Day Baptist followers, and other foes of advocated the rejection of the old Testament the Adventists who could have used them to add and a revision of the New Testament in such a way to the church's troubles. as to repudiate the divinity of Jesus Christ. The Nazi political order was not friendly to Seventh-day Adventists were opposed to these religion generally. The Evangelical and Catholic principles of the German church, but did not churches suffered government discrimination voice their opposition publicly for fear of repri­ and hundreds of ministers and priests were sals. 2 interned. The Faith Movement of German Chris­ In fact, Seventh-day Adventists considered the tians sought to harmonize Christianity with the attempt to unify Evangelicalism and National tenets of National Socialism and make the Socialism as an ominous portent; they feared churches a pillar of the new Reich. This effort that it was the beginning of an effort to subdue precipitated within the Protestant churches the all religious organizations to the Nazi order. Ger­ so-called Confessional Church, whose members man Adventist leaders were aware of their weak­ became the uncompromising opponents of the ness as a small sect and admonished their mem­ German Christians. Some of the small sects, such bers on the importance of following the counsel as the Jehovah's Witnesses, were silenced by the of Mrs. Ellen G. White's writings and the General Conference to remain out of politics. They fur­ ther asked the membership to be careful of their Jack M. Patt teaches in the department of history at words and actions in order to avoid giving California State University, San Jose. offense to the government; such offense might Volume 8, Number 3 3

be used as an excuse to restrict Adventist church to perform duty on Saturday, except in medical activity. 3 service. Some Seventh-day Adventists actually Despite the government's antagonism toward declined to serve in the armed forces and were religion and restrictions of it, Seventh-day imprisoned. 6 Adventists laid plans for continued missionary In 1936, Baldur von Schirach moved to place endeavor in all of their churches. This program, all German youth in the organization, Hitler adopted in 1934, was intended to maintain the Jugend. The movement was anti-Christian, but it increase in church membership. It included an assured its members future employment and organized campaign in each church to give away, advancement. The temptation was great for lend and sell Adventist periodicals, journals and Adventist young men to accept the security thus books to friends and relatjves and other persons offered. Young women not concerned about at every opportunity, to issue personal invita­ employment and the men who planned to enter tions to give Bible readings, to mail missionary denominational employment were not affected letters and publications, and to pray for specific by these incentives. Officially, the church was persons who were interested in the Adventist opposed to the Nazi attempt to engulf Adventist doctrines. From time to time in the ensuing children but the denominational authorities and years, officers of each church made further journals thought it wise to make no public appeals to inspire greater missionary activity.4 issue.? Adventist adults also had to face the dilemma ith the introduction of of joining ~he Nazi Labor Front or facing W com p ulsory military unemployment and other hardships. Since there training and labor service in Germany in 1935, seemed to be no other way of solving the prob­ Adventists faced the problem of adjusting them­ lem, most Adventist workingmen succumbed to selves to government service. Under the terms of the pressure and became members of the labor the Law of May 21, every German man between service to save their families; some joined the the ages ,of 18 and 25 was liable to military ser­ party organization. vice for one year, and by the Law of June 24 German Adventists could not approve of the both sexes of the same ages were obliged to Nazi program of racialism, nationalization of serve in the Reich Labor Service for six months. religion and anti-Semitism, all of which were By the terms of the Law of August 24, 1936, contrary to the principles of Christianity, their the term of military service was increased to two church as wen as their own consciences. They years. These requirements accounted for some did, however, actively support sterilization of apostasies, because it was difficult or virtually mental defectives. Some Adventists were caught impossible to observe the seventh-day Sabbath in the quickened pride of German nationalism, in the labor service or in the army. 5 but most opposed Hitler's 25 points in Mein German Seventh-day Adventists remembered Kampf since their attainment was based upon the experience they had gone through between the use of force. Many German Adventist leaders 1914 and 1918. Their unilateral decision to bear foresaw that this program would end in disaster arms and work on Saturdays had been con­ for Hitler and Germany, although the majority, demned by the General Conference Executive as good Germans, supported the remilitarization Committee as contrary to the traditional stand program.s of the denomination. German Adventist officials In 1935, the Seventh-day Adventist Church later acknowledged their mistake and accepted came under the threat of immediate dissolution. the traditional church belief that their first obli­ The German government notifed the denomina­ gation was to God and second to tloJ.e state. They tion's Berlin headquarters that every church in acknowledged their patriotic duty to their Prussia was to be closed. No explanation was country only as long as they were not required given for this order, which caused great anxiety to violate their religious principles. According to and perplexity among the Adventists. 9 the Gland (Switzerland) Declaration of 1923, William Spicer, a vice president of the General the official position of the German Adventists Conference, who was in Denmark at the time, became that held by the denominational head­ received a cablegram from headquarters in Wash­ quarters-opposition to arms-bearing and refusal ington, D.c., informing him that the Adventists 4 Spectrum

in Germany were in trouble. Spicer immediately that the term Sabbath School was not to be used went to Berlin to assess the situation and to see henceforth since it sounded Jewish. Therefore, what could be done. He contacted government the Adventists changed the name to Bibelschule officials but could receive no satisfaction. He (Bible School), and the word Sabbath on church therefore advised the German Adventists to bulletin boards was changed to Ruhetag (Rest engage in prayer and fasting. Shortly thereafter, Day),u a government official who had been reared as an In 1938, colporteurs faced new regulations. Adventist advised the church authorities, House-to-house canvassing with religious books through his mother, to retain legal assistance, was not permitted unless the colporteurs were and they did so. Several days later the closure on a salary from a responsible concern. Since colporteurs in Germany had always worked on a commission basis, this order necessitated a "Adventists realized that the fundamental and expensive change of procedure. authorities were watching more Still, German Adventist leaders were determined to continue this· part of their missionary pro­ closely to see that gram as long as possible. 12 government orders were obeyed; he Nazi government the church realized that it T looked with favor upon Seventh-day Adventist welfare actIVIty, must follow these orders in order not only accepting the social help of the Advent­ to save itself from closure." ist churches, but also at different times recogniz­ ing their efforts through documents signed by the leader and minister of the state department order was rescinded as unexpectedly as it had with which the Adventist welfare activity was been announced. The Adventists, through their connected. 13 Since the Adventist organization attorney, endeavored to determine the reason worked in close c().operation with the govern­ for the order, but the government officials only ment in the social welfare program, Adventist stated that someone, formerly an Adventist of leaders hoped that this cooperation would help great influence, had initiated the case and had to break down prejudice against them, prevent made erroneous charges to the effect that the dissolution of the church and its other mission­ Adventists were disloyal to the government and ary activities, and be a means of gaining had violated the laws of the land. The govern­ proselytes for the church. These reasons, how­ ment officials would not elaborate on these ever, were not the primary object of Adventist accusations. The Adventist leaders concluded participation in welfare work. The Adventists that their accuser was Louis R. Conradi, former believed that the welfare work was based upon president of the Central European Division and a the authority of the Bible and that they had a pioneer of the Seventh-day Adventist Church in Christian obligation to help their country and Germany and in eastern Europe, but then a mankind. 14 bitter enemy who was zealously trying to make This welfare program included readiness to do trouble for his former colleagues. 10 everything necessary for the welfare of the With each succeeding year of the National country (not contrary to first obedience to Socialist regime, government restriction against God), such as providing assistance to the needy religion became more severe. Seventh-day in the form of food, shelter and clothing, caring Adventists realized that the authorities were for the sick, caring for the weak and the aged, watching them more closely to see that govern­ caring for orphans, promoting abstinence from ment orders were obeyed; the church realized the use. of tobacco and alcohol, furtherance of that it must follow these orders in order to save morality in every form, help of the religiously itself from closure. Adventist religious meetings oppressed, and the protection of widows and were under close observation by police officers, minorities. Adventists emphasized that these who dropped in unexpectedly, accompanied by were services in which all Christians should stenographers to take notes of what was said and participate for the benefit of the entire done. In 1938, the Adventists were informed nation. 15 Volume 8, Number 3 5

The German government recognized the need Work. During the winter of 1939-1940, of organizing the entire population to assist in a Seventh-day Adventists sold over $89,500 worth welfare campaign. The German Welfare and of stamps, an increase of almost $40,000 over Winter, Relief was started in the winter of their sales of the previous winter. Solicitors sold 1933-1934 and was a campaign in which all wel­ these stamps in guest homes, hotels, railroad fare organizations were ordered to assist. Each stations and in house-to-house canvassing. 20 year the Adventist churches took part in the Adventist welfare activity became an integral national winter welfare and relief work. Thou­ part of the Reich welfare program. The Advent sands of Adventists helped meet the great social Welfare Organization gave clothing and other need by selling we~fare stamps and joining items to the needy in the war areas of eastern various women's welfare groups. At the end of Germany, to soldiers at the front, to the each successful campaign, the government sent wounded in the hospitals, and it assisted in pack­ letters of appreciation to the Seventh-day ing and sending parcels. Many Adventist women Adventist headquarters in Germany.16 helped in the German Red Cross activities and in During the year 1933, the German Adventists other welfare organizations. They likewise helped over 55,000 persons; spent $18,610 for helped soldiers' wives and children in need, and welfare; distributed over 50,000 articles of assisted with their housework and other duties. clothing, 3,900 pairs of shoes and $9,440 worth For this work, the Seventh-day Adventists of food. In 1934, $13,214 was spent for welfare, received expressions of thanks from the German 42,000 articles of clothing were distributed, Red Cross, and found favor as well with the 4,500 pairs of shoes were given away, $9,369 Reich Welfare Office.21 was spent for food and over 40,000 persons Adventists also contributed free social work were helped. During the ensuing years, the in their hospitals and sanitariums. In 1939, the church made similar contributions to welfare. 17 Friedensau Sanitarium and Hospital and Throughout the war years in Germany, Marienhohe Convalescent Home took care of 50 Adventists continued their activity in social undernourished boys and girls from Austria and health and welfare of various kinds, including Sudetenland for six weeks. The waldfriede Sani­ temperance work. Many Adventist churches tarium provided 27 beds for needy patients and organized groups of women who cooperated rendered service for a total of 625 days. The Bad with the Frauenbund fur alkoholfreie Kultur Aibling Sanitarium took care of 30 patients, (Women's Union for Alcohol-Free Society). This representing a total of 630 days. The Friedensau organization published Das Weisse Band (The Sanitarium donated services to 30 patients; and White Band), a pamphlet to propagandize its the Marienhohe Convalescent Home, to 20 work. A similar close relationship existed with patients. The Adventist children's vacation home the Deutscher Bund zur Bekampfung der at Johannesberg near Konigshohe in the Tabakgefahren (German' Union for the Fight Sudetenland cared for 21 young people without Against the Dangers of Tobacco). The Advent cost. The Sonnenhof near Dresden and the Welfare Work (Advent-Wohlfahrtswerk) orga­ Friedensau Home for the Aged also rendered nized a division in 1939 with 7,367 active partic­ free service.22 ipants devoted to fighting the use of tobacco The Friedensau Sisterhood, consisting of and alcohol.18 Through this department, the Adventist nurses graduated from Friedensau, Advent Welfare activity became a part of the volunteered their services for needy patients. Reichstelle gegen die Alkohol und Tabakgefahren They worked in various private clinics, in army (State Office Against the Alcohol and Tobacco hospitals and in private nursing. Traffic). At the end of 1939" this society The work of the Adventist nurses, the Advent embraced 38,282 members. The Adventist Welfare Organization, and the sanitariums at monthly journal Gute Gesundheit (Good Friedensau, Waldfriede and Bad Aibling repre­ Health), with a circulation of over 22,000 sented the main Adventist missionary activity in copies, vigorously campaigned against the use of the Central European Division during the last alcohol and tobacco. 19 year of the war. When the German armies were Adventists continued to help in the sale and reeling from defeat, it was virtually impossible purchase of stamps for the Winter-War Relief to conduct missionary activity in other areas. By 6 Spectrum

the end of the war, Adventists were themselves many. Most students enrolled in the educational in great need of food, clothing and financial illstitutions were in the younger classes. During assistance. Fortunately for them, aid was forth­ the first year of the war, only 12 enrolled in the coming from their brethren in the United ministerial and teaching courses at the Frieden­ States.23 sau Missionary Seminary and the number dropped to six in the following year. In the he prewar Nazi years autumn of 1941, these courses had to be discon­ T were filled with trial tinued. The total enrollment, however, was large and difficulty for Adventist children and enough to keep the school in operation. From parents. Since the Adventist church did not 1941 to 1942, this total illcreased from 85 to operate elementary and secondary schools, 103. It is possible that the bombings of the cities attendance at public schools six days a week was induced some parents to send their children to obligatory. It was usually impossible for Advent­ the sure refuge of the forest tranquility at ist parents to obtain permission to have their Friedensau. In 1943, the government closed the children excused from attendance on Sabbath. school and the Wehrmacht converted the build­ It was different in Adventist seminaries, ings of the school into a hospital. For the second where the administration was conducted by time in its history, the Friedensau school had to church leaders. However, there were other diffi­ close its doors because of war. Until 1945, the culties. The Central European Division leaders buildings served the Germans as a place of con­ decided in the autumn of 1934 to close the valescence, and after the war they were used as a Neandertal Missionary Seminary and to discon­ hospital for the Soviet occupation forces. Not tinue the ministerial course at Friedensau and until March 1947 was the school able to resume 26 Marienhohe. This action was taken out of fear its operation. that no more Adventist young people could be placed in denominational missionary work. For nformation about the two years, there was no trailling whatsoever of I Seventh-day Advent­ Adventist millisters in Germany. ists and their church activity during the war Even so, 106 students enrolled at the Frieden­ years from 1939 to 1945 is quite limited. The sau Missionary Seminary during the school year scarcity of source materials is largely due to the 1933-1934. In 1934-1935, the enrollment destruction of the Adventist archives at Ham­ dropped to 70 and in 1935-1936 decreased still burg and Berlin by Allied bombings. Further­ further to 47. Even the introduction of a course more, the leaders of the church ill Germany ill colporteur-evangelism ill 1934, which was were reluctant to divulge much information designed to increase the enrollment, did not stop about those years because of the embarrassment the decline. There was, however, an increase in it might bring to them; some church mell).bers 1936 lasting until the outbreak of the war in had been swept along with the tide of national­ 1939. In the school year 1936-1937, there were ism, had joined the Nazi party, borne arms, 76 students; in 1938-1939 there were 106, and worked on the seventh-day Sabbath and sup­ the same number during 1939-1940 school ported the Nazi war effort wholeheartedly. year.24 The majority of church members, however, In the autumn of 1936, Friedensau began to clung to the official stand of the denomination, train millisters again. of those who had left in not wishing to repeat the experience of Advent­ 1934 only a few returned to complete their ists during World War I. Many German Adventist ministerial education. Threatened since 1933 by leaders foresaw that the war would end in the probability of having to close the school, disaster for Germany, although the majority sup­ Marienhohe Missionary Seminary was finally ported the war effort and hoped for victory. forced to discontinue its operation in the spring Those who believed that the war would end in of 1939. Consequently, as before 1921, Frieden­ Germany's defeat were convinced of the injus­ sau became the only Seventh-day Adventist edu­ tice and unchristian principles of the Nazi cational institution in Germany.25 regime. The outbreak of the war in 1939 inevitably For the most part, because of their religious affected Adventist educational activity in Ger- convictions, German Adventists inducted into Volume 8, Number 3 7 the army during World War II were able to enter tion, the publishing house at Hamburg became a the Medical Corps, Quartermaster Corps, or private business enterprise in 1938; it was thus some other noncombatant branch of the mili­ possible to supply Adventist churches with pub­ tary service. The German Adventist leaders, lications until 1940. But in that year no more remembering painfully the church's earlier paper was allotted to Seventh-day Adventists for experience, strictly followed the 1923 declara­ the publication of religious books and journals. tion, made at Gland, Switzerland, espousing the The official government explanation was that principle of noncontbatancy and the observance the publiShing house produced nothing essential of the seventh-day Sabbath. 27 In the second for the war effort. In order to prevent confisca­ World War, the goveJ;'nme.nt unofficially recog- tion by the government, the publishing house concentrated its efforts on commercial printing.31 The cessation of the publication of religious "Several Adventist young men who literature resulted in a great shortage of Bibles, Adventist books, journals and periodicals for the refused to perform military duty church members. Colporteur activity was greatly were apprehended and put in hampered. In fact, soon there was no choice but to suspend completely this traditional work of concentration camps without the denomination, and to advise the colporteurs trial. Others were placed in to seek new means of employment. 32 Liberties and religious privileges varied in the insane asylums. A few different Kreise (districts). In some areas, reli­ received the death penalty." gious services were restricted, while in others meetings were allowed. Much depended upon the reaction of the local commanding officer of nized the noncombatant posltlOn of the the Gestapo or the police officers. Almost every­ Seventh-day Adventist Church. Officially, no where, however, government agents sat in the German was exempt from arms-bearing except congregations to observe what was said and the Catholic clergy.28 done. Any criticism of the government, or of the Nor was there any provision in the German National Socialist party, would bring speedy army for exemption from performing duty on retribution. Consequently, Adventist church Saturday. Every Seventh-day Adventist had to leaders and members were very careful about meet and decide this problem personally. Not all their public statements. 33 military officers were Nazis, and the difference At the outbreak of the war in 1939, an ordi­ between party and nonparty men was very nance issued by the government prevented apparent in their treatment of nonconformists. ministers from taking offerings at church ser­ No Seventh-day Adventist could expect any con­ vices or collecting donations from house-to­ sideration from a Nazi.29 house solicitation. By a strange quirk of the Seventh-day Adventists endeavored to cooper­ regulations, however, it was permissible for the ate with the government as far as conscience per­ local church pastors to levy fees on their mem­ mitted, realizing that those who refused military bers. In this way, it was possible to circumvent duty were subject, officially at least, to the death the restrictions, and thus financially support the penalty. Several Adventist young men who needs of the church. 34 refused to perform military duty were appre­ The threat of dissolution hung over the Ger­ hended by the SS (Schutzstaffel) and put in con­ man Seventh-day Adventist Church during the centration camps without a trial.' Others were war years as menacingly as it had before 1939. placed in insane asylums or other kinds of men­ In 1940, the government issued a pamphlet tal institutions. A few received the death penalty entitled Das Reichsministerium fur Kirchliche or a heavy sentence of imprisonment. 30 Angelegenheiten (The Ministry of Church Religious propaganda and missionary activity Affairs for the Empire) which offered some had to be restricted more and more after 1939 reassurances. It stated, "Other groups which and finally the o. distribution of publications limit themselves in their peculiar teachings to became impossible. In order to continue opera- the field of religion may continue to exist, for 8 Spectrum instance, the Salvation Army, the Mennonites, factory was reopened and again produced bread, the Quakers, the New Apostolics, the Roman biscuits, breakfast cereals and other foods. The Apostolics, and the Seventh-day Adventists.,,35 food factory was able to survive only because its In view of that statement,- the Seventh-day products continued to find a market in the Adventists should have been able to expect general public as well as among the church mem­ tolerance; still, they did not completely trust the bers. The main difficulty was the acquisition of Nazis and continued to fear dissolution. sufficient raw materials.38 Actually, Adventist church activity was The part of the publishing house left standing generally tolerated but there were a few excep­ after the July attack was the building which tions: it was forbidden in Upper Silesia on housed the machinery; consequently, publishing January 24,1941, in Danzig and West Prussia on could be continued. The bombings destroyed April 4,1941, and in Lower Silesia on May 9, the Adventist headquarters building at Hamburg, 1941. On these occasions, petitions and negotia­ tions brought no success. But members still met surreptitiously in various homes in order to con­ "Any criticism of the government, duct their church services. Again and again, the or of the National Socialist keeping of the seventh-day Sabbath caused trials, warnings and penalties for individual party, would bring speedy church members, but despite these difficulties retribution. Consequently, most Adventists had the courage to remain faith­ ful to their convictions. Adventist church leaders The Seventh-day Adventist denomination in and members were very careful Germany was allowed to operate as a church for two major reasons. It voluntarily restricted its about their public statements." activities to the "religious" field and excluded any "political" comment. It gained favor with a stunning blow since most of the records of the the government through its commendable wel­ church in Germany were thereby lost. Allied fare work. Even though ministers, church offi­ bombings also burned out the Berlin Seventh­ cers and church laymen were limited in some day Adventist headquarters building and the ways, a V\!holesale confiscation of church headquarters building at Frankfurt-am-Main, and property, which might have resulted in the com­ church buildings in Krefeld, Bielefeld, Herford, plete collapse of the Advent Movement, did not Karlsruhe, Stuttgart, the two in Nurnberg and 36 take place. all six in Hamburg. In all, 150 chapels, meeting halls and office buildings were destroyed. The dventists, like all union headquarters building at Stuttgart was A other Germans, suf­ severely damaged. Consequently, evangelistic fered severe losses from Allied bombing raids. meetings were forced to be curtailed in the More than 2,250,000 homes or over 20 percent larger cities, and the primary missionary activity of all dwellings within the area of the Federal was making house-to-house visits in search of Republic of Germany were totally destroyed by persons who were interested in having Bible 3 the war. A further 2,500,000 homes were more studies. !1 or less heavily damaged and made uninhabit­ Food became scarce in Germany during the able. 37 In Germany alone, 9,891 Seventh-day last years of the war, and it became progressively Adventists lost their homes and everything they scarcer as the bombings increased in intensity possessed, including their Bibles and other and destructive effect. Most Adventists, as well books, through Allied bombings. Seven hundred as other Germans, ate black bread without church members lost their lives. The Adventist butter and drank weak ersatz coffee, without church in Cologne was destroyed in the first milk or cream, for breakfast. Other meals con­ bombing of that city on May 30, 1942. On July sisted almost entirely of potatoes and gravy. No 28, 1943, Allied bombers severely damaged the fresh vegetables were available for the city popu­ four-story food factory and publishing house at lation. Most of the stores in the metropolitan Hamburg. After 11 months of repair work, the areas were either destroyed or had little or noth- Volume 8, Number 3 9

ing for sale and many people suffered from mal­ sion. The organization of Germany into three nutrition.40 unions had existed since 1910. The membership increase between the inception of the National The Adventist hospitals and rest homes con­ Socialist government in 1933 and the outbreak tinued to operate during the war. In the Wald­ of World War II was from 36,278 to 38,323, an friede Sanitarium and Hospital at Berlin there increase of 2,045. Church leaders felt that it was was throughout the war a daily average of 138 satisfactory considering the numerous diffi­ patients in the 160-bed hospital. The staff culties which confronted the church. The included five physicians, 34 graduate nurses, 21 increase was attributed to the concerted mission­ student nurses and 47 other employees. The Bad ary program which was commenced in 1934.42 Aibling Sanitarium, the Friedensau Sanitarium With the loss of much of the territory con­ and Hospital and the· Maiienhohe Convalescent trolled by Germany during the war, the three Home had their quarters filled to capacity dur­ German unions, including 17 local conference ing most of the war years. Nursing training was organizations, suffered reductions in church conducted at the Friedensau Sanitarium and membership. The loss of territories to Poland Hospital and also at the waldfriede Sanitarium and Russia resulted in an automatic transfer of and Hospital. The nurses' course consisted of a 16,468 members to these nations. After the half-year of pre-nursing and one and one-half boundary changes were made, the Central Euro­ years of specialized training. Eight demolition pean Division comprising the three German and 30 incendiary bombs fell on the Waldfriede unions consisted, on January 1, 1946, of 26,891 grounds without hitting the buildings or inflict­ members in 653 churches with 280 ordained ing serious injury to persons.41 ministers.43 During the Nazi period, the German Seventh­ The Seventh-day Adventist Church in Ger­ day Adventist church comprised three unions, many has survived the reign of National Social­ West German, East German and South Germari, ism including the war period, although in a which were part of the Central European Divi- weakened condition.

NOTES AND REFERENCES

1. Karl Immer, Bekennende Gemeinde im Kampf 9. Erlass von 21 November 1935 des Ministerium des (Wuppertal-Barmen, 1934), p. 51; Review and Herald, Kultus, Preussische Gesetzsammlung, 25 November (Washington, D.C.), December 12, 1946, p. 4. 1935, p. 149. 2. James H. Nichols, History of Christianity 10. Erlass von 27 November 1935 des Ministerium des 1650-1950. Secularization of the West (The Ronald Kultus, Preussische Gesetzsammlung, 30 November Press Co., New York, 1956), pp. 386-388; William 1935, p. 163; Manuscript letter from William A. Spicer, Hauer, Karl Heim, Karl Adam, Germany's New Religion. Washington, D.C., to Jack M. Patt, Campbell, California, The German Faith Movement. Translated from the December 12, 1956; Review and Herald (Washington, German by J. S. K. Scott-Craig and R. E. Davies (New D.C.), December 12, 1946,-pp. 4, 15; Advenbote (Ham­ York, 1937), pp. 45-48. burg), March 1, 1940, p. 34. 3. Ellen G. White Diary of 1859, March 6, 1859, p. 32. 11. Review and Herald (Washington, D.C.), December 4. Adventbote (Hamburg), July 16, 1934, p. 15. 12, 1946, p. 5. 12. Review and Herald (Washington, D.C.), February 2, 5. C. Wagner, H. F. Roder, H. Adler; ed., Dds gesamte 1939, p. 21.; Erlass vom 6 Okt, 1938,Reichsgesetzblatt, Deutsche Wehrrecht Erganzbare aller wehrrechtlichen 19 Okt. 1938, p. 103. Vorschriften Grundwerk nebst Erganzungen, "Military 13. Manuscript letter from Kreisamtsleiter, Eberswalde, Law of May 21, 1935," sec. II, par. 4, p. 4; Reichsgesetz­ Germany, to Frau Oberin H. Jost, Berlin, Germany, blatt, 27 J uni 1935, "Reichsarbeitdienstgesetz von 26 dated Feb. 19, 1935; Manuscript letter from Reichs­ Juni 1935," art. 1, 3, p. 769; Reichsgesetzblatt, 26 beauftragter fur das Winter- Hilfswerk, Berlin, Germany, August 1936, "Reichsmilitargesetz" von 24 August to Frau Oberin Hulda J ost, Berlin, Germany, dated June 1936, p. 803. 13,1935. 6. William A. Spicer, "Our European Brethren and 14. Hulda Jost, Unser Dienst am Volk (Hamburg, 1935), Noncombatancy," Statement of Declaration of Prin­ pp. 11-13; Review and Herald (Washington, D.C.), June ciples January 2, 1923 made at Gland, Switzerland. 5,1936, p. 169. 7. Gesetz uber die Hitlerjugend von 1 Dez., 1935, 15. Jost, op. cit., pp. 5, 6, 13, 14. Reichsgesetzblatt, No. 113, 3 Dez., 1936, p. 993. 16. Adven~bote (Hamburg), Mar. 1, 1935, p. 27; Manu­ According to this law, the entire German youth was script letter from the Reichsbeauftrager fur das Winter­ placed under the control of the Hitler Youth Organization Hilfswerk des deutschen Volkes, Berlin, to Frau Oberin to be trained in the spirit of National Socialism. Hulda J ost, Gemeinschaft der Siebenten-Tags-Adven­ 8. Adventbote (Hamburg), July 15, 1936, p. 47. tisten, Berlin, June 13, 1935. 10 Spectrum

17. Jost, op. cit., pp. 16, 50, 55, 57, 60-62, 35. 30. Ibid., pp. 80-83. 18. Adventbote (Hamburg), August 15, 1940, p. 120; 31. Review and Herald (Washington, D.C.), June 14, March 15,1940, p. 39. 1946, p. 181. 19. Ibid., August 15, 1940, p. 120. 32. Verordnung von August 1940, Reichsgesetzblatt, 20. Ibid., p.119. No. 140, 8 August 1940; Review and Herald (Washing­ 21. Ibid., November 15, 1940, p. 173; August 15,1940, ton, D.C.), August 9,1945, p. 24. pp. 119-122; Manuscript letter from Deutsche Nothilfe, 33. Review and Herald, loco cit. Reichsgeschaftsstelle, Berlin, January 27,1942. 34. Ibid., June 14, 1946, p. 181; Reichsgesetzblatt, Marz 22. Adventbote (Hamburg), August 15, 1940, p. 121. 1939, Verordnung von 20 Marz 1939, p. 561. 23. Ibid., pp. 121-122. 35. Das Reichsministerium fur Kirchliche Angelegen­ 24. Siegfried Liipke, 50 Jahre Friedensau. 1899-1949 heiten (Berlin, 1940), p. 30. Festschrift zum 50 Jahrigen Bestehen des Missions­ 36. Review and Herald (Washington, D.C.), January 21, seminars Friedensau (Friedensau, 1949), pp. 23, 30. 1946, p. 5; June 14, 1946, p.l81. 25. Ibid., pp. 22-30. 37. Germany Reports. Press and Information Service of 26. Liipke, op. cit., pp. 24-25; Review and Herald (Wash­ German Federal Republic, (Bonn, 1953), p. 177. ington, D.C.), March 21, 1946, pp. 3-5; Reichsgesetz­ 38. Review and Herald (Washington, D.C.), December 5, blatt, 11 Dez. 1943, Verordnung von Minister des 1946, p. 24; August 9,1945, p. 24. Kultus, 20 Nov. 1943, p. 663. 39. Ibid., October 31,1946, p.14;January 21,1946, p. 27. William A. Spicer, "Our European Brethren and 40. Ibid., March 21,1946, pp. 3-5. Noncombatancy," Statement of Declaration of Princi­ 41. Ibid., June 14, 1946, p. 192; Adventbote (Ham­ ples made January 2, 1923 at Gland, Switzerland. burg), August 15, 1940, pp. 119-122. 28. J iirgen Schreiber, Die Kriegsdienstverweigerung-eine 42. Ibid., June 5,1938, p. 169. historische und rechtsvergleichende Untersuchung 43. "General Conference Report No.8," Review and (Bonn, 1952), p. 81. Herald (Washington, D.C.), June 14,1946, p. 181; 84th 29. Arthur W. Spalding, Christ's Last Legion (Washing­ Annual Statistical Report of Seventh-day Adventists ton, D.C., 1949), p. 607. 1946 (Washington, D.C.), pp. 8-9. Seventh-day Adventist Publications and The Nazi Temptation

by Erwin Sicher

he nations of the survive. This essay focuses on these sources, T. world are increasingly including the rough equivalent to the Review ruled by nondemocratic regimes. As an inter­ and Herald in America, Der Adventbote, the national church, Adventism often faces a serious church's youth publication, Jugend-Leitstern, challenge from such governments, especially the religious liberty magazine, Kirche und Staat, those which reach beyond simple political the health journal, Gute Gesundheit, the family authoritarianism in an effort to recast all of paper, Der Christliche Hausfreund, and the evan­ society in a totalitarian mold. Since the majority gelistic publication, Herold der Wahrheit. of Seventh-day Adventists now live outside the To examine the subject responsibly, however, developed West-and not infrequently under the nature of totalitarianism must be recognized. authoritarian governments-one of the most In a totalitarian state, the people know virtually crucial questions for the church involves the only what the rulers want them to know. Any other attitude· it should take toward such govern­ knowledge depends upon chance or upon ments. Is the traditional Adventist political rumors which are often very distorted. Further­ philosophy effective or even moral in an authori­ more, the rulers bend the information they tarian or totalitarian environment? allow to be published to their own purposes and An effective starting point in an examination tell lies without reticence. Hence, some develop­ of this issue would be a study of a specific case of ments among Adventists in this dark period of interaction between the Seventh-day Adventist German history may be explained or even partly Church and an authoritarian regime. For this excused. The lack of accurate information was there is no better example than the church in particularly hard on true Adventists, who are Nazi Germany. The Nazi regime no longer exists. taught to love their neighbors, even their Neither do most of the Adventist contem­ enemies, and to look for the good in everything. poraries. Yet, most of the printed publications Such an inclination, together with insufficient of the German Seventh-day Adventist Church do knowledge, made it easy to believe the best about the Nazi movement. Furthermore, Hitler and his party had only one aim, absolute power, Erwin Sicher, who studied for his doctorate in history and to achieve it, they were willing to use any at the University of Southern California, is chairman of method, including violence and repression. the department of social sciences at Southwestern Union College. He was born and reared in Austria and has Naturally, therefore, the church was at a terrible served as a pastor in V:ienna. disadvantage. Still, these difficulties do not corn- 12 Spectrum pletely explain German Adventism during this cratic parties could save Germany from destruc­ period. Innate weaknesses within the German tion.4 Pastor W. Binanzer argued that the state Adventist church helped make it susceptible to was without power; it could neither stop the the Nazi temptation. destruction meted out to Germany nor help its own people, who were unemployed, hungry and he Adventist political without housing. In despair, he said, many citi­ T philosophy and its zens were turning to unhealthy and immoral German interpretation contained one such weak­ activities, which the democratic state allowed to 5 ness. Basically, Adventists believed that all flourish unhampered. government is established by God and every citi­ Adventists also criticized the Weimar Repub­ zen is obliged to obey it, except when it makes lic for granting freedom to all democratic demmds against one's conscience. parties, including the Catholic Center party. One In imperial Germany, the Adventist con­ writer stated apocalyptically, "the priest-today science allowed most members to espouse Party chairman, tomorrow chancellor of Ger­ extreme nationalism and active military collabo­ many. This is the outcome of ten years of ration even on Sabbath. They sincerely believed that such an attitude was neither against con­ science nor against the Bible. An Adventist "Basically, Adventists believed author wrote in December 1915 that "the Bible teaches first, that participation in war is that all government is estab­ not against the sixth commandment; second, lished by God and every citizen that fighting on the Sabbath is no transgression of the fourth law." 1 is obliged to obey it, With the end of World War I, the German except when it makes demands church leaders recognized the error of their policies; they confessed at the European Divi­ against one's conscience." sion meeting at Gland, Switzerland, on Jan. 2, 1923, that they were in complete "harmony with the general teaching of their brethren of German Republic .... Germany may become a that denomination throughout the world." But province of the Papal states.,,6 this declaration was weakened by the additional Not all writers were discouraged. One noted pronouncement which read: "We grant to each that domestic difficulties sometimes can be over­ of our church members absolute liberty to serve come by a grand foreign policy.7 Such a foreign his country, at all times and in all places, in policy might be directed against France or the accord with the dictates of his personal con­ Vatican, two foes of Germany which shared a scientious conviction.,,2 common "fear of the spiritual, cultural and eco­ The personal convictions of German Advent­ nomic superiority" of Germany.8 ists, insofar as they were reflected in church In this serious hour of German history publications, were largely those of the German Adventist writers expressed repulsion at the middle class. Adventists opposed what they thought of being on the sidelines. W. Mueller, one regarded as the vengeful peace of Versailles, of the most influential German Adventists, said: believing it had been motivated by a "satanical "Every thinking man must take.a position on all spirit of destruction and by a never-ending questions of the present or he ceases to be. As hatred against Germany." They further sug­ Solon said in his day: 'Who does not partic­ gested that the attack upon Germany would in pate in the battles of his people is without the end benefit the papacy.3 honor.',,9 Adventist participation consisted in The Weimar Republic, too, came under con­ continuing to question the shortcomings of the siderable criticism in Adventist periodicals. Its Republic and the sincerity of the allies,lO as constitution, they claimed, was a failure. It was well as the usefulness of the detente of Locarno supposed to build a unitary state but instead and even the League of Nations. 11 there were dissension and party squabbles every­ Some Adventists, apparently, even agreed where. Only a radical reorientation by the demo- with the contemporary anti-Semitism. The Volume 8, Number 3 13 church's religious liberty magazine Kirche und While Adventists debated, sometimes in Staat reprinted an article from the non-Advent­ eschatological terms, the versailles treaty, the ist journal Der Leuchturm which stated: Weimar Republic, the Jews and the Catholics, Some friends have counseled us not to fight and while they called for spiritual "Fuhrers," a a two-front war, not against the Jews and "Fuhrer" did arise and was even then achieving Jesuits at the same time. They are still being political success. Adventists were perplexed, for fooled by these two international enemies of he was expressing many of the feelings they Germanism. For the sad situation of Germany held. Adolf Hitler promised that through a strong since November 1918 we can thank "Fuhrertum" (leadership) and a courageous the ... Jews and Jesuits ... The Jesuits are foreign policy he would end the humiliation of no less dangerous enemies than the Jews. l2 Versailles and abolish the weaknesses of democ­ racy. He promised to reunite under the Reich all atholicism, however, Germans outside Germany. No one, according to Creceived the most Hitler, would be allowed to interfere with the attention in Adventist writings. In certain issues reemergence of Germany. Under his leadership, of some journals every second article dealt Germany would check the scourge of atheistic with Catholicism.13 The writers believed the Bolshevism and neutralize the international con­ conspiracy of Catholicism lurked everywhere, 14 spirators of Jews and Jesuits. The Catholic its aim being the destruction of religious Church would be forced to give up its political liberty 15 and the persecution of all who resisted influence and would be allowed to exercise only Catholicism. 16 Nothing was safe from Catholic its religious functions in Germany. Hitler would machinations, neither the German nation and support absolute freedom of religion-as long as culture, nor the well-established evangelical the churches remained nonpolitical. church which Social Democrats and Catholics Hitler also promised economic revival and full were collaborating to destroy'. 17 employment. Moreover, the "Fuhrer," the moral Another threat, Adventists believed, came leader who did not drink or smoke, emphatically from Socialists and Communists. The Social supported the moral rejuvenation of Germany Democrats indoctrinated the youth with a after its many years of immorality under the moderate, atheistic-materialistic ideology. The Weimar Republic. Germany, he assured the peo­ Communists inculcated the same ideology in a ple, would become one of the greatest nations on more extreme form. 18 Once these youth had earth.26 been won, it was suggested, they would abolish Despite Hitler's appeal, Adventists hesitated. Christianity and religion and enthrone their new W. Binanzer, a mmlster who had earlier secular faith. All this had happened in Russia; demanded that Adventists take positions on but it could not be allowed to occur in Ger­ political issues,27 in 1931 stated: "The Lord many. 19 wishes that we bypass political questions. We In response to these dangers, one Adventist cannot give our voice with certainty to a politi­ wrote, every German, young or old, was calling cal party. In such circumstances being quiet is for a strong "Fuhrer." "A people, a church, a better than speaking.,,28 city or a land which has no good Fuhrer is What made Adventist leaders call for caution destined for perdition. Moreover, the Adventist and silence? It was probably their uncertainty as church needs good Fuhrers .. ." 20 Another to the Nazi stand on religious liberty. Although writer added that "Fuhrers" cannot be valued Hitler promised religious freedom, there was no enough even in religion.21 consensus within the party on this issue. This mystique of the "Fuhrer," the embodi­ Hitler's personal position seemed clear and it ment of a movement or a nation with absolute was acceptable to Adventists. M. Busch, a power, permeated German writings, as well as departmental secretary of the South German Adventist publications. Article after article dealt Union Conference, approvingly quoted Hitler's with this "Fuhrer ideal," expressing it in such statement in Mein Kampf that "for the political combinations as "Fuhrerschaft,,,22 "Fuhrer­ Fuhrer all religious teachings and arrangements tum,,,23 and "Fuhrerdienst."24 Even Jesus was are untouchable .. ." Still, point 24 of the Nazi transformed into a great "Fuhrer. ,,25 party program stated that the Party supported 14 Spectrum positive Christianity, without tying itself to any pOSItive transformation of the whole mental particular confession. What was· positive Chris­ and spiritual life .... The movement again tianity? Adventists were not quite sure. The goes upward, toward a living goal.. .. Such same party program said: "Certainly some day thrust is truly divine, may it come from where the German people will find a form of confes­ and whosoever it wants. With this our posi­ sion ... which will be in accord with its nordic tion as youth toward the new state, the new blood; certainly only then will the trinity of arrangement of things has been indicated.... Blood, Faith and State be complete." Pastor We have helped toward this new Spirit of Busch demanded that the conflicting statements Light, Truth, Discipline and Morality. Thus of Hitler on religious freedom "and the world we have to continue. 30 view of the party program must be clarified." In Kurt Sinz, the editor of various Adventist the meantime, he and others counseled that the church papers, exclaimed: "We have just experi­ Christian must oppose the religion of the blood enced it ... to be saved from hopeless sinking in and instead serve God and His Word. 29 the last minute ... when God sent our land a Hitler, of course, never clarified these contra­ Fuhrer who took strong command of the con­ dictions. Anyway, such discussions were soon trols of the ship of state." 31 The president of academic. The Fuhrer became dictator of Ger­ the East German Conference, W. Mueller, said many. that the Christian n January 30, 1933, welcomes with joy the reawakening of Ger­ O after a little more than many and the fight of the Hitler government ten years as National Socialist party leader, against unemployment. He is happy for the Hitler became Chancellor of Germany. With defense of Christianity, for morality and incredible speed, he transformed Germany into a order, incorruptiblility and justice in govern­ totalitarian society, using terror and pervasive ment, for the attack on class consciousness propaganda and taking advantage of economic and the elevation of the ethnic community progress and the support of the populace. A [Volksgemeinschaft], . . The Christian is racist Nazi elite subverted traditional beliefs and happy to know that the direction of his institutions and quickly replaced the former country is in the hands of a man like Hitler, ruling classes. After abrogating the Treaty of who frequently emphasizes that he received Versailles, Germany rearmed and then invaded his post from God to whom he is responsible. the Rhineland, Austria and the Sudetenland. In As nondrinker, nonsmoker and vegetarian, he 1939, Hitler plunged Europe into the second stands close to our conception of the reformer world war, conquered most of the continent, of life ... Still, some worry. perpetrated some of the most hideous crimes in There was no need for Adventists to be con­ history, only to suffer in the end a dramatic cerned, Pastor Mueller advised. Jesus' statement, defeat. In 1945, the Thousand-Year Reich "Give to Caesar what is Caesar's, and God what collapsed after only 12 years-12 years that is God's," meant that every Adventist should be changed the world's history. subject to the government, pay his taxes, assist How could this have happened in a highly the government with good works and pray for civilized country? The answers are obscure. the authorities. Nazism had been difficult to understand from Yet, the Nazi regime demanded more. Mueller the very beginning: if it had been easier to said that Adventists needed to adjust quickly to understand, it might never have succeeded. Part these new circumstances, but unfortunately of the answer, however, lies in the acquiescence some church members were slow in changing. of millions of Germans, among them thousands They refused to salute the Swastika flag and to of sincere Christians. Adventist writers wel­ use the Hitler greeting. This refusal, Mueller comed the apparent rebirth of Germany, saying argued, was bad for the church's image. Besides, that Christianity and the Word of God were every "Christian can without concern" salute again being honored. the Nazi flag, the symbol of sovereign Germany. Fresh, life-giving and creative Reformation Likewise, he said, Adventists could raise their spirit blows through German lands. With the arms and give the Hitler greeting with a clear renewal of the state, there is also a desire for a conscience. Volume 8, Number 3 15

Mueller concluded that under no circum­ aries forcefully promoted German attitudes and stances did any Adventist have the right to resist culture, defending the present government and the government, even if the government pre­ effectively challenging anti-German propaganda. vented him from exercising his faith. Resistance Another section' of the document dealt with would be unfortunate because it would mark the Reform Adventists, a group which emanated Adventists as opponents of the new state, a situ­ from the Seventh-day Adventists during World ation that should be prevented. 32 War 1. The writers accused them of a wrong atti­ Nevertheless, Adventist flexibility was in vain. tude toward the government and of many On November 26, 1933 the Secret Police dis­ intempeFate doctrines. 35 (The Nazi government solved the Seventh-day Adventist Church in banished the Reform Church and many of its Prussia and Hesse and ordered church properties leaders perished in the concentration camps.36) confiscated. 33 "How could this have happened?" asked he concessions and Pastor Mueller in a circular letter to all east Ger­ T explanations put for­ man ministers and elders. Adventists have been .ward by the church did not ultimately satisfy faithful citizens, he argued; they have prayed for the government, however. The Nazi regime the government, they have done their welfare insisted on total control, not only of the out­ work, and in the Adventist town of Friedensau ward man, but of his mind and _soul. Indepen­ have voted 99.9 percent for the Nazi parlia­ dence was abolished as Germans were required mentary state. He advised all Adventists to be to feel as the Fuhrer felt and to think as the Fuhrer thought. Hitler believed that every German had to "On January 30, 1933, Hitler accept the Nazi world view. This world view was became Chancellor of Germany a form of social Darwinism, holding that life is a constant struggle in which the strong survive and Adventist writers welcomed the weak perish. As Hitler put it, "on earth and the apparent rebirth of their in the universe force alone is decisive. Whatever goal man has reached is due to his originality country, saying that plus his brutality." Christianity and the Word of The struggle involved not only individuals, or people and nations, but also and primarily races God were again being honored." and racial communities. Success in the struggle was a consequence of "pure racial blood," of which the Aryans possessed the best type. completely quiet, to raise no objections and to Because most Germans were Aryans, they alone wait. The church immediately retained legal "founded a superior type of humanity; there­ assistance with the good effect that on Decem­ fore, they represent the archetype of what we ber 6, 1933 the police rescinded the previous understand by the term, MAN." Hitler added order. 34 that "everything that is not of [such] sound Thankful for the happy turn of events, the racial stock is like chaff." Pure Aryans, in other Seventh-day Adventist Church of Germany sub­ words, have a right to subject all other inferior mitted to the Nazi Ministry of Interior an offi­ races, the worst of whom were the Jews. The cial memorandum on Adventist teachings, chief task of the Nazi government, Hitler church organization, social activities and atti­ declared, was the "protection of the race and tude to the government. This d~cument con­ the care for the race; all other tasks are condi­ tained some deviations in addition to many of tioned by this primary duty.,,37 the standard Adventist statements. Adventists were for some time aware of these It said, for example, that the Sabbath had ideological innovations of Nazism, what was been renamed the rest day, or "Ruhetag." The called in the Adventist press the "radical spiri­ authors emphatically differentiated the day tual revolution," a revolution whose chief con­ from the Jewish Sabbath. Furthermore, they cern was the idea of Volk and race. Kurt Sinz, claimed that in the mission-field their mission- the editor of Der Adventbote, stated that his- 16 Spectrum tory itself was being radically reinterpreted, one to miss Christ's real mission.44 E. Gugel said according to Germanic, racial and "volkisch" that Christ was "no Jewish Savior but the Savior (ethnic) concepts.38 of the world including the German people."45 Otto Brozio stated in the same journal that Outspoken racism seldom appeared in Advent­ the National Socialist Revolution was the ist publications; writers often tried to perform a greatest of all time, because it made the main­ balancing act. As E. Gugel wrote, the Gospel was tenance of a pure inheritance the basis of its for all people, yet it was particularly for one's ethnic life. His meaning may be detected from a ethnic community. He added that "the Gospel framed quote by Hitler-on the question of bridged all borders, languages and races, but it blood-that appeared on the same page. 39 does not disregard the latter .... Happily, the One Adventist wrote that, according to the evangel does not overlook the ethnic character Bible, the domination of the world belongs to [Volkische Art] and the national significance of the descendants of J apheth. 40 Another said that the ethnic concerns [Volkische Belange]. ,,46 But Adventists did frequently print negative comments about the Jews. A missionary, writing "Adventist adjustments, though in an official church paper about Palestine, said minor, assisted the Nazi that the Jewish race was sick, for the Jews exploited one another.47 Someone else made a government's purposes. They slanderous report about the behavior of ortho­ raise serious questions about dox Jews in Hungary.48 the moral strength of dventist adjustments Seventh-day Adventism in A went still further. a totalitarian environment." They were always minor for sure, but they as­ sisted the Nazi government's purposes. Insigni­ ficant though these contributions were, they these J aphethites had replaced the Semitic peo­ raise serious questions about the moral strength ple as carriers of culture. 41 Then Semites, more of Seventh-day Adventism in a totalitarian en­ precisely Jews, would not dominate the world, vironment. though they might strive after it. According to German Adventists believed citizenship en­ another writer, the Bible clearly "witnesses tailed certain responsibilities. O. Haase went so far against the 'chosen' people.,,42 as to tell Adventist youth that they "must under Since the Bible condemned the Jews, their no circumstances forget the clear and justifiable fate in Germany was partially justified. Advent­ responsibilities which arose for them from Ger­ ists hurried to affirm that such teachings as the manism [Deutschtum]." The responsibilities of Sabbath, which seemed Jewish, were, in fact, ethnic affinity were the more easily fulfilled not Jewish. This effort had already appeared in since "discipline and harshness [Harte] are valued the document the church submitted to the Nazi again." Haase explained that this entailed "harsh­ Ministry of Interior. Later, H. F. Schubert, presi­ ness against oneself, sin and injustice, harshness dent of the Central European Division, asked the against all undecided spirits, harshness against question: "Is the Sabbath of Holy Scripture a those who live not in peace with God and the Christian or a Jewish holy day?" He answered world .... "49 ambiguously that the Sabbath was not made for Church leaders often attempted to transmute the Jews but for all men.43 Nazi concepts through theological reinterpreta­ Some went still further. A reader of Der tion. The idea of discipleship [Gefolgschaft] for Adventbote wrote in a letter to the editor that example, which was so popular in Germany, had he had heard both in his church and during a supposedly originated among the Germanic tent meeting that Christ "belonged to no nation tribes. Every disciple was required to accept the and that he was no Jew." The editor responded absolute will of his leader [Fuhrer]. "What a that he was born a Jew, but that Jesus rejected sacrifice, what a subjugation of the member to the corruption of his own people. He warned the whole!" an Adventist youth leader that too much discussion of this issue could lead exclaimed. The revival of this demand was con- Volume 8, Number 3 17 sidered "certainly a blessing to our generation fitted for victory in struggle. "The heroic, the and people." It was also a biblical concept, unconquerable is today the high goal of man­ because it received the greatest realization in the kind," an Adventist wrote, and all opposition to discipleship of Jesus. 50 this goal is rightly suppressed. Although certain Linguistic collaboration also appeared. An people claimed that Christianity produces weak­ Adventist teacher advised his students that in lings, he argued that "Christianity is not for German classes they must learn to "will and to weaklings; it is for men with courage and strength think in German, to speak and write in Ger­ above the average.,,57 man." 51 To will in German was a mystical Nazi Another writer asserted that "Christians are concept, for the Party taught that Germans able through divine grace to lead a heroic life" 58 "will" differently than other nationals. Further­ and to perform heroic deeds for Volk and more, to speak and to write in German meant Fatherland. 59 The renewal of Germany, which not only to reject words of foreign origin, but it had changed so much for the better would con­ meant the use of words containing a Nazi mean­ tinue, another author thought, if a "praying, ing. Adventists used Nazi words such as Fuhrer believing group of youth matures into heroes and Gefolgschaft. Adventists also used the through whom God can work, improve and com­ words Volk and Volksgemeinschaft. plete .. .',60 The Volk, according to the Nazis, was a people of common blood' and soul. When organized, it dventists performed formed a Volksgemeinschaft, or ethnic com­ Amany "heroic" deeds munity. Adventists should be among the very for Volk and Fatherland through their Welfare best members of such a community, a church Organization. At first operating independently, writer stated. 52 To realize this goal, young it soon came under the control of the National Adventists were encouraged to study history in Socialist Peoples Welfare Department (NSV), the order to root themselves deeply in God, Volk, official governmental welfare authority. By State and the home soil. 53 Then they would be 1938, the government suggested strongly that able to serve successfully the family, church, welfare workers join the NSV. Adventist leader Volk and Fatherland in the spirit "of our old Otto Brozio wrote that this would not only principles ... and in the frame of the national demonstrate social concern, but be a "good economy and the national socialist outloOk.,,54 witness to the close relationship with the Volk. Belaboring the point, the Adventist welfare It corresponds completely with our biblical posi­ leader, Otto Brozio, stated that tion toward Volk and State." 61 With most today not the individual, but the Volk in its Adventist welfare workers in the NSV, the inde­ totality is in the center of thought. Every pendence of the Adventist organization was member of the Volk should feel himself a part superfluous and it was coordinated with the of the Volksgemeinschaft. The value or value­ Nazi department. lessness of his actions are to be judged only on The NSV was largely concerned with health, the basis of their usefulness or uselessness to welfare, family and propaganda matters. It was the whole Volk .... organized, and here we see again the singularity Only the person who operates in the context of of the Nazi pursuit, in complete accord with the the Volk community could be considered a National Socialist world view; the NSV con­ comrade of the people [Volksgenosse] ,55 he sidered itself the guardian of the biological concluded. inheritance and race laws of the state. 62 This Adventists accepted this Nazi standard. As P. analysis of the NSV appeared in a key Adventist Staubert, an Adventist educat01:, said, "We journal. But no one pointed out the incompati­ Christians welcome happily this attitude toward bility between the Adventist message and the life of National Socialism; it contains truth. Nazi aim. Every good on earth comes from the idea of The Nazi government asked the church to community; everything bad is from the 1.,,56 continue its health program, the purpose of The Volkcommunity Hitler envisioned was a which was to be not only the preservation of the heroic one. Nazis despised weakness and admired individual "temple of God" but, as the Nazi the strong and the heroic, since heroes were best Health leader Dr. L. Conti stated in a speech 18 Spectrum

reprinted in an Adventist health magazine, "to nation, a churchman said, would discourage maintain and strengthen the German defensive attack by one's neighbor.75 might." 63 The editor of the Adventist journal Because offspring of these unions were to be Gute Gesundheit (Good Health) made a similar healthy and racially pure specimens, they were point, writing that Germans to be bred carefully. To guarantee this outcome, are mentally and technically already superior Adventists assisted in many government-spon­ to most people. This strength of our people sored programs for women, teaching not only hygiene and child care, but also such Nazi topics must be maintained and promoted by all 76 means, so that this people might be able to as eugenics, race and civics. defend its birthright in every situation. The government asked all free churches and denominations to defend these and all other The governmental policies have already proven Nazi policies at home and abroad. 77 There is successful, Dr. E. Schneider stated. The Germans sufficient evidence to conclude that many are healthier today than they were in peace­ Adventists accepted this demand. Hulda Jost, time. It is precisely in war that the health and Adventist welfare leader until 1938, stated as productivity of the Germans have to be main- early as 1933 that after her return from Sweden, . tained, because they . are weapons of the inner she reported to the Nazi propaganda ministry Front against the enemy.64 Therefore, every "that I was able to defend our present govern­ German had the responsibility to live health­ ment in a choice society ...."78 Another Ger­ fully.65 man wrote about his visit to America and how In. actual welfare work, such as feeding the interested the Americans were about the New hungry, clothing .the needy and the collabora­ Germany. "It was not difficult at all ... to tion with the Nazi Winter Assistance Program produce understanding for the situation at (WHW), the Adventists had an excellent record. home.'>79 It was a really "happy feeling as an Many <;:ongratulatory official declarations bear Adventist and faithful citizen of the German this out.66 Reich to represent the Fatherland."80 And yet, even in this area, the Nazi spirit Even the hallowed halls of the Adventist edu­ revealed itself. Help went primarily to Genrtans. cational institutions did not escape the corrosive "Asocial elements," which could have included Nazi influence. When the government insisted Reform Adventists and Jews, among others, that Adventist schools nurture "the National were to be excluded from assistance. 67 The Socialist Spirit," educator W. Eberhardt said ultimate aim of all the activities was the well­ that Adventist schools fulfilled this requirement being of the Germans, the successful challenge between class periods three and four, when they of Bolshevist expansion, 68 and the victory of reviewed the news, studied Nazi ideas and sang 81 Germany. German songs. Adventists assisted also in Nazi family poli­ cies. "The Nazi state has rediscovered the ut the pressure for family," one article exclaimed. 70 It was a signif­ B greater collaboration icant event, Adventists said, "that the close con­ grew. The Nazis believed that the total control, nection between the family and the fate of the in mind and body, of every German could best be nation has been seen." Therefore, it was again achieved by establishing a government monop­ fun to raise families; 71 Adventist leaders called oly in education and training. on their young men to marry early.72 The . Every German, beginning in childhood, was leaders counseled that after marriage they required to join the Jungvolk. As teenagers, should refuse to raise one-child families because they were asked to become members of the it was bad for the child and the family as well as Hitler youth, later of the Arbeitsdienst (Labor for the nation. 73 willful limitation of births was Service) and eventually of the army. to be rejected because it damaged the nation Many Adventist boys and girls joined these quantitatiyely and qualitatively.74 Since struggle clubs before it was even mandatory. This was was the essence of life, a weak and underpopu­ true in the case of the Hitler youth, as Kurt Sinz, lated nation was continuously in mortal danger, the editor of the church paper observed. Sinz according to Nazi ideology. Only a populous declared that in such clubs youth were educated Volume 8, Number 3 19

"physically, mentally and morally according to epileptics, blind, deaf, crippled, alcoholics, drug the National Socialist world view.,,82 addicts-all were to be sterilized.87 On the next level of Nazi indoctrination, the "This law," an article in the Seventh-day Labor Service, Adventists· found a satisfying Adventist paper ]ugend-Leitstern said, was "a rationalization for participation. Johannes Lang­ great advance in the uplifting of our people." holf wrote that Adventists approved, in accor­ Because it was for the good of the nation as dance with their biblical understanding, every well as for the individual, the article argued, the effort that brought people closer to work. "We ethic of the state and of Christianity were in full expect every member," he continued "to follow accord on this point. "The national socialist the divine command, 'pray and work.' It would state is aware of its responsibility to heighten be absolutely contrary to our understanding if the physical and moral values of its people we refuse the Labor Service." The author, how­ through purification of its blood."88 Although ever, was fully aware that a significant per­ sterilization was hard on the patient, it was said, centage of the Labor Service participants were once he understood the contribution he is mak­ members of the SA, SS and Stahlhe1m, the most ing to the well-being of his people he would fanatical Nazi groups who indoctrinated and accept it.89 militarized the youth.83 "Only sterilization can protect a people from The outcome of all this was that most the decline of their race," another article Adventist students joined the Hitler Youth, the claimed. 90 Furthermore, some writers sug­ BDM [Association of German Girls] , the Labor gested, the chronically ill should be sterilized because they place too great a financial burden "After the passage of the law, the on the state, for the costs go into the billions of reichsmarks. ~ 1 church supported sterilization, either through direct statements dventist writers also or the reprinting of non-Adventist A approved Hitler's foreign policy and, eventually, the war, probably articles. Schizophrenics, because of Nazi pressure but also because of the epileptics, blind, crippled- assumption that the Fuhrer was a man of peace and did not want war. As Kurt Sinz, editor of all were to be sterilized." Adventbote, said, "The Fuhrer of the German people ... works with truly passionate serious­ Service and the German Red Cross. 84 And, in ness and with all his might for the understanding 1937, the Adventist college town, Friedensau of nations. But do the other nations want the voted 100 percent for Adolf Hitler. 85 same?,,92 At least some Adventists came to support The other nations did not have the same sterilization, whose overriding aim, like that of peaceful intentions as the Fuhrer. They had most Nazi programs, was the protection of the always opposed the rightful claims of Germany German blood. Years before his assumption of and of all German-speaking peoples, Adventist power Hitler had demanded in Mein Kampf the writers argued. When Germans in Austria were sterilization of all physical and mental degener­ brought into the Reich, a German Adventist ates. Until July 14, 1933, however, no steriliza­ . wrote, "We share the happiness over their return tion law existed. The issue, therefore, was open home to the motherland."93 for discussion. An author in Staat und Kirche The Austrian Adventists responded with took a clear stand against it. He wrote: " ... one enthusiasm. "The eternal God had done more has to warn emphatically against the promulga­ for us than we ever expected... ," they wrote to tion of the sterilization law."86 the Adventbote. Austria had been falling back After the passage of the law, though, discus­ into medieval conditions while Germany was ris­ sion ceased and the church supported steriliza­ ing fast. "A strong hand, an arm directed by tion either through direct Adventist statements God has saved this miserable and enslaved Ger­ or through the reprinting of non-Adventist man land in the last hour from the abyss." The articles. The mentally weak, schizophrenics, strong hand and arm was Adolf Hitler. Through 20 Spectrum

God's choice and through "God's assistance our help.97 Already the school at Friedensau was capable Fuhrer Adolf Hitler became the libera­ caring for many refugees, who had suffered tor of Austria. No" one else should or could ful­ "inhuman cruelty and destruction by a hateful £11 this great task." The German editor then enemy ...."98 They were now happy to have prodded the readers of the Advenbote in experienced the great deed of the Fuhrer, it was Austria and Germany to be aware as Christians said, and they were proud to be Germans. "We of their ties with the ethnic community and of thank God that he resolved things' in the last their civic responsibilities to vote on election hour." 99 The Sudeten German church in day "for Germany and for the Fuhrer." Urging Goblonz rose during the opening choir number Adventists to approve Hitler's annexation of in thankfulness for the liberation through God Austria, he said "that membership in an ethnic and Fuhrer, the Advenbote reported. 100 The community is a gift of God, the political organi­ same paper said that although certain inter­ zation of this people is a divine order and service national powers had tried to prevent the work of to the people a divine command." He pointed liberation they had "failed because of the unity out that because as German Christians, Adventists of the German nation and the Fuhrer's leader­ were partaking of the blessings of peoplehood, ship.101 they had, in return, "a responsibility for its With the separation of the Sudetenland, "the preservation and promotion. ,,94 new Czechoslovakia will nnd a greater security Some writers suggested, however, that the than she has ever enjoyed in the past," Neville German volkscommunity was not complete, for Chamberlain, the British prime minister, said. many Germans still were not in the Reich. Hitler had signed a contract at Munich. 102 But Although the Sudetenland was "a German land what was a contract for Hitler? Six months later to the core," 95 said one article, the Germans on March 16, 1939 Hitler liquidated the rest of there were separated from the homeland and Czechoslovakia. their Volkscomrads by the totally unjustined Adventists did not object. Bohemia and Treaty of versailles. One writer said that Moravia, with their many Germanic islands, and the city of Prague, which played such a fateful role in German history, "belongs to our reunited "Adventists cautiously Reich," the Adventist editor of Der A dventbote wrote. He said that Czechoslovakia "has been opposed the government dissolved through the creation of a German pro­ when their vital tectorate." It could not have been different, for Czechoslovakia was an unnatural creation, interests were at formed through the "hateful, artificial borders, stake .... Sometimes the drawn by the fathers of Versailles." Now it was joined to the land to which it naturally government changed belonged, to its own great advantage. 103 its demands." With the liquidation of Czechoslovakia, all pretense that Hitler simply wanted to rightfully unite all Germans should have vanished. Yet, "thanks to the will of peace "of the Adventists agreed with the Nazi extinction of Fuhrer ... and the understanding collaboration Czech sovereignty. Then came the attack on of the statesmen of Italy, England and France Poland, an even more brutal act. Still, an the way home ... has been opened ..." It was Adventist author could write that in view of the completely in accord with the divine will, the "inhuman tortures our volkscomrads have suf­ same writer argued, that people with the same fered among this foreign people" the German blood, history and language should live together. attack was probably justified. The Fuhrer After October 1, 1938, they did live wanted only to correct these injustices. "In the together. 96 East there is now peace. Humanly everything is "Hard times ... lie behind our ethnic com­ being done to strengthen and secure it ... Mean­ rades in the Sudetenland," the writer continued, while, the Fuhrer has shown the way to peace and Adventists will do everything possible to also in the West. By the time this Adventbote Volume 8, Number 3 21 reaches the readers, the dice will have fallen. In 1928, an outside observer, Dr. Friedrich What will the enemy have decided? Certainly, Loofs, stated that Adventists would insist upon there exists not a single German who does not religious liberty, which for them meant "only want peace like the great Fuhrer of our people." the opposition to the Sunday laws." 108 And so But if this wish should be unfulfilled, "we know it remained in Nazi times. "The Sabbath ques­ that God is in control, and that things happen tion is and remains the great question of only through his will and permission."l04 faith.,,109 God, according to this version, apparently did For these and similar principles, Adventists not want peace, because war erupted also in the fought and suffered. As a result, the government' West with the German invasion of Denmark and frequently accepted their view. For example, the Norway on April 9, 1940. Nazi Minister of War wrote to all the supreme Still, Adventists continued to support Hitler. commanders of the army, navy and air force, In fact, they sang his praises on his 51st birth­ instructing them to excuse Adventist soldiers ,on day, which came on Sabbath, April 20, 1940. Sabbath between 9 and 12 o'clock so that they The Morning Watch Calendar stated: might attend church. An Adventist commented Trust in his people has given the Fuhrer the on this order by admonishing his readers to ful­ strength to carry through the fight for free­ fill their duties with exemplary devotion in dom and honor of Germany. The unshakable return for the privilege so that they might earn faith of Adolf Hitler allowed him to do great the respect of their superiors. 110 deeds, which decorate him today before the Adventists also defended the Bible (including whole world. Selflessly and faithfully he has the Old Testament) 111 and Christian struggled for his people; courageously and missions, 112 both of which were being ques­ proudly he has defended the honor of his tioned by the Nazis. Yet, besides the biblical nation. In Christian humility, at important reasons for world missions, some strange justifi­ times when he could celebrate with his people, cations appeared. For example, world mission he gave God in Heaven honor and recognized was the Christian contribution to the struggle his dependence upon God's blessings. This against Bolshevism, 113 Adventists argued. humility has made him great, and this great­ Adventists cautiously opposed the government ness was the source of blessing, from which he when their vital interests were at stake. Some­ always gave for his people. Only very few times their opposition was successful and the statesmen stand so brilliantly in the sun of a government changed its demands. 114 Therefore, blessed life, and are so praised by his own the silence of the church on many critical issues people as our Fuhrer. He has sacrificed much of the time is regrettable. in the years of his struggle and has thought Adventist publications said nothing about the little about himself in the difficult work for 1933 purges when hundreds were murdered 'in his people. We compare the unnumbered cold blood. Nor did they raise a voice against the words, which he has issued to the people from persecution and execution of countless Jews. a warm heart, with seeds which have ripened Neither the atrocities in the concentration and now carry wonderful fruit. 105 camps or the occupied territories received men­ tion, nor the euthanasia program, which the Catholics, largely alone, were able to stop. The t is clear, insofar as we war itself was never questioned. I may extrapolate from Although some individual Adventists seemed published evidence, that Adventists supported to have resisted the Nazi temptation, 115 no the Nazi leadership and many of'its undertak­ active official opposition to the inhuman Nazi ings. But Adventists also insisted strongly on regime seemed to have existed nor even to have their traditional teachings. "Conscientiously, we been permitted among Adventists. 116 Yet, want to observe and live the traditional princi­ many Adventists did die, unfortunately, for the ples of our message. We want to give up not a diabolical policies of that state. Then it was single one ...." 106 These principles, particu­ possible to pen a parting word for the dead, larly the Sabbath, had to be defended even if saying, as happened in one instance, that in they necessitated sacrifices.107 "faithful execution of his duty he gave his 22 Spectrum

young life, so that his Yolk might live and pros­ was only silence as the government ordered all per." 117 church publications to close. All raw materials, Finally, even such statements ceased. There including paper, were needed for the war,us

NOTES AND REFERENCES

1. J. Wintzen, Der Christ und der Krieg (Berlin: ing 'Gottinger Tagesblatt,' Kirche und Staat, vol. 6, nr. Selbstverlag 1915), p. 12; see also G. W. Schubert, Zions­ 3, 1925, p. 37 and H. F. Sch., "Der deutsche Rundfunk wiichter, March 20,1916, p. 96. und die Katholische Kirche," Kirche und Staat, vol. 12, 2. "Declaration of Principles of the Council of the nr. 2, 1931, p. 20; see also H. F. Sch., "Rom auf dem European Division Committee," in William A. Spicer, Weg zur Weltherrschaft," (Rome on the Road to World "Our European Brethren and Noncombatancy," Review Dominion), Kirche und Staat, vol. 12, nr. 3,1931, p. 33. and Herald, vol. 101, nr. 10, March 6, 1924, p. 4. 18. G. Durolf, "Die Jugend der Zukunft," Der Advent­ 3. F. A. Dorner, "Deutschlands letzte und grosste bote, vol. 34, nr. 13, July 1, 1928, p. 201; see also Not," Kirche und Staat, vol. 12, nr. 3, 1931, p. 40; see "Kommunistische Bucharbeit," Herold der Wahrheit, also G. W. Schubert, "Das Papstum mit seiner Kirchen­ vol. 49, nr. 7, 1932, p. 112; W. Binanzer, "Politische politik im neuen Europa," Kirche und Staat, vol. 3, nr. Erziehung der Jugend," Aller Diener, vol. 5, nr. 2, April 4,1922, p. 43. 1,1931, pp. 41-42. 4. W. Binanzer, "Politische Erziehung der Jugend," 19. H. F. Sch., "Dieinnere Unwahrhaftigkeit des Aller Diener, vol. 5, nr. 2, April 1, 1931, p. 41. Bolschewismus," Kirche undStaat, vol. 11, nr. 3, 1930, 5. W. Binanzer, "Jugendschicksal-Volksschicksal," pp. 33-34; see also "Gottlosen-FunfjahIesplan in der jugend-Leitstern, vol. 7, nr. 4, 1929, p. 58; see also a Sowietunion," Herold der Wahrheit, vol. 50, nr. 1, 1933, summary of all these criticisms of the Weimar Republic p.15. one year after Hitler's assumption of power, S. [Kurt 20. O. Haase, "Es herrscht heute grosser Mangel an Sinz,] "Der neue Staat und wir," Der Adventbote, vol. wahren Fuhrern," Aller Diener, vol. 6, nr. 3, July 1, 40, nr. 4, February 15, 1934, p. 50. 1932, p. 54. 6. F. Albert, "Zehn Jahre deutsche Republik," Kirche 21. "Fuhrer," Aller Diener, vol. 2, nr. 2, April 1, 1928, und Staat, vol. 10, nr. 2, 1929, pp. 26-27. p.33. 7. "Die auswartige Politik der Gemeinde," Der 22. R. R. [Ruhling], "Fuhrerschaft," Aller Diener, vol. Adventbote, Vol. 32, nr.17, September 1, 1926, p. 262. 5, nr. 3, July 1, 1931, pp. 49-50. .' 8. "Frankreich und der Vatikan," reprint from an Argentine newspaper, Kirche und Staat, vol. 3, nr. 1, 23. Siegfr. Christoffers, "Fuhrertum," Aller Diener, 1922, p. 8. vol. 7, nr. 3,July 1, 1933, pp. 68-69. 9. "Jesus als Fuhrer im Geistesleben der Gegenwart," 24. O. Kapitz, "Der Fuhrerdienst und seine Wichtig­ jugend-Leitstern, vol. 7, nr. 6, 1929, p. 84. keit," Aller Diener, vol. 3, nr. 4, October 1, 1929, p. 119. 10. "Friede oder Krieg," quoting 'Westdeutsche Land­ 25. W. Muller, "Jesus als Fuhrer im Geistesleben der zeitung,' Aller Diener (Bonn), vol. 3, May 1926, p. 3 and Gegenwart," jugend-Leitstern, vol. 7, nr. 6, 1929, p. 84. vol. 2, June 1925, p. 20. 11. P. Drinhaus quoting 'Aufwarts,' Aller Diener 26. Karl Dietrich Bracher, The German Dictatorship (Bonn), vol. 3, May 1926, p. 4 and W. Binanzer, (New York: Praeger 1976), pp. 143-167, 386 and "Adventjugend und Politik," jugend-Leitstern, vol. 8, Joachim C. Fest, Hitler (New York: Vintage 1975), pp. nr. 1,1930, p. 9. 199-220. 12. "Die zwischenstaatliche Grossmacht des Vatikans," 27. W. Binanzer, "Adventjugend und Politik," jugend­ vol. 4, nr. 2, 1923, p. 20, the editor stated that he did Leitstern, vol. 8, nr. 1,1930, p. 9. . not agree with everything in the article; see also the 28. "Politische Erziehung der Jugend," Aller Diener, handwritten comments of the Austrian minister Josef vol. 5, nr. 2, April 1, 1931, p. 42. Braun in the margins of Dr. Walter Grundmann's book­ 29. M. Busch, "Volkische Weltanschauung und let, Gott und Nation (Berlin: 1933) p. 29, located in the Biblisches Christentum," Kirche und Staat, vol. 13, nr. James White Library, Andrews University. Braun indi­ 2,1932, pp. 23-26; see also E. L. Bahr, "Geist der Welt," cated his agreement with Grundmann's view, that the Der Advenbote, vol. 38, nr. 3, February 1, 1932, p. 41; Jews were the leaders of the Socialists. They were out to A. B. Porsch, "Rasse und Religion," Kirche und Staat, destroy German ethnic life and eventually intended to vol. 13, nr. 4, 1932, p. 58. rule Germany. 13. Kirche und Staat, 1925. 30. A. Minck, "Reformation," jugend-Leitstern, vol. 14. Phylax, "Ein Wendepunkt," Kirche und Staat, vol. 11, nr. 4,1933, pp. 51-52. 6, nr. 3, 1925, p. 40; see also "Katholiken in den Reich­ 31. S. [J< urt Sinz] , "Der Retter," Der Christliche Haus­ ministerien," Kirche und Staat, vol. 6, nr. 4, 1925, p. 61. freund, vol. 2, nr. 5, 1933, p. 67. 15. "Der Kampf urn die Gewissensfreiheit in Polen," 32. "An unsere Gemeindeglieder in Deutschland," Der Kirche'und Staat, vol. 6, nr. 4, 1925, pp. 57-58. Adventbote, vol. 39, nr. 17, August 15, 1933, pp. 1-4; 16. P. Drinhaus, "Gottgewollte und Romische Praxis" see also G. Gugel "Der Chrsit als Staatsburger," Der Kirche und Staat, vol. 6, nr. 4,1925, p. 56. ' Adventbote, vol. 39, nr. 20, October 15, 1933, pp. 17. "Stimmen der Neuzeit uber das Konkordat," quot- 308-309. Volume 8, Number 3 23

33. Order of the Geheime Staatspolizei (Gestapo-Secret freie Kultur," Der Adventbote, vol. 40, nr. 2, January State Police) II E 242/126 dated Berlin, November 26, 15,1934, p. 28. 1933. 55. Otto Brozio, "Volksgemeinschaft," Herold der 34. Berlin, November 30,1933. Wahrheit, vol. 55, nr. 8, 1938, p.117. 35. Seventh-day Adventist Church of Germany, 56. P. Staubert, "Erziehung zur Gemeinschaft," Der "Denkschrift," to the Ministry of Interior, Berlin, Adventbote, vol. 43, nr. 10, May 15, 1937, pp. 151-152. December 20, 1933. 57. Kurt Danke, "Schafft das Christentum Schwach­ 36. J. S. Conway, The Nazi Persecution of the linge?'; Herold der Wahrheit, vol. 56, nr. 9, 1939, p.134. Churches, 1933-1945 (New York: Basic Books 1968), 58. W. Binanzer quoting Dr. W. Kuhnneth, "Der pp. 371-372, Appendix 11, List of Sects prohibited by Heroische Mensch and die Botschaft von der Gnade," the Gestapo. Fur Diener des Evangeliums (Hamburg: Adventverlag 37. Alan Bullock, "The Theory of Nazism: Hitler's [1937]), p. 8. Basic Ideas," in Robert G. L. Waite, ed., Hitler and Nazi 59. Max Busch, "1m Glauben Stark," Der Adventbote, Germany (New York: Holt, Rinehart and Winston vol. 44, nr. 1, January 1, 1938, p. 8. 1969), pp. 60-64; see also George H. Stein, ed., Hitler 60. C. Steudel, "Helden des Gebets," jugend-Leitstern, (Englewood, N.J.: Prentice-Hall 1968), pp. 21-33. vol. 12, nr. 1, 1934, p. 4. 38. S. [Kurt SiilZ] , "Biblische Gedanken uber den 61. "Die NSV wirbt," Der Abventbote, vol. 44, nr. 17, Streit urn Kaiser Karl und Sachsenherzog Wittekind," September 1, 1938, p. 267; see also Hulda Jost, "Die Der Adventbote, vol. 41, nr. 5, March 1, 1935, p. 80; see neue Organisation der Volkswohlfahrt," Der Advent­ also footnote 29. bote, vol. 40, nr. 15, August 1, 1934, pp. 232-234. 39. Otto Brozio, "Der Tatigkeitsbericht des Advent­ 62. H. J. [Hulda Jost] , "Aufgaben der NS-Volks­ Wohlfahrtswerkes," Der Adventbote, vol. 44, nr. 16, wohlfahrt," Der Adventbote, vol. 39, nr. 21, November August 15, 1938, p. 251. 1,1933, pp. 328-329. 40. George Buschner, "Rassen und Rassenschicksale im 63. Appeal of the Reich Health Fuhrer Dr. L. Conti, Lichte der Bibel," Herold der Wahrheit, vol. 56, nr. 2, Berlin Winter 1939/40 as reprinted in Gute Gesundheit, 1939, p. 26. vol. 43, nr. 2, 1940, p. 12. 64. E. Schneider, M.D., "Arbeitswille und Arbeitskraft, 41. Wilhelm Binanzer, "Die Entfaltung der Rassen nach die Waffen der inneren Front," Gute Gesundheit, vol. 1. Mose 10," Aller Diener, vol. 8, nr.1,January 1,1934, 43, nr. 6, 1940, p. 43. p.9. 65. H. Osterburg, "Du hast die Pflicht gesund zu sein," 42. K. Tulaszewski, "Das Zeugnis der Bibel gegen das Gute Gesundheit, vol. 43, nr. 6, 1940, p. 46. 'Auserwahlte' Volk," Der Adventbote, vol. 43, nr. 21, 66. Government President I. R. Mommen, Der Advent­ November 1,1937, p. 327. bote, vol. 41, nr. 14, July 15, 1935, p. 217; District 43. H. F. Schubert, "1st der Sabbat der Heiligen Schrift leader of the NSV Hildermann,Der Adventbote, vol. 40, ein Christlicher oder Jtilischer Feiertag?" Kirche und nr. 8, April 15, 1934, p. 120. Staat, vol. 14, nr. 4, 1933, p. 54. 67. Hulda J ost, "Winterhilfwerk 1935/36," Der 44. Der Adventbote, vol. 45, nr. 31> February 1, 1939, Adventbote, vol. 41, nr. 22, November 15, 1935, pp. p.34. 347-348. 45. E. Gugel, Die Frage um Christus (Berlin: Predig­ 68. Hulda Jost, "Das soziale Problem der Gegenwart," tamt, n. d.) pp. 11-13. Der Adventbote, vol. 43, nr. 10, May 15, 1937, p. 134. 46. E. Gugel, "Evangelium, Rassenfrage und Christliche 69. Advertisement, Herold der Wahrheit, vol. 57, nr. 3, Mission," Herold der Wahrheit, vol. 54, nr. 2, 1937, p. 1940, p. 22; advertisement with the Nazi emblems and 25; see also the frequent advertisements for the journal the words: "Victory at the front, sacrifice at home," Neuer Volk, issued by the political race office of the Gute Gesundheit, vol. 44, nr. 11, 1941. NSDAP (Nazi party), Gute Gesundheit, vol. 37, nr. 8, 1934, p. 119. 70. S., [Kurt Sinz] , "Froher Zukunft entgegen," Der 47. W. K. Ising, "Zur Lage in Palestina," Der Advent­ Christliche Hausfreund, 1934, p. 35. bote, vol. 41, nr. 24, December 15,1935, p. 377. 71. S., [Ku,rt Sinz] , "Familienschicksal ist Volks­ 48. "Botenmeldung," Der Adventbote, vol. 43, nr. 9, schicksal," Der Adventbote, vol. 40, nr. 10, May 15, May 1,1937, p. 128. 1934, p. 160. 49. o. Haase, "Meine Zeit in Unruhe, meine Hoffnung 72. Gertrud Matschenz-Steichhan, "Zum Muttertag," in Gott," jugend-Leitstern, vol. 11, nr. 4, July 1933, p. Der Adventbote, vol. 40, nr. 9, May 1,1934, p. 143. 58. 73. Dr. Krauss, "Das Recht auf Geschwister," Der 50. P. Staubert Jr., "Christliche Gefolgschaft," jugend­ Christliche Hausfreund, vol. 3, nr. 2, 1934, p. 27; see Leitstern, vol. 11, nr. 5, August 1933, p. 71. also "Gesunde Eltern-gesunde Kinder," and "Kinderar­ 51. Hans Werner, "Geschichte, Deutsch und neuere mut... ," Der Adventbote, vol. 40, nr. 8, April 15, Fremdsprachen in unserem Erziehungsplan," Der 1934, p. 122. Adventbote, vol. 41, nr. 16, August 15, t935, p. 249. 74. KVR., Der Christliche Hausfreund, vol. 3, nr. 2, 52. S. [Kurt Sinz], "Lebensfrage der Gemeinde," Der 1934, p. 29. Adventbote, vol. 41, nr. 3, February 1, 1935, p. 48; 75.S., [Kurt Sinz] , "Familienschicksal ist Volks­ Christians who have religious freedom will be the best in schicksal," Der Adventbote, vol. 40, nr. 10, May 15, the state, said M. H. Wentland, "Das gottgewollte 1934, p. 160. Verhaltnis zwischen Kirche und Staat," Kirche und 76. Hulda J ost, "Mutterbildung," Der Adventbote, vol. Staat, vol. 14, nr. 2, 1933, pp. 20-22. 40, nr. 13, July 1, 1934, p. 203; see also Gertrud Matschenz-Steichhan, "Zum Muttertag," Der Advent­ 53. Hans Werner, "Warum studieren wir Geschichte," bote, vol. 40, nr. 13, July 1,1934, p. 203-204. Der Adventbote, vol. 40, nr. 14, July 15, 1934, p. 213. 54. Hulda Jost, et. al., "Wohlfahrtspflege und Alkohol- 77. Minister D. Schoffel in Armin Boyer, Der Kirchen- 24 Spectrum kampf und Okumene, 1933-1939, (Munich: Chr. Kaiser 101. P. Langholf, "Kirche und Volkstum III den 1939), p. 354. . Sudetenlanden," Der Adventbote, vol. 44, nr. 23, 78. Der Adventbote, vol. 39, nr. 17, September 1, December 1,1938, p. 356. 1933, p. 261. 102. David Sumler, A History of Europe in the 20th 79. "Wachterbotschaft," Der Adventbote, vol. 42, nr. Century (Homewood: Dorsey 1973), p. 225. 12, June 15, 1936, p. 178. 103. S., [Kurt Sinz] , "Das Goldene Prag, Schicksalsstadt 80. Hulda Jost, "Kummert euch urn die Wohlfahrt des im Grossdeutschen Raum," Der Adventbote, vol. 45, nr. Landes," Der Adventbote, vol. 43, nr. 1, January 1, 8, April 15, 1939, pp. 114-115. 1937, p. 9. 104. S., [Kurt Sinz] , "1m Strom der Zeit," Der Advent­ 81. W. Eberhardt, "Der Gegenwartige Stand der Schul­ bote, vol. 45, nr. 21, November 1, 1939, p. 305. frage," Der Adventbote, vol. 44, nr. 21, November 1, 105. D., "Wer da sat im Segen, der wird auch ernten im 1938, p. 331. Segen." 82. "Botenmeldung," Der Adventbote, vol. 43, nr. 2, 106. A. Minck, "Predigerversamlung im Ostdeutschen January 15, 1937, p. 32; also Eberhardt, ibid. Verband," Der Adventbote, vol. 40, nr. 23, December 1, 83. Johannes Langholf, "Arbeitsdienstpflicht," Aller 1934, p. 363: see also K. Tulaszewski, "Sie haben sich Diener, vol. 7, nr. 4. October 1, 1933, p. 84. gestossen ... ," Der Adventbote, vol. 44, nr. 9, May 1, 84. W. Eberhardt, "Der Gegenwartige Stand der Schul­ 1938, p. 134. frage," Der Adventbote, vol. 44, nr. 21, November 1, 107. W. Edener, "Sabbatfeier... ," Der Adventbote, vol. 1938, p. 331. 41, nr. 17, September 1, 1935, pp. 258-259; M. W., 85. W. Eberhardt, "Der Oberpdlsident in Friedensau," "Sind wir als Christen verpflichtet den Sabbat zu Der Adventbote, vol. 43, nr. 1, January 1, 1937, p. 12. halten?," Der Adventbote, vol. 42, nr. 1, January 1, 86.~. Martin Ulbrich, "Die SteHung der Kirche zur 1936, pp. 3-5. Sterilisierungsfrage," vol. 14, nr. 1, 1933, p. 10. 108. "Professor Loofs, Halle, tiber die Adventisten," Der 87. R. Sulzmann, "Erbkrank," Gegenwarts-Frage, vol. Adventbote, vol. 34, nr. 8, April 15, 1928, p. 125. 9, nr. 1, 1934, p. 8. 109. "Arbeitsdienstpflicht," Aller Diener, vol. 7, nr. 4, 88. A. v. Rohden in 'Neues Volk,' reprinted in Jugend­ October 1, 1933, p. 84. Leitstern, vol. 12, nr. 2, 1940, p. 20. 110. E. Gugel, "Fu'r unsere Soldaten," Der Adventbote, 89. Heinz Klotz, "Die Bluterkrankheit in der Rassen­ vol. 41, nr. 21, November 1,1935, p. 322; see also W. hygiene," Gute Gesundheit, vol. 43, nr.12, 1940, p. 92. Edener, "Wo du dich zu mir haltst, ... " Der Advent­ 90. "20 Jahre Sterilisierungsgesetz in Kalifornien," in bote, vol. 42, nr.1,January 1, 1936, p. 6, and A. Minck, 'Soziale Arbeit,' reprinted in Gute Gesundheit, vol. 37, "Ein interessantes Urteil des Arbeitsgerichts," Der nr. 4, 1934, p. 55. Adventbote, vol. 41, nr. 1, January 1, 1935, p. 6. 91. KVR., "Die Soziale Bleilast der Minderwertigen," 111. S., [Kurt Sinz] , "Lebensfrage der Gemeinde," Der Gute Gesundheit, vol. 37, nr. 11, 1934, pp. 170-171; see Adventbote, vol. 41, nr. 3, February 1, 1935, p. 48; also also R. Sulzmann, "Erbkrank," Gegenwarts-Frage, vol. Sinz, "Der neue Staat und wir," Der Adventbote, vol. 9,nr. 1,1934, pp. 8-9. 40, nr. 4, February 15, 1934, p. 52. 92.Der Adventbote, vol. 40, nr. 16, August 15,1934, 112. E. Gugel, "Evangelium, Rassenfrage und christliche p.256. Mission," Herold der Wahrheit, vol. 54, nr. 2, 1937, p. 93. Otto Brozio, Was tun die Adventisten in der 25. Wohlfahrts Pflege, Tatigkeitsbericht fur die Zeit vom 1. 113. R. Dettmar, "Entscheidung Gottes," Herold der Januar bis zum 31. Dezember 1937 (Hamburg: Advent­ Wahrheit, vol. 55, nr. 9, 1938, p. 137. verlag, n.d.), pp. 15-16. 114. W. Edener, "Wo du dich zu mir haltst... ," Der 94. S., [Kurt Sinz] , Editorial, Der Adventbote, vol. 44, Adventbote, vol. 42, nr. 1, January 1, 1936, p. 6. nr. 8, April 15, 1938, p. 128. 115. W. Muller, "An unsere Gemeindeglieder in Deutsch­ 95. Editor's reply to a letter, Der Adventbote, vol. 45, land," Der A dventbote, vol. 39, nr. 17, August 15, 1933, nr. 11,July 1, 1939, p. 162. pp. 1-4; see also "Briefwechsel mit dem Boten," Der 96. M. Busch, ''Welch eine Wendung durch Gottes Adventbote, vol. 43, nr. 2, January 15, 1937, p. 24. Fuhrung!" Der Adventbote, vol. 44, nr. 21, November 1, 116. E. Berner, "Was schliesst die Heimatmission ein?" 1938, p. 321. Der Adventbote, vol. 40, nr. 21, November 1, 1934, p. 97. Ibid. 323. 98. "Sudetendeutsche Fluchtlinge in Friedensau," Der 117. Karl H. Mohr, "Das Opfer," Herold der Wahrheit, Adventbote, vol. 44, nr. 21, November 1, 1938, p. 331. vol. 57, nr. 11, 1940, p. 88; see also W. Noack, "Trost­ 99. Der Adventbote, vol. 44, nr. 22, November 15, wort von einem Soldaten," Der Adventbote, vol. 46, nr. 1938, pp. 345-346. 24, December 15,1940, p. 191. 100. Hermine Feuereisl, "Wohlfahrtsbericht," Der 118. Guenter Lewy, The Catholic Church and Nazi Ger­ Adventbote, vol. 45, nr. 5, March 1, 1939, p. 75. many (New York: McGraw-Hill 1965) p. 147. Sakharov and Solzhenitsyn: Dialogue on the Good Society

by Joe Mesar

In an unprecedented display of ecumenical restnctlVe atmosphere of the Soviet Union. solidarity, a Russian group of 28 Christian clergy Whether or not the sentiments expressed in and laymen last month published an open appeal published reports represent the attitude of the to Soviet authorities for a "a rational way of majority of Adventists in Russia, they do give co-existence between the state and Christian some indication that our members there are congregations in our country" .... The peti­ struggling with what to do when their Christian tioners urged the state to recognize the rights of conscience collides with their responsibility as all religious societies to publish and sell their citizens. literature, to hold services outside of churches Adventists in the U.S.S.R. live in circum­ and to make religious instruction an alternative stances which have been addressed in the work to the atheism that is taught in Soviet of two recent Nobel Prize winners from their schools.... The fact that organizers were able own country. During the last decade, Alexander to persuade leaders of the Seventh-day Advent­ Solzhenitsyn and Andrei Sakharov have been ists, Pentecostals and other "churches in the among the world's most respected voices on catacombs" to join people from Orthodox and behalf of freedom of belief and expression. Catholic churches was significant. Their common commitment to freedom is based on two profound, but quite different points of -Newsweek, July 26, 1976 view about the character of the ideal Russian society. Moreover, the alternatives these men . articulate are so fundamental they cannot be dventist participation ignored by persons of conscience wherever they A in this appeal for reli­ live. gious freedom is especially significant because the Of the two, Solzhenitsyn is much better church is not in the habit of challsnging govern­ known in the West. He first attracted public ment policy in any setting. To hear that Advent­ attention in 1962 with the publication of his ists have publicly protested their government's novel One Day in the Life of Ivan Denisovich. In actions is, therefore, startling news-particularly this book, with its account of the routine horror since these members have spoken out in the of the Siberian work camps, he drew on eight years of prison life and three more spent in Joe Mesar has an M.A. in history from the Unversity of Connecticut and is now a senior law student at Bos­ exile. Ivan Denisovich was originally sanctioI1ed ton University. by Nikita Khruschev as part of his program of 26 Spectrum de-Stalinization. However, this official approval country's evils is not political reform, but spiri­ of Solzhenitsyn's writing was short lived. In tual renewal. His writing stresses the need for 1965, many of his private papers, including the Russia to return to the Christian ~irtues of unpublished novel The First Circle, were seized repentance, sacrifice, forgiveness and love. by the secret police. The government began a Solzhenitsyn's protest against his government campaign of harassment and surveillance against is grounded on one simple, unyielding claim: the Solzhenitsyn; he was denounced in the press and state is held together by a network of lies. Not popular literary journals and, in 1969, expelled only does the state deceive its people, but it from the Soviet Writer's Union. Awarded the demands their conscious participation in its Nobel Prize for Literature in 1970, he could not deceit. Citizens are expected to acquiesce in travel to Sweden to accept it for fear that he ethical judgments about each other that run would be unable to return to Russia. Four years contrary to their consciences-for example, later, after publication of The Gulag Archipelago signing petitions condemning innocent people in the West, Solzhenitsyn was deported.! for one sort of unorthodoxy or another. Most Andrei Sakharov's background is strikingly destructive of all is the metaphysical lie. Men dissimilar. While Solzhenitsyn was serving time and women are called upon to repudiate their in the labor camps, Sakharov was part of a top­ private system of values altogether, in particular secret research team at the prestigious Lebedev to deny the rymbols and power of religious Institute of Physics in Moscow. More than any belief.3 other scientist, he was responsible for the theo­ This dishonesty does not result from ordinary retical breakthrough that led to the production human frailty. Rather, it is built into the system. of the first hydrogen bomb. This achievement "In our country the daily lie is not the whim of gave the Soviet Union an important military and corrupt natures but a mode of existence, a con­ strategic advantage in the cold war, and dition of the daily welfare of every man. In our Sakharov was rewarded accordingly. He became country the lie has been incorporated into the the youngest member ever elected to the Soviet state system as the vital link holding everything Academy of Sciences and received all the mate­ together, with billions of tiny fasteners, several rial benefits conferred on a person of his status. dozen to each man.,,4 His standing in the Russian scientific community The results of this cooperation with tyranny was probably greater than that enjoyed by have been real and terrible. Solzhenitsyn cites Oppenheimer or Teller in the United States. the 66 ,000 ,000 Russians who have been killed in Because of his position at the pinnacle of his civil wars and political executions in the twen­ profession, Sakharov's criticism of his own tieth century, not counting the casualties of the government carries enormous weight. On the two World Wars!s Close to 40 percent of the other hand, precisely because he was an insider, population, Solzhenitsyn says, still lives in con­ his initial opposition to the state was cautious, ditions ofpoverty .6 Thousands of churches have often lacking the sweeping moral force and been razed, their art work and relics sold outside bitter humor that animates Solzhenitsyn's work. the country. Russian history has been distorted Since 1970, he has moved into open conflict or obliterated. 7 with the authorities, beginning with his founding In the face of all this damage, and the almost of the Committee on Human Rights. His efforts absolute power of the government, what is to be to end torture and imprisonment of dissidents done? Solzhenitsyn's answer is direct: Stop sup­ won him the Nobel Peace Prize in 1975.2 porting lies. "When oppression is not accom­ panied by the lie, liberation demands political ecause both men have measures. But when the lie has fastened its claws Bbeen internationally in us, it is no longer a matter of politics! It is an acclaimed, the differences in their thinking have invasion of man's moral world, and our often been obscured by events. For example, straightening up and refusing to lie is also not relatively few Westerners know that Alexander political, but simply the retrieval of our human Solzhenitsyn is a Christian. His religious convic­ dignity. ,, 8 tions lend a moral urgency to his critique of Each person must draw the line as to where Soviet policy. His principaf remedy for his the falsehood intrudes on the conscience. But Volume 8, Number 3 27 once drawn, resistance to pressure must be total, opposition to the official picture of the world, even at the cost of great sacrifice. This is not others will come forward to confess their sins of necessarily an activist position. It does not ask dishonesty and submission. In this way, a move­ people to always say what they think. It merely ment of national repentance will occur. Because enjoins them never to say anything they do not of the demands of the system, all Russians have believe. 9 participated in the evil done to their country­ Solzhenitsyn is skeptical about the ability of men. A community of guilt exists. As more an intellectual elite to take the steps necessary individuals repent, the community itself will be to . change the direction of the nation. New cleansed. moral leadership is required, and it can only be To be genuine, national repentance must cause a transformation of policy. For Solzhenit­ syn this means an inward focus, a turning away "Solzhenitsyn condemns the from international adventures, and the goal of a zero growth economy. It means a return to the compromises of the Orthodox soil, and settlement of the vast Russian North­ bishops during World War II, east with the excess population of the large ClUes. Solzhenitsyn sounds remarkably like when institutional survival was Thomas Jefferson, or Ellen White for that maintained in exchange for matter, when he comments that closeness to the earth is a source of spiritual strength. As the support of Stalin's regime." nation turns inward, he reasons, so will its peo­ ple, rejecting the idol of material acquisition for the old values of goodness, beauty and purity of heart. 13 provided by a spiritual vanguard purified by the ordeal of suffering, by what he calls "a sacrificial ndrei Sakharov shares elite." No one will object to the use of the term A his friend's anger at elite in this context, he observes wryly, for it is a the actions of the Soviet authorities, but he has distinction earned only at the price of great a very different vision of Russia's ideal future. pain. 10 His first semipublic protest detailed his objec­ Solzhenitsyn wants the church to lead the tions to the official endorsement of Trofim community of sacrifice. He condemns the com­ Lysenko'S theories of genetics. Sakharov and promises of the Russian Orthodox bishops dur­ most reputable biologists considered Lysenko's ing World War II, when institutional survival was views erroneous and dangerous, but they were maintained in exchange for support of Stalin's more concerned with the way state support of regime. This agreement did not prevent subse­ Lysenko had crippled scientific inquiry. Here quent religious persecution or guarantee free­ Sakharov strikes one of his dominant themes: dom of worship. While the Soviet leaders now freedom of access to information is essential to allow a measure of tolerance "insofar as they progress.14 He makes his point as a loyal Social­ need the church for political decoration," ist. In order to operate a system of central plan­ Solzhenitsyn has repeatedly urged Orthodox ning, economic managers need accurate, sophis­ believers "to end this subservient relationship. 11 ticated data. If it is not forthcoming, socialism's The artist is also central to the process of supposed advantage in efficiency is lost.15 renewal. Literature creates a common spiritual Sakharov's intimate involvement with the fabric that can be a barrier against'the spread of development of atomic weapons has led him, lies. In fact, art can do more to counteract false like many of his Western counterparts, to pub­ ideology than an alternative political program. licly warn of the dangers of nuclear war. In his All political solutions, whatever their merits, are 1968 book, Progress, Coexistence and Intellec­ based on expediency. A writer in his attempt to tual Freedom, Sakharov advocates convergence speak the truth is not limited by the assump­ between the socialist countries and the demo­ tions of political debate.12 cratic West. The worldwide problems of poverty, As courageous men and women declare their hunger, destruction of the environment, and the 28 Spectrum threat of thermonuclear war demand worldwide steps. First, internal reforms must take place in solutions and international cooperation. The the Soviet Union. Second, progressive forces in desirable end of convergence will be some form the United States and Russia will create a constit­ of world government, democratic in its politics uency for a cooperative relationship between and socialist in its economic organization. the two countries. Then, the superpowers will Sakharov sees this process happening in four unite to assist in the economic development of

Mesa! Interview With an

o obtain back­ served as pastor of the church there, and it T gr ound on the was at this time that I was born. Seventh-day Adventist Church in Russia, On the history of Adventism in Russia: The Joe Me s ar interviewed M. P. K ulakov, a first Ad~entists in my country were German member of the General Conference Commit­ immigrants. In 1886, when the first Adventist tee who came to the United States for the minister came to Russia, he found a group of 1976 Annual Council. Kulakov also repre­ believers in the Crimea already observing the sented Russian Adventist believers at the Sabbath. The growth of the church has been 1975 General Conference session in Vienna, slow but steady since that time. where he was one of six delegates from the At present, we have about 30,000 members Soviet Union. He offered the following obser­ in the Soviet Union. Most of our people live vations: in European Russia, particularly in the On himself: My grandparents on both sides Ukraine, Latvia and Estonia. We have a num­ were among the earliest Adventists in Russia. ber of large congregations in these areas; some My paternal grandfather lived in a small peas­ churches have as many as 700 members in ant village on the river Don. In 1906, he was regular attendance. In Asia, where I worked elected to the Duma (Russian Parliament). for 20 years, we have about 3,000 members. While at the capital of St. Petersburg (now The church is growing in this area as well, Leningrad), he attended a series oflectures on partially because of the high birth rate. Daniel and Revelation. As it happened, the Adventists in this region, like their neighbors, speaker was not an Adventist at all, but a man have large families, sometimes with as many who translated the church's books into the as ten children. The membership in Moscow, Russian language at the publishing house in on the other hand, is large but more stable, Hamburg. This translator was so impressed with a higher proportion of the elderly. with the contents of the literature that he On the ministry: Most of our large went to Russia on his own to lecture about churches in the Soviet Union have full-time hiblical prophecies. After this encounter, my ministers. In smaller towns and rural areas, grandfather wrote away to Germany for more however, the pastors support themselves with books about Adventist doctrine. Meanwhile, other occupations. Young men are trained for he began to keep the Sabbath. When an the ministry by participating in the activities Adventist minister eventually came to his of the local church and by counsel and Bible village 15 years later, his entire family was study with the older clergy in their district. I baptized. received my training through this process. My father was one of the pioneers of the Some ministers have had extensive educa­ church in Russia. He had been educated in tion at Russian universities. For example, two economics and accounting before becoming a of my close friends and coworkers were minister. Because of this background, he was trained as architectural engineers. They are asked to work as an auditor for the church at well versed in Russian Orthodox theology and the center in Leningrad. Some years later, he can discuss its relation to Adventist belief Volume 8, Number 3 29

the Third World, devoting 20 percent of their Their concerns already transcend national gross national product for this purpose. boundaries. Since the nature of their work Finally, by the end of this century a structure requires freedom of thought and research, they for merging the two societies will be devised. are best equipped to promote these values for The group that will lead the world to this society at large. 16 more mature state will be the intelligentsia. Sakharov recognizes that some nations and

Adventist Pastor from R~ia

with fluency. Our most promlSmg young ning as well. We may invite guests to worship ministers have similar backgrounds. But, in with us at these times. Printed songbooks and general, one of our greatest needs is to have Morning Watch devotional writings will soon pastors who are knowledgeable about theol­ be distributed to aid our people in the wor­ ogy. ship experience. On young people: We are working very Church property in the Soviet qnion is hard to see that our young people remain in owned by the state, but it is assigned to the the church. They are encouraged to join local congregation, which is responsible for church choirs or to develop ability in public the upkeep of the building. In some cities, we speaking. At the different seasons of the year, share our facilities with other church groups. the church sponsors festivals for a whole area, While churches are not allowed to tax their giving the youth an opportunity to meet members, we raise enough money through other Adventists and to lead out in special free-will offerings to sustain our work. programs. Also, whenever there is a wedding On the membership: Most of our members in one of our churches, we invite all the are working people, peasants and artisans, or young p~ople in the vicinity to attend. At one are retired and living on pensions. However, recent wedding, there were over 1,200 people we do have a number of professional people at the reception dinner. in the church-engineers, doctors, dentists, Our young men and women are given dif­ even a psychiatrist. A few Adventists, includ~ ferent materials to help them study the Bible. ing my oldest daughter, have attende4 uni­ We have a number of old American textbooks versity. In some instances, these students have that cover Bible doctrines. In addition, a few taken correspondence courses to avoid con­ copies of Ellen White's books translated into flict with Sabbath observance. Russian are available to our members. On Russian culture: Some Adventist young In our country, all young men are required people, particularly those in the European to serve in the military. A number of Advent­ republics, are quite familiar with Russian liter­ ists fought in the Soviet army in World War II. ature and music. Many of the books of At present, we make arrangements to ensure authors like Dostoevsky and Tolstoy raise that sincere Adventists are allowed to keep questions of truth and religious value that are the Sabbath while on military duty. helpful in reaching an understanding of the On religious freedom: The law permits all Christian gospel. I am familiar with the work religious believers to confess their faith in any of the novelist Leskov. In his writing, he manner they choose. Discrimination between indirectly presents issues of religious belief in religious groups is forbidden. Adventists, and stories about the problems people face in all other denominations registered with the everyday life. state, have the right to worship in churches as On Adventists in America: I have been very often as we like. Besides Sabbath services, we impressed with the loving kindness of the have meetings on Sunday nights to assist new Adventists I have met here and with their con­ members and, in some places, on Friday eve- cern over the prbgress of the work in Russia. 30 Spectrum

political philosophies will not join this emerging Indeed, the specific solution Sakharov world consensus. Among the "extremist ideol­ advances-convergence with the West-will ogies that reject all possibility of ... compro­ actually be harmful. America is a nation that has mise," he lists Fascism, racism, militarism and lost its spiritual vigor, that is riddled by greed Maoism. 17 These forces must be isolated and and corruption, that has lost its desire to defend controlled. human rights. Without moral reform in the two Sakharov's statement, while clearly going societies, merger would exacerbate the evils they beyond actual Soviet policy, is couched in the both contain, producing a culture "immoral in language of a responsible critic. While he does the warp and woof." 18 not hesitate to call his own government to task, Besides, despite all the efforts of thinkers particularly in its treatment of dissenters, he is with an internationalist bias, national feeling and careful to support its position when he agrees patriotism have not disappeared. Nor is Sol­ with it, on the war in Vietnam, for example. zhenitsyn persuaded that the disappearance of Progress was circulated in samizdat-the infor­ these emotions would be a good thing. National mal network of Russian underground literature- identity gives a people a sense of history, a com­ mon language, makes great literature possible. Its demise would lead to a numbing standardiza­ "While praising Sakharov's tion of thought and culture. "Does not nation~ variety enrich mankind as faceting increases the courage and the scope value of a jewel?" Solzhenitsyn asks. 19 The con­ of his ideas, Solzhenitsyn's flict between nations he ascribes to the clash of ideologies, brittle doctrines not related to true response offers a different national interest in any way.20 vision of the good society. He is also dubious about the value of a demo­ That vision is best described cratic, multiparty system. An enthusiasm for popular elections is inconsistent with Sakharov's as Christian authoritarianism." desire for rule by the intelligentsia. The demo­ cratic process seldom elevates the most out­ standing scholars to positions of leadership. during 1969 for comment and discussion. At Parties are based on the clash of competing that time, Alexander Solzhenitsyn wrote a reply interests. They can only represent a part of the which he shared personally with Sakharov, and a people, and thus can only obtain a limited per­ dialogue between the two men began. spective on truth. To get elected, they must While praising the author's courage and the excite popular passions, thereby decreasing the scope of his ideas, Solzhenitsyn's response, pub­ prosp~cts for national repentance and self-limita­ lished in 1973, offers a different vision of the tion. good society. That alternative is best described In Russia's case, the nation has no tradition of as Christian authoritarianism. Sakharov, he democratic practice. Therefore, Solzhenitsyn argues, like most secular men, has set up false proposes instead a transition into another form gods, the idea of unlimited progress, the faith in of authoritarianism, one founded on Christian science to provide answers to human problems, principles. Autocratic regimes are not evil per se. the reliance on the leadership of an informed In Russia, he claims, people survived for cen­ and enlightened elite. The promise of progress is turies at least as well as at present, and the arts illusory. The chief job of modern science has flourished under the Czarist government. The been to counteract the damage done by earlier problem with Communist rule is not the fact technologies. Sakharov's credo just does not that the people are not consulted about deci­ take into account the pervasive presence of sin sions, but that there is no higher standard in the world. Evil is present in all classes and against which to measure the use of power. nations and social systems. Without a spiritual Christian authorities may possess the same revival to combat personal wickedness, new unlimited freedom of action, but their conduct structures of government can only be of limited is restrained by their duty to God and the sense benefit. of their own capacity to sin.21 Volume 8, Number 3 31

Solzhenitsyn sums up, "After the Western countries? By contrast, Sakharov's views seem ideal of unlimited freedom, after the Marxist more conducive to international protection of concept of freedom as acceptance of the yoke of civil liberties and to worldwide support for necessity-here is the true Christian definition of Russian dissidents. freedom. Freedom is self-restriction! Restriction More importantly, is Solzhenitsyn's Christian of the self for the sake of others!' ,22 authoritarianism consistent with our concept of religious freedom? In theory, the Christian ruler n the face of this is accountable to higher values. But, how, as a I response, Sakharov has practical matter, is this accountability enforced? not retreated from his basic convictions about The Czars never let their consciences get in the the shape of the world's future. He is, however, way of political or religious persecution they now more pessimistic about the speed at which considered necessary, as even Solzhenitsyn 24 the changes he envisions will take place. The cur­ admits. And what if the religious tradition to rent Soviet-American detente, he believes, is a which the heads of state profess allegiance is facade, masking the persistent poverty and itself authoritarian? In this situation, no chan­ intolerance in Russia, not an honest step toward nels of political or ecclesiastical influence exist international democracy. The West must be firm to prevent capricious and arbitrary actions. This in its dealings with the socialist nations in order system gives opportunity for a redoubled repres­ to prompt genuine reforms, not just cosmetic sion aimed at both religious and secular oppo­ conceSSlOns. nents. Although he admits his earlier predictions Sakharov offers the democratic response to have not come to pass, Sakharov continues to this problem. The competition among the believe that convergence is the only alternative numerous minorities in society provides the best to disaster. Solzhenitsyn's call for national guard against domination by anyone group. repentance may cleanse the country of its guilt Since power is attained by persuasion and coali­ for past wrongdoing, but it cannot prevent the tion, it is in everyone's long-range self-interest to repetition of these atrocities in the present. This keep the free flow of information and discussion posture, contends Sakharov, leaves no practical alive and vibrant. role for all those who do not profess religious Sakharov's picture of the world has its own faith. Furthermore, Solzhenitsyn's advocacy of hazards, however. Solzhenitsyn's observation purification by sacrifice is suicidal. We have had that the rituals of modern democracy are foreign more than our share of martyrs, Sakharov to most societies is a powerful one. Attempting retorts. What we need now is patience and disci­ to impose them from the outside may lead to pline, and a commitment to the gradual introduc­ the tearing away of old and proud indigenous tion of democracy .23 cultures. Where do Adventists stand in this dialogue? Despite his Marxist training, Sakharov is a Our first impulse would probably be to agree liberal in his views on intellectual freedom. As with Solzhenitsyn. He is, after all, a Christian, such, he absorbs all the weaknesses and evasions and the ideas he articulates are familiar to us­ of the liberal position. The liberals' defense of the emphasis on individual renewal, not struc­ freedom of expression borrows its primary tural change, the fear of international union, the metaphor from laissez faire economics. It posits a distrust of scientific wisdom, the belief that marketplace of ideas, where various notions political decisions should be informed by moral compete against each other for acceptance. At considerations. bottom, liberalism offers a procedure for arriv­ Yet, some tensions lurk beneath the surface ing at truth, not a set of propositions to be of Solzhenitsyn's analysis. Is he willing to con­ believed.25 By contrast, most religious faiths cede that other nations need to adopt an inward proclaim an absolute, revealed truth. When these focus as a means to restoring their- lost values? close off debate, they constitute an attack on Would he be happy, for instance, if the United the liberal process of an open competition of States followed the policy he outlined for the ideas. Thus, the basic intellectual assumptions of U.S.S.R.-military strength only for defense and secular, liberal societies stand in conflict with noninterference in the internal affairs of other the claims of religious faith. 26 32 Spectrum

Which world view would Adventists find more We typically approach these questions with congenial, or would some kind of synthesis the same perspective we bring to most church/­ accord best with what we stand for? The Sol­ state issues-what is best for the survival and zhenitsyn-Sakharov debate raises this question growth of the church. But this outlook is a for us, and other questions, too. Our historical limited one, for it dulls our senses to the evils position in favor of the separation of church and the state inflicts in other contexts. Solzhenitsyn state is based in large part on American constitu­ (and the Bible) warn that the church may sacri­ tional principles. What is the effect of applying fice the integrity of the gospel to survive as an these ideas in nations with authoritarian regimes, institution. particularly where the government imposes Whatever the limitations of either Sol­ extensive regulation of religious affairs? Is the zhenitsyn or Sakharov, they have forged their concept of absolute separation sound even in a ideas in relation to a strong commitment against democracy? Does divorcing religion from poli­ injustice and at considerable personal risk. So tics mean that the two spheres are separate but have our brothers and sisters in Russia. Without equal? Who decides where the realm of political this kind of courage, our vision of the ideal control ends and the arena of religious concern society will soon lose its persuasive power and begins? appeal.

NOTES AND REFERENCES 1. Zhores A. Medvedev, Ten Years After Ivan Deniso­ 13. Solzhenitsyn, From Under the Rubble, pp. 116-119, vich, trans. by Hilary Sternberg (New York: Alfred A. 134-42. Knopf, 1973) Chs. 2, 6,14,17,21,22. 14. Sakharov, Progress, pp. 16-17: 2. Andrei D. Sakharov, Progress, Coexistence and In­ 15. Andrei Sakharov, Roy Medvedev and Valery Turchin, tellectual Freedom, trans. by the New York Times, with "Appeal for a Gradual Democratization," trans. by an Introduction, Afterword, and Notes by Harrison E. Marilyn Vogt, Samizdat-Voices of the Soviet Oppo­ Salisbury (New York: W. W. Norton & Co., 1968) pp. 8- sition, George Saunders, ed. (New York: Monad Press, 12. 1974) pp. 403-406. 3. Niels C. Nielsen, Jr., Solzhenitsyn's Religion, (Nash­ ville: Thomas Nelson, Inc., 1975) p. 14. 16. Sakharov, Progress, pp. 30, 81-85. 4. Alexander Solzhenitsyn, et al., From Under the Rub­ 17. Ibid., p. 28. ble, trans. by Michael Scammell, et al. (Boston: Little, 18. Solzhenitsyn, From Under the Rubble, p. 15. Brown & Co., 1975) p. 276. 19. Ibid., p.13. 5. Aleksandr Solzhenitsyn, Letter to the Soviet Leaders, 20. Solzhenitsyn, Letter to the Soviet Leaders, pp. 12- trans. by Hilary Sternberg (New York: Harper & Row, 13,35-36. 1974)p.30. . 6. Solzhenitsyn, From Under the Rubble, p. 3. 21. Solzhenitsyn, From Under the Rubble, pp. 17-18. 7. Aleksandr Solzhenitsyn, "Letter to the Third Council 22. Ibid., p. 136. of the Russian Church Abroad," (Sept. 27,1974), quoted 23. Andrei D. Sakharov, My Country and the World, in Nielsen, Solzhenitsyn 's Religion, p. 142. trans. by Guy V. Daniels (New York: Alfred A. Knopf, 8. Solzhenitsyn, From Under the Rubble, p. 276. 1976) pp. 5-6, 11-24,45-46,103-104. 9. Solzhenitsyn's strategy echoes Tolstoy's philosophy 24. Solzhenitsyn, "Letter to the Third Council of the of nonresistance. For an analysis of Tolstoy's place in the Russian Church Abroad," quoted in Nielsen, Solzhenit­ tradition of Christian thought about the church and the syn's Religion, pp. 152-53. world, see. H. Richard Niebuhr, Christ and Culture (New York: Harper & Brothers, 1951) pp. 56-65. 25. But even liberals cannot entertain certain ideas-be­ 10. Solzhenitsyn, From Under the Rubble, p. 274. cause they would close the market. Sakharov himself 11. Alexander Solzhenitsyn, "Letter to Patriarch Pimen," would exclude "extreme, sectarian ideologies like Maoism (1972), quoted in Nielsen, Solzhenitsyn's Religion, pp. and Fascism from the process of international conver­ 93-94,106-107. gence." 12. Alexander Solzhenitsyn, Nobel Lecture, trans. by F. 26. For a more complete critique of liberal assumptions D. Reeve (New York: Farrar, Straus & Giroux, 1972) pp. about freedom of inquiry, see Garry Wills, Nixon Agon­ 19-20. istes (Boston: Houghton Mifflin Co., 1969) pp. 314-27. We SHOULD Be Involved in Politics

by Tom Dybdahl

And did the Countenance Divine build and maintain an earthly kingdom; Shine forth upon our clouded hills? apocalyptists look for a city whose builder and And was Jerusalem builded here maker is God. A state uses earthly power, mili­ Among these dark Satanic Mills? tary might, to achieve its goals; apocalyptists William Blake, "Milton" depend upon divine intervention. In our case, "Would to God all the Lord's close association with America has become a people were prophets." seductive liaison. Numbers 11: 29 Recently, the metamorphosis of the Seventh­ day Adventist Church in its relationship to the eventh-day Adventism American state has been examined historically. 1 Sis an American reli­ But what we have not done is to ask what these gion. It was born, nurtured, and it came of age changes have done to the soul of Adventism. For here, shaped wholly in American culture. De­ America cannot be transformed in Adventist spite its wide spread, there is still remarkable uni­ picture rolls from a great and terrible beast to a formity among Adventists throughout the gamboling little lamb without a corresponding world. And today, with about one-fifth of the change in the church's attitudes and beliefs. And membership, Americans in America control the that is just what happened. world church. In the beginning, Adventists saw the state as That is by no means all bad. Part of Advent­ irrelevant. The world and its governments were ism's genius was -its reflection of America's best passing away. Adventists were considered to be _ values and ideals: its energy and optimism and strange, otherworldly people. They had little hard work. America provided a relatively peace­ concern for the state and its activities, and no ful base for the church to gro~ and expand, desire to be involved with government. while maintaining a solid financial structure. By 1860, this view had shifted. The govern­ But to an apocalyptic body, close identifica­ ment was viewed as a once benevolent, but now tion with any state is dangerous. A state seeks to corrupt, power. The church felt that its duty was to point out the sins of the state. The Review Tom Dybdahl studied journalism at Columbia Univer­ and Herald thundered against slavery and those sity and is now press aide on the staff of Congressman Ned Pattison (D. - N.Y.). He is a member of the Editorial leaders who tolerated it. Board of SPECTRUM. But the war passed, the church grew, and so 34 Spectrum

did its desire for acceptance. Jesus was coming actions, or political actions. All our actions are a soon, but He wasn't here yet, and there was the result of what we believe, and flow from our time being to deal with. So the great beast began convictions. One of Adventism's most important to lose its horns; and the church became more insights is that man is a unity, a whole being. tolerant of the state. In this century, that toler­ The body cannot be divided from the souL Saying ance has become active affection. that the church should preach the gospel and The result is that in its life-style and outlook, not be involved in politics is a way of saying that Adventism has virtually become Americanism. the church should not concern itself with a , We accept America's basic social, cultural and major part of the daily lives of men and women. economic values. We support the status quo, It is impossible and undesirable. favor conservative politics, and eagerly seek our This assumption also led to the idea that share of America's wealth and power. while it might be all right for individual church members to be involved in politics, it was cer­ hy this eager embrace? tainly no business of the church organization. W A major reason for our pOSlt1Ve view of America is that it has "separa­ "Adventism has virtually becom'e tion of church and state." We are free to prac­ Americanism. We accept America's tice and spread our religion as we see fit, with­ out government interference. That is, indeed, a basic social, cultural and econ­ great blessing. And we are anxious to oppose omic values. We support the any threat to this crucial principle, and to sup­ port a government that maintains it. status quo, favor conservative The problem, however, is that we have taken politics, and eagerly seek this principle too seriously. The constitution says simply: "Congress shall make no law re­ our share of wealth and power." specting an establishmen t of religion, or prohibit­ . ing the free exercise thereof." The intent is This meant that the church not only failed to clear: that the state should not have control over give its members concrete guidance on difficult any church or its activities. But what has been moral issues, it also abandoned its role as the read into this idea is something far broader, and ethical leader of society. Further, it naively far different. failed to recognize that much of the evil in Adventists-along with most American funda­ modern society is bound up with powerful mentalists-not only accepted this principle, forces and systems-institutions-and that the they accepted its converse (which did not logi­ church as an institution must stand over against cally follow) : that the church should have these powers if it wishes to be heard. nothing to do with the state or with its laws. Its brand of noninvolvement meant that the Separation of church and state became separa­ Adventist Church ended up giving tacit endorse­ tion of religion from politics. We arrived at a ment to whatever rulers or policies prevailed. sort of gentleman's agreement, unspoken of Because, when it comes to history, nobody can course, that since the state had to leave churches just stand on the sidelines. We are all in a con­ alone, then churches should leave the govern­ crete historical situation, in a particular time and ment alone. Most politicians thought that was place, for better or worse. We cannot be neutral just fine. The church's work was to "preach the in the struggles that go on around us. To say gospel" and "save souls," while the government nothing in the face of evil is to condone it. We took care of "politics." (These phrases are not can only pretend to be neutral. caricatures. They are still employed regularly in Garry Wills aptly describes the kind of discussions of this issue.) church-state relationship that has evolved from But there are some serious problems with this these beliefs: "We have, therefore, a very one­ neat view. It denies a basic reality of human sided arrangement, based on mutual aggrandize­ existence. Our lives do not fit into totally ment-the state will leave the church alone, so separate slots; we cannot always make clear-cut long as the church never criticizes state. Such distinctions between social actions, or religious criticism would be 'politics,' in which the church Volume 8, Number 3 35

should not meddle. But agreeing with the for the victims of this disaster. But the church state-to congratulate and celebrate it-is not showed little interest when it was learned that 'politics.' Thus is religion trapped, frozen in its the owner of the building-a wealthy devel­ perpetual de facto accommodation of power.... oper-had ignored the city fire codes, and these Religion is invited in on sufferance, to praise our violations had led to the fire. There was no country, our rulers, our past and present, our effort on the part of the members to help bring goals and pretensions, under the polite fiction of him to justice, no attempt to make the city praying for them all. That is what Americans enforce its fire laws more strictly. In short, quaintly call 'freedom of religion,' and what the nothing was done to prevent more needless Bible calls idolatry."2 apartment building fires. But enough for description of the problem. It is not a question of whether we should use What should we be doing? The church and the "worldly power" or God's power to accomplish state have vastly different aims, and surely the our aims. We do not become involved with the church would be in trouble if it tried to do the world, with politics, primarily because of what work of the state. Just how should we be we hope to accomplish in that sphere; we do not involved in politics? become involved because we think we can turn this world into God's kingdom. The goal is faith­ t is generally agreed fulness, not effectiveness. We get involved I that the church should because God cares, and He asks His children to not get tangled up in partisan politics.3 It should become involved. If we identify ourselves with not endorse political candidates, and exclusively Jesus, we must also identify ourselves with the support their efforts, or urge members to vote for poor and lonely and oppressed. specific people. It need not take a position on We who would be shaped by Christ have let every bill or issue that comes before a legislative ourselves be shaped by those who do not know body. But between our noninvolvement and Him. When something is labelled political, we total immersion, there is a wide range of possi­ accept that definition. And then, we refuse to bilities. And we begin to find our proper place get involved. It would sidetrack us from our mis­ when we ask why we should be involved at all. sion. We do not stop to ask how we can express We cannot take the gospel seriously without a concern or be involved in the fear of the Lord being involved in politics. It is not a matter of and in faithfulness to the gospel. picking an issue we like, choosing to take a What I am trying to say is that many issues stand, or choosing not to take a stand. It goes are not only political issues. They may indeed beyond preference or inclination. It is a matter have a political nature, be debated in legislative of deciding whether we shall be fully faithful to bodies, or argued about by public officials. But Jesus or not. We become involved in politics many issues have a more important dimension­ because if we are true to the gospel we are the human dimension. They involve the lives and forced into it. We cannot live our beliefs without fates of human beings-God's creatures. And so, being involved. whatever else they may be, they are, indeed, the. How can we care for a person and have no legitimate concern of Christians. concern about the laws that affect the life of A good example is the Civil Rights activities that person in society? How can we care for the during the last decade. This was, indeed, a hotly victims of injustice without caring about the debated political issue. And so, all during the system that created the injustices? It is hypoc­ serious struggle of black people to gain the rights risy to feed and clothe the poor while partici­ proclaimed in our constitution, this church pating silently in the systems drat make and refused to take an official, public position. We keep them poor. How can we care about man weren't to involve ourselves in politics. But what without caring about his politics? was at stake was whether or not black people in Yet, that is what we seem to do. When an America would be treated as human beings; apartment building across from a church I used whether this country would be a land of equal to attend burned down, the members made opportunity and equal justice, or whether it heroic, self-sacrificing efforts to provide for the would not. Through it all, we offered no moral homeless. They displayed true Christian concern leadership. We kept silent. 36 Spectrum

Probably, this sad past would not be worth We have lost this courage and understanding. repeating if we had learned our lesson. But there We cannot see that part of the church's mission is much evidence that we have not. Yes, the is to spend and risk for others, to identify ~ith church has made some advances. But we are the victims of injustice and greed, to place the never at the forefront of loving all God's chil­ power and wealth of the church at the disposal dren, and treating them all alike. More often, we of the poor and needy; or that in so doing we have been near the rear. We have literally been follow the example of our Lord, who poured forced into taking more humane, more Chris­ out His life for the world although none were tian, positions. worthy. Our present policy is that unless we are he early Advent­ directly threatened as a church, we have nothing T ists didn't suffer from to say to government. We have sat quietly this distorted view. This church was young when through wars, struggles for equality, mass starva­ it faced the tough question of slavery. It would tion and torture, corruption and immorality in be hard to find a more political issue in Ameri­ government-all under the guise of "not being can history. But under the conviction of the involved in politics." We are too busy "preach­ gospel, the early Adventists saw that it went ing the gospel." much deeper than that; it was primarily a human And our noninvolvement goes on. Consider issue. Millions of people were daily bein.g brutal­ the problem of torture, particularly torture of ized, oppressed, destroyed. Church leaders did political prisoners. This is practiced extensively in China, the Soviet Union and eastern Europe, and in such diverse places as Chile, Uruguay, the "It is hypocrisy to feed and Philippines, Indonesia, South Africa and clothe the poor while Uganda. But in those countries where the Seventh-day Adventist Church is allowed to participating silently in preach freely, and carryon its work, we have nothing to say about the denial of human rights the systems that make and keep and the systematic degradation of other human them poor. How can beings. Such actions would be meddling in politics, and might jeopardize our work. After we care about man without all, Christians have been expelled from South caring about his politics?" Korea, and from Brazil (countries where we have very active churches), for daring to criticize the sins of the ruling powers. not care that the world called it political. They But the question we" have not faced is this: saw it for what it was, and refused to quietly after we have silently acquiesed to the torture ignore the slavery problem, or claim it was not and death of innocent human beings, what gos­ their business. pel do we have left to preach? If we ignore the It even became a church issue. No one could cries of the oppressed, the pleas of innocent vic­ be an Adventist who held slaves, and we lost tims, what does our good news mean?7 If the some members. Ellen White called slavery a church does not have the courage of its convic­ "high crime," and "a sin of the darkest dye.,,4 tions, if it cannot be Christian, what is the point She urged members to disobey the Fugitive of its existence? Slave Laws, which required citizens to turn run­ John the Baptist's life and ministry stand in away slaves back to their masters.5 Her primary judgment on our silence. He was the forerun­ concern was to do what was right, to be faithful; ner of Christ, and a type of those who will not to be careful, noncontroversial and socially prepare the way for the second advent. He had a acceptable.6 very successful ministry. But he met an untimely The early Adventists did not spiritualize away end-he was beheaded-because he would not Christ's proclamation of freedom to the cap­ keep quiet about the political problems of his tives, and the opening of the prison to those that day.8 He could have reasoned that it was not his are bound. They made it real, concrete. job to suggest a redistribution of goods, or to Volume 8, Number 3 37 point out specific immorality and wickedness in could then discuss particular issues, and whether high places. He could have pointed out that it they were legitimate concerns of the church or would jeopardize his work, which it certainly not. But we have opted to view the situation in a did. He could have said it would be just med­ completely different way. These political activ­ dling in politics. But John understood the ities are seen as exceptions to the ideal of non­ demands of the gospel, and he spoke out. involvement. And noninvolvement remains the guiding principle. If it is true that the gospel is continually at hat I have been saying war with the world, that its aims and ideals and W about being involved principles are contrary, we would expect to find in politics for the sake of the gospel, and for the a great tension between the church and sur­ sake of others, is not radical. That it seems radi­ rounding society. In every sphere of life­ cal is a measure of how little understanding we economic, social, political-we would expect to have. America has successfully convinced us that find Seventh-day Adventist Christians question­ government is basically good and benevolent ing, opposing, showing new ways. But no, we that we need not-indeed, should not-have a find ourselves fitting in, going along, nodding concern for its activities.9 our heads. We are fond of talking about how Ironically, the usual claim that the Adventist wicked the world is; we seldom wonder why we Church is not involved in politics is a false claim. fit in· so well. We are involved in politics, but it is a highly It is time to reexamine our close and adoring selective involvement. There are two areas of relationship to the American state, and to ask concern: temperance and religious liberty. And whether a gospel that turns away from the con­ both are sectarian issues. They show a primary crete political situations of human beings and concern for ourselves and our standards, rather refuses to address them is any gospel at all. We than a concern for others. can continue to ignore the world, using the se1f­ It is unfortunate that this limited involvement righteous claim that we must "not be involved in is not seen as an outworking of the principle of politics." But, at least, we should not be sur­ concern for the lives of others. If it were, we prised that the world ignores us.

NOTES AND REFERENCES

1. See Jonathan Butler, The Rise of Adventism (New 7. It is also worth asking if, after we have kept silence York: Harper and Row, 1974), pp. 173-206; and Ronald over the suffering of others, anyone will protest when D. Graybill, Insight, November 30,1971. we become the sufferers. 2. Garry Wills, Bare Ruined Choirs, (New York: Double­ 8. John's message was much more than a simple day and Co. 1971), p. 260. "Repent." When he preached, and the people came and 3. It is possible for the church to arouse needless con­ asked, "What should we do?", he answered: "The man troversy by being involved in partisan activities. We are a who has two shirts must share with him who has none, world church, and should not take the side of one and anyone who has food must do the same." (Luke country against another. But this does not free us from 3:11, NEB) and John's judgment on Herod's adultery taking public stands on important moral issues; sooner was a reminder that Herod's action had brought on war or later we are bound to offend every earthly govern­ with his first wife's father, Aretas IV of Nabatea. ment if we do. The fact that we are a world church gives According to Josephus, John was in prison because us an even better reason to take stands: we can be the Herod feared he would start an insurrection. (Antiq­ salt of the earth everywhere. uities, xviii, 5.2.) 4. See Testimonies for the Church, Volume 1, 264, 358 9. Another whole aspect of this problem is that our ff. positive view of the state has served us badly in other 5. See Testimonies for the Church, Volume 1, p. 202. countries. One article in this issue discusses the relation­ 6. On this issue, and other moral issues, Ellen White ship of the German Adventists to the Nazi government urged members to be involved. But she raised some ques­ during World War II. Having been taught an unquestion­ tions about voting for political parties or individuals. ing acceptance of the powers that be, how could we (See FCE 475 ff.; 2SM pp. 336, 337) Today we tend to expect our German members to see what was happening, do the opposite; vote for individuals but not get involved and to suddenly stand up against the state? with issues. Against Isolation.6m. The Churcns Relation To the World

by Edward w. H. Vick

s there such a differ­ beauty, we sing, "This is my Father's world." I ence between the When we look at its sin and ugliness, we call world and the church that if we are faithful to Satan the "prince of this world." Jesus himself the church we can have nothing to do with the said his disciples were to be in the world but not world? Can we say that the world is the sphere of the world. They were to be worldly (in-the­ of ignorance and the church the sphere of world) and not worldly (of-the-world) at the knowledge, that the world is the sphere of same time. Is there, then, more than one mean­ darkness and evil, and the church the sphere of ing of the term "world" and of the correspond­ light and goodness? Can we say that persons in ing adjective "worldly"? It will help if we go the world are outsiders and we are insiders, that briefly to the New Testament and clarify how they are the lost and we are saved? the expression "world" is used there. Let us take as our point of departure that this The New Testament uses the term "world" in position of radical division between believer and several senses. We shall distinguish three of nonbeliever is based on the proper and necessary these. insight that there is some important sense in 1) "World" stands for the whole created which the one is different from, even opposed order. God created the world, that is "the to, the other. There is separation between heavens and the earth," the totality of what is. believer and unbeliever. But that is only one side Jesus, according to John 17: 5, shared the glory of the matter, only half the truth. There is also of the Father "before the world was made." community between believer and unbeliever. "World" here simply means "creation," that That side of the matter is important, too. The which is other than God but which was brought question we need to ask is: In what sense separa­ into being by God, and continues to be depen­ tion, and in what sense community? dent upon God. In this sense, the term "world" First, we must sort out what we mean by is neutral as far as evil is concerned. "world," since the term is used in apparently 2) The term "world" may also mean men as opposite ways. When we look at the world's they group themselves in social unities and insti­ tutions. The dan or the nation would be exam­ ples. It is as men live in such social unities that Edward W. H. Vick teaches at Forest Fields College in Nottingham, England. A biographical notes appears on the demand of God is made on them. They may page 49 in connection with an article analyzing his the­ respond either positively or negatively. Jesus ological work. said, "I have come as light into the world that Volume 8, Number 3 39 whoever believes in me may not remain in dark­ theological answer IS: "Because and to the ness" (John 12:47). This is the world of human extent that the world is opposed to God, resists relationships, united and structured in specific his demands and refuses his revelation." When ways. Again, this is a neutral sense of the term. "world" represents what is opposed to the King­ It is the world in which, by virtue of being dom of God (the third sense listed above), it human, we necessarily participate. stands for all that should be shunned by the 3) When the rejection of Jesus Christ has believer. It is then simply equivalent to evil. taken place, the world becomes the realm hostile As for the former senses of "world," we must to God and independent of him. Evil permeates remember that whether we are Christian or not the structures of society, human life becomes we live in the sphere of human relationships. We alienated from God. "World" now comes to share in the structures of the world. Unless we mean man unbelieving, man at war with God, live in an artificial subculture our own religious man hating and resisting good. In this sense, community has created, we have to work in the world in order to live. Not only that, but we all willingly share, indeed take for granted, the "The danger is that of making benefits which the modern world has handed down to us: cars, time-saving devices, medicine, a too-simple distinction communications, etc. Moreover, we are citizens between church and world . of this country or that. We pay our taxes and we vote or we refuse to vote, either way partici­ The question is not whether the pating in the structures of society. We cannot church should be in the world or escape our social involvement. To do nothing, to refuse to recognize our involvement, is also not. The question rather IS involvement, even if it is negative. how we are to be there." So it is extreme, indeed, to hold that believer and nonbeliever have nothing in common. The Gospel says something to our human condition, and that is a condition we go on sharing after "world" means sin and sinfulness; it is to be faith is born. shunned by the disciple. Says the author of First We shall now briefly expound the implica- John: "We know that we are of God and the tions of the following propositions: whole world is in the power of the evil one" Sin is in the believer. (5:19). He also writes: "Little children, you are The believer is in the church .. of God ... they are of the world" (4:4, 5). Here The church is in the world. the term is no longer neutral. World is evil. The world is sinful. The world is in the church. his brief reference to The church is sinful. T certain New Testament No believer has to be reminded that he has passages (and the evidence could be much more difficulty in doing good. But we may need extensively examined) indicates that we cannot reminding that the reason for this is that we find simply say, "The Christian has nothing to do it easy to respond to sin, that sin, so to speak, with the world." We must say this in a certain dwells in us (Romans 7) wherever we go. One of sense, and yet at the same time we must urge the places we find ourselves is in the believing that Christians should participate in the world, community, in the church. This means that, as again understanding what it is that we are say­ elsewhere, sin manifests itself within the church. ing. So, bearing in mind the different meanings of Why must the believer share in the world's the term "world," we cannot say simply: world work and participate in its activities? The sinful, church holy. And it is naive to think we fundamental theological answer is: "Because it is can diminish or eliminate temptation by with­ God's world; He is its creator and goal; there is drawing from the world. By withdrawing, we goodness here." If we ask, Why must the Chris­ simply change the context of our sinfulness. We tian separate himself from the world? the need to remember these words written to the 40 Spectrum early Christians, "If we say we have no sin, we the world as sinful, even if it might seem to do deceive ourselves" (I John 1: 8). so upon a superficial reading of the more Sin takes particular forms in different con­ familiar passages. In the New Testament, the texts, but a change of context does not elimi­ church is constantly to guard itself against its nate sin. Indeed, the forms it takes inside the own sinfulness. The community's need is to put church whether in the individual or in the relig­ on Christ, to cast off the works of the flesh-and ious community as a whole, will have striking not to stand aloof in prideful isolation from parallels to those of the worldly community other men. The world (sin) is in every believer. from which we may have tried to flee. Pride, The world (sin) is in the church. And that is selfishness, lovelessness, unreasonableness, thirst the point of the constant warnings. The church for power, neglect of the feelings of others, has to fight its own sin! injustice, lack of charity, prejudice, greed, The danger, then as well as now, is that of monopolizing, cowardice, lust, failure of nerve, making a too-simple distinction between church indolence, egoistic introversion, self-centered and world. It is a danger because it leads us extroversion. They are the same sins wherever astray in two ways: first, to a wrong assessment they show up. of where the threat to the church is coming And sin is no less sin because done by from, and second, to a wrong assessment of how believers. What is the difference between adul­ . the church is to engage itself in the world in tery in a believer's bed and adultery in a non­ order to make its witness effective. believer's? What is the difference between a believer's and a nonbeliever's failure to respect The question is not whether the church the person of another? What is the difference should be in the world or not. The question between the corporate selfishness of a business rather is how we are to be there. Once we have concern and that of a church community that overcome the temptation to isolationism, the takes an interest in politics only when its own temptation always to think how we can avoid interests are threatened and has no real care for contact, how we can shape our community so the wider claims of man for justice, for dignity, that it never knows how to be among men in a or for food? creative and intelligent manner, then we can The New Testament does not endorse the focus our energies on genuinely creative distinction between the church without sin and encounter and participation. . The Limits to Religious Freedom In America

by Kenneth Walters

ast fall the Supreme Parker Seal Company appealed to the L Court of the United Supreme Court of the United States, making States was asked to decide whether a company what some felt was a surprising argument: If the must give an employee Saturdays off because of federal government forces it to give some the employee's religious conVlctlOns. Paul employees Saturdays off, it is, in effect, giving Cummins, a production scheduler with the official recognition to a particular religion in Parker Seal Company in Berea, Kentucky, is a conflict with the First Amendment, which bars member of the Worldwide Church of God. His the "establishment of religion" by government. church forbids work from Friday sundown to Must an employer excuse an employee from Saturday sundown and on seven holy days Saturday work to attend church, while an which correspond to Jewish observances. When atheistic employee who wants to go fishing on complaints arose from fellow workers who were Saturday enjoys no similar right, the company forced to substitute for him on Saturdays, he asked. This is a preference for religious over was discharged. secular reasons for not working, hence a viola­ Mr. Cummins sued in federal court, but the tion of the "establishment of religion" clause of court dismissed his complaint. A federal appeals the constitution, it urged. court reversed the lower court, ruling that the Mr. Cummins countered that the First civil Rights Act of 1964, which prohibits dis­ Amendment also guarantees "the free exercise crimination in employment on grounds of of religion" and that the purpose of the Civil religion (as well as race, color, sex, age and Rights Act was to prevent discrimination in national origin), requires that Parker Seal Com­ employment on grounds of religious belief and pany make reasonable efforts to accommodate practice. He urged that he not be punished for its business to Mr. Cummins' religious practices. his religious convictions. The Civil Rights Act is The company had not shown th'"at it had suf­ not an "establishment of religion" in violation fered "undue hardship" by accommodating Mr. of the constitution merely because it increases Cummins' beliefs, the appeals court said. his religious freedom, he argued. The Supreme Court had a difficult case on its hands. The two principles in the First Amend­ Kenneth Walters took a law degree at Stanford and ment guaranteeing freedom of religion, known earned the ph.D. in economics at the University of Cali­ fornia, Berkeley. He now teaches in the school of busi­ to lawyers as the "establishment clause" and the ness at the University of Washington. "free exercise clause," have admirably protected 42 Spectrum individuals from a wide variety of attempted to drink strychnine and handle poisonous snakes encroachments on the rights of conscience and to prove their "faith," despite the members' religious practice for decades. But the conflict insistent claims of religious freedom. Some between the two clauses posed a problem for the members of the sect had died from these activ­ Supreme Court in Cummins v. Parker Seal Co. ities. The court felt that freedom of religion The precise issue was: Does a rule designed to does not include the right to take certain risks protect individuals' religious freedom by requir­ affecting one's survival. "Tennessee has the right ing employers to accommodate employees' to guard against the unnecessary creation of religious practices constitute an establishment of widows and orphans," the court remarked. religion in violation of the First Amendment? Throughout American history the courts have On November 2, 1976, the Supreme Court held faced a wide variety of claims that individuals' in a 4-4 vote that Parker Seal Co. had indeed rights to the free exercise of religion have been violated federal civil rights laws. The tie vote meant that the lower appeals court decision was upheld, but left unresolved the question of "However much one reveres whether the Supreme Court believes employers must honor scheduling requests of employees religious freedom, it is n,aive who refuse to work on certain days for religious to characterize it in absolute reasons. The two-sentence opinion of the Supreme Court in the Cummins case did not give terms. Other factors must any clues as to which way the individual justices always be balanced against voted or why. It reported only that the lower­ court judgment was "affirmed by an equally even an important constitutional divided court" and that Justice John Paul principle like religious freedom." Stevens disqualified himself in the case. Other cases are being appealed to the Supreme Court, brought by other employees infringed. The first case arose in 1878. The who have been fired for refusing to work on followers of the Mormon prophet Joseph Smith either Saturdays or Sundays for religious rea­ had organized a community in Utah under the sons. The justices have not said whether they leadership of Brigham Young. In 1853, Young will hear them. Sooner or later, the Supreme had announced the doctrine of plural marriage. Court will decide one of these cases and only Enough people were sufficiently upset by what then will we know how this complex problem is was happening in Utah that Congress made resolved. But the matter of refusal to work on bigamy a federal crime. One George Reynolds certain days for religious reasons demonstrates was convicted of violating the law, and in again that cases involving religious freedom do appealing his case to the Supreme Court, argued not always pose trivial or simple choices. How­ that the First Amendment guaranteed him the ever much one reveres religious freedom, it is right to free exercise of religion. The court con­ naive and misleading to characterize it in cluded that "Congress was deprived of alilegisla­ absolute terms. Other factors must always be tive power over mere opinion, but was left free balanced against even an important constitu­ to reach actions which were in violation of social tional principle like religious freedom. duties or subversive of good order." The free exercise clause protected only belief, not behavior, so long as Congress acted in pursuit of a valid secular objective. oW far should society This (together with a later Mormon polygamy H go in granting individ­ case) established what became known as the uals free exercise of religion? Are there limits? "secular regulation rule," an interpretation of Most agree that some limits must exist. For the free exercise clause which predominated for example, in a 1975 case the Tennessee Supreme several decades. This rule said that religious Court held that the First Amendment did not beliefs were protected absolutely, but conduct give a religious group the right to ask members or behavior could be regulated if the regulation Volume 8, Number 3 43 had a "legitimate secular purpose." The only of society." He cited the Mormon polygamy case of record during this period where an indi­ case as authority for the latter principle. vidual's claim was upheld against a secular regu­ Still, the court overturned the Cantwells' con­ lation was in the 1920s when a California public viction for soliciting funds without a permit, school made dancing a required part of the since the licensing statute required an admini­ physical education curriculum. The Hardwicke strator to "determine whether such cause is a family'S fundamentalist beliefs prohibited danc­ religious one or is a bona fide object of charity." ing, and the California court of appeals said the The court explained: "To condition the solicita­ requirement infringed on their freedom of tion of aid for the perpetuation of religious religion. views or systems upon a license, the grant of The next significant case raising the free exer­ which rests in the exercise of a determination by cise issue to reach the Supreme Court came in state authority as to what is a religious cause, is 1934. A small group of students at the Univer­ to lay a forbidden burden upon the exercise of sity of California at Berkeley refused, on reli­ liberty protected by the constitution." gious grounds, to enroll in the required ROTC The significance of the Cantwell case was that program. When they were expelled, they sued religious conduct or action was no longer wholly for reinstatement, arguing that the requirement un protected. The circumstances under which was in violation of the free exercise clause. The conduct should be protected were not spelled Supreme Court unanimously upheld the manda­ out by Justice Roberts, but the free exercise tory ROTC requirement, restating the rule that clause no longer protected only belief. The the free exercise clause protects religious beliefs, Cantwell case thus marked the beginning of the not behavior such as the students' refusal to con­ demise of the belief-action distinction of the form to a regulation which had a valid secular "secular regulation rule." purpose. Just two weeks after the Cantwell case was decided, the Supreme Court also decided Miners­ f all the religious ville School District v. Gobitis. The Gobitis O groups to raise free children, Jehovah's Witnesses, had refused to exercise claims before the Supreme Court, the salute the flag at school and were expelled. Even most impressive record of legal achievement before the case reached the Supreme Court, it belongs to the Jehovah's Witnesses. The most had attracted national attention and debate. The significant of the many Jehovah's Witnesses court's decision hardly quelled the controversy. cases to reach the Supreme Court is Cantwell v. Justice Felix Frankfurter's opinion for the Connecticut, decided in 1940. Newton Cantwell majority of the Supreme Court reasoned that and his two sons sold Jehovah's Witness litera­ requiring the Gobitis children to salute the flag ture in New Haven, a heavily Catholic city. They was not to coerce them in their religious beliefs. would approach people on the street and ask Saluting the flag was a secular exercise, with no permission to play a phonograph record which religious connotations. 0 described the Catholic church as the "Scarlet Justice . Frankfurter said: "The religious Woman" and the "Whore of Babylon." Predict­ liberty which the constitution protects has never ably, this upset some people. A Connecticut excluded legislation of general scope not statute made it unlawful to publicly solicit for a directed against doctrinal loyalties of particular religious or charitable cause without being certi­ sects ... Constitutional scruples have not, in the fied by the state and, eventually, the Cantwells course of the long struggle for religious tolera­ were convicted. tion, relieved the individual from obedience to a In reviewing the case,' the Supreme Court general law not aimed at the promotion or again spoke of a distinction between belief and restriction of religious beliefs. The mere posses­ action, as in the Mormon polygamy case. Justice sion of religious convictions which contradict Owen Roberts wrote: "The (First) Amendment the relevant concerns of a political society does embraces two concepts-freedom to believe and not relieve the citizen from the discharge of freedom to act. The first is absolute but, in the political responsibilities." nature of things, the second cannot be. Conduct The reaction of the academic legal profession remains subject to regulation for the protection was swift and highly critical of the Gobitis deci- 44 Spectrum sion. Three years later, the Supreme Court over­ able work when offered ... by the employment ruled the Gobitis case in West Virginia Board of office or by the employer" was not qualified to Education v. Barnette, another Jehovah's Wit­ receive benefits under South Carolina law. . nesses flag-salute case. The Supreme Court held 7-to-2 that depriving Mrs. Sherbert of unemployment benefits was a breach of her free exercise of religion. Justice n an important sense, Brennan, who had dissented in the Sunday Clos­ I "modern" free exer­ ing Law cases two years earlier, wrote the cise rights began in 1961 when the Supreme court's majority opinion. He set a tone in the Court decided several cases known as the Sun­ Sherbert opinion which differed significantly day Closing Law cases. The free exercise of from that which had been set by Chief Justice religion issue raised was whether Sabbatarians Warren in the Sunday Closing Law cases. The (in these cases, orthodox Jews) could be state's denial of unemployment benefits to Mrs. punished under criminal law if their religious Sherbert could stand only if the "incidental convictions required them to close their shops burden on the free exercise of (her) religion may on Saturday and they opened them on the for­ be justified by a compelling state interest in the bidden Sunday instead. The court held that the regulation of a subject." The only state interest Sunday laws were not a violation of the free that was presented in the Sherbert case was a exercise clause. The Sunday law, Chief Justice possibility of "the filing of fraudulent claims by Earl Warren noted, only posed an indirect bur­ unscrupulous claimants feigning religious objec­ den on the Sabbatarians. No one was forcing tions to Saturday work." Justice Brennan them to work on their Sabbath. They were only brushed this contention aside on the ground that losing money because they chose not to open "there was no proof whatever to warrant such their stores on Saturday. "It cannot be fears" of deceit on Mrs. Sherbert's part. The expected, much less required, that legislators court concluded that no "compelling state enact no law regulating conduct that may in interest" in the regulation had been shown. some way result in an economic disadvantage to In the opinion of legal scholars, the Supreme some religious sect and not to others," the court Court's decision in the Sherbert case greatly concluded. extended the reach of the free exercise clause by Chief Justice Warren's distinction between protecting one's conscience against the unin­ direct and indirect burdens was an attempt to tended burden of a law which had an unques­ clarify further Justice Roberts' opinion in the tionably valid secular purpose. There was no Cantwell case that actions as well as beliefs longer any question that free exercise of religion could be protected by the free exercise clause. clearly extended beyond convictions, and that But only those secular reguhtions which bear rights of conscience could be restricted as much directly on the free exercise of religion were by an unintended as by an intended effect of invalid. Indirect burdens were permissible, pre­ legislation. Furthermore, the Supreme Court suming as always the legislation had a valid ruled in the Sherbert case that the government secular purpose. must assume the burden of proof in showing the Three justices dissented in the Sunday law overriding importance of its legislative interests cases. Justice William Brennan said that govern­ if the individual's free exercise claim is to be ment had no right to force an individual to denied. choose "between his business and his religion." Justice John Harlan dissented in the Sherbert The majority holding in the Sunday Closing case, lamenting that the ruling required the Law cases was seriously undermined (some legal government to have a special sensitivity for scholars say overruled) two years later in Sher­ religious motives, as opposed to "personal rea­ bert v. Verner. Mrs. Sherbert, a Seventh-day sons" for not working. The majority decision in Adventist, worked at a textile mill in South the Sherbert case, he said, makes the govern­ Carolina. She was discharged for refusing to ment "constitutionally compelled to carve out work on Saturdays. The state unemployment an exemption-and to provide benefits-for conpensation authorities denied her unemploy­ those whose unavailability is due to their ment benefits since a person who "refuses suit- religious convictions." Volume 8, Number 3 45

he basic rationale of They chose instead to protect the free exercise T the Sherbert case was of religion. upheld by the Supreme Court in the most recent Yet, the question of limits on one's free exer­ major free exercise case, Wisconsin v. Yoder. cise of religion remains. The criterion set forth Jonas Yoder, a member of the Amish Mennonite in the Sherbert and Yoder cases, that the govern­ Church, was convicted under the Wisconsin law ment show acorn pelling interest in regulation in requiring children to attend public or private order to override the individual's claim to free school until reaching age 16. The Amish reject exercise of religion, is the general test. Applying formal schooling for their children beyond the this test is easy in some cases. For example, in a eighth grade because of the biblical requirement 1970 case, an orthodox Jew was held in con­ to be "separate from the world." tempt of court for not removing his skullcap in Chief Justice Warren Burger's opinion for the court. The contempt citation was dismissed by court was untroubled by the fact that religious the appeals court on the grounds that there was motives were being given special treatment. The no compelling governmental interest in applying Chief Justice noted that "if the Amish asserted the regulation to those who wear hats or caps their claims because of their subjective evalua­ for religious reasons. tion and rejection of the contemporary secular Sometimes the individual's free exercise claim values accepted by the majority, much as is weak or even nonsensical. A taxpayer who Thoreau rejected the social values of his time claimed substantial charitable contributions as and isolated himself at Walden Pond, their claim deductions on his income tax also claimed would not rest on a religious basis" and would, (unsuccessfully) that his religious convictions required that he not reveal the recipients to th~ Internal Revenue Service. A number of cases "Since the free exercise of have ruled that citizens opposed to fluoridated water on religious grounds may not prevent religion is guaranteed by the municipal water systems from installing or First Amendment, what is operating fluoridation devices. 'religion'? Should it essentially Some cases have proved to be more difficult. One of the most controversial decisions is the mean conscience, or is belief in California Supreme Court's holding in 1963 that God and membership in a Navajo Indians belonging to the Native Ameri­ can Church may use the drug peyote in their formal religious group required?" religious services. The court stressed that the drug had been used in this way for generations by the Navajos. All other subsequent claims that therefore, not be protected by the First Amend­ drug usage is protected by the free exercise ment. Thoreau's choice, he concluded, "was clause have been rejected by the courts, includ­ philosophical and personal rather than religious, ing Timothy Leary's defense to criminal charges and such belief does not rise to the demands of that his usage of marijuana was "religiously" the (free exercise) clause." inspired. In the wake of the Sherbert case and the Another problem area is the state's right to Yoder case, it is now clear that religiously based order blood transfusions to be given to conduct may sometimes make an individual con­ Jehovah's Witnesses whq need transfusions and stitutionally exempt from regulatory statutes of reject them on religious grounds. Some courts the government. The belief-action distinction have said that the state has no interest which has been thoroughly rejected. In retrospect, it is outweighs the religious dictates of the individ­ somewhat surprising that the distinction was ual. Others have suggested that especially where ever made at all since the First Amendment the individual has a family with small children speaks of protecting the exercise of religion. If who are dependent on the parent for support, the framers of the constitution had in mind only the state has an interest in the parent's survival. to protect personal religious beliefs, they could When Federal Judge J. Skelly Wright ordered an have chosen words suitable for that purpose. emergency blood transfusion given to a 46 Spectrum

Jehovah's Witness, he said: "I am determined to his own standards of conduct in which society as act on the side of life." Others strongly urge that a whole has important interests." He noted judges should not so interfere with the rights of further that Amish scruples against compulsory conscience, even if life is at stake. Presumably, education past the eighth grade had been "long­ those who take this position would also disagree established. " with the Tennessee Supreme Court's ruling that Another argument advanced against the liberal­ the government has the right "to guard against ized interpretation of the free exercise clause is the unnecessary creation of widows and that courts are now required to pass on the orphans." sincerity of religious claims, which some feel courts are unsuited to determine. The courts, ne can only conclude however, have not found sincerity to be a partic~ that within the past 15 O ularly difficult factual issue. In one case, an years the Supreme Court has greatly expanded employee was fired when he refused on religious the scope of the free exercise clause. Only under grounds to work on Sundays. When the court rare circumstances now can the government learned that he often had worked Sundays, the apply policies to individuals which may harm, judge easily concluded that the employee "did burden, or operate in such a way as to discrimi­ not demonstrate the requisite sincerity of nate against religious beliefs or practice. religious convictions." In another recent case, a Have these expansio~s of the 'free exercise group of workers who did not want to join a clause been wise? Some constitutional scholars union claimed to be Seventh-day Adventists. When say that it is unwise to require exceptions and asked about certain Adventist doctrines and exemptions on religious grounds from otherwise teachings, the workers were unable to recall proper health and public welfare regulations. much, if any, Adventist theology. It turned out The free exercise clause could become, they that they were not Adventists. argue, a general protection of unorthodox behavior under the guise of religion. They see A final objection to the liberalized interpreta­ the new liberal interpretations of the free exer­ tions of the free exercise clause is that the cise clause in the Sherbert and Yoder cases invit­ exemptions for religious reasons should be con­ ing a "conscience" explosion in which more and sidered an unconstitutional "establishment of more people will attempt to escape from civil religion." Justice Harlan's dissenting opinion in regulations on grounds of free exercise of . the Sherbert case argued against "singling out religion. The courts must make some fine dis­ religious conduct for special treatment." Those tinctions. Since the free exercise of religion is situations in which the free exercise clause guaranteed by the First Amendment, what is requires special treatment for individuals on "religion"? Should "religion" essentially mean account of their religion should be "few and far conscience, or is belief in God or membership in between," said Justice Harlan. Whatever the a formal group and adherence to its teaching merits of this view, the majority of the Supreme required? If an individual's religious conviction Court rejected this position in the Sherbert and does not come from formal church teaching (in Yoder cases. some cases, the individual's belief is even con­ As I noted at the outset, the argument was trary to "official" church teaching), is the per­ raised again in Cummins v. Parker Seal Co., son still entitled to an exemption? where the employer asserted that to favor Mr. The Yoder case suggests that the current Cummins' religious reasons for not working Supreme Court is not inclined to interpret the Saturdays over other employees' secular reasons First Amendment so as to make protection of for not wanting to work Saturdays is an conscience of "lifestyle" tantamount to free establishment of religion, violating the constitu­ exercise of religion. Chief Justice Burger noted tion. Since the Supreme Court did not hear the in that case that "the very concept of ordered case, we have no idea how this sticky constitu­ liberty precludes allowing every person to make tional dilemma will eventually be resolved. Volume 8, Number 3 47

The end must come when blood-stained daggers reign And seas shall froth and rot beneath the sun. While men scream "War!" on Armageddon's plain, The tombs erupt with life to greet the Son-

At least, that's what I'm told. I doubt at times. I fear to trust those things I cannot see. Could John have inked, in hope, those Doppelganger final lines, Alone, afraid, beside the Patmos sea? Conform, or be replaced, I hate this doubt that twists my mind in two; demands the man behind the desk, At times I break, at times I stand so sure. By carbon copies, compliments But truth is truth, and ever shall be true, of industry. They talk and touch, Despite the hellish logic I conjure. They walk and hear, controlled, of course: The answer to all anarchy. But will I cross that unmarked line to stand And bow to him who crawls upon the land? They touch, but do they feel? They hear, but do they listen? Kenn Field Can they possess the music of a mind Behind their painted smiles?

mechanically recording stimuli, the man who wields the nine-cent pen unleashes hulking logic (profits versus?), then slurs on

Intangibles, and nothing more. Besides, no one will ever know.

(But if I am replaced By a Xerox renegade, How many friends will know That I am gone?)

Kenn Field

Kenn Field, a recent graduate of Walla Walla College, teaches English at Mt. Ellis Academy in Bozeman, Montana. Edward Vick's P~ionfor Theology

by Ron walden

The following is the first in a projected series reference to the concepts "theology," "system," of articles on Seventh-day Adventist theologians and "context." which will appear at irregular intervals in the First, theology. Seventh-day Adventism has pages of SPECTRUM. The series marks an attempt come late to this discipline, at least in its re­ to encourage theological reflection by taking the stricted sense. Most doctorates held by Advent­ work of theologians seriously. - ists in the broad field of religion have been The Editors earned since World War II. Adventist doctorates in theology are more recent still; Vick's own, which was one of the first, was finished in 1965. dward W. H. Vick is an When Bible teachers from Adventist colleges first Eunusual figure among began earning doctorates in the 1940s, occasion­ Seventh-day Adventist theologians because he ally in spite of the objections of their adminis­ has worked out his theological interests in a trators, they did not usually pick a directly more exacting and consistent fashion than his theological field. A more typical choice was teachers or contemporaries within the denom­ speech. When they did turn to the general area ination. This article is devoted to an exposition of religious studies, it was more likely an histor­ and analysis of Vick's published works. It will ical field (such as Church History, or Ancient try to report what his interests are, to trace Near Eastern History, or New Testament and certain themes that bind them together, to Christian Origins) which attracted them rather situate Vick's work within the development of than doctrinal or systematic theology. That is Adventist theology, and to isolate those features why it is only now, in the late 1970s, that Ad­ of his work which seem most promising. ventist theology has developed enough to per­ For Adventists, at least, the main novelty of mit a series such as the one in which this article Vick's writings is methodological. The positions appears. This is not to suggest that the church had no he takes on the issues, though often refreshing, are less interesting than the reasons he takes doctrines, or no clear thinking about them, them. His innovations may be considered by before the arrival of academically trained theolo­ gians. Nor does it mean that there was no vital­ ity to Adventist religion before Adventists got Ron Walden received his doctorate in systematic the­ ology from Yale University. He teaches on the religion doctorates in "religion." The point here is faculty of Bethany College in West Virginia. simply that theology is an intellectual (and reli- Volume 8, Number 3 49 gious) discipline with an academic tradition of matic, they mean the constructive and synthetic its own; that it has developed certain standards discipline which makes proposals about Chris­ which teaching or writing must meet before it tian faith today, as opposed to the descriptive can be called theology; and that Seventh-day and analytical activity which investigates the Adventists have more or less ignored theology in Christian past. The first is "theology"; the this restricted sense until about 20 years ago. second, depending on the period or collection of Some Adventist scholars in religion were documents studied, is "church history" or "New trained and active in fields other than theology, Testament" or "history of Christian doctrine." however. An early favorite was biblical studies. Both theologians and biblical scholars are The distinction between biblical studies and concerned with the text of the Bible; but bibli­ theology is easier to use than to state, and is cal scholars ask what it meant, while theologians always clearer in theory than in practice. Briefly, ask what it means. Both theologians and histo­ when scholars in Christian studies speak of rians of doctrine consider the Christian tradi­ theology, whether systematic, doctrinal, or dog- tion; but historians describe it while theologians AOOut Edward Vick dward w. H. Vick "A plea for Theological Seriousness, II," Egrew up in England, The Ministry, October, 1962, pp. 16-20. where he worked as a mmlster from " Res u rrection or Immortality?" The 1950-1954. In 1955, he earned a B.A. in the­ Ministry, June, 1962, pp. 13, 14. ology from Southern Missionary College in "A Definition of the Concept of Syste­ Tennessee; in 1956, he received an M.A. in matic Theology," Papers of the Michigan New Testament Greek from Andrews Univer­ Academy of Science, Arts and Letters, Vol. sity. XI, 1966, pp. 471-483. He taught at Canadian Union College from "John Wesley'S Teaching Concerning Per­ 1956-1964, during which time he earned a fection," Andrews University Seminary B.D. with honors from the University of Lon­ Studies, Vol. IV, No.2, pp. 201-217. don. In 1965, after taking an appointment at "Faith and Evidence," Andrews University the Seminary at Andrews University, he Seminary Studies, Vol. V, No.2, pp. 181-199. received the doctorate in theology from "0 bservations on the Adventism of Vanderbilt University. Since 1969, he has Seventh-day Adventists," The Stature of taught in England at Wymondham College Christ, book privately published by Gary and at Forest Fields College. In 1970, he Stanhiser and Vern Carner, Lorna Linda, cali­ received the B. Litt. degree from Oxford Uni­ fornia, 1970, pp. 196-204. versity in contemporary philosophical the­ "A Recent System of Theology," The ology. Modern Churchman, June, 1971, pp. Between 1951 and 1960, Dr. Vick pub­ 244-258. lished numerous articles in The Bible and Our "Liberal and Radical Attitudes to Chris­ Times, an evangelistic publication of Seventh­ tology," The Modem Churchman, July, 1972, day Adventists in Great Britain. He also pub­ pp. 224-235. lished many articles in Insight, a Seventh-day Adventist youth magazine, between 1970 and Books: 1973. Among his scholarly publications are Theological Essays (duplicated), Michigan: the following: Andrews University, 1965. Let Me Assure You, Mountain View, Cali­ fornia: Pacific Press, 1968. Articles: QA,est: An Exploration of Some Problems "A plea for Theological Seriousness, I," in Science and Religion, London: Epworth The Ministry, September, 1962, pp. 21-23. Press, 1975. 50 Spectrum advance it. Of course, in real life there is almost seemed very promising to the Adventist biblical no scholar who is exclusively one or the other. scholars who taught Vick (e.g., Lohsbe). The Historians do effectively advance the tradition, curriculum in "Bible" which Adventist schools and biblical scholars do wonder what the text had offered was rich in the approaches typified means now, while theologians do make historical by Smith's Daniel and the Revelation,2 in which judgmen ts as well. The distinctions are con­ biblical apocalyptic is laid alongside secular ceptual, not personal. history, or by Bible Readings for the Home Considered in the light of these distinctions, Circle,3 in which a fragment of the Bible is laid though, Edward Vick is a theologian, one of alongside another fragment on the same topic. Adventism's first. It is intriguing to compare his In both cases, one ranges far and wide through development with that of the church's scholar­ the varied parts of Scripture, in a curious appli­ ship as a whole. His M.A. thesis,l written at the cation of the maxim "Line upon line, precept old Seventh-day Adventist Theological Seminary upon precept, here a little and there a little" in Washington, was presented not to the depart­ (Isaiah 28:10, 13). ment of theology, but to the department of biblical Greek. With the exception of one chap­ ith this evangelistic ter, it is devoted to a word study of the biblical W background, Adventist words for "power," especially in the expression seminary. teachers came to the non-Adventist "the power of God." It shows that when Vick biblical scholarship of the period 1920-1960 and turned to scholarship as a young man, he, like found a natural affinity with such works as the church as a whole, began with an historical Kittel's monumental Theological Word Book of field, and with biblical studies in particular. But the New Testament. 4 These works, like the the motives that drove him were profoundly sermons of Adventist evangelists, moved freely theological, as were the church's own. among the different parts of the Bible in an A word study is an effort to trace the chang­ effort to find the meaning of a word, or at least ing nuances of a word through the variety of its to catalogue the variety of its meanings. The use of the technique on the Greek or Hebrew word for "spirit," for example, might help to establish "The Essays were a salvo fired in the Adventist position on the state of the dead. Or close attention to the expression "forever a deadly serious war. Vick saw and ever" might demonstrate that the fires of theo logy and the theological hell will one day be quenched after all. So the word-study technique seemed to lend scholarly seminary as beleaguered respectability to the concerns that already agi­ institutions in the tated Adventist scholars. Adventist scholarship, then, was driven to Ad ven tist ch urch, in need of the biblical studies in the 1950s by motives that most Vigorous possible defense." were at least doctrinal, even if they were not "theological" in the strict sense. Vick came to biblical studies for much the same reasons, but contexts. In biblical studies, this effort may lead even his choice of a word to study set him apart one at a gallop through many centuries and from his teachers. In his master's thesis, he set­ many styles of literature, for the biblical docu­ tled on the expression "the power of God," ments exhibit no unity of period or genre, what­ which in Hellenistic Greek serves as a technical ever one may say about their unity of doctrine. term for a miracle, and he thereby took on one And if for comparative purposes one adds of the knottiest problems in the philosophy of ancient, classical and Hellenistic usages of the religion since the rise of the modern natural biblical word, the situation becomes even more sciences in the seventeenth century. Already, as complex. In recent decades, doubts have arisen a seminarian, he was concerned with modern prob­ about the usefulness of the whole word-study lems that exceeded the boundaries of Advent­ technique, but we cannot hold Vick responsible ism, problems shared by all Christians, which for ignoring them. Understandably, word studies could not be solved by the normal Adventist Volume 8, Number 3 51

"Bible doctrines" approach. He was on his way pulpit the alternative to good theology is not no to becoming a theologian. theology but bad theology, and that the world is Two-thirds of the thesis is devoted to a cata­ changing. All obvious points, but unfortunately logue, in word-study fashion, of the uses of the ones that needed to be made. expression "power" in the old Testament, class­ Vick evidently saw these papers and the rest ical Greek and the Septuagent, and an analysis of of his work as an Adventist scholar and teacher its New Testament uses, with a passing glance at as part of an important job in the church. He the terms for "sign" in the fourth Gospel. Yet had great hopes for theology. Apart from taming Vick's real aims are stated in the first paragraphs the anti-intellectual excesses of his students, he of the introduction. There he says that one of hoped it would produce a greater coherence and the purposes of the thesis is " ... to demonstrate power in Adventist preaching, provide a reason­ that a belief in miracles is not inconsistent with able, integrated, satisfying set of motives for the demands of reason, but rather that it illumi­ Adventist life, and generally result in better nates the meaning of the universe" (p. 1). The ministers, better Christians and better people. final chapter of the thesis, on "The Laws of Nature," seeks to fulfill the philosophical prom­ ick's sustained interest ise stated here, that "the demands of reason" V in the coherence and will be satisfied. It is perhaps too ambitious, but integration of theology make him the most it is much the most interesting passage in the "systematic" theologian in the church. In the work. And it is theology. Essays, he not only defends the seminary but By the time that vick began teaching in the also defines what he thinks should be the center seminary, his interest in theology was mature. In of its curriculum, namely, systematic theology. a short book of Theological Essays,S published His view of the discipline owes a great deal to in mimeographed form in 1965, he wrote the the speculative tradition in occidential philoso­ most passionately argued and best articulated phy. apology for theological education ever offered From the time Aristotle discovered logic until by an Adventist. By "theological education" the twentieth century, western philosophy has Vick meant ministerial training centered around purported to offer descriptions of the world: systematic theology. The collection of Essays value-neutral, general, true, interconnected prop­ has two main goals, defending the seminary and ositions in the indicative. That is why, at the defining systematic theology. 6 beginning of the modern period, philosophy . As the next section will suggest, three of the could give birth to the various natural sciences, articles in the book, taken together, are a good which are themselves systematic descriptions of starting place for the general reader curious aspects of the world. Philosophy might have about theology. Though I suspect vick has come to resemble contrasting kinds of human modified his views since he wrote them, the discourse-poetry, laws, rituals, stories, gram­ Theological Essays are still the best description mar, prayers, riddles, or epigrams. Instead, it sets by an Adventist of the craft of systematic theol­ out to offer information. ogy. The remarkable thing is that theology has also For Vick, however, they were not simply an tried to offer a set of descriptions, but of a dif­ introduction to theology for the idly curious, ferent range of objects, such as God, the but a salvo fired in a deadly serious war. He saw universe as creation, human nature, angels, and theology and the theological seminary as belea­ the like, and from a different "source of knowl­ guered institutions in the Adventist church (as edge," revelation. In this context, the Bible is indeed they still are), in need of'the most vig­ sometimes seen as a long but somewhat unsys­ orous possible defense. In the first of the Essays, tematic string of true sentences, and inspiration "A plea for Theological Seriousness" (reprinted as the divine guarantee that they are true. Then from Ministry), and in the second, "Is the Theol­ it is the business of theology to reorganize the ogical Seminary Necessary?" (originally a information in Scripture, highlighting those fea­ sermon in seminary chapel), Vick reminds his tures to which the age must attend. This is the readers that ignorance is not piety, that hard vision of systematic theology which dominates thinking is indispensable, that especially in the in the systematics department at the seminary 52 Spectrum today. While Vick's view is more subtle, even in introduction to academic theology. The title, his earlier works, and while his ideas on this Let Me Assure You, with the subtitle, Of Grace, point have changed dramatically judging by the of Forgiveness, of Freedom, of Fellowship, of most recent evidence, some such notion is pres­ Hope,7 hints at some of the pastoral warmth of ent in the Essays as well. the book. Here is a man who believes that doc­ The picture of theology which emerges from trinal theology has something comforting to say the articles on "Theological Methodology" and to ordinary people, and that high intellectual "A Definition of the Concept of Systematic standards make it more comforting, not less. To Theology" has many of the systematic, indicative my knowledge, it is the best book specifically features of western philosophy. Here Vick designed to explain some of the classical catego­ defines systematic theology as "that genre of ries and distinctions of systematic theology ever theological production which relates the data of published by an Adventist press. the Christian theological tradition organically on Vick does not try to cover all the divisions of a comprehensive scale, by means of isolable prin­ the theological system, but limits his attention ciples of unity" (p. 36). Among the criteria men­ to "some of the essential themes of the church" tioned here or expanded elsewhere in the Essays, (Introduction). In a gentle, plain-spoken way, he three in particular recall the speculative tradition takes up the doctrines of grace, the atonement, in philosophy. The first criterion is complete­ the experience of salvation, the covenants and ness: "System is the comprehensiveness of the law, the church, and last things, showing organic unity" (p. 40). It is essential "to see the what differences alternative positions make in thing whole"; no Christian affirmation can be Christian life. The result is a pattern of exposi­ omitted from the system. Systematic theology is tion that falls strangely on ears unfamiliar with not a mere listing of the propositions, however, Christian instruction. This is writing situated but a coordinated and interrelated set of prop­ within a coherent and almost clannish tradition. ositions. So another criterion is unity, which is It is like a talmudic disputation; to an outsider, brought about by some principle which above all the style of argument and the choice of topics other features distinguishes theological systems are curious, almost folkloric, while to an insider from one ariother. The next is relevance (pp. they are what matters most. Here, the dis­ 27 -28); systematic theology relates the different tinctions invoked by medieval monks (pp. aspects of the faith not only among themselves 42-43), the disputations of ancient councils (p. but also to the "whole of life ," in a given historical 40n), and the pamphlet wars of the sixteenth situation. Thus far, the criteria resemble the century (pp. 98-100) still rouse passions. Here, familiar standards of speculative philosophy, people struggie with guilt and grace and God, as such as clarity, adequacy and coherence. they do everywhere, but here they call them A remaining criterion, orthodoxy, introduces "guilt" and "grace" and "God." And the search the specifically Christian element in the enter­ for an understanding of these things follows prise. Vick's definition deals with "the data of well-blazed trails; the author of Let Me Assure the Christian theological tradition" and requires You is an independent thinker, but he is not an that they be related "organically," without original one. The modern world need not be a heretical distortion. The norms which insure partner in every conversation, however, and in orthodoxy are the usual ones of Scripture, the other works Vick shows his ability to move in Christian past and the judgment of the contem­ other than Christian circles. porary church (p. 27). Here his concerns are those of a Christian in Christendom. They are, first of all, the concerns o date, Vick has written of the Bible, which Vick approaches not in the T no systematic theology , familiar proof-text fashion but in a more agile so we cannot tell exactly how he would fulfill the and nuanced way. In this book, his treatment of programmatic prescriptions given in the Essays. Scripture still bears the marks of his old interest His longest book, however, shows another side in biblical languages and word studies. He moves of his interest in systematic theology. It is not in circles around a topic: he approaches the designed for an academic readership, but for experience of salvation, for example (ch. 3), by ministers and educated laymen who want an discussing a group of biblical words that cluster Volume 8, Number 3 53

about it-justification, faith (as assent and as in this book to modern intellectual currents or trust), forgiveness, confession, restitution, con­ even to modern theology. With the exception of version, regeneration-and by entering discus­ a few passages (pp. 20, 161n) and a short appen­ sions and using contrasts first found in the dix (pp. 170-176) on the "historicity" of the Bible-faith and works, Paul and James, election Christian faith-a problem that did not arise in and free will, divine grace and human effort. that form before the nineteenth century-most Then there are the concerns of the Christian of the book uses categories that were well devel­ theological tradition, in which Vick is also con­ oped 200 years ago, by the time the revivalist versant. The classical distinctions are drawn and pietist movements were mature. A glance at simply, and are sometimes footnoted (Arminian­ the references (pp. 177-178) is instructive. In ism and the later Calvinism, p. 58n), and some­ some ways, the positions which Vick stakes out times invoked without attribution (the within this circle are less interesting than the assensus/fiducia contrast, pp. 48-50). The fact that he never leaves the circle. 9 author is obviously most at home in the Refor­ mation traditions and, while he never flaunts his learning, he employs the categories and charac­ na later article, how­ teristic terms of Protestant and Anglican Chris­ I ever, Vick's exacting tianity with skill, adroitly juxtaposing the attention to methodological questions results in various strands of Reformed theology. The chap­ some substantive positions that are extraordi­ ter on the church, in particular, has a typically nary, though they are formulated with tantaliz­ ing brevity. The piece is entitled "Observations on the Adventism of Seventh-day Advent­ "Vick is con vinced that Chris­ istS."lO The intention of the Seventh-day tianity is worth taking seriously, Adventist church, Vick writes at the end of the article, is "to represent adequately the apoca­ and that unrelenting, patient lyptic interests of the biblical canon"; this con­ thinking about it is richly stitutes "the distinctive contribution of Advent­ ism to the Christian Church" (p. 204). Even in repaid. This twin commitment these short quotations, something striking has to religion and rationality is appeared. Vick sees Adventism within the con­ text of the Christian Church. It is not identical a constant motif in his books." with the Christian Church. While other Advent­ ist teachers and preachers have felt that their primary loyalty was to the wider church and Protestant cast; and the very choice of the that their Adventist loyalties were intelligible book's topics recalls the lives of the Reformers. 8 only in the setting of the church as a whole, few If there is any movement within Protestant­ have stated their position as directly as Vick ism favored in Let Me Assure You, it is perhaps does here; fewer still have worked out as consis­ Methodism, with its warm concern for the sub­ tently the implications of their larger loyalty. jective appropriation of grace. The lovely chap­ Because Adventism must be set in the context of ter on "The Experience of Salvation" is the Christian theology as a whole, biblical interpre­ longest in the book. This is one way in which tation must be placed in the context of system­ Vick shows his sensitivity to his Adventist atization of doctrine. Adventist preaching, readership, for its piety and worship are very especially evangelism, must proceed from its Wesleyan. There are also whole chapters (such as wider context in the life of a working and ch. 4, "The Covenants and the Law") as well as witnessing church. occasional paragraphs (see p. 24, where the dis­ Most striking of all, the predictive oracle agreement between Andreasson and the authors heard in apocalyptic prophecy must be heard in of Questions on Doctrine arises) in which Vick the context of the history of the community, explicitly treats topics that have agitated both the community which the prophet origi­ Seventh-day Adventists. nally addressed and the community which inter­ On the whole, though, he pays little attention prets the prophecy now. And the history of the 54 Spectrum

community, finally, can be understood only by indifference to, religion. The book is also helpful reference to its context, which is the salvation for religious people who feel threatened by history of the whole world, a history centered in modern science. the story of Jesus Christ. In the first half, Vick sets the stage for a Vick knows that the results of such a theologi­ "nonpartisan" discussion of religious questions cal program would be a radical recasting of by unraveling some misconceptions about traditional Adventism. In a new and wider con­ .science and religion, such as: "Science is based text, familiar Adventist doctrines might take on on facts, while religion is a matter of feeling," a strange appearance. Many Adventist habits and "Science proves things but religion doesn't," might need modification. All of Adventist life and "Miracles are scientifically impossible." He would be subjected to profound and renewing criticism. But the implication of Vick's sugges­ tions is that the Gospel requires just such a criti­ cal renewal-the Gospel, not some other, "He suggests a revolution' in the "modern" message. It is not because Vick is embarrassed by an Adventism that is out of date church's thinking because he that he suggests a revolution in its thinking, but fears for an Adventism that because he fears for an Adventism that betrays its Lord by its cowardly and unreflective con­ betrays its Lord by its cowardly servatism. His critique of Adventism is that it is not faithful enough to its own inner meaning, and unreflective conservatism. " which is found not in its narrow little life and work, but in the richness of the larger church and, finally, in the richness of Jesus's life and death. By insisting on the larger context, he does so by suggesting some distinctions among criticizes traditional Adventism on the basis of different ways of proving, by pointing out con­ the truer Adventist tradition. trasts among kinds of explanation, by discussing It would be fascinating to read some of the scientist's need for a theory at every stage of Vick's specific proposals for the recasting of confrontation with the facts, and so on. Such Adventist life and doctrine. In this article, he considerations clear the air for Vick's treatment, makes very few. One can imagine what some of in the last half of the book, of a series of con­ his suggestions would be, but a book on the cerns that characterize religion-creation, escha­ topic, by a thinker as orderly and meticulous as tology, revelation and faith. he is, would be welcome indeed. In dealing with these topics, he never fails to insist on the differences between the concerns of ick's latest book, a scientist and those of a religious believer. The V Quest,l1 is on a quite co'ntrast between the scientific context (the different topic, but it too provides evidence of aims, interests and procedures of science) and Vick's concern for the context of religious the religious context results indifferent sets of thought. Quest does not have the external form contentions about the beginning of the universe, of a theological treatise, and its style is inten­ the possibility of miracles, the destiny of living tionally simple and "popular." The book is an things and the reasonableness of faith. In devel­ introductory textbook in the philosophy of oping this contrast, Vick is trying to teach his religion. Its chapters are short, with discussion readers a new idiom. His goal is not to persuade questions at the end of each. It is designed for a them of any particular religious assertion, but to readership different from that of Vick's earlier help them see the force of all religious asser­ books. Unlike Let Me Assure Yau, which moved tions. This understanding is blocked as long as in Christian circles and used classical Christian the context of language is ignored, and as long as categories, Quest is a very modern book, written terms shared by religion and science ("the begin­ for nonspecialists who are largely ignorant of ning of the world," "death," "laws," "reason­ religious matters and who use popular miscon­ able") are assumed to be interchangeable. Vick ceptions of science to justify their scorn for, or is saying the two kinds of discourse are not Volume 8, Number 3 55 coordinate and, therefore, certain contradictions tians and other religious people face today is not between them are impossible. the problem of truth, but the problem of mean­ The technique Vick adopts here recalls the ing. 13 Vick's careful attempts in Quest to show style of the analytic philosophers, especially the what the force of religious language is and to students of Ryle and Wittgenstein, who now train his readers in its use demonstrate his aware­ dominate philosophy in British universities. It ness of this problem. thus represents a break from the speculative, In spite of this dramatic shift in approach, synthetic tradition which held sway over west­ however, there are continuities between Quest ern philos.ophy before the twentieth century and and the earlier books. All of Vick's work illus­ over Vick's own earlier work. Instead of stating trates his conviction that religion, and Chris­ positions and interrelating. assertions in the style tianity in particular, is worth taking seriously; of systematic philosophy, Vick now offers a and that unrelenting, patient thinking about it is series of ad hoc remarks designed to clear up a richly repaid. This twin commitment to religion particular confusion, or to loosen the grip of a and to rationality is a constant motif in his specific misunderstanding. Instead of seeking to books. The preoccupation with the relations answer all possible questions, he limits himself between science and religion, evident in the last to the few questions that people actually raise. of the Essays and in the thesis on miracles, is If religious discourse still remains coherent, he present in Quest as well. 14 now seems to believe, it does so because of its connection with its own context, that is, with f Edward Vick, who is the coherent activity of religious people, not I not now teaching at an because its propositions are interconnected as Adventist college, had received more sustained premises and conclusions independently of reli­ encouragement, he might have developed more gious life. fully some of the intriguing hints dropped in his In adopting the approach of a group of phi­ published work and the Advent movement losophers who see philosophy as an activity would undoubtedly have benefitted. As it is, rather than a set of conclusions or a body of perhaps, we may hope for more from his pen, metaphysical doctrine,12 Vick shows his aware­ and especially for works in which his extraordi­ ness of the central problem theology faces nary methodological suggestions are worked out today. The problem is not that particular reli­ to their substantive conclusions. If Adventist gious assertions are opposed as false, but that all ministers, leaders and scholars were seriously to religious language is dismissed as meaningless. confront such a body of theological literature, Many moderns do not see the point of talking agreeing where appropriate and disagreeing about God; such language has no sense to them; where necessary, but never relaxing the effort to they do not see what use it has. To· employ understand these matters, the church could only Langdon Gilkey'S formula, the problem Chris- be better for it.

NOTES AND REFERENCES

1. A Linguistic and Philosophical Study of the Power . 6. Although the last essay aims at something else, of God as Related to the Miracles of the Bible (Unpub­ namely, to trace part of the boundary between theology lished M.A. thesis, Seventh-day Adventist Theological and the natural sciences. Seminary, Washington, D.C., 1956). 7. (Mountain View, Calif.: Pacific Press Publishing 2. Uriah Smith, The Prophecies of Daniel and the Association, 1968). Revelation (Rev. Ed.; Mountain View, Calif.: Pacific 8. Roman Catholic theology fares less well. On pp. Press Publishing Association, 1944). 145-146 and especially pp. 98-100, Vick adopts without 3. Bible Readings for the Home Circle (Washington, much examination a caricature of Catholic doctrines of D.C.: Review and Herald Publishing Association). grace. It was not the teaching of Thomas Aquinas that 4. Gerhard Kittel, ed., Theological Dictionary of the the natural virtues were for laymen and the theological New Testament, Geoffrey W. Bromiley, tr. and ed. (9 virtues only for the clergy, nor that "one can never vols.; Grand Rapids, Mich.: Eerdmans, 1964-1974). finally be sure of his salvation" (p. 98). It is also ques­ German original, 1933-1938. tionable whether "for the Catholic, justification is the 5. Theological Essays (Berrien Springs, Mich.: Andrews goal, the end of a long process, impossible without the University Theological Seminary, 1965). church," or whether the "treasury of merits" theory is 56 Spectrum part of the authentic Catholic tradition (p. 99). Such Vick is clearly well acquainted with twentieth-century descriptions of Catholicism pass along the partisan per­ theologians, especially Reformed and Anglican ones; but ceptions of the Reformers and their lesser followers, generally his categories are not modern. formed during the Renaissance, when (as even Catholic 10. In The Stature of Christ: Essays in Honor of Edward scholars now agree) the Catholic church was extremely Heppenstall, Vern Carner and Gary Stanhiser, eds. corrupt and most church practices and much theory (Lorna Linda, 1970), pp. 196-204. were neo-Pelagian. In those days, Thomas Aquinas was a revered but forgotten figure; Luther never read him 11. Quest: An Exploration of Some Problems in Science much and misunderstood what he did read; it was not and Religion (London: Epworth Press, 1975). until the twentieth century that Aquinas was rescued 12. Ludwig Wittgenstein would contrast "empirical" and from the Thomists. So to draw the picture of Catholicism "grammatical" remarks and claim that his philosophy that Vick draws and then to attribute it to Aquinas is to consisted of the latter. This distinction, now common in ignore the undeniable changes· the church has undergone British philosophy, is the one we wish to invoke. See since the Renaissance, especially in our century, and to Wittgenstein, Philosophical Investigations, G. E. M. neglect the riches of the Catholic centuries before the Anscombe, tr. (3rd ed.; Oxford: Basil Blackwell, 1968), Reformation, including the works of Aquinas himself. secs. 90, 251, and passim. Even one's enemies deserve better. 13. Naming the Whirlwind: The Renewal of God­ On the virtues, see the Summa theologiae, 1a2ae.62; Language (Indianapolis: Bobbs-Merrill, 1969), pp. 13-21 2a2a3.1-46 and 55-70. On assurance of salvation, see especially. 2a2ae.18.4, especially ad2. On justification and merit, 14. Here there is even (chs. 12 and 13, especially pp. see Otto Hermann Pesch, Theologie der Rechtfertigung 101, 105) a dependence on one of the great system­ bei Martin Luther und Thomas von Aquin: Versuch aticians of our century, Paul Tillich, although Vick uses eines systematisch-theologischen Dialogs (Mainz: Tillich's analysis of religious symbols in an unsystematic Matthias-Grunewald-Verlag, 1967). (and to that extent, un-Tillichian) way. It serves to point 9. The discussion on p. 35 of the death of Jesus does out still another difference between scientific and reli· seem to bear in mind the "Quest for the Historical gious language, rather than providing the beginnings of a Jesus," Schweitzer, Bultmann, and the New Quest; and general systematic theory of being. A Bibliography of Recent Adventist

by Betty Stirling

aculty members in Theses and dissertations have not been in­ FSeventh-day Adventist cluded unless they have been published, nor colleges and universities often have large teach­ have presentations at conventions unless they ing loads, as well as heavy counseling and com­ were included in a printed report. mittee assignments. But many do conduct Multiple authors have been a problem. We research and write reports, produce scholarly have tried to list the publication by the name of articles and books, or compose music. Usually, each author connected with the institution. their respective institutions each year compile a Because of the nature of documentation on report of such activities. But knowledge of what some of the institutional reports, it has been dif­ has been produced frequently stops with the ficult to make sure that everyone has been in­ academic dean's office. In an attempt to remedy cluded in our list, or that all documentation is this lack, we have prepared a list of various kinds complete. Listing under the name of each author of publications as they have been reported to makes our list rather long; we may decide on the deans. another way to handle the multiple-author All of the Adventist colleges and universities publications in the future. in the North American Division were given an We have categorized the items by broad sub­ opportunity to contribute to this list, but some ject areas. However, we have not had access to have not yet told us what their faculty members the publications, so if anyone finds his publica­ have accomplished. We hope to be able to tion in the wrong area, we are sorry. include their work in a later list. We would also This is a new kind of venture. To get the list be. happy to include items published by Seventh­ before a wider audience, versions appear in both day Adventist scholars who are' employed in the Journal of Adventist Education and secular institutions, if any would care to tell us SPECTRUM. The SPECTRUM list is more selec­ of their work. (Send information to Betty Stir­ tive, limiting entries to publications appearing ling, General Conference Board of Higher Educa­ after January 1, 1974, and to articles printed in tion, Takoma Park, Washington, D.C. academic and professional journals. Most of 20012.) these are not Adventist journals, but some are, Betty Stirling is director of research for the General such as Adventist Heritage, Andrews University Conference Board of Higher Education. Seminary Studies, Journal of Adventist Educa- 58 Spectrum tion, Medical Arts and Sciences, The Ministry, the community of Adventist scholars and Origins and SPECTRUM. writers. If you are interested in a particular item but cannot locate it, or if you want further We would be glad to have your comments on information or dialog, please contact the author the list's value. We hope that annual publication of the item directly. The list includes his of it will contribute to greater interaction within employing institution.

COPIZ, PIETRO, "En relisant Bernanos," Etudes BeT­ Roman/Byzantine Archaeologists in the Middle East, 1:1 ANDREWS UNIVERSITY nanosiennes 15, La Revue des Lettres Modernes, Nos. (Spring 1974), 2-4. Unlike those from the other colleges, the 409-412 (1974), 133-148. following publications by Andrews University , GERATY, LAWRENCE T., "The Genesis Genealogies as COX, JAME,S J. C., "Studies in the Determination and an Index of Time~" SPECTRUM VI:1, 2 (Spring­ scholars are not arranged so as to indicate Evaluation of the Dominical Logoi as Cited in the Summer 1974), 5-18. academic discipline. The Editors Original Text of the Greek Didascalia Apostolorum," Harvard Theological Review 66 (1973): 503-504 GERATY, LAWRENCE 1'., "A New Third Century B.C. AKERS, GEORGE H" "Letter to a Prospective (actually published late in 1974) Bilingual Ostracon," Society of Biblical Literature Ab­ Teacher," Journal of Adventist Education, Winter, 1975. s,tracts (George MacRae, ed,): Cambridge, Mass: Society COX, JAMES J. c., "Prolegomena to the Study of the of Biblical Literature, 1974; 31. BERECZ, JOHN, "Punishtrlent, Placebos, ... ," Behavior Dominical Logoi as Cited in the Didascalia Apostolorum, Therapy (1974) 5,117.122. Part I: Introductory Matters," Andrews University GERATY, LAWRENCE T., "Hesban 1974: the Romani Seminary Studies 13 (1975): 23-29. Byzantine Results," Newsletter for Roman/Byzantine BERECZ, JOHN, "The MMPI Reconsidered," Theo­ Archaeologists in the MiddIR. East 1:3 (Fall 1974),3-4. logical Education, Winter 1974, 104-117. COX, JAMES J. C., "A Note on the Title of the Didas­ calia Apostolorum," AUSS 13 (1975): 30-33. GERATY, LAWRENCE T., "The Excavations at Tell BRANSON, ROY, "The Doctor as Priest," Intellectual Hesban, 1974," Newsletter of the American Schools 'of Digest, January, 1974. COX, JAMES J. C., "Prolegomena to the Study of the Oriental Research No.5 {November 1974),1-8. (edited Dominical Logoi as Cited in the Didascalia Apostolorum, and translated by Udo Worschech) "Ausgrabungen in BRANSON, ROY, "Bioethics: What Is It?", Christianity Part I: Introductory Matters (continued)," AUSS 13 Hesbon 1974," Adventecho 1 Oanuary I, 1975),11-12. Today, October 25, 1974, pp. 36-40. (1975) (in galley proofs). GERATY, LAWRENCE T., "The Excavations at Biblical BRANSON, ROY, "Another Look at Elizabeth Kubler­ CRUISE, ROBERT J., Leles, S. and Cruise, R. J. "A Heshbon, 1974-Part 1," The Ministry XLVIII:1 (Jan­ Ross," Christian Century, May 7,1975. Conceptual Approach to Improving Educational Evalua­ uary 1974), 20-22. tions by Appropriate Use of Knowledge, Product, and BRANSON, ROY, "Bioethics: Individual and Social­ Performance Learnings." Center for Studies and Services GERATY, LAWRENCE T., "The Excavations at Biblical The Scope of a Consulting Profession and Academic in Education, Andrews University, Report S-22, 1975. Heshbon, 1974-Part II," The Ministry XLVIII:2, (Feb­ Discipline," Journal of Religious Ethics, Vol. III, No.1, ruary 1975),20-23. Spring, 1975. CRUISE, ROBERT J.,' "Factorial Invariance: A Review of the Literature." CSSE Report S-23, Center for GERATY, LAWRENCE T., "Archeological News," The BRANSON, ROY, "The Individual and the Commune: Studies and Services in Education, Andrews University, Ministry XLVIII:3 (March 1975), 36-37. A Critique of Martin Buber's Social Philosophy," 1975. Judaism, No. 93, Vol. 24, Winter, 1975. GERATY, LAWRENCE T., "A Note on the N~me CRUISE, ROBERT J., Klimes, R. E. & Cruise, R. J. 'Ararat' in the Bible," The Ministry XLVIII:5 (May CHAFFEE, FONDA, Co-author "Three R's in Organiza­ et al. "Land Utilization Options for the Berrien Springs 1975),25. tion of Institution Food Service/' Food Service Bulletin, Public Schools" eSSE Report P-21, Andrews University, January-February, 1974. 1975. GERATY, THOMAS S., "How Is Your Morale?" The Journal of Adventist Education, October-November, CHAFFEE, FONDA, "Who Makes a Satisfied Cus­ DEGNER, NILA JEAN, "Master Plumber-Philosopher," 1973 (36:1). tomer?" Guild Garner, March, 1974. The Journal of Adventist Education, April-May, 1974. GERATY, THOMAS S., "Advanced Degree Programs in CHOBOTAR, BILL, "Electron Microscope Studies of Education," The Journal of Adventist Education, Sarcocystis tenela: Origin of Micronemes and Phoptries," DEDEREN, .RAOUL, "Catholic Pentecostalism," The December/1973 - January/1974 (36:2). Ministry, March'·1974. . Z. Para.sit 45:227-236. GERATY, THOMAS S., "A School with Two Tales," CHOBOTAR, BILL, "A Fine Structural Study of Asexual DEDEREN, RAOUL, "The Modernized Roman Curia," The Journal of Adventist Education, February-March, Stages of Eimeria ferrisi," Z. Parasit. 45:391-306. The Ministry, May 1974. 1974 (36:3). DEDEREN, RAOUL, "Revelation, Inspiration, and Her­ CHOBOTAR, BILL, "Electron Microscope Observations meneutics." A chapter in A Symposium on Biblical HASEL, GERHARD F., "The Problem of the Center in Concerning the Penetration by E. ferrisi, J> Z. Parasit. Hermeneutics, edited by Gordon M. Hyde. Washington, the OT Theology Debate," Zeitschrift fur Alttesta­ 46:91-94. D.C.: The Review and Herald Publishing, Association, mentliche Wissenschaft 86/1 (IQ74), 65-82. CHOBOTAR, BILL, "The Occurrence of Miltinucleate 1974. HASEL, GERHARD F., "The Polemic Nature of the Merozoit~s in Eimeriafemsi. Proc 3rd Int. Congress Vol. DEDEREN, RAOUL, "Peter in the New Testament," Genesis Cosmology," The Evangelical Quarterly 46/2 1:99-100. Lutheran Catholic Dialogue Resw.ts in Surprising Con­ (1974),81-102. COLLINS, ALAN, Sculpture for AU Science Complex. clusions on this Issue. The Ministry, July 1974. HASEL, GERHARD F., "General Principles of Interpre­ Sculpture of three angels of Rev. 14 for Coldwater SDA DEDEREN, RAOUL, "Revised Rites for the Roman tations," A Symposium on Biblical Hermeneutics, ed. by Church. Catholic Sacrament of Penancy," The Ministry, January, G. M. Hyde (Washington, D.C., Review and Herald, COLLINS, ALAN, Exhibited with annual juried show, 1975. 1974,) 163-193. Michigan Education Asoociation, East Lansing. DEDEREN, RAOUL, "Synod 1974: No New Sound in HASEL, GERHARD F., The Remnant. The History and Rome," The Ministry, April 1975. CONSTANTINE, GREG, Exhibitions: Theology of a Biblical Idea. 2nd revised and enlarged edition; Berrien Springs, Michigan; AU Press, 1974. 1974, December, James Yu Gallery Group Show DOUGLAS, WALTER B. T., "Hermeneutics in the Mid­ (New York) dle Ages," A Symposium on Biblical Hermeneutics, 1975, February, Oklahoma-Philbrook Art Center edited by Gordon M. Hyde, Review and Herald Publish­ HASEL, GERHARD F., "The Fountains of the Great (Contemporary American Artists) ing Association, 1974. Deep," Origins 1 (1974), 67-72. 1975, February, Virginia-Comtemporary American Artists Exhibition FORD, DWAIN L., "Water ... One of Heaven's Choicest HASEL, GERHARD F., "Revelation and Interpretation 1975, February, Kalamazoo Area Show-prize Blessings," .The Ministry, April 1974. in Daniel," Ministry 47:10 (October 1974), 20-23_ 1975, February, One-man exhibition at both the library and Art Department Galleries at University of FUTCHER, WILFRED G.A., "Test Performance and the HASEL, GERHARD F., "The Saviour and His Sabbath, Windsor as the featured artist of the Fine Arts Festi­ Use of Optional Questions," published by Journal of Part I," Ministry 48:1 (1975), 10-12. val Week Experimental Education, Summer 1973. 1975, April, Del Mar College-purchase prize (Corpus HASEL, GERHARD F., "The ~aviour and His Sabbath, Christi, Texas) GERATY, LAWRENCE T., (with S. H. Horn) "The Part II," Ministry 48:2 (February 1975), 12-13. 1975, April, LaGrange National Exhibition, LaGrange, Excavations at Biblical Heshbon, 1973," The Ministry Georgia XLVII:1 Oanuary 1974), 12-14. HASEL, GERHARD F., "The Saviour and His Sabbath, 1975, April-May, Michigan Education Association Part III," Ministry 48:3 (March 1975), 6-7. Exhibition, Lansing, Michigan GERATY, LAWRENCE T., "Current Archaeological 1975, May, Buchanan, Michigan-inclusion in perma­ Publications," 11Ie Ministry XLVII:3 (March 1974), HASEL, GERHARD F., "Offenbarung und Auslegung in nent collection, Clark Equipment Company 42-43. Buch Daniel," Aller Diener (1975). 1975, May, South Bend Area Exhibition 1975, April, 21st Annual Exhibit, Lehigh University, GERATY, LAWRENCE T., "Tell Hesban-a Romani HASEL, GERHARD F., "The Meaning of 'Let Us' in Bethlehem, Pennsylvania Byzantine Excavation in Jordan," Newsletter for Genesis 1:26," AUSS 13 (1975), 58-66. Volume 8, Number 3 59

HASEL, GERHARD F., "The Unity of the Bible," MINES INGER, RICHARD R., Band-Shape Correlations Biblical Hermeneutics, ed. Gordon M. Hyde. Washington Ministry Insert (May 1975), Insert pp. 1-16. in the Electronic Absorption Spectn of Para-(+M)-Sub­ D.C., 1974. stituted Nitrobenzene Derivatives, J. .Phys. Chem., 78, HERDMAN, GERALD G., "welfare Versus Rugged 494 (1974). STRAND, KENNETH A., Co-author with Walter B. Individualism: Public Assistance to Soldiers' Families in Douglas: "Interpretation of the Bible in the Early and Calhoun County, Michigan, During the Civil War," The MOON, ROBERT, "Information Systems Applications Medieval Church." A Symposium on Biblical Her­ Michigan Academician, VII (Summer 1974). 75~86. in Education." Eighth Annual Review of Science and meneutics, ed. Gordon M. Hyde. Washington D.C., 1974. Technology; edited by Carlos Cuadra, published by Pages 2945. (Strand sections: Pages 29-37; 4445). HORN, SIEGFRIED H., "Three Scarabs from Sahab American Society of Information Science. Tomb C," Annual of the Department of Antiquities of STRAND, KENNETH A., "John Calvin and the Breth­ jordan, Vol. 16 (1971), published 1974. MOORE, RAYMOND S., "Balanced Education," and ren of the Common Life," AUSS, 13 (Spring 1975), "Caring for Young Children," (paper for U.S. Congress, 67-78. HORN, SIEGFRIED H., liThe 1971 Season of Excava­ Australian Government and various European countries). tions at Tell Hesban," Annual of the Department of Spring, 1974. STRAND, KENNETH A., Book: Perspectives in the Antiquities of jordan, Vol. 17 (1972), published 1974. Book of Revelation: Essays on Apocalyptic Interpreta­ MURDOCH, WILLIAM G. C., A Symposium on Biblical tion. Worthington, Ohio: Ann Arbor Publishers, 1975. HORN, SIEGFRIED H., Review of J. Rhork, Archa­ Hermeneutics, Chapter 12-"Interpretation of Symbols, ologie und' biblisches Leben in Bibliotheca Orientalis, Types, Allegories, and Parables." THORESEN, ASA C., "First Shrike-like Cotinga Record 30:5/6 (Sept-Nov., 1973), published in September 1974. for Peru," The Auk Vol. 91 (4):840. MUTCH, PATRICIA B., "The Effect of Zinc Deficiency HORN, SIEGFRIED H., Review of Y. Yadin, Bar During Lactation in Post-natal Growth and Develop­ VITRANO, STEVEN P., A series of 13 articles on Kochba in Bibliotheca Orientalis, 30:5/6 (Se!pt-Novo, ment," J. Nutrition 104:828, 1974. Preaching, Ministry, July, 1973-August, 1974. 1973), published in September 1974. OOSTERWAL, GOTTFRIED, "The New Shape of VITRANO, STEVEN P., A book published by the HORN, SIEGFRIED H., Review of J. W. Montgomery, Adventist Missions," SPECTRUM, Vol. 7, No.1. Chicago Sunday Evening Club distributed June, 1974, The Quest for Noah's Ark in'-AUSS, 13:2 Uuly 1974). An Hour of Good News. OOSTERWAL, GOTTFRIED, "The Church and the HORN, SIEGFRIED H., "Jewish Interpretation in the Laity," Jeugd (Dutch). WALLER, JOHN 0., "John Byington of Bucks Bridge: Apostolic Age," Chapter 2 in A Symposium on Biblical The Pre-Adventist Years," Adventist Heritage, No.2, Hermeneutics, ed. by Gordon M. Hyde. Washington, D. PHILLIPS, HAROLD, "Educational Delivery Systems" 1974. C., Review and Herald Publishing Association, 1974. -a chapter in Reed M. Powell and Dalton E. McFarland, eds., Management Problems in Social Policy Research WATERHOUSE, S. DOUGLAS, "The Work of the Hesh­ JAQUA, CLIFFORD L. t "An Undivided Commitment," and Action Programs (New York: Institute for Adminis­ bon Survey Team, 1973," Ministry magazine, February Feb-March 1974, The Journal of Adventist Education. trative Research, 1974). 1974,20-21.

JAQUA, CLIFFORD L., "Small Schools: SDA Second­ RASI, HUMBERTO M., "Borges frente a la poesla _ WATERHOUSE, S. DOUGLAS, "The Exodus of the ary Schools," April-May 1974, The Journal of Adventist gauchesca: crltica y creacion." Revista iberoamericana, Remnant," in Ellen C. White, Prophet of the Last Days, Education. Vol. 40, N° 87-88 (April-September 1974), 321-336. by Ronald E. Ruskjer, Pacific Press Publishing associa­ tion, 1974, pp. 51-57. JAQUA, CLIFFORD L., "Graduate Education in SDA RASI, HUMBERTO M., "Carilla, Emilio. La creacion del School Administration: A Follow-up Study," Summer 'MartIn Fierro." Revista Iberoamericana, Vol. 40, No. WITTSCHIEBE, C. E., Book: God Invented Sex, pub­ 1974, The journal of Adventist Education. 87-88 (April-September 1974), 549-551. lished by Southern Publishing Association, 1974.

JAVOR, GEORGE T., "Inhibition of RNA Synthesis by RASI, HUMBERTO M., Co-author of introduction and YOUNGBERG, JOHN B., Co-author-Ferris, Winston Nalidixic Acid," published in Abstracts of the Annual author of 85 reviews for Poetry Section of Handbook of and Youngberg, John B. "Charcter Development: A Meeting of ASM, 1974. Latin American Studies (The University of Florida Press, Basic Study Outline," Berrien Springs, MI, May, 1975, 1974), No. 36. CSSE. JAVOR, GEORGE T., "Inhibition of Ribonucleic Acid Synthesis by Nalidixic Acid in Eschenichia coli," Journal REICHERT, CONRAD A., "The Effects of Race on Test ATLANTIC UNION COLLEGE of Bacteriology, October, 1974,120, 282-286. Taking," Resources in Education, November, 1974. Humanities JENKINS, H. REESE, "All to My Wife, Then to my REICHERT, CONRAD A., "Andrews University Educa­ Children," Ministry, May 1975. tional Research Index: 3rd Edition," editor, The Journal SBACCHI, A., "Legacy of Bitterness: Poison Gas and of Adventist Education, Vol. 37, December-January War Atrocities in Italo-Ethiopian War, 1935-1936," JOHNSON, INGRID, Happiness Is Physical Education in 1974-75, 14. 15, 27. (Also Vol. 36, February-March, 1974, Geneva-Africa, V 2. the Elementary School, University Printers, Berrien 1974,22,23,29). Springs, Michigan, June 1975. SBACCHI, A., "Toward Recognition of Italian Empire: RICHARDS, W. L., "Textual Criticism on the Greek Period 1935-1937,"·1975, Rivista di Studi Politici Inter­ KLIMES, RUDOLF E., "Power Structure of Japanese Text of the Catholic Epistles: A Bibliography," AUSS nazinali, V 1. Universities," Michigan Academician, Winter 1975. 12,1974. SBACCHI, A., "Secret Negotiations for Submission of KLIMES, RUDOLF E., "Goal Synthesis and Evaluation RITLAND, R. M., "Fossil Forests of the Yellowstone Haile Selassie and Asfaw Wossen, 1937-1939," 1974, of Lake Michigan College," CS SE 1974. Region," SPECTRUM, Vol. 6, No.1, 19-66. InternationalJ African Historical Stud, V 4.

KLIMES, RUDOLF E., "Context and Content Analysis ROCHAT, JOYCE, "T. S. Eliot's Gerontion-Wisdom SBACCHI, A., "Toward Recognition of Italian Empire: of E. G. White's Educational Concept of Theory of Literature of the 20th Century," Cresset magazine, Feb­ Franco-Italian Negotiations, 1936-1940," 1975, Rivista Truth," 1975, CSSE. ruary, 1975. Africa, V 4.

KLIMES, RUDOLF E., "Ellen G. White's 1904 Counsel ROCHAT, JOYCE, "T. S. Eliot's Companion Poems: Religion on Christian Schooling Patterns," eSSE, 1975. Eternal Question, Temporal Response," Contemporary LONDIS, J., "Mediated Immediacy in Thought of John Review, May, 1975. E. Smith: A Critique," 1975, Religious Stud. KLIMES, RUDOLF E., Land-utilization Options for Berrien Springs Public Schools, CSSE, 1975. ROWLAND, S. CLARK, "Analysis of the Motion of the Non-Harmonic Resonance Wave Machine, AAPT An­ COLUMBIA UNION COLLEGE KUBO, SAKAE, Calculated Goodness? Nashville: South­ nouncer, 4, p. 41, December 1974 (abstract of talk given Humanities ern Publishing Association, 1974. at Anaheim). GATES, E., "Effect of Notational Values, Age, Example on Temp Performance Accuracy," Fall 1975, Res KUBO, SAKAE, "Tools of Biblical Interpretation" with J SCHWARZ, RICHARD W., "John Harvey Kellogg," Music Educ, V 23. Leona Running, pp. 265-73. A Symposium on Biblical Dictionary of American Biography, Supplement 3. Hermeneutics, ed. Gordon M. Hyde. Biblical Research Committe~, General Conference of Seventh-day Advent­ SHEA, WILLIAM H., "Where Is Noah's Ark?" Ministry, Natural Science ists, Washington, D.C. 1974. May 1975. KARLOW, E., "Free Ion and Crystal Field Splitting Tm3 Single Crystals Thulium Sulfate Octahydrate," KUBO, SAKAEt Bi~liography of Seventh-day Adventists SPECHT, WALTER F., Note em "Commentaries on the 1975, Chemical Physics, V 10. in Rise of Adventism, ed. Edwin S. Gaustad. New York: Gospels," Ministry, March, 1974. Harper and Row, 1974, pp. 288-303. STOUT, JOHN F., "Distribution and Aggregations of LOMA LINDA UNIVERSITY LALL, BERNARD M., "Humaneness in Administra­ the Claucous-winged Gull at Shemya Air Force Base, and tion," article to be published by Journal of Adventist Methods for Their Dispersal," Technical Report, 1974. The following excludes a very long list of Education, 1975. publications in the field of medicine, except for LALL, BERNARD M., "Educational Administration: A STOUT, JOHN F., "Observations for Experiments Used a few such articles with a bearing on other dis­ Cooperative Venture," article to be published by Journal in the Development of Techniques for Dispersing Ring­ ciplines, such as biology and nutrition. of Adventist Education, 1975. billed Gulls from Ellington Air Force Base, Texas," Technical Report, 1974. The Editors LAND, GARY, "The Perils ofProphecying: Seventh-day Applied Arts STRAND, KENNETH A., Book: Reform Appeals of Adventists Interpret World War I," Adventist Heritage, I HILLOCK, W. M., "Support of Gospel Ministry," Uanuary 1974), pp. 28-33. Luther and Calvin: A Source Collection, Ann Arbor, Michigan, 1974. SPECTRUM, V 5, No.4. LEE, BRUCE, "Dynamic Force Measurements with HILLOCK, W. M.) "Quality Control in Dentistry," Strain Gauges," American Journal of Physics February, STRAND, KENNETH A., Book: Introduction to the l Quadrangk. 1974. Religious Thought of Luther, Zwingli, and Calvin; Selected Studies, Ann Arbor, Michigan, 1974. MAXWELL, C. MERVYN, "Seventh-day Adventists in Education Michigan," Papers of the 99th Annual Meeting of the STRAND, KENNETH A., "Modern Protestant Conserva­ JAQUA, C., "Grad Educ in SDA School Admin," Sum­ Historical Society of Michigan. tive Biblical Studies in America." A Symposium on mer '74, j Ad Educ, V 36, No. 35. 60 Spectrum

JAQUA, C., "Res Stud on SDA Superintendent of CRAWFORD, E. A., "Another Look at Abortion," BAUMBACH, H. D., "Changes in Spontaneous, Odor Educ," Feb-Mar '75, ] Ad Educ, V 37, No.3. 1974, Med Arts and Sciences. Modulated and Shock Induced Behavior Patterns Fol­ lowing Discrete Olfactory System Lesions," 1974, Physi­ JARVIS, W. T., "What About Comp~tition?" Apr-May ERSHOFF, B. H., "Antitoxic Effects of Plant Fiber," ological Beh. '75, J Ad Educ. 1974,AmJClinNutr, V 27. BRAND, L. R., "A Philosophic Rationale for a Creation­ MATHEWSON, G. C., "Relationship Between Ethnic EVANS, H. S., "Psychotherapy and Possession," 1974, Flood Model," Origins, V 1. Group Attitudes Toward Dialect and Folktales," 1974, ] SPECTRUM, V 6. Educ Res. CHADWICK, A. V., "Sedimentary F~atures Associated With Petrified Forests of Yellowstone Nat'l Park," 1975, MATHEWSON, G. C., "Spanish Language Interference EVANS, H. S., "Male Homosexuals: Their Problems and Ann Report, U.S. Dept. Int. with Acoustic-Phonetic Skills and Reading," 1975, ] Adaptations," 1974, J Homosexuality, V 1. Reading Behav. CLAUSEN, C. D., "An Evaluation of Use of Growth FLOWERS, J. V., "Use of Client-Coaching in Assertion Lines in Geochronometry, Geophysics, and Paleo­ Humanities Training with Large Groups," 1974, J Community ecology," 1974, Origins, B 1. ANDERSON, G. T., "Gentleman Was a Spy: Dr. Edward Mental Health. Bancroft and Am Revolution," 1975, Am Philosophical CLAUSEN, C. D., "The Growth-Line Method of Age Soc. HARDINGE, M. G., "Vegetarian Diets in Health and Dating," 1974, Ministry. Disease," Nov-Dec; '74, Dietetic Currents, V 1, No.6. ANDERSON, G. T., "Gentle Student Rebels," 1975, MCCLUSKEY, E. S., "Generic Diversity in Phase of Rhode Island Hist. Rhythm in Myrmicine Ants," 1974,J N.Y. Entomological HAY ASAKA, R., SDA Dietetic Assn Diet Manual, Soc, V 82. ROSS, GARY, "W. Cameron Forbes: Diplomacy of a 1975, SDA Diet Assn. Darwinist," 1974. Diplomats in CriSis, Am Biograph Ctr. MCCLUSKEY, E. S., "Generic Diversity in Phase of HUSK, W. L., "Understand the Alcoholic," Mar '75, Rhythm in Ants: Taxonomy vs. Climate," Bull Ecol Soc Math and Science Ministry. Am, V 55. BESEL, H. W., HAfter the Gote Debate," June '74, Sigplan Notices (ACM, V 9, No.6.) JACOBSEN, R., SDA Dietetic Assn Diet Manual, 1975, NEUFELD, B., "Footprints in Stone," 1975, Ministry. Ad Dietetic Assn. MEDICAL SCIENCES ROTH, A. A., "Science Against God?," 1974, Origins, V KISSINGER, D. G., "Apioninae Occurring in the West 1. . ADAMS, R., "Paralyzable or Nonparalyzable? Two Indies (Curculioniadae Coleoptera)," 1974, Taxonomic Approaches to Definition and Measurement of Dead­ Pub. ROTH, A. A., "Factors Affecting Light as an Agent for time," 1974,} Nuc Med, VIS. Carbonate Production by Coral," 1974, Geological Soc MURDOCH, J. L., "Human Chromosome Analysis," Apr o/AmAbs. ADAMS, R., "Correction of Dynamic Functioning Stud '75, Am Family Phys, V 11. . for Deadtime Losses-Comparison of Three Methods," ROTH, A. A., "A Matter of Fairness," 1975, Origirzso,· V June '74, Soc Nuc Med, 21st Ann Meet. NEILSEN, I. R., "Impedance Matching at Man-Machine 2. Interface," Oct '74, IEEE Computer Soc. ADAMS, R., "Dead time of Scintillation Camera Sys­ Religion tems-Definitions, Measurement, Applications," Jul-Aug NEILSEN, I. R., "Can We Predict Which Students Will CHAMBERLAIN, T.J., "Church and City: An Historical '74, Med Physics, V 1. Work Overseas After Graduation?" 1974, Medical Arts and Social Psych Stud of Attitudes of SDA Leaders and Sciences, V 28, No.2. AMROMIN, G. D., "Y TEM of T-Iymphocytes," 1974, Toward Inner City Work," Dec '74, Ad Beh Scientist. New England J Med. NICKEL, V. L., "Med Practice and Teaching in Institu­ GILLESPIE, V. B., "Contrib to Internat'l Bible Encyclo­ tions," Mar '74, The Bulletin (LACMA) AMROMIN, G. Do, "Autosomal Dominant Insensitivity pedia," Eerd mans Pub Co. to Pain," 1974, Neurology. PARLOUR, R. R., "Behavioral Tech for Sociopathic Clients," Mar '75, Federal Probation, V 39, No. 1. GUY, F., "How Secular Should Ad Theology Be?," Oct '74, Nov '74, Ministry. ARENDT, K. A'I "Versatile Drill-Stand Dolly for Photo­ macrography /' 1974, ] Biological Photographic Assoc, V PHILLIPS, R. L., "Cancer in SDA: Implications for Role TEEL, C., "Church: Movement or Machine," 1975, 42. of Nutrition in Canc~r," Dec '75, Cancer Res. SPECTRUM, V 7, No. 1. AUSTIN, G., "A Non-invasive IV Isotope Method for PROVONSHA, J. W., "Keeping Human Life Human," Measuring Cerebral Blood Flow/' 1974, ] NeuTosurg V 1974, SPECTRUM, V 6, No.3 and 4. Social Science Behavior 42. BANKS, R., "Hazards of Rearing Children in Foreign REEVES, J., "Human Behavior and Communication in BOGAN, J. E., "Some Educ Aspects of Hemispheric Countries," 1974, SPECTRUM, V 5, No. 1. Dentistry," 1974, Innovative Communication Res, V 16. Specialization," 1975, UCLA Educator. REGISTER, U. D., "Vegetarian Diets," 1974, Statement BOGAN, J. E., "Forward in Composition: A Painter's of Food and Nutr Board Div of Biological Sci Assembly SOUTHERN MISSIONARY Guide to Basic Problems and Solutions," 1975, Watson­ of 'Life Sci Nat',l Res Council. Guptill. COLLEGE RUSSELL, F. E., "Venom of Reptiles," 1974, Chemical BOGLE, G. C., "Abrasivity of Dentifrices and Tooth­ Zoology. Education brushes-A Literature Review," Apr '74, J West Soc COLVIN, G. P., "Commencement Christ," 1974-75, J Periodontology. RUSSELL, F. E., "Venomous and Poisonous Marine Ad Educ. Animals," 1974, Experimental Marine Biology. BRAILSFORD, J., "A New Method of Measuring WALDEN, T., "Classification Skills of Five, Six, Seven­ Deformability of Red Cell Membrane," 1975, Blood, V RUSSELL, F. E., "Poisonous and Venomous Marine year-old Children Who Are Bilingual, Biliterate, Mono­ 45. Animals and Their Toxins," 1975, Ann N. y. Acad Sci, V lingual," May '75, Resources in Educ. 254.

BREWER, L. A., "Heritage and a Challenge," 1974, J SEMAAN, J., "Improve Your Posture," Mar '75, Life General Thorac and Cardiovasc Surg V 68. and Health. COLVIN, G. F., "Improving Family Living," Apr '74, Ministry. CARLSEN, E. N., "Physics for Physician-A Basic SONNENBERG, L., "Vegetarian Diets," 1974, State­ Review," Mar '75, J Clinical Ultrasound, V 3. ment of Food and Nutr Board Div of Biological Sci Assembly of Life Sci, Nat'l Res Council. Humanities CASSIDY, J. T., "Advanced Nursing Practitioner: A BAKER, S. T., "Was John Milton a Moralist?" Fall '74, Dilemma for Supervision," July 75,J Nursing Admn. SONNENBERG, L., "Vegetarian Diets," Apr '75, Nutri­ Ad Eng Newsletter. tion and the M.D. CENTERWALL, W., "The Wolf (4p-) Syndrome in COLVIN, G. F., "The Arms and Legs of Music," Other Clothes-Case Report and an Overall Review," SONNENBERG, L., "Protein-That Vital Ingredient (2 1974-75, J Ad Educ. parts)," Sept-Oct '74,Ministry. Nov '74, Am J Human Genetics. ROBERTSON, M., "Music Educ: Turmoil, Transition, SONNENBERG, L., "What About Dr. Atkin's Diet Challenge," Feb-Mar '74,J Ad Educ. CENTERWALL, W., "Truth About Hybrids," Dec '74, Revolution?" Nov '74, Ministry. Cats Magazine, V 31. HEFFERLIN, R., "Conversion from Radiocarbon Age WALKER, W. J., "Government-Subsidized Death and to True Age: Tables Based on Variations of Specific CENTERWALL, W., "Human Chromosome Analysis," Disability," Dec '74,JAMA, V 230. Creation-Flood Model," 1974, Challenge to Educ 2, V B. 1975, Am Family Physician. WIDMER, E., "Cultural Factors in Transmission of HEFFERLIN, R., "Building a Biblical Cosmology," Oct CENTERWALL, W., "Partial Trisomy 9," Feb '75, Glin Echinococcosis and Sparganosis in Masai of East Africa," '74, Nov '74, Ministry. Res. 1974, Med Arts and Sciences, V 28. HEFFERLIN, R., "Review of The Human Quest," CHRISTIAN, M. J ., "Professional Associations and ZOLBER, K., "Meals Without Meat," June '75, Hos­ Spr-Sum '74, SPECTRUM. Labor Unions," 1974, ASDAN Forum, V 6, No.3. pitals, J Am Hosp Assn. KUHLMAN, H., "Computer Aided Physical Pendulum Experiment for Gen Physics Lab," Feb '75, Am Assn of CHRISTIAN, M. J., "President's Report," 1974, Natural Sciences Physics Teachers. ASDAN Forum, V 6, No.4. BAUMBACH, H. D., "Differential Effects of Peripheral STEEN, D. A., "Implications for Microtubule-Mediated CHRISTIAN, M. J., "Student Learning in Clin Setting," and Central Anos.mia Producing Tech on Spontaneous Ethylene Effects in Pea Stem Sections," 1974, Plant 1974, Med Arts and Sci, V 28, No.4. Behavior Patterns," 1974, Physiological Beh. Physiology. Volume 8, Number 3 61

Religion vice Training Preparing Teachers to Use 'New Design' (4£1 2) Diluted into Single-Crystal Monoclinic Ye13, for High School Educ," Dec '74, Am Secondary Educ, V HOLBROOK, FRANK, "New Test Uses and Interpreta~ 6H20 and Y2(S04)3, 8H20." Mar '76, Physical Review B. tion of Old Test," 1974, Symposium on Bib Hermeneutics, 5, No. 1. General Conference. Humanities Religion RUCKLE, 0., "Requiem (for Chorus, Soloists, Orches­ SOUTHWESTERN UNION tca)," May '76. BUTLER, J., "Ad and the Am Experience, Rise of COLLEGE Adventism: A Commentary on the Social and Religious SCHULTZ, D., "Cantus Spiritus," Jan '76, A recognized Ferment of Mid-Nineteenth Century Am," 1974, New Humanities Bicentennial proj No.018775. York: Harper and Row Pub. WHEELER, J. L., "What If You Gave a Series and Nobody Came?" Winter '75, Program Magazine. SCHULTZ, D., "A Christmas Chant," Dec '75. BUTLER, ]., "Back to Dollhouse: A Look at Fas­ cinatingWomanhood," SPECfRUM, V 7, No.2. SCHULTZ, D., "Cracker Barrel Suite for Band," Mar '76, A recognized bicentennial project. BUTLER, ]., "When Prophecy Fails: The Validity of UNION COLLEGE Apocalypticism," SPECTRUM, 1976. Education Natural Sciences BUTLER, J., "The Seventh-day Ad Am Dream," Sum­ FELTON, C. E., "A Comparison ofTw,? Methods InMser- ROUSE, I. E., "Microwave Reson;>nce Study on Tm3t mer '76, Ad Heritage. ltttcrs From Readcrs

o the editors: I don't are very much at home in and appreciated by Tknow when I have the church. Ministers must realize, however, that appreciated reading anything more than "The many in their congregations do not have highly Case for Renewal in Adventist Theology," by developed intellectual interests. As long as Charles Scriven, and "Can Intellectuals Be at ministers carry a balanced program, providing Home in the Church?" by Alvin Kwiram (SPEC­ for the needs of all the members of their congre­ TRUM, Vol. 8, No.1). The subjects dealt with gations, those of them who have intellectual in these two articles, in my opinion, deserve interests do not generally encounter problems careful consideration by Seventh-day Adventist from administrators. Dr. Kwiram's suggestion leaders. Much concern has been expressed about that we should publish more articles dealing revival and reformation. Surely a maturing the­ with intellectual problems is a good one, but I ology, intellectual honesty and appreciation of do believe that such articles should not be pub­ fellow believers are essential to any anticipated lished in our general church papers. Rather, they renewal in the Seventh-day Adventist Church. should be confined to those journals aimed A. E. Randall directly toward the ministry or, as with SPEC­ Columbia, Maryland TRUM, to those persons with these types of concern. Elsewhere in the same issue of SPECTRUM, o the editors: I appre­ Charles Scriven suggests that a wide discussion T ciate Alvin Kwiram's of various ideological and theological viewpoints article "Can Intellectuals Be at Home in the among all the "priesthood of believers" would Church?" (Vol. 8, No.1), and especially so since be helpful, and that bad ideas would "die a I have been appointed chairman of a General natural death and good ones be joyously Conference committee studying how to reach embrac'ed." This cannot be faulted ideologically, the educated. Obviously, in addition to trying to but in actual practice it has been proven that a reach the educated, we must try to help edu­ great many people within the church are not cated persons already in the church to feel at able to handle a hodgepodge of conflicting ideas home in it. about religious matters without losing their Dr. Kwiram's point about the necessity of faith. The church leadership has never stood in developing ministers who understand and appre­ the way of this type of discussion in specialized ciate intellectuals is well taken. I believe the publications. But the church has been counseled church is making progress in this area. As by Ellen White that our general church papers younger ministers who have received seminary are not to be of this nature. (See Counsels to training gain more experience and maturity, Writers and Editors, p. 76.) they will be pastors in major churches, which Our church leaders have tried to follow Ellen will help to meet this need. White's counsel; experience has shown that bad I don't agree that ministers of an intellectual ideas do not always die a natural death, nor are bent of mind are edged out of the church. I've good ones always "joyously embraced." This is known a number of ministers of this type who due to the fact that not everyone has the train- Volume 8, Number 3 63

ing, th~ analytical judgment and the discretion obtain. Our intellectuals ought to follow the to be able to differentiate between sound ideas procedure of asking our leaders more frequently and those that are not. to clarify the bases on which decisions are made I believe that some special conferences of the or policies formulated before they criticize type Dr. Kwiram suggested could be held with them. Our leaders are much aware of their falli­ much profit. I suggest that such conferences be bility, and most of them are pleased to explain jointly sponsored by our church leaders and the the basis upon which they work. Association of Adventist Forums. Richard Hammill Having expressed general agreement with Dr. Washington, D.C. Kwiram's article, I now mention an area of dis­ Before his recent move to the General Confer­ agreement. I think it is simplistic to attribute the ence, the author was president of Andrews defection of intellectually minded Adventists to University. inhospitable church members or church leaders. The Editors While agreeing that the church has not provided adequate spiritual assistance to intellectually minded persons through specialized publications o the editors: I wish to or its church services, yet other even more vital T thank you for the arti­ factors cause these people to drop out of the cle, ''Can Intellectuals Be at Home in the Church?" church. by Alvin Kwiram .... An important one is that many of them do Ella M. Rydzewski not understand the true nature of Christian reli­ Mifflintown, Pennsylvania gion, namely, that it is an experience of faith in God, an infinite being which the finite mind of o the editors: I am a man cannot fully understand. It is vital that new reader of SPEC­ teachers, ministers and persons of an intellectual T TRUM and want you to know that your maga­ frame of mind keep emphasizing this primary zine has been, to me, a breath of fresh air. I have aspect of the Seventh-day Adventist faith, and had many frustrations as of late concerning my thus help intellectuals to keep a balanced membership in the Seventh-day Adventist perspective-not turning away from seeking solu­ church. The approach that SPECTRUM is taking tions to intellectual problems, but not attaching in dealing so openly with the issues that really supreme importance to this, either. matter is very helpful to me. Thank you from It always concerns me to see so many of our the bottom of my heart. intellectually minded youth in our institutions I would also like to take this opportunity to of higher education grow spiritually cold and respond to the article (Vol. 8, No.1) by Alvin eventually leave the church. In some way, we Kwiram concerning intellectuals and the church. have not gotten across to them the idea of the Specifically, I have some suggestions for consid­ primacy of faith, nor the fact that the Holy eration in a program for reaching out to the Spirit, who is the teacher of all truth, continues secular intellectual. His process of enlightening our minds all I agree that the most responsive intellectual through our lives. We haven't helped these audience will most likely be the university stu­ young people to learn to live with ambiguity dent. It has been about three years since I was a until further maturity will help them to solve student on a state campus and about six years some of their problems, or until they accept that since I was such a student as a non-Christian. I there are issues so complex that the greatest would encourage an outreach using such pro­ human intellects are not able to solve them. grams as vegetarianism, Christian meditation, Let me say one last thing: it would also be etc., as mentioned by Dr. Kwiram, but be sure helpful if intellectuals would accept that there to keep, in mind that these "veiled" programs are always reasons why the church takes certain appeal to only a portion of the university audi­ positions. At times these reasons may be inade­ ence. For many thinking students, the integrity quate, but at least leaders who wrestle with of the direct Christian approach will do much problems and must make decisions do the best more than any round-about method we may they can on the basis of the data that they can contrive. However, when I say "direct," I mean 64 Spectrum something much different from our usual o the editors: The evangelical tactics. These students don't want T clarity and thorough­ more theoretical information~ They want a chal­ ness with which the author addressed himself to lenge. They want something that will make a some current issues in Adventist theology in fundamental difference in their outlook on "The Case for Renewal in Adventist Theology" reality. For this reason, I suggest also a well­ has been gratifying. understood philosophical discussion of the basic One question regarding the first of the Notes tenets of Christianity. This kind of openness will and References: Is the reference to an article­ appeal to many that the more "trendy" pro­ editorial by Kenneth Wood in the July 1, 1971 grams will not, and vice versa. Review, instead of 1972? Jon Jackson Lanny L. Collins Grand Terrace, California Home Study Institute Washington, D.C.

o the editors: This is The writer has correctly noted a misprint. to express my appreci­ T The article did appear in 1971. ation for Charles Scriven's article in the current The Editors issue of SPECTRUM (Vol. 8, No.1), "The Case for Renewal in Adventist Theology." To one who believes in "ecclesia reformata semper o the editors: I would reformandaH-the church reformed and always T like to express my reforming-the article comes as a refreshing agreement with the views set forth by William G. drink of cool water. Johnson in his article "The Mythos of the I sincerely hope we will take seriously Mission Story" (Vol. 8, No.1). Too often the Abraham Joshua Heschel's words to "learn to mission stories are written for the primary pur­ communicate it ( our message) with greater pose of entertainment, emphasizing the exotic, sophistication so that it will be taken seriously." the shocking and the miraculous. While such We have had much experience in the "traditional stories may hold the attention of audiences, evangelistic" line. Perhaps the time is ripe to they do little to acquaint the local members experiment with others to appeal to and attract with the genuine need for mission funds or the with a "sophisticated message" both the intellec­ use of such funds. tual and the wealthy. Hopefully, we are mature I would especially like to emphasize Mr. enough in the church to allow things heretofore johnson's point about the role of the mission­ termed "radical" to be tried, carefully bearing in ary. More attention should be focused on the mind that yesterday's radicals are tomorrow's nationals and their activities. Our church needs heroes. to dispel the stereotype of foreign missionaries I thoroughly enjoy and read each issue of as being synonymous with missions and mission SPECTRUM. I cannot agree with all, yet appre­ work. Certainly, true success in mission work is ciate the role you play in our church. measured by the phasing out of missionaries and Wesley E. Amundson the increased use of national or native workers. Southeast Asia Adventist Seminary Rudy A. Bata, Jr. Singapore Rocky Mount, North Carolina