Index to Reflections the BRI Newsletter 2003 – to Present May 23, 2019
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Spiritual Disciplines of Early Adventists Heather Ripley Crews George Fox University, [email protected]
Digital Commons @ George Fox University Doctor of Ministry Theses and Dissertations 2-1-2016 Spiritual Disciplines of Early Adventists Heather Ripley Crews George Fox University, [email protected] This research is a product of the Doctor of Ministry (DMin) program at George Fox University. Find out more about the program. Recommended Citation Crews, Heather Ripley, "Spiritual Disciplines of Early Adventists" (2016). Doctor of Ministry. Paper 139. http://digitalcommons.georgefox.edu/dmin/139 This Dissertation is brought to you for free and open access by the Theses and Dissertations at Digital Commons @ George Fox University. It has been accepted for inclusion in Doctor of Ministry by an authorized administrator of Digital Commons @ George Fox University. For more information, please contact [email protected]. GEORGE FOX UNIVERSITY SPIRITUAL DISCIPLINES OF EARLY ADVENTISTS A DISSERTATION SUBMITTED TO THE FACULTY OF GEORGE FOX EVANGELICAL SEMINARY IN CANDIDACY FOR THE DEGREE OF DOCTOR OF MINISTRY LEADERSHIP AND SPIRITUAL FORMATION BY HEATHER RIPLEY CREWS PORTLAND, OREGON FEBRUARY 2016 Copyright © 2016 by Heather Ripley Crews All rights reserved. ii ABSTRACT The purpose of this dissertation is to explore the Biblical spirituality of the early Adventist Church in order to apply the spiritual principles learned to the contemporary church. Though it is God who changes people, the early Adventists employed specific spiritual practices to place themselves in His presence. Research revealed five main spiritual disciplines that shaped the Advent leaders and by extension the church. The first is Bible study: placing the Holy Scriptures as the foundation for all beliefs. The second is prayer: communication and communion with God. -
Principles and Criteria for the Use of the Old Testament in the Book of Revelation
Avondale College ResearchOnline@Avondale School of Ministry and Theology (Avondale Theology Papers and Journal Articles Seminary) 2013 Principles and Criteria for the Use of the Old Testament in the book of Revelation Kayle de Waal Avondale College of Higher Education, [email protected] Follow this and additional works at: https://research.avondale.edu.au/theo_papers Part of the Religion Commons Recommended Citation de Waal, K. (2013). Principles and criteria for the use of the Old Testament in the book of Revelation. Journal of Asia Adventist Seminary, 16(1), 69-85. This Article is brought to you for free and open access by the School of Ministry and Theology (Avondale Seminary) at ResearchOnline@Avondale. It has been accepted for inclusion in Theology Papers and Journal Articles by an authorized administrator of ResearchOnline@Avondale. For more information, please contact [email protected]. Principles and Criteria for the Use of the Old Testament in the book of Revelation The book of Revelation continues to inspire and challenge the contemporary reader with its poetic language and vexing symbolism. Its literary dynamics and visionary encounters trigger the imagination and deepen the desire to understand this enigmatic book better. Part of the complexity of Revelation is found in its indebtedness to antecedent literature, especially the Old Testament, which is woven into the very fabric of the book.1 John’s mind is saturated with the stories of the Old Testament and the book breathes the atmosphere of its ideas -
Holy of Holies an Impassioned Response to Recent Attacks on the Sanctuary and Ellen G
in the Holy of Holies An impassioned response to recent attacks on the sanctuary and Ellen G. White Clifford Goldstein Pacific Press® Publishing Association Nampa, Idaho Oshawa, Ontario, Canada www.pacificpress.com 1 Contents 1. Three-Legged Stools ......................................................................... 7 2. Sliver in the Foot ............................................................................. 17 3. The Antiochus Epiphany ................................................................. 21 4. From Antiquity to Eternity ............................................................... 45 5. Weakest Links? ................................................................................ 73 6. The Gospel and the Judgment ...................................................... 115 7. The Gift of Prophecy ..................................................................... 143 2 CHAPTER ONE Three-legged Stools In the late 1980s, Pacific Press published 1844 Made Simple,1 a some- what frenetic attempt by a new Adventist (yours truly) to defend the 1844 pre-Advent judgment. Since that time, I have learned so much more that has strengthened my belief, not only in the validity of our 1844 pre- Advent teaching but in its importance as well. Many things have brought me to this point, one of them being that opponents of the doctrine not only have failed to come up with any- thing new to oppose it, they won’t even confront our best defenses of it. One would think that, after so much time, they would have some- thing original—something fresh—to level against what they so boldly disdain. Yet all they do is hurl the same arthritic arguments against the 1844 pre-Advent judgment: What about the context problem of Daniel 8? There’s no validity to the year-day principle. There’s no verbal link be- tween Daniel 8 and 9. Antiochus Epiphanes as the little horn, . and on and on. Of course, they claim that these arguments have never been answered. -
22Ten Commandments for Pastors
FIRSTGLANCE Ministry Ministry is the international journal of the Seventh-day Adventist Ministerial Association and has been published since 1928. Association Secretary James A. Cress Prayer: a theological refl ection 5 Editor Nikolaus Satelmajer What does prayer teach me about God? About myself? Assistant Editor Willie E. Hucks II Consultant to Editor Myrna Tetz What do my prayers reveal to the watching universe? Editorial Assistant Sheryl Beck Ángel Manuel Rodríguez Database Assistant John Feezer IV Professional Growth and Interchurch Relations Anthony Kent IN Refl ections on prayer Contributing Editors Jonas Arrais, Sharon Cress, EVERY 8 John M. Fowler, Clifford Goldstein, Anthony Kent, Peter ISSUE Since “prayer brings balance,” as this author states, the end Prime, Kit Watts of 2006 is a good time for personal assessment. International Editors French John Graz John Watts Inter-American Division Fernando Zabala Letters South American Division Zinaldo A. Santos 3 Consulting Editors Ben Clausen, Raoul Dederen, Ron Flowers, Michael Hasel, Roland Hegstad, Gerry Karst, Called to preach: an interview Kathleen Kuntaraf, Ekkehardt Mueller, Jan Paulsen, 11 Robert Peach, Ángel Manuel Rodríguez, Penny Shell, with E. E. Cleveland and Benjamin William Shea, Russell Staples, Richard Tibbits, Sigve Editorial Tonstad, Ted Wilson, Edward Zinke Reaves Pastoral Assistant Editors John C. Cress, Fredrick 4 Two great preachers discuss the importance of preaching, Russell, Maylan Schurch, Loren Seibold International Advisors Alejandro Bullón, Russell Burrill, preparation for preaching, and making an appeal at the Daniel Duda, R. Danforth Francis, Passmore Hachalinga, John Kakembo, Ilie Leahu, Miguel Luna, Hector Sanchez, end of the sermon. Houtman Sinaga, Bruno Vertallier, Gary Webster, Dateline Measapogu Wilson Derek J. -
Perspectives on 1844: Putting the Pieces Together
$5.00 november | december 2006 adventist today volume 14 issue 6 Perspectives on 1844: Putting the Pieces Together LOOKING BACK AT GLACIER VIEW: : 08 1844, A PERSONAL JOURNEY: : 18 Foundation Board Elwin Dunn—Board Chair Editorial | John McLarty Ervin Taylor—Board Vice-Chair Eugene Platt—Treasurer John McLarty Greg Billock Keith Colburn Diana Fisher Problems Edmund Jones Chuck Mitchell Madelyn Nelson Jim Nelson Randy Roberts Nate Schilt with 1844 In some ways Eldon Stratton James Stirling » John Vogt 1844 functions like the James Walters he date, 1844, is included in Kit Watts Article 23 of the Adventist creed. appendix in the human body. Raymond F. Cottrell (See box.) Religious communities We can’t deny it’s there, Endowment Board James Walters—Board Chair add to but almost never subtract but we don’t know what it’s Douglass Ewing James Nelson from creedal statements. Nate Schilt good for. Ervin Taylor TAdventist scholars who question the adequacy or Advisory Council accuracy of the biblical interpretation supporting Now, it is important to note that the ministerial SENIOR LIFETIME ADVISORS* secretary and both pastors are devout conservatives. Beth and Elwin Dunn this judgment chronology risk being expelled as Kathi and Richard Guth They believe the church’s teaching about 1844. But Marilynn and Ervin Taylor heretics. So 1844 will likely remain the teaching of their professional judgment was that people who Priscilla and James Walters show up at church showing a keen interest in 1844 the church. must be carefully watched, lest they cause conflict LIFETIME ADVISORS** This permanence of 1844 in Adventist doctrine Betty and Al Koppel and division in the congregation. -
I Have Chosen to Answer the Original Set Of
Answers to Dale Ratzlaff’s Fourteen Questions August 2007 Jud Lake, Th.D., D.Min. My answers to these questions are far from exhaustive. Some of the issues will be dealt with in more detail elsewhere on this website. Pastor Ratzlaff’s questions impress me more as statements or claims about Ellen White and Seventh-day Adventist teaching rather than questions. Nevertheless, answering these questions will provide an opportunity to clarify several misunderstood areas in Ellen White’s writings. Anyone familiar with Pastor Ratzlaff’s books, The Cultic Doctrine of Seventh-day Adventists (hereafter CDSDA) and Sabbath in Crisis,1 will recognize them as the background to these questions. Consequently, it is important to set forth the important role of presuppositions in this discussion. This is the basis of our disagreement. Two of his most obvious presuppositions are: 1) the SDA doctrine of the 1844 judgment is not a biblical doctrine; and 2) the SDA doctrine of the 1844 judgment originates with Ellen White (as reflected in the “as Ellen White taught” clauses) and without her it cannot stand. My two major presuppositions are directly opposite to his: 1) the SDA doctrine of the 1844 judgment is a biblical doctrine; and 2) while Ellen White provides important insights into the 1844 judgment, it originates from Scripture, and Ellen White’s writings are not necessary for proving this doctrine. These major presuppositions obviously affect how we answer these questions.2 1. Do you believe, as Ellen White taught, that an angel from God guided William Miller in his study of the prophecies? 2. -
THE PAPACY and ISLAM in PROPHECY” Samuele Bacchiocchi, Ph
ENDTIME ISSUES NEWSLETTER No. 217 “THE PAPACY AND ISLAM IN PROPHECY” Samuele Bacchiocchi, Ph. D., Retired Professor of Theology and Church History, Andrews University INTRODUCTORY COMMENTS The last two newsletters no. 215 and 216 generated an unusual volume of responses. Rather than taking time to respond to each message which would be impossible at this time, especially since I am flying to London, England in a couple of days, I decided to devote this newsletter to respond to two major concerns expressed in several messages. The first is my suggestion that Obama will foster the expansion of the presence and power of Islam in America. The second is my expanded interpretation of the Antichrist to include Islam in addition to the Papacy. Some feel that the two religions are radically different and can in no way work together to empower the Lamb-like Beast of Revelation 13 (America) to opposing God’s people. This is a legitimate concern that I will address in this newsletter SUNDAY LAWS PROPOSED BY THE EUROPEAN EPISCOPAL COMMISSION Many years Adventists have been wondering what could triggers the promulgation of international Sunday laws. In my past readings I found references to social, ecological, economic, and energy considerations as possible reasons for introducing Sunday Laws. I came as surprise for me to learn this past week that the impetus for Sunday laws may come from the current financial crisis that affects many nations today. The European Episcopal Commission, known as COMECE, consisting of 24 bishops, each representing a western country, met in Brussels, the headquarter of the European Parliament from November 12-14, 2008. -
Basic Questions About the Millennium
Theological Focus Book Notes Basic Questions About the Millennium ..................................1 The last Empire: The New World Order and the Divine Rest and the Environmental Imperative .....................9 Counterfeiting of God’s Kingdom .........................................15 Scripture Applied Index to Reflections ..................................................................17 Lessons from Daniel 7 ...............................................................12 Basic Questions About the Millennium By Ekkehardt Mueller he term “millennium” has become quite Millennium precedes Christ’s second coming. This popular, as have other terms used in view has been called “postmillennialism.” Finally, John’s Apocalypse. Maybe there is a kind some suggest that the Millennium follows the Second of global sense that the end may come— Coming and precedes the establishment of a new and even may be near—and that a re- heaven and a new earth (Rev 21:1). This position has deemer is needed to control that which seems to have been named “premillennialism.”4 In addition, there is Tbecome uncontrollable. A number of novels, movies, “chiliasm.” music albums, computer games, companies, and other organizations contain the term “millennium.” We may Chiliasm remember the hype about the millennium bug in com- The term “chiliasm” is derived from the Greek nu- puter software toward the end of the nineties. Events meral chilioi (thousand), while the word “millennium” and places also relate to the millennium: for example, comes from Latin mille (thousand) and annus (year). Millennium Parks in various cities. The millennium Both terms describe the time period of one thousand plays quite a role in Christianity as well. One of the years found in Revelation 20, whether understood liter- Seventh-day Adventists’ 28 Fundamental Beliefs deals ally or figuratively. -
Historicist Interpretations of the Book of Revelation from Wikipedia, the Free Encyclopedia May 2020 Historicism, a Method of In
Historicist interpretations of the Book of Revelation From Wikipedia, the free encyclopedia May 2020 Historicism, a method of interpretation in Christian eschatology which associates biblical prophecies with actual historical events and identifies symbolic beings with historical persons or societies, has been applied to the Book of Revelation by many writers. The Historicist view follows a straight line of continuous fulfillment of prophecy which starts in Daniel's time and goes through John's writing of the Book of Revelation all the way to the Second Coming of Jesus Christ.[1] One of the most influential aspects of the early Protestant historicist paradigm was the assertion that scriptural identifiers of the Antichrist were matched only by the institution of the Papacy. Particular significance and concern were the Papal claims of authority over both the Church, through Apostolic succession, and the State, through the Divine right of Kings. When the Papacy aspires to exercise authority beyond its religious realm into civil affairs, on account of the Papal claim to be the Vicar of Christ, then the institution was fulfilling the more perilous biblical indicators of the Antichrist. Martin Luther wrote this view, which was not novel, into the Smalcald Articles of 1537. It was then widely popularized in the 16th century, via sermons, drama, books, and broadside publication.[2] The alternate methods of prophetic interpretation, Futurism and Preterism were derived from Jesuit writings, whose counter reformation efforts were aimed at opposing this interpretation[3][4][5][6] that the Antichrist was the Papacy or the power of the Roman Catholic Church.[7] Origins in Judaism and Early Church[edit] The interpreters using the historicist approach for Revelation had their origins in the Jewish apocalyptic writings such as we see in the book of Daniel, which predicted the future the time between their writing and the end of the world. -
Melanesian Journal of Theology 21.2
Melanesian Journal of Theology 21-2 (2005) THE MILLENNIUM: “A PREPOSTEROUS”? David Thiele David Thiele is a Senior Lecturer in New Testament in the School of Theology at Pacific Adventist University, Port Moresby, PNG, a position he has held since 2000. A graduate of Pacific Union College (California), the University of London (UK), and Avondale College (Australia), he is working towards a Ph.D. degree in New Testament Studies. INTRODUCTION A story – probably apocryphal – is told of the great Dutch Christian, Corrie ten Boon, being asked if she was a-, pre-, or, post-millennial. According to the story she responded dismissively, “I am a pre-post- erous”.1 The cleverly punned answer relegated such distinctions to irrelevance. However, Rev 20 remains part of the canon, and the question of its meaning cannot be ignored, especially given the fascination many find with that entire book. We must tread cautiously, and pay due attention to G. B. Caird’s warning: “[Rev 20] is a passage, which, more than any other in the book [of Revelation], has been the paradise of cranks and fanatics, on the one hand, and literalists, on the other. It bristles with questions.”2 THE INTERPRETIVE MODELS Christians have understood the millennium in four major ways. Historic premillennialism sees the millennium as a literal 1,000-year period 1 I was told this story nearly 25 years ago by an Australian Baptist pastor. I have no idea as to his source. 2 G. B. Caird, The Revelation of St John the Divine, New York NY: Harper & Row, 1966, p. -
Camp Meeting 1992
GC President Folkenberg June I, 1992 —page 6-8 Adventist Book Center Camp Meeting Special Your conference newsletter—pages 17-20 A Healing Ministry—pages 21-24 VISITOR STAFF Editor: Richard Duerksen Managing Editor: Charlotte Pedersen Coe Assistant Editor: Randy Hall DON'T Communication Intern: Elaine Hamilton LEAVE Design Service: t was camp meeting time. Reger Smith Jr. CAMP All the packing was done. Already there was longing Circulation Manager: for beautiful sights that would be seen as familiar Dianne Liversidge WITHOUT Pasteup Artist: HIM roadways were traversed again. There would be Diane Baier catching up to do with acquaintances usually seen The VISITOR is the Seventh-day Ad- ventist publication for people in the Colum- only at camp time. Camp meeting was a tradition bia Union. The different backgrounds and for this family. It was a tradition for the entire com- spiritual gifts of these people mean that the VISITOR should inspire confidence in the munity where they lived. Saviour and His church and should serve as a networking tool for sharing methods that There were three special times of coming together members, churches and institutions can use in ministry. Address all editorial correspon- for spiritual refreshment and fellowship. The Pass- dence to: Columbia Union VISITOR, 5427 Twin Knolls Road, Columbia, MD 21045. over was one of the three, and it was the most popu- One-year subscription price—$7.50. lar. There would be a recounting of the blessings of COLUMBIA UNION CONFERENCE God to His people and reading of the law. There Washington (301) 596-0800 would be discussion and exhortations by those who Baltimore (410) 997-3414 President R.M. -
Toward a Biblical Theology of God's Judgment
Journal of the Adventist Theological Society, 15/1 (Spring 2004): 138–165. Article copyright © 2004 by Jir¥ií Moskala. Toward a Biblical Theology of God’s Judgment: A Celebration of the Cross in Seven Phases of Divine Universal Judgment (An Overview of a Theocentric- Christocentric Approach) Jir¥ˆí Moskala Andrews University The Scriptural teaching about judgment lies at the center of GodÕs revela- tion. It is a crux of the biblical message, giving a profound paradigm for our thinking. Next to the fundamental proclamation that God is the Creator (Gen 1Ð2), the Lord is presented as the Judge: In the Garden of Eden there is the first reference to the trial judgment (Gen 3:8Ð24),1 where the grace and justice of God are intermingled.2 The biblical Flood narrative is an account about judg- ment (Gen 6Ð9).3 Abraham called God Òthe Judge of all the earthÓ (Gen 18:25). Two biblical books carry the concept of judgment in their titles: the book of Judges and the book of Daniel.4 1Claus Westermann, Genesis 1Ð11: A Commentary (Minneapolis: Augsburg, 1984), 254: ÒThe purpose of the trial scene is to make clear to the man and the woman what they have done.Ó 2Grace was demonstrated because the first couple did not die in the day when they ate from the forbidden fruit, as promised by God (Gen 2:16Ð17; 3:9), and the proto-Gospel with the promise of the seed and victory over the serpent was given (Gen 3:15). See Afolarin Olutunde Ojewole, ÒThe Seed in Genesis 3:15: An Exegetical and Intertextual StudyÓ (Ph.D.