Footprints of the Pioneers © R
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
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. -
The Fingerprints O
The Fingerprints o "The heavens declare the glory of God :!;7. And earth is singing His praises abroad!: • That some seem dumb to His wonders is ki I thrill with delight, By day or by night, At each glorious sight. While viewing the skies or searching earth's so I find ev'rywhere, as onward I plod, The fingerprints of ourwonderful_Go. 7"' 0 listen. Their marv'lous message is heard Around the wide world, and, without a word, They're telling His story. To doubt is absurd. The stars are glowing, The seeds are growing,- The earth is showing In colorful beauty, exquisite design A craftsmanship that's truly divine. This myst'ry of life moves this heart of mine! Editor's Viewpoint sins, but a certain fearful looking for of judgment and F.Y.I. 3 fiery indignation."—Testimonies to Ministers, p. 97. (Italics supplied.) We pointed out last week that in the pre-1888 period of The Palmdale statement endeavored to set forth this the church some Adventists trusted in their own works same concept. And it quoted Mrs. White's comment: for salvation, as had Charles Wesley and many Chris- "Many commit the error of trying to define minutely the tians in other denominations. Thus the message of jus- fine points of distinction between justification and sanc- tification by faith, presented by Elders Waggoner and tification. Why try to be more minute than is Jones at the 1888 General Conference, brought relief to Inspiration on the vital question of righteousness by conscientious souls who were laboring to be "saved." faith?"—The SDA Bible Commentary, Ellen G. -
Loughborough, John Norton (1832–1924)
Loughborough, John Norton (1832–1924) BRIAN E. STRAYER Brian E. Strayer, Ph.D. (University of Iowa). Strayer taught history at Jackson (MI) Junior Academy, the University of Iowa, Southern Adventist University, and Andrews University for 41 years. He has written 10 books, 120 scholarly and professional articles, 40 reviews and critiques in French and Adventist history and directed three Adventist heritage tours of New England. He writes a weekly column (“The Past Is Always Present”) in the Journal Era and shares Adventist history at camp meetings, schools, and churches. John Norton Loughborough’s seventy-two years of ministry as a pioneering evangelist, missionary, author, organizer, and administrator had a major impact on the shaping Seventh-day Adventism.1 Early Life and Education Loughborough’s ancestors, John and Hannah Loofbourrow, emigrated from England to America in 1684 and settled in New Jersey. By the early nineteenth century, their descendants, the Loofboroughs, moved to Victor Township in upstate J. N. Loughborough 2 Photo courtesy of the General Conference of Seventh-day New York. Adventists Archives. John Norton Loofborough was born on Main Street in Victor on January 26, 1832, the second son of Nathan Benson Loofborough (1802-1839), a skilled carpenter, cabinet-maker, and Methodist exhorter, and Minerva Norton (1801-1894), daughter of a wealthy local family. Together they had five children: William Kerr (b. 1827), Minerva Jane (b. 1829), John Norton (b. 1832), Eber C. (b. 1837), and Sarah Diantha (b. 1840). Since John’s grandfather and father were lay preachers in the local Methodist Episcopal Church (which they had erected in 1820), John received a thorough indoctrination in Methodist beliefs at home and in Sunday school, church services, prayer meetings, and singing classes. -
Objections to Slavery Was The
HEAVEN BOUND, EARTHLY GOOD: AN HISTORICAL ANALYSIS OF RACE RELATIONS IN THE SEVENTH-DAY ADVENTIST CHURCH A THESIS SUBMITTED TO THE FACULTY OF CLARK ATLANTA UNIVERSITY IN PARTIAL FULFiLLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS BY JONATHAN GRANT DEPARTMENT OF AFRICAN-AMERICAN STUDIES STUDIES ATLANTA, GEORGIA MAY 2010 ABSTRACT AFRICAN-AJ~4zEpJcM~ STUDIES GRANT, JONATHAN BA. OAKWOOD UNIVERITY, 2007 HEAVEN BOUND, EARTHLY GOOD: AN HISTORICAL ANALYSIS OF RACE RELATIONS IN THE SEVENTH-DAy ADVENTIST CHURCH Advisor: Dr. Josephine Bradley Thesis dated May 2010 The Seventh-day Adventist Church is a denomination that has contributed much to the development of American society. Although the Church is a religious and social institution, its views on race in America have changed over the years, from its abolitionist approach during the mid 19th century to its stance of non-involvement during the Civil Rights Movement. By studying the race relations in the Adventist Church, this thesis reveals the factors that may have caused its position of non-intervention during the Civil Rights Movement. The thesis analyzes the development of black/white race relations in the Seventh-day Adventist Church, and how it has led to the Church’s stance regarding race during the Civil Rights Movement. The functionalist theory is utilized to elucidate the Church’s racial approach from a sociological perspective. This thesis allows for future research of other religious organizations and how those institutions have helped advance or delay the quest for social freedom amongst African Americans. ACKNOWLEDGEMENTS The author of this document acknowledges, first and foremost, his Lord and Savior Jesus Christ for allowing this manuscript to become a success. -
Origin and History of Seventh-Day Adventists, Vol. 1
Origin and History of Seventh-day Adventists FRONTISPIECE PAINTING BY HARRY ANDERSON © 1949, BY REVIEW AND HERALD As the disciples watched their Master slowly disappear into heaven, they were solemnly reminded of His promise to come again, and of His commission to herald this good news to all the world. Origin and History of Seventh-day Adventists VOLUME ONE by Arthur Whitefield Spalding REVIEW AND HERALD PUBLISHING ASSOCIATION WASHINGTON, D.C. COPYRIGHT © 1961 BY THE REVIEW AND HERALD PUBLISHING ASSOCIATION WASHINGTON, D.C. OFFSET IN THE U.S.A. AUTHOR'S FOREWORD TO FIRST EDITION THIS history, frankly, is written for "believers." The reader is assumed to have not only an interest but a communion. A writer on the history of any cause or group should have suffi- cient objectivity to relate his subject to its environment with- out distortion; but if he is to give life to it, he must be a con- frere. The general public, standing afar off, may desire more detachment in its author; but if it gets this, it gets it at the expense of vision, warmth, and life. There can be, indeed, no absolute objectivity in an expository historian. The painter and interpreter of any great movement must be in sympathy with the spirit and aim of that movement; it must be his cause. What he loses in equipoise he gains in momentum, and bal- ance is more a matter of drive than of teetering. This history of Seventh-day Adventists is written by one who is an Adventist, who believes in the message and mission of Adventists, and who would have everyone to be an Advent- ist. -
RTFBSG A4 2018.Indd 9 1/1/18 5:41 PM JESUS OUR HIGH PRIEST / October 27, 2018
Jesus Our High Priest Sabbath FOR STUDY » Memory Text: “For we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin. Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need” (Hebrews 4:15, 16, NKJV). » Our Beliefs, no. 24, Christ’s Ministry in the Heavenly Sanctuary: “In 1844, at the end of the prophetic period of 2300 days, [Jesus] entered the October 27, 2018 October 27, second and last phase of His atoning ministry, which was typified by the work of the high priest in the most holy place of the earthly sanctuary.” » Ellen G. White, Thoughts From the Mount of Blessing, pp. 116-119 THE GREAT APPOINTMENT insight. He said, “I saw distinctly, and clearly, that instead of our High Priest coming out of the Most Holy of the heavenly sanctuary to come to this earth . at the end The noon sun was bright but the air crisp on that autumn day in Port Gibson, of the 2,300 days, . He for the first time entered on that day the second apart- New York. Hiram Edson paused a moment from his slow pacing and looked out ment of that sanctuary and . had a work to perform in the Most Holy before com- his window toward the east. No cloud yet, he thought. Joy filled the air as people ing to this earth. While I was thus standing in the midst of the field, my comrade contemplated the glorious thought: Jesus is coming today! Hiram Edson, along with passed on almost beyond speaking distance before missing me. -
Minor, Clorinda Strong (1809–1855)
Minor, Clorinda Strong (1809–1855) RICHARD ELOFER Richard Elofer Clorinda Strong Minor, a Millerite preacher and editor, was the first missionary, albeit unofficial, of Sabbath- keeping Adventism to the Jews in Palestine. Early Life and Family Clorinda Minor was born in Philadelphia, Pennsylvania, probably in 1809.1 She credited her mother for a devout Christian upbringing: “From my earliest recollections, through the influence of a devoted and praying mother (whom I lost at an early age), I have, with more or less desire, been seeking to know and serve the living God,” she wrote in her journal. For the first 24 years of her life Clorinda was a faithful, active member of the Congregational Church. She described her congregation as a church of “puritan ancestry” that “with little sectarianism, cherished attachment and reverence for the ministry and churches of all evangelical Protestantism.” She had “entire confidence in the Scriptures,” understanding them in “their most literal and definite sense in regard to present, practical duty and future promise.”2 When she was about 24, Clorinda became disillusioned by the hypocrisy and form of godliness she perceived in the leading churches of the era. She began to read all the Christian books she could find, including commentaries and Christian biographies. Those books, in her words, “confirmed my sense of the great degeneracy of our common profession of religion, in its general falling away, coldness of love, and weakness of spiritual life.” The spiritual life of her church and of the Christians she knew did not satisfy her desire for closeness to God and experiencing the same Holy Spirit power as did the early church. -
YRE 05 Denominational History
International Institute of Christian Ministries General Conference of Seventh-day Adventists Course in Denominational History (YRE 105) Written by Theodore N. Levterov Date: July, 2003 Table of Contents Abbreviations .......................................................................................................................... 3 Part One: Syllabus................................................................................................................................... 4 Part Two: Course Outline........................................................................................................................ 5 Bibliography......................................................................................................................... 53 2 Abbreviations AH Advent Herald A&D Wm.. Miller’s Apology and Defense, August 1 GCB General Conference Bulletin EW Early Writings MC Midnight Cry RH Review and Herald SG Spiritual Gifts T Testimonies for the Church (9 vols.) WLF A World to the “Little Flock” 3 Part One: Denominational History (YRE 105) Syllabus I. Course Objectives: A. To examine the stages in the development of the Seventh-day Adventist Church organization, doctrines, life- style, institutions, and mission. B. To show the relevance of Seventh-day Adventist history to contemporary issues in the church. C. To facilitate the integration of course content with the student’s personal faith, belief system, and life experience. II. Textbook: Schwarz, R. W, and Floyd Greenleaf. Light Bearers: A History of the Seventh-day -
1. Adventist Movement (1844-1848) 1. Groups That Arose from the Great Disappointment 1
1. Adventist Movement (1844-1848) 1. Groups that arose from the Great Disappointment 1. New York Group: 1. Lead by J. V. Himes, who said that they had the right interpretation of the event, but had miscalculated the date. Continued to look forward to Christ's coming. 2. Spiritualizers 1. Believed that they had the correct date, and Jesus had come, but that it was a spiritual coming. 2. Acted like children. 3. Adventists 1. Believed they had the right date, but they had misinterpreted the significance of the “cleansing of the sanctuary.” 2. On October 23, 1844, Hiram Edson became convicted that light should be given” and “our disappointment explained” 1. As Edson crossed a field, he stopped midway, and had a vision. He saw Christ entering into the second apartment of the sanctuary. 2. His mind was directed to Revelation 10, with its bittersweet experience, and with the closing command to “prophesy again.” 3. Edson, Hahn, and Crosier all began a deeper Bible study. 1. In early 1845, Crosier began to print the findings of their combined study in Day-Dawn. 2. On February 7, 1846, Enoch Jacobs published their findings in the Day-Star Extra under the title “The Law of Moses.” 1. A literal sanctuary exists in heaven 2. The Hebrew sanctuary system was a complete visual representation of the plan of salvation that was patterned after the heavenly sanctuary. 3. Just as the earthly priests had a two-phase ministry in the wilderness sanctuary, so Christ has a two-phase ministry in the heavenly. (The second started October 22, 1844) 4. -
2520 Prophecy Case Study
1 Speaker: Carl Arosarena 2015 SPRING REVIVAL SERIES 2 What is New Light? The written testimonies are not to give new light, but to impress vividly upon the heart the truths of inspiration already revealed. Man’s duty to God and to his fellow man has been distinctly specified in God’s word, yet but few of you are obedient to the light given. Additional truth is not brought out; but God has through the testimonies simplified the great truths already given.... The testimonies are not to belittle the word of God, but to exalt it, and attract minds to it, that the beautiful simplicity of truth may impress all.” – {CCh 25.4} Satan hopes to involve the remnant people of God in the general ruin that is coming upon the earth. As the coming of Christ draws nigh, he will be more determined and decisive in his efforts to overthrow them. Men and women will arise professing to have some new light or some new revelation whose tendency is to unsettle faith in the old landmarks. Their doctrines will not bear the test of God’s word, yet souls will be deceived. – {CCh 344.4} Personal Obligations I: “No matter by whom light is sent, we should open our hearts to receive it with the meekness of Christ.” Gospel Workers, 300-303 “Let us beware that we do not refuse the light God sends, because it does not come in a way to please us…If there are any who do not see and accept the light themselves, let them not stand in the way of others.” Testimonies for the Church, vol. -
The Great Disappointment 2
l. l The ]ournalofthe Association of Adventist Forums Surviving 1844 VOICES OUT OF THE SILENCE 1844 IN GREAT AMERICAN LITERATURE ~ "DAY-DAWN"-A DRAMATIZATION THE SANCTUARY-GOD IN OUR MIDST !:' SDA TRAGEDY, HEROISM j; l· IN RWANDA I I i· l' ADVENTISTS ON ;: NETWORK TELEVISION ! '!·" i' I· ! CHANGING OF THE GUARD L 1 AT LOMA LINDA l !· I 1:-,)l'oo·'l 11' ~! . ,, October 1994 · Volume 24, Number 2 Spectrum Editorial Board Consulting Editors Editor Benrt,Beem K.ren Bottomley Edna M.,.e Lmete. Engliab History Engliab Roy Branson Walla Walla College Canadian Union CoDeee La Siena Univenity Bonnie L. l!chrard L111enbeol RoyBenloa c_, Anlbtopology Mau.ematical Sdenoea Wrlter/Editcx Senior Editor Washlngtoo, D.C. Atlanlic Union ColleJ!O Columbia Union CoileJ!O TomDybdahl RoyBraiWOII Raymcad CoUrell ~R.MeAdamo Etblos, Kennedy lnaUtute Tbeology Plaidcnt ·Loma Unda, California ·McAdams, Faillace, and Aaooc. Geori!IO~ Univemty OarkDavlo Ronald Numben Assistant Editor Joy C....... Coleman History of Medicine Chip Cassano Fteelan<e Writer History . Benlen Spdnga. Michigan UniYcnity of Soutbcm California Univenlty of~ Molleur,. Couper• Lawrence Gua!J BenJamin Reav• News Editor Pbyaldan Plaidcnt Plaldcnt Anpin, California La Siena Univemty Oakwood COlleJ!O Gary Chartier Gerhard Svrcek.S.ller GeneDaRem J"rltzGuy Psychiatrist Pbysldan 1beology Vienna, Austria Ftedcrlclo:, Maryland La Siena Univemty Book Review Editor Helen Ward Th<NJIII&OI1 Bonnie Dwyer K.riHoll Joomalisn History of Science Educational Admlnlsl1lllion Beverly Beem College Place, Washington -
Jesus Our High Priest
Jesus Our High Priest Sabbath FOR STUDY » Memory Text: “For we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin. Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need” (Hebrews 4:15, 16, NKJV). » Our Beliefs, no. 24, Christ’s Ministry in the Heavenly Sanctuary: “In 1844, at the end of the prophetic period of 2300 days, [Jesus] entered the October 24, 2020 second and last phase of His atoning ministry, which was typified by the work of the high priest in the most holy place of the earthly sanctuary.” » Ellen G. White, Thoughts From the Mount of Blessing, pp. 116-119 THE GREAT APPOINTMENT insight. He said, “I saw distinctly, and clearly, that instead of our High Priest coming out of the Most Holy of the heavenly sanctuary to come to this earth . at the end The noon sun was bright but the air crisp on that autumn day in Port Gibson, of the 2,300 days, . He for the first time entered on that day the second apart- New York. Hiram Edson paused a moment from his slow pacing and looked out ment of that sanctuary and . had a work to perform in the Most Holy before com- his window toward the east. No cloud yet, he thought. Joy filled the air as people ing to this earth. While I was thus standing in the midst of the field, my comrade contemplated the glorious thought: Jesus is coming today! Hiram Edson, along with passed on almost beyond speaking distance before missing me.