DOCSLIB.ORG

The 1872 Declaration of Fundamental Principles on the Contextual

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The 1872 Declaration of Fundamental Principles on the Contextual Spes Christiana 31.2, 2020, 25‒46 The 1872 Declaration of Fundamental Principles On the Contextual-Theological Significance of Adventism’s First Statement of Beliefs Stefan Höschele Abstract The 1872 Declaration of Fundamental Principles is a milestone in the de- velopment of Adventist theology in several regards. It still enshrined the denomination’s thinking of the period in a Millerite framework yet also indicated its move away from their Adventist competitors. It pre- sented the movement’s beliefs in a unique structure and thus became an important tool for Adventist dogmatic self-reflection; at the same time, it canonized the anti-creedal paradox of rejecting norms second- ary to Scripture while producing precisely such a normative state- ment. Overall, the Fundamental Principles are a crucial witness to the contextuality of 19th century Adventist theologizing. From its very beginning, Christianity was a confessional religion.1 Followers of Jesus the Messiah declared their adherence to their Master with formulae which were, in effect, mini-creeds: e.g., “Jesus is Lord” or, even shorter, “Jesus Christ” (i.e. Jesus [is] the Messiah). It was logical, therefore, that the earliest Christians soon developed a set of items to be professed by neophytes as well as by those belonging to the believers’ community already – the regula fidei. This “rule of faith” formed the basis of Christian theology, expressed it in nuce, and later developed into the well-known creeds – the Nicene, the Ath- anasian, and the Apostolic creed. 1 For a thorough interpretation of the meaning and variety of credal texts, see Pelikan 2003; this book accompanied his (and Valerie Hotchkiss’s) massive collection Creeds and Confessions of Faith in the Christian Tradition (2003, 3 vols.). Stefan Höschele Seventh-day Adventists arose in one of the most intensely anti-credal eras of Christian history, the 19th century in America, and adopted the critical stance towards creeds, confessions, and dogmas of their Baptist, Connection- ist, and Millerite forebears. It may seem somewhat ironical that Seventh-day Adventists never shed this anti-creed rhetoric of the past but developed a well-defined and clearly demarcated set of “Fundamental Beliefs” them- selves. Of course this did not happen overnight: the 1980 Fundamental Beliefs had their precursors in a less elaborate statement with the same name of 1931; and the 1931 text had replaced a Declaration of Fundamental Principles orig- inally published in 1872, which was written by an individual and was later used in denominational self-portrayals. This paper2 analyzes and interprets the Fundamental Principles of 1872.3 So far no separate publication exists on this text, only a few papers that deal with its content in connection with other Adventist statements of belief.4 The most comprehensive discussion is found in a comparative article by Denis Fortin (1998) that includes reflections on the 1845 and 1869 statements of faith of the non-sabbatarian Advent Christians and Evangelical Adventists. Fortin’s eval- uation focuses on the doctrinal similarities and differences as well as the gen- eral evangelical tenets of faith (and in particular the 1846 basis of the Evangelical Alliance) and the texts that those two alternative Adventisms had produced (56–60; 63–66).5 The focus of this paper, besides a close look at the historical context, is (1) the theological emphasis of the 1872 Declaration, which is also visible (2) in 2 I would like to express my gratitude to two anonymous reviewers, whose expertise in Adventist history, theology, and statements of beliefs helped sharpen some formulations and add a few important references; see footnotes 10 and 16. 3 The publication details are: [Uriah Smith,] A Declaration of the Fundamental Principles Taught and Practiced by the Seventh-Day Adventists (Battle Creek: Steam Press of the Seventh-day Adventist Publishing Association, 1872), 14 pp. The full text is included in section 4 below. 4 S. Joseph Kidder’s (2009) attempt to situate the text in the enfolding Adventist discourse on creeds and statements of belief devotes only one page to the Fundamental Principles (112–113). Michael Campbell (2016) interprets the statement as a response to friction with other Adventists (100–103) and compares the 1872 Fundamental Principles with the “Fundamental Beliefs” of 1931 (105–108). 5 The impetus for the present article mainly arose from discussions and reflections on the devel- opment of Adventist doctrine in general, as found in Rolf Pöhler’s 1995 dissertation at Andrews University, “Change in Seventh-day Adventist Theology,” now republished (Pöhler 2020). 26 The 1872 Declaration of Fundamental Principles its (hitherto neglected) structure, (3) the importance of the text in the devel- opment of Adventist theology, and (4) its significance as a witness of Advent- ism’s contextual nature. Needless to say, this is not a full interpretive treatment of each section found in the Fundamental Principles; however, since little is available so far in terms of in-depth discussions on these Adventist statements of faith, the article may serve as a basis for further debate. 1. Historical Context The Seventh-day Adventist Church came into being in the early 1860s. After the ups and downs that its forebears experienced in the apocalyptic-inspired and revivalist Millerite Advent Movement from the late 1830s onward, dele- gates of the then 3500-member group of sabbatarian Adventists chose the de- nominational name in 1860. During the following years, they formed regional organizations called “conferences” and, in 1863, a General Conference, i.e. a leadership structure with a committee that was to direct the new church and organize its ministry and expansion. These earliest Seventh-day Adventists were united by their experience in the Advent Movement, distinctive prac- tices and beliefs (notably the Saturday Sabbath) and trust in God’s special guidance through the prophetic gift of Ellen White. What they did not have was an official confession of faith. This was a rather typical situation among several of the most vigorous reli- gious movements in 19th century America.6 The anti-credal stance of the vari- ous Restorationist groups and (to a large degree) the Baptists had left strong marks upon the Millerites, and Seventh-day Adventists proved to be true to their Millerite heritage. The slogan “no creed but the Bible,” which was popular in most of the American-born denominations of the period, essentially mirrored a disdain for tradition accompanied by individualism, mistrust of established authorities, and a mixture of biblicism and common sense reasoning.7 It is in such a context that the early Seventh-day Adventists found them- selves developing an organization, an expanding network of congregations, institutions of various kinds, and an increasingly fixed body of doctrine. Their founders’ earliest moves away from the Millerite Adventist mainstream in the latter half of the 1840s had proven to be both innovative (in terms of teaching) 6 For a comprehensive study on this period, see Hatch 1989. 7 See ibid., passim, especially 40–46 and 162–183. 27 Stefan Höschele and painful (with regard to brotherly relations). By the mid-1850s, a stable body of believers had developed around shared convictions, the periodical Advent Review and Sabbath Herald and a few leaders, notably James and Ellen White. Yet even in the 1860s, the self-image as God’s end-time “remnant,” a transitory organizational entity before the approaching parousia, implied that a well-formulated dogmatic statement was not deemed necessary. These sentiments changed when the movement entered its second gener- ation. The rather disorganized but close-knit spiritual community of a few dozen in the late 1840s had developed into a recognizable denomination two decades later. Their leaders were no longer in their twenties but had raised children up to adulthood. The non-credal stance coupled with a constant sola scriptura emphasis continued to determine the Adventist rhetoric, but the church had clearly developed traditions of its own, which its members sought to propagate, defend, and pass on to the next generation. It is in this context that the first comprehensive statement of Adventist doc- trine was drafted by a person whose authority was undisputed. Uriah Smith, 40 years old at the time, was among the leading personalities in the movement and is remembered mostly for his more than three decades of service as the editor of the leading denominational paper, Advent Review and Sabbath Herald. Yet Smith, who also served as secretary of the General Conference in 1863 and for four further one-year terms, actually preferred scholarly work and writing to top leadership. Together with his brother-in-law John N. Andrews, he was one of the two most important theologians of the early denomination. If there was a specific occasion that prompted or facilitated this 1872 publi- cation, it is not known. The first references to the existence of the pamphlet appear as mere mention of the title in March in the “Books, Pamphlets, Tracts, &c” and “Important Works” sections of the denominational paper.8 Unlike for other publications, no more extended discussion of the brochure seemed nec- essary, presumably because it was deemed merely a summary of what all Sev- enth-day Adventists agreed upon anyway. The text clearly refers to other Advent believers as the primary frame of reference; the introduction asserts that “there are many who call themselves 8 See, e.g., “Important Works,” Advent Review and Herald of the Sabbath [sic; the name went through several changes over the decades], March 19, 1872, 112, and March 26, 1872, 120. 28 The 1872 Declaration of Fundamental Principles Adventists who hold views with which we can have no sympathy.” It is pos- sible that less-than-friendly exchanges with Miles Grant, a leader of the Ad- vent Christian Church, contributed to the formulation of the 1872 “Funda- mental Principles,” as Michael Campbell suggests (2016, 102–103).
Load more

Recommended publications
  • Exposing the Skeleton in the SDA Closet of 1888
    1 Exposing the Skeleton in the S.D.A. Closet of 1888 Unsealing the Mystery of the 1888 General Conference Meetings in Minneapolis Part 1 By Norman Bradley his article may be difficult to understand if you were not raised a Seventh-day Adventist; however, it is full of very important information. There has always been T a mystery as to what really happened at the 1888 Minneapolis General Conference meeting that created such an upheaval to the Seventh-day Adventist church. Many books and articles have been written about it over the past 120 years. This article has a lot of negative things to be charged against past leaders of our church. A few guilty names will be exposed. More recent leaders have perpetuated this wrong teaching unknowingly. Unless they have researched the Archives, and the 1888 Materials by Ellen White, and the original Jones‘ and Waggoner‘s writings, [not just the censored ones], they might not otherwise know what this article reveals. 1 2 I‘m sure most Seventh-day Adventist leaders today are honest God-fearing men and if they stay true to their calling, then they will help to correct this erroneous teaching that still prevails in our church today. This wrong teaching that started long before 1888, but certainly erupted at that time, is very likely keeping the Latter Rain from falling on God‘s people today. It can and will be corrected, God will make sure of that. And the Devil will make war against it, as he always does when truth is brought to the light.
    [Show full text]
  • Seventh-Day Adventism, Doctrinal Statements, and Unity
    Journal of the Adventist Theological Society, 27/1-2 (2016): 98-116. Article copyright © 2016 by Michael W. Campbell. Seventh-day Adventism, Doctrinal Statements, and Unity Michael W. Campbell Adventist International Institute of Advanced Studies Cavite, Philippines 1. Introduction “All Christians engage in confessional synthesis,” wrote theologian Carl R. Trueman.1 Some religious groups adhere to a public confession of faith as subject to public scrutiny whereas others are immune to such scrutiny. Early Seventh-day Adventists, with strong ties to the Christian Connexion, feared lest the creation of a statement of beliefs so that some at some point may disagree with that statement may at some point be excluded.2 Another danger was that statements of belief might be used to present making new discoveries from Scripture, or afterward a new truth might be stifled by appealing to the authority of an already established creed. From the perspective of early Sabbatarian Adventists, some remembered the time when during the Millerite revival that statements of belief were used to exclude them from church fellowship.3 These fears were aptly expressed during the earliest organizational developments in 1861 of the Seventh-day Adventist Church. According to denominational co-founder, James White: “making a creed is setting the stakes, and barring up the way to all future advancement. The Bible is 1 Carl R. Trueman, The Creedal Imperative (Wheaton, IL: Crossway, 2012), 21. 2 Bert B. Haloviak, “Heritage of Freedom,” unpublished manuscript, 2. 3 George R. Knight, A Search for Identity: The Development of Seventh-day Adventist Beliefs (Hagerstown, MD: Review and Herald, 2000), 21-24.
    [Show full text]
  • The Minneapolis General Conference Cy!Bwno Cw
    VOL U ME 7 FOURlli QUARTER, 1997 N U MBER 4 ADVENTIST PIONEER LIBRARY : ~ ,,:' ,: ~, , ,: ····s" " ·····t.·.·····.[.· ;fe··L"',i,.,·"j· •.,.;/.,: "",:./' "We have nothing to fearfor the future, except as we shallforget the way the Lordhas led us, andHis teaching in ourpast history. " LS 196 The Minneapolis General Conference Cy!Bwno cw. aldnw<9 Clheofojian and ,eti,ed mi~~iona.,y to ~oul~ and Cent,a.!cI1me,iaa. he General Conference of1888, heldin Minneapolis, Minnesota, is consideredone ofthe mostimportant General Conferences ever held by the Seventh-day Adventist Church. During this Conference, Seventh­ dayAdventistsbegan to emphasize the message ofRighteousness byFaith. In spite ofthe misunderstand­ ingsthisConferencegenerated, it wasa turningpointin the importantteachingofRighteousnessbyFaith. TThere were those who claimedthe subjectwas notimportant because it wasnotamongthe"land-marks " ~==::; or "pillars" to be given the world. Butin Revelation14:12, the Three Angels'Messages close with these words: "Here is the patience ofthe saints, here are those who keep the commandments ofGod and the faith ofJesus. " REASONS FOR THE CONTROVERSY AT MINNEAPOLIS ofthe Times (then a weekly), believed that the law The tension at the Conference did not come di­ spoken of in Galatians 3:24 was the Moral Law, rectly from the presentation of Righteousness by whereas the almost unanimous position held by de­ Faith. Rather it came from divergent views held on nominational leaders at that time was that Galatians other subjects by Alonzo T. Jones and Ellet J. spoke of the Ceremonial Law. A. T. Jones believed Waggoner, who led out in the presentation of Right­ that theAlemanni and not the Huns, shouldbe counted eousness by Faith.
    [Show full text]
  • Eternity Marius Munteanu by Lisa M
    THE JOURNAL OF ADVENTISTWebsite: http://jae.adventist.org EDUCATION April-June 2017 E DUCATINGD U C A T I N G FORF O R E TERNITY TheThe GreatGreat TheThe DivineDivine CognitiveCognitive andand IIncreasingncreasing SStrengtheningtrengthening CCommissionommission BBlueprintlueprint fforor NNon-cognitiveon-cognitive SStudenttudent AAccessccess AAdventistdventist and the Education Factors in K-12 Education Education in Educational Contributing the North Imperative to Academic American Division Success SPECIALSee page 37 ISSUE The Journal of CONTENTS ADVENTIST EDUCATION EDITOR Faith-Ann McGarrell EDITOR EMERITUS Beverly J. Robinson-Rumble ASSOCIATE EDITOR S PECIAL I SSUE (INTERNATIONAL EDITION) Julián Melgosa SENIOR CONSULTANTS John Wesley Taylor V Lisa M. Beardsley-Hardy Geoffrey G. Mwbana, Ella Smith Simmons CONSULTANTS APRIL-JUNE 2017 • VOLUME 79, NO. 3 GENERAL CONFERENCE John M. Fowler, Mike Mile Lekic, Hudson E. Kibuuka EAST-CENTRAL AFRICA Andrew Mutero EURO-AFRICA 3 Editorial: Educating for Eternity Marius Munteanu By Lisa M. Beardsley-Hardy EURO-ASIA Vladimir Tkachuk INTER-AMERICA 4 The Great Commission and the Educational Imperative Gamaliel Florez By George R. Knight MIDDLE EAST-NORTH AFRICA Leif Hongisto NORTH AMERICA 11 The State of Adventist Education Report Larry Blackmer By Lisa M. Beardsley-Hardy NORTHERN ASIA-PACIFIC Richard A. Saubin SOUTH AMERICA 16 CognitiveGenesis: Cognitive and Non-cognitive Factors Edgard Luz Contributing to Academic Success in Adventist Education SOUTH PACIFIC By Elissa Kido Carol Tasker SOUTHERN AFRICA-INDIAN OCEAN EllMozecie Kadyakapitando 20 The Divine Blueprint for Education—A Devotional SOUTHERN ASIA By George W. Reid Prabhu Das R N SOUTHERN ASIA-PACIFIC 22 Increasing Student Access in K to 12 Education: A Challenge Lawrence L.
    [Show full text]
  • Appendix Uriah Smith and the King of the North in Dan 11:36-39 and 40-45
    Hardy Dan 11:36-39 Appendix Uriah Smith and the King of the North in Dan 11:36-39 and 40-45 In the Daniel file at the Biblical Research Institute (General Conference of Seventh-day Adventists) in Washington, DC is a paper by Raymond F. Cottrell entitled, "The Pioneers on Daniel Eleven and Armageddon." In that paper Cottrell discusses the development of Uriah Smith's views on Dan 11 against the backdrop of positions then current both within his own denomination (James White) and outside it (the popular Protestant commentators of his day). Smith in relation to exegetes outside his denomination It was Smith's purpose to show that the Seventh-day Adventist system of prophetic interpretation was largely based on positions shared by other religious bodies. Thus, it was not our positions but our synthesis of them, our perspective, that made the Seventh-day Adventist system of prophetic interpretation unique. His initial books on the subject, Thoughts on Revelation (first published 1865) and Thoughts on Daniel (first published 1873), were drawn from articles he had published as editor of the Review and Herald , which at this time was largely written for a non-Adventist readership. At first Smith held that the king of the North in Dan 11:40-45 was Rome. But then he espoused the popular view of his day that it was Turkey--the "sick man of the east." The religious press during the 1870s was filled with speculations about the demise of Turkey as a viable power in Europe and Smith was caught up in this line of thinking.
    [Show full text]
  • 02-The Imminent Christ: Justification Within
    From Crisis to Victory: Putting the Gospel back into the Three Angels Messages 02-The Imminent Christ: Justification Within Karl Wagner, November 7, 2020; 9:30 AM, Sabbath Morning I-Waggoner’s journey for unity with the deity: The Imminent Christ. 1. Parallel with 1st century Christian mysticism a. Mysticism is integral to Christian monasticism because the goal of the practice for the monastic is union with the deity. b. Driven by his ecstatic experience i. “It seems abundantly evident that his immanent views of the indwelling Christ, fueled with his panentheistic philosophy, did play a vital role in the development of his spiritualistic doctrine of ‘spiritual affinities’ and their ‘free-love’ tendencies.”1 2. Three Views of Minneapolis2 a. Uriah Smith, editor of the general church paper, and George Butler, president of the General Conference, and most of the pre-1888 SDA ministry, held that justification involved primarily a means of obtaining forgiveness for "sins of the past." Faith enabled adequate obedience and thus sufficient righteousness to pass the soon-coming final judgment. While sanctification thus overshadowed justification, the latter was perceived as an objective transaction by the pioneers. b. JONES-WAGGONER AND JUSTIFICATION. The Jones and Waggoner focus upon the overwhelming dimensions of the law led to their conclusion that personal righteousness was inadequate both for the past and for the future. Only the righteousness of Christ satisfied the requirements of the law and such righteousness came through faith as a gift. In their scheme, however, Christ's righteousness actually replaced the past sins within the individual and became the instrument of obedience for the present and future.
    [Show full text]
  • America's Crisis
    America's Crisis BY URIAH SMITH INTERNATIONAL TRACT SOCIETY PACIFIC PRESS PUBLISHING CO 1895 3 THE Government of the United States of America is a subject of Bible prophecy. Why not? The chief theme of prophecy, next to the coming, work and second advent, of our Lord Jesus Christ, to set up His everlasting kingdom, is the story of the rise and fall of cities, nations and kingdoms on this earth. Why should not our own nation come into consideration as well as others? The cities of Sodom and Gomorrah, Tyre and Sidon, Nineveh and Jerusalem, the kingdoms of Babylon, Medo-Persia, Greece, and Rome, and the ten kingdoms which arose out of old Rome, all have had their place on the prophetic page. Their rise, history, decline, and fall, were all plainly foretold, and every prophetic utterance concerning them has thus far been fulfilled to the very letter. May we not, therefore, look for like particulars respecting a government so prominent and influential as our own? And if so, ought it not to be a theme of paramount interest to those who have the opportunity to become acquainted therewith? Scanning the field of prophecy, and noting the character of the nations which all agree are mentioned in the Bible, two reasons at once appear why they are thus made prominent in the prophetic page: First, if they have been 4 nations which have had a leading influence in the affairs of men; and, secondly, if they have been so closely connected with the people of God, and the great events in the development of the plan of man's redemption through Jesus Christ, that the history of the true church, and the Lord's work in the earth, could not be written without making mention of them.
    [Show full text]
  • Nineteenth-Century Adventist Understanding of the Flood
    Avondale College ResearchOnline@Avondale Science and Mathematics Conference Papers School of Science and Mathematics 12-2017 Nineteenth-Century Adventist Understanding of the Flood Cornelis S. Bootsman Avondale College of Higher Education, [email protected] Lynden Rogers Avondale College of Higher Education, [email protected] Kevin C. de Berg Avondale College of Higher Education, [email protected] Follow this and additional works at: https://research.avondale.edu.au/sci_math_conferences Part of the Religion Commons, and the Social and Behavioral Sciences Commons Recommended Citation Bootsman, C., Rogers, L., & de Berg, K. (2017). Nineteenth-century Adventist understanding of the flood. In L. Rogers (Ed.), The Biblical Flood: The Context and History of Seventh-day Adventist Understanding. Paper presented at Avondale College of Higher Education, Cooranbong, 9-10 September (pp. 61-94). Cooranbong, Australia: Avondale Academic Press. This Book Chapter is brought to you for free and open access by the School of Science and Mathematics at ResearchOnline@Avondale. It has been accepted for inclusion in Science and Mathematics Conference Papers by an authorized administrator of ResearchOnline@Avondale. For more information, please contact [email protected]. 61 Chapter 3 Nineteenth-century Adventist Understanding of the Flood Cornelis Bootsman, Lynden J. Rogers, Kevin de Berg Introduction Undoubtedly the pioneer of nineteenth-century Adventist views on the nature of the Flood was Ellen G. White. However, other early Seventh-day Adventist thought-leaders also wrote on the Flood or on geological matters that affected their understanding of the Flood. In general they followed White’s schema. Of these others, Uriah Smith and Alonzo T.
    [Show full text]
  • Adventist Heritage Loma Linda University Publications
    Loma Linda University TheScholarsRepository@LLU: Digital Archive of Research, Scholarship & Creative Works Adventist Heritage Loma Linda University Publications Winter 1988 Adventist Heritage - Vol. 13, No. 1 Adventist Heritage, Inc. Follow this and additional works at: http://scholarsrepository.llu.edu/advent-heritage Part of the History Commons, and the Religion Commons Recommended Citation Adventist Heritage, Inc., "Adventist Heritage - Vol. 13, No. 1" (1988). Adventist Heritage. http://scholarsrepository.llu.edu/advent-heritage/24 This Newsletter is brought to you for free and open access by the Loma Linda University Publications at TheScholarsRepository@LLU: Digital Archive of Research, Scholarship & Creative Works. It has been accepted for inclusion in Adventist Heritage by an authorized administrator of TheScholarsRepository@LLU: Digital Archive of Research, Scholarship & Creative Works. For more information, please contact [email protected]. CONTENTS EDIT@R'S STUMP: 2 Ronald D. Graybill I FACES OF MINNEAPOLIS: 3 The City Welcomes Adventists in 1888 Ronald D. Graybill FACES AT MINNEAPOLIS: 12 Delegates at the 1888 Conference Beverly Herbrandson Koester WHAT DID E. J. WAGGONER SAY AT MINNEAPOLIS? 23 Clintbn Wahlen I BOOKMARKS: 37 "Re-examining the Myths of Millerism" Steve Daily I PHOTOS FROM THE WAGGONER FAMILY ALBUM 39 Jamek R. Nix I ADVENTIST HERITAGE is published by the Department of Archives and Special Collections with the jDepartment of History and the School of Religion, Lorna Linda University, Lorna Linda, CA 92350.Bulk postage rates paid at Lorna Linda, CA.Copyright 1988 by Lorna Linda University, Department of Archives and Special Collections, Lorna Linda, CA92350. I Subscripiion rates: $8.00 per year (additional postage outside U.
    [Show full text]
  • 3. an Approach on the Doctrine of the Trinity in Seventh-Day Adventist
    DavarLogos 2018 - Vol. XVII - N.º 2 Artículo 3. An Approach on the Doctrine of the Trinity in Seventh-day Adventist Theology and Roman Catholic Theology1 Un enfoque de la doctrina de la trinidad en la teología adventista del séptimo día y en la teología católica romana Agenilton Corrêa2 Abstract The study of the doctrine of God has been at the very center of Christian theology. This is one of the reasons why the Trinity has been, historically, the subject of some of Chris- tianity’s most intense and protracted theological controversies, even in the Seventh-day Adventist Church. For this reason, it has always been the most difficult doctrine to -un derstand in theological discussions. The current debate in Adventist circles involving the Adventist position on Trinity has gained more and more prominence and the current Adventist position on the Trinity has been questioned, because there is a difficulty in grasping the concept of God as a triune being. Some critics argue that, by adopting the Trinity, the Seventh-day Adventist Church has moved away from the position of the Sev- enth-day Adventist pioneers in the understanding of the nature of God and closeer to the Roman Catholic position. Thus, the main goal of this article is to present and analyze, in a systematic and comprehensive way, the Seventh-day Adventist position on the Trinity in light of the Roman Catholic theological position on its trinitarian dogma, in order to present the real Adventist theological approach on God. Keywords Trinity — Godhead — Adventist Theology — Catholic Theology 1 Article adapted from the doctoral dissertation entitled “A study of the doctrine of trinity in Seventh Adventist theology and Roman Catholic theology”.
    [Show full text]
  • Preach Christ! Columbia Pike, Silver Spring
    Ministry Ministry is the international journal of the Seventh-day Adventist Ministerial Association and has been published since 1928. Association Secretary International Advisors Salvation pilgrimage James A. Cress A. Abdulmajid, Eradio Alonso, The Adventist journey into justification by faith and Trinitarianism Editor Roberto Badenas, Alejandro Willmore D. Eva Bullon, Jaime Castrejon, Woodrow W. Whidden Eugene Hsu, Gabriel Maurer, Assistant Editor Leslie McMilian, Joel Julia W. Norcott Musvosvi, David Parks, Jose 8 Editorial Assistant Viana, Walton Whaley, John Sheila Draper Willmott, Eric Winter, R. A, Zeeman Small groups in evangelism Professional Growth and Small group ministries along with evangelism can create Inter-church Relations Pastoral Advisors Nikolaus Satelmajer Leslie Baumgartner, S. Peter more lasting results and more mature disciples Campbell, Michael Cerna, Contributing Editors Jeanne Hartwell, Mitchell John W. Fowler Sharon Cress Henson, Greg Nelson, Norma Rex D. Edwards Osborn, Leslie Pollard, Dan Joel Sarli Smith, Steve Willsey Kit Watts 10 Advertising Pastoral Assistant Editors Ministry Editorial Office When children are grieving John C. Cress Subscriptions and Circulation Ministry to children in grief Fredrick Russell Maylan Schurch Jeannette Calbi Norma Osborn Loren Seioold Resources Consulting Editors Catherine Payne Matthew Bediako, Ben Tape of the Month 14 Clausen, Raoul Dederen, Donald Driver Teofilo Ferreira, Ron Cover Design Growing churches is like growing trees Flowers, Robert Harry Knox Principles of church growth drawn from the natural world Folkenberg, John M. Fowler, Roland Hegstad, Cover Art Ricardo Norton Kathleen Kuntaraf, Robert Detail from "Christ of the Peach, George Reid, Angel Narrow Way," by Elfred Lee. Rodriguez, Penny Shell, Courtesy of the E. G. White William Shea, Russell Estate 16 Staples, Richard Tibbits, Waiting for the right moment Edward Zmke Wisely presenting the controversial aspects ofAdventism To Writers: We welcome unsolicited manuscripts.
    [Show full text]
  • The History of the Adventist Interpretation of the "Daily" in the Book of Daniel from 1831 to 2008
    Andrews University Digital Commons @ Andrews University Master's Theses Graduate Research 2009 The History of the Adventist Interpretation of the "Daily" in the Book of Daniel from 1831 to 2008 Denis Kaiser Andrews University Follow this and additional works at: https://digitalcommons.andrews.edu/theses Recommended Citation Kaiser, Denis, "The History of the Adventist Interpretation of the "Daily" in the Book of Daniel from 1831 to 2008" (2009). Master's Theses. 45. https://digitalcommons.andrews.edu/theses/45 This Thesis is brought to you for free and open access by the Graduate Research at Digital Commons @ Andrews University. It has been accepted for inclusion in Master's Theses by an authorized administrator of Digital Commons @ Andrews University. For more information, please contact [email protected]. ABSTRACT THE HISTORY OF THE ADVENTIST INTERPRETATION OF THE “DAILY” IN THE BOOK OF DANIEL FROM 1831 TO 2008 by Denis Kaiser Adviser: Denis Fortin ABSTRACT OF GRADUATE STUDENT RESEARCH Thesis Andrews University Seventh-day Adventist Theological Seminary Title: THE HISTORY OF THE ADVENTIST INTERPRETATION OF THE “DAILY” IN THE BOOK OF DANIEL FROM 1831 TO 2008 Name of the researcher: Denis Kaiser Name and degree of faculty adviser: Denis Fortin, Ph.D. Date completed: July 2009 During the more than 160 years since Adventism’s inception, the interpretation of the WƗPîd or “daily” in the book of Daniel underwent several changes with respect to the identification of the term itself, the employed methodology, and the style of argumentation, as well as the way differing views are handled. This study analyzes various Millerite and Adventist interpretations of the WƗPîd in Dan 8 between 1831 and 2008, focusing especially on the approach to the biblical text, the argumentation, and the atmosphere during the time of conflict (1900 – 1930), as well as on Ellen White’s counsels during that period, her puzzling statement, and possible explanations.
    [Show full text]