The Seventh-day Adventist Tradition
Religious Beliefs and Healthcare Decisions
Edited by Edwin R. DuBose Revised by James W. Walters
ost Adventists trace their religious ancestry Mback to the Millerite movement of the early 1840s, when William Miller (1782–1849), a Baptist farmer-preacher from upstate New York, aroused the nation with his prediction that Christ would return in 1843 or 1844. The movement split into several factions when the event did not occur as expected. Contents One of these factions evolved into the Seventh-day The Individual and the 3 Adventist church, distinguished by the observance of Patient-Caregiver Relationship Saturday as the Sabbath and the spiritual leadership of Ellen G. White (1827–1915), who as a 17-year-old Family, Sexuality, and Procreation 3 reported visions during which she received divine Genetics 5 instruction. In part, these instructions, as presented Organ and Tissue Transplantation 6 by White, supported the evolution of the church’s distinctive philosophy of health by elevating health- Mental Health 7 ful living into a moral obligation for Seventh-day Medical Experimentation 7 Adventists.1 Healthful living as a feature of religious and Research and moral conviction was given institutional form in Death and Dying 7 the establishment of the Battle Creek Sanitarium, whose most famous director was John Harvey Special Concerns 9 Kellogg.2 By 2001 membership swelled to more than twelve million, roughly 92 percent of whom dwell outside of the United States.
Edwin R. DuBose, Ph.D., is Senior Ethics Consultant and Director Part of the “Religious Traditions and of Clinical Ethics at the Park Ridge Center for the Study of Health, Faith, and Ethics. Healthcare Decisions” handbook series published by the Park Ridge Center James W. Walters, Ph.D., is Professor of Religion with a specialty for the Study of Health, Faith, and Ethics in bioethics at Loma Linda University. He cofounded Adventist Today, an independent journal.
THE PARK RIDGE CENTER FUNDAMENTAL BELIEFS CONCERNING basis outside of Christian teaching.7 While sup- HEALTH CARE portive of scientific medicine, Seventh-day Adventist theology is particularly compatible The church’s views on health reflect a theology with ideas associated with health reform, for its that holds that all things must be interpreted holistic view of the human being dispenses with finally with reference to the Bible. Practically, the traditionally sharp disjunction between body one should have a sound body and mind to ren- and soul that influenced the development of der the most effective service to God and to oth- biomedicine. ers. One central Adventist belief is that men and Recent studies show that Adventists who fol- women are made in God’s image with the free- low church teaching on healthful living have dom and power to think and act.3 Though each increased longevity. White male and white 1 is created a free being, every person is an indi- female Adventists in California live 7 /4 years 1 visible unity of body, mind, and soul, dependent and 4 /2 years longer, respectively, than their upon God for life and all else. According to California contemporaries. Further, Adventists Adventist theology, the care of the body—either who live a low-risk lifestyle—high physical activi- personally, socially, or institutionally—is fully an ty, vegetarian diet, frequent consumption of expression of Christian commitment. Since nuts, medium body mass—show a 10-year Adventists believe that personal health is a God- advantage in life expectancy, compared to those given trust essential to one’s personal prepara- Adventists who have a high-risk lifestyle.8 tion for the Second Advent, people have a The church’s posture on many clinical issues responsibility to care for their bodies. This is generally consistent with that of many other responsibility includes attention to diet, as well Protestant Christian groups. The positions out- as abstinence from alcohol and tobacco.4 The lined below are not church dogma but represent person who knowingly violates simple health a reasonable summary of Adventist belief. They principles, thereby bringing on ill health, dis- are based in many cases on articles that ease, or disability, is living in violation of the appeared in Seventh-day Adventist publications laws of God.5 In many ways, therefore, the and then were assembled by Albert S. Whiting, Seventh-day Adventist patient is ideally recep- former director of the Health and Temperance tive to holistic, preventive, and rehabilitative Department of the General Conference of regimes. As a ministry, the church operates Seventh-day Adventists. Many of the documents more than 650 health institutions throughout cited were prepared by a special committee and the world.6 approved by church officers or the denomina- The church’s commitment to matters pertain- tion’s executive committee as guidelines or edu- ing to health and health care remains strong. cational material to provide information to Generally Adventists favor rational, scientific church members. It should be emphasized that approaches to health care over pseudoscientific these statements do not necessarily represent ones because “laws of the natural world are of church policy or mandates to members but divine origin.” Adventists accept the concept rather should be considered as guidelines and that there are natural remedies that may be ben- information. eficial for the treatment of disease, particularly in the home situation. Such remedies should be rational and in harmony with the laws of physi- ology. Adventists would reject many of the cur- rent new age forms of disease treatment because of their pseudoscientific nature and mystical
2 THE SEVENTH-DAY ADVENTIST TRADITION: RELIGIOUS BELIEFS AND HEALTHCARE DECISIONS THE INDIVIDUAL AND THE PATIENT-CAREGIVER RELATIONSHIP
ecause the church believes that individuals Adventists believe that trust must be main- Bare created in God’s image as free beings, in tained in human relationships. Since the protec- most matters relating to health care the individ- tion of confidentiality is essential to such trust, ual church member makes his or her own choic- Adventists believe that information about a per- es. No hierarchy stands over the individual to son’s medical condition or other personal infor- dictate to him or her in such decisions. mation should be kept confidential unless the person elects to share the knowledge. In cases where others may suffer serious and avoidable CLINICAL ISSUES harm without information about another person, there is a moral obligation to share the needed Self-determination and informed consent information.12 For Adventists, God has given humans freedom of choice with the proviso that they use their Proxy decision making and advance directives freedom responsibly. This freedom extends to Adventists believe that decisions about human decisions about medical care. As a requirement life are best made within the context of healthy for responsible decision making, persons should family relationships after considering medical be adequately informed about their condition, advice. When someone is unable to give consent the treatment choices, and the possible out- or express preferences regarding medical inter- comes.9 With consideration for the interests of vention, an individual chosen by the person others and with the help of divine guidance, a should make such decisions. If no one has been person should be given the respect deserved by chosen, someone close to the person should self-determining individuals. make the determination. Except in extraordinary circumstances, medical or legal professionals Truth-telling and confidentiality should refer decisions about medical interven- Patients, families, and caregivers should be truth- tions for a person to those closest to that indi- ful in their relations with each other; “the truth vidual. Wishes or decisions of the incapacitated should not be withheld but shared with Christian individual are best made known in writing and love and with sensitivity to the patient’s personal should be in accord with existing legal require- and cultural circumstances.”10 In medical matters ments.13 such as assisted reproduction, “health care profes- In general, Adventists agree with current sionals should disclose fully the nature of the pro- practices in health care concerning informed cedure, emotional and physical risks, costs, and consent, self-determination, truth-telling, confi- documented successes and limited probabilities.”11 dentiality, and advance directives.
FAMILY, SEXUALITY, AND PROCREATION
ased on what Adventists see as God’s origi- a physical union possible for them. It represents Bnal plan for the lives of Adam and Eve, the closeness the couple can know emotionally Seventh-day Adventists advocate sexual union and spiritually as well.14 only through lifelong, monogamous, heterosexu- For most Adventists, the hope of having chil- al marriage. In their drive to be joined, in other dren is powerful. Because of their conviction words, each couple reenacts the first love story. that God is concerned with all dimensions of The act of sexual intimacy is the nearest thing to human life, they are committed to the principle
THE PARK RIDGE CENTER 3 that procreation is God’s gift and should be used Medical technologies that aid infertile cou- to glorify God and bless humanity.15 According ples, however, may be accepted in good con- to the Adventist tradition, it is God’s ideal for science when they are used in harmony with children to have the benefits of a stable family biblical principles.19 Procedures such as in vitro with active participation of both mother and fertilization require prior decisions about the father. At the same time, childlessness should number of ova to be fertilized and the moral bear no social or moral stigma, and no one issues regarding the disposition of any remaining should be pressured to have children with or pre-embryos.20 without medical assistance. Decisions about At the same time, the church notes that adop- family and family life are personal matters that tion is one of the alternatives that infertile cou- should be made mutually between husband and ples may consider.21 wife. There are many acceptable reasons, includ- ing health, that may lead people to refrain from Abortion and the status of the fetus or limit procreation.16 Abortion, as understood in Adventist guidelines, is defined as any action aimed at the termina- tion of a pregnancy already established. CLINICAL ISSUES Abortion is distinguished from contraception, which is intended to prevent a pregnancy.22 Contraception The Bible says nothing explicit on the status Family planning is part of an Adventist’s responsi- of the fetus. For Adventists, however, human life bility in today’s world, and this kind of planning should be treated with respect at all stages of often involves the need for appropriate forms of development.23 Prenatal human life is a gift of birth control. Generally speaking, Seventh-day God. According to Gerald Winslow, professor of Adventists regard as acceptable those forms of Christian Ethics at Loma Linda University, contraception that prevent the formation of life, “Biblical imagery leads us . . . to think of the rather than those that involve the loss of life.17 fetus as one whom God has called by name . . . The principle of respect for human life estab- Sterilization lishes a strong moral presumption in favor of The church has taken no position on sterilization. preserving life, including prenatal life. Exceptions such as abortion must always bear a New reproductive technologies heavy burden of proof.”24 All forms of surrogate procreation—e.g., artificial At the same time, the principle of respect for insemination by husband or donor, in vitro fer- personal autonomy establishes a moral presump- tilization, gamete intrauterine fallopian transfer, tion in favor of the pregnant woman’s right to surrogate motherhood—raise potential problems. determine whether to continue the pregnancy. Those problems may include disruption of nor- “The principle calls into question all paternalis- mal parental-fetal and parent-child bonding, the tic attempts to make continuation of the preg- denial of responsibility for the offspring of pro- nancy mandatory.”25 creation, and the disassociation of procreation In sum, abortion should be performed only for and loving in marriage. Although the Bible does the most serious reasons, never for convenience, not offer specific direction in such matters, gender selection, or birth control.26 The exception- Adventists believe that too much of human life al circumstances in which abortion may be con- has been depersonalized and that to depersonal- sidered are when there is significant threat to the ize it further by limiting or perverting personal pregnant woman’s life or health, when severe con- roles in reproduction is a questionable way of genital defects have been diagnosed in the fetus, fulfilling maternal or paternal longing.18 and when the pregnancy results from rape or
4 THE SEVENTH-DAY ADVENTIST TRADITION: RELIGIOUS BELIEFS AND HEALTHCARE DECISIONS incest. The final decision whether to terminate the The church, in its efforts to be a supportive pregnancy should be made by the pregnant community, should commit itself to assist in woman after appropriate consultation—aided in alleviating the unfortunate social, economic, and this decision by “accurate information, biblical psychological factors that may lead to abortion principles, and the guidance of the Holy Spirit . . . and to care for those suffering the consequences within the context of healthy family relationships.” of individual decisions on this issue.28 Any attempt to “coerce women either to remain “Persons having ethical objection to abortion pregnant or to terminate pregnancy should be should not be required to participate in the per- rejected as infringements of personal freedom.”27 formance of abortions.”29
GENETICS
mong recent developments in genetics are should be shared are matters of significant ethical Agenetic mapping, new means for genetic concern . . . At stake is the protection of persons engineering, and a variety of eugenics strategies. from stigma and unfair discrimination on the basis These developments generate potential for of their genetic makeup.”31 immense good or harm and an accompanying call for responsibility in their use. The Seventh- Also, “changes in human reproductive cells could day Adventist church raises three categories of become a permanent part of the human gene ethical concerns in three areas: pool. Interventions may extend beyond the treat- ment of disease and include attempts to enhance 1. Sanctity of human life. “If genetic determinism what have formerly been considered normal reduces the meaning of humanhood to the mecha- human characteristics. What are the implications nistic outworkings of molecular biology, there is for the meaning of being human, for example, if serious potential for devaluing human life . . . For interventions aimed at enhancing human intelli- example, new capacities for prenatal genetic test- gence or physique become available?”32 ing, including the examination of human pre- embryos prior to implantation, generate questions 3. Stewardship of God’s creation. Changes in genetics about the value of human life when it is genetical- “have the potential for being both permanent and, ly defective . . . Some conditions, such as trisomy to some degree, unpredictable. What limits to 18, are generally deemed incompatible with life. genetic change, if any, should be accepted? Are But the relative seriousness of most genetic there boundaries that should not be crossed in defects is a matter of judgment.”30 transferring genes from one life form to another?”33
2. Protection of human dignity. “The protection of personal privacy and confidentiality is one of the CLINICAL ISSUES major concerns associated with the new possibili- ties for genetic testing. Knowledge about a per- In order to safeguard personal privacy and pro- son’s genetic profile could be of significant value tect against unfair discrimination, information to potential employers, [to] insurance companies, about a person’s genetic constitution should be and to those related to the person. Whether genet- kept confidential unless the person elects to ic testing should be voluntary or mandatory, when share the knowledge with others. In cases where and by whom the testing should be done, how others may suffer serious and avoidable harm much and with whom the resulting information without genetic information about another per-
THE PARK RIDGE CENTER 5 son, there is a moral obligation to share the avoidable harm. It may be morally responsible needed information. The obligation to be truth- to avoid known risks of serious congenital ful requires that the results of genetic testing be defects by forgoing procreation. While such deci- honestly reported to the person tested or to sions about procreation and genetic testing are responsible family members if the person is deeply personal, they should be made by the incapable of understanding the information.34 individual with due consideration for the com- The Christian acknowledgment of God’s wis- mon good. dom and power in creation should lead to caution Genetic interventions with plants and animals in attempts to alter permanently the human gene should show respect for the rich variety of life pool. Intervention in humans should be limited forms. Exploitation and manipulation that to treatment of individuals with genetic disorders destroys natural balance is a violation of stew- (somatic cell therapies) and should not include ardship of God’s creation.36 attempts to change human reproductive cells The benefits of genetic research should be (germ line alterations), which could affect the accessible to people in need without unfair dis- image of God in future generations. The primary crimination, and human dignity should not be purpose of human genetic intervention should be reduced to genetic mechanisms. People should treatment or prevention of disease and alleviation be treated with dignity and with respect for their of pain and suffering. Efforts to modify physical individual qualities, not stereotyped on the basis or mental characteristics of healthy persons by of genetic heritage. using genetic interventions should be approached Finally, Adventists hold that Christians should with great caution.35 avoid that which is likely to prove genetically People capable of making their own decisions destructive to themselves or to their children, should be free to decide whether to be tested such as drug abuse and excessive radiation.37 genetically. They should also be free to decide how to act on information that results from test- ing, except when others may suffer serious and
ORGAN AND TISSUE TRANSPLANTATION
elping those in need is at the center of medical institutions are free to apply Christian HJewish and Christian morality. Based on the principles to issues such as use of human fetal belief that one should help and serve others, tissue, procurement from anencephalic new- Seventh-day Adventists who can give another borns, and the preferability of obtaining organs person life or improved health through organ from cadaveric donors as opposed to living and/or tissue donation are strongly encouraged donors. to do so.38 Adventist-owned and -operated Loma Linda University in California has pioneered infant heart transplant surgery. In the late 1980s the CLINICAL ISSUES institution had an experimental protocol for transplanting hearts from anencephalic new- The church has no official position on many borns, and it also transplanted a baboon heart in issues, including specific questions related to the publicized case of Baby Fae. organ and tissue procurement and transplanta- tion. Thus individual Adventist physicians and
6 THE SEVENTH-DAY ADVENTIST TRADITION: RELIGIOUS BELIEFS AND HEALTHCARE DECISIONS MENTAL HEALTH
hemical dependency is a biopsychosocial- long viewed psychotherapy with suspicion. Older Cspiritual disorder that encompasses every members may be reluctant to seek psychothera- aspect of an individual in its etiology, expression, py, especially from non-Adventist therapists. prevention, and treatment. The debilitating effects of this disease process are not confined solely to the afflicted person but are also experi- CLINICAL ISSUES enced by the family and others associated with the chemically dependent individual. This view No official church guidelines exist on involun- of chemical dependency emphasizes that the tary commitment, psychotherapy and behavior prevention, expression, and treatment of the dis- modification, psychopharmacology, or elec- ease involve the same principles. Thus the entire troshock and stimulation. process of chemical dependency is seen as more The church has taken a stance on hypnotism. It fundamental than a particular drug’s chemistry has stated that the use of hypnosis is inappropriate or an individual’s physical response to a particu- because the individual submitting to hypnosis is lar drug.39 Since alcohol and tobacco are drugs, allowing his or her mind to be under the control the church advocates abstinence from both.40 of another individual. Thus hypnosis violates the Although denominational universities now free agency of persons and creates the possibility offer advanced degrees in psychology, the church of an uncontrolled influence on one’s mind.41
MEDICAL EXPERIMENTATION AND RESEARCH
he church has not isssued guidelines on Ttherapeutic and nontherapeutic medical experimentation or research on fetuses, chil- dren, and adults.
DEATH AND DYING
t is not life itself but a certain quality of life The Adventist tradition is balanced in its view I that is of primary importance for Adventists— of persons. The Bible says nothing explicit on namely the personal. When a person possesses the status of the permanently comatose or the the capacity for responsible behavior, his or terminally ill. But biblical principles, with few her life makes the highest order of claim upon exceptions, do express opposition to the taking others. When, however, this capacity will never of human life. Because God has promised eter- return or has no potential for ever existing, a nal life, however, Christians need not cling anx- human may be biologically alive but his or her iously to the last vestiges of life on this earth; it personhood is dead. At this point, the well is not necessary to accept or offer all possible being of the people who make up the social medical treatments when they can only prolong environment of such an individual begins to the process of dying.43 take priority.42 Adventists recognize that physical, mental,
THE PARK RIDGE CENTER 7 and emotional pain and suffering are universal. Suicide, assisted suicide, allowing to die, and However, human suffering has no expiatory or euthanasia meritorious value—biblically, no amount or Adventists support the use of modern medicine to intensity of human suffering can atone for sin. preserve and extend human life, but they believe Because medical knowledge and technology can that this power should be used in compassionate only forestall death, difficult moral and ethical ways that reveal God’s grace by minimizing suffer- questions remain: “What constraints does ing. “Seventh-day Adventists believe that allowing Christian faith place upon the use of such a patient to die by foregoing medical interventions power? When should the goal of postponing the that only prolong suffering and postpone the moment of death give way to the goal of allevi- moment of death is morally different from actions ating pain at the end of life? Who may appropri- that have as their primary intention the direct tak- ately make these decisions? What limits, if any, ing of a life”47 There is a decided difference should Christian love place on actions designed between actively terminating life and withholding to end human suffering?”44 treatment when there is no hope of recovery. For Because of their vulnerable condition, “spe- Adventists in appropriate circumstances—when the cial care should be taken to ensure that dying person’s condition is irreversible—allowing some- persons are treated with respect for their dignity one to die by forgoing life-sustaining treatment is and without unfair discrimination. Their care accepted.48 Life-extending medical treatments may should be based on their spiritual and medical be omitted or stopped if they only add to the needs and their expressed choices rather than patient’s suffering or needlessly prolong the on perceptions of their social worthiness.”45 process of dying. When medical care merely pre- Compared to most Christians, Adventists hold a serves bodily functions, without hope of returning distinctive view of the soul and death. One’s soul a patient to mental awareness, it is futile and may, is mortal and is the equivalent of one’s embodied in good conscience, be withheld or withdrawn.49 self, not an immortal spiritual essence. At death Although Adventists support the withholding persons “sleep” in the grave until the resurrection or withdrawing of medical interventions that at Christ’s second coming, at which time the only increase suffering or prolong dying, they redeemed receive eternal life. are against “mercy killing” or assisted suicide (Genesis 9:5–6; Exodus 20:13; 23:7). They oppose active euthanasia, the intentional taking CLINICAL ISSUES of the life of a suffering or dying person.50
Determining death Autopsy and postmortem care Church medical institutions in the United States Although there is no specific church policy, are comfortable with and follow state laws in Adventists in general offer no objection to determining death—either irreversible cessation autopsies. The choice of postmortem care of cardiopulmonary function or permanent ces- belongs to the individual family.51 sation of whole brain function. Last rites, burial, and mourning customs Pain control and palliative care Because Seventh-day Adventists believe that In caring for the dying, Adventists believe that it is eternal life comes solely through faith in Christ’s a Christian responsibility to relieve pain and suf- righteousness, they do not practice last rites as a fering to the fullest extent possible but to avoid preparation for a hereafter. active euthanasia. When it is clear that medical intervention will not cure a patient, the primary goal of care should shift to relief of suffering. Human suffering possesses no innate value.46
8 THE SEVENTH-DAY ADVENTIST TRADITION: RELIGIOUS BELIEFS AND HEALTHCARE DECISIONS SPECIAL CONCERNS
AIDS exceeds 90 percent in some countries. Church dventists recognize that many people with members are called upon to help eliminate this AAIDS are rejected by family, friends, and practice in all its forms because it is disfiguring coworkers and that, as a result, they suffer and and causes physical dysfunction and emotional die alone. Although Adventists have long advo- trauma.54 cated premarital abstinence and the limitation of sexual intercourse to the heterosexual marriage USE OF MIFEPRISTONE (RU-486) relationship, they see the needs of AIDS suffer- The drug Mifepristone, commonly known as ers as medical, not moral.52 RU-486, may provide effective therapy in the treatment of such medical conditions as cancer. ATTITUDES TOWARD DIET AND THE USE OF The church states that the drug should be used DRUGS in keeping with relevant laws and established The Seventh-day Adventist church advocates medical practice. RU-486 can also be used for complete abstinence from unclean foods as out- contraception. If the intent is to prevent fertil- lined in Leviticus 11 and Deuteronomy 14, as ization, its use is ethically permissible. Like well as alcohol, coffee, tea, and other stimulating other oral contraceptives, however, RU-486 may foods. It has encouraged vegetarianism, arguing sometimes prevent implantation of a fertilized that meat consumption can cause an increase in ovum. “This is ethically problematic to those atherosclerosis, cancer, kidney disorders, osteo- who consider this effect to be abortion . . . porosis, and trichinosis. However, the church When RU-486 is used in legally permissible and does not require strict vegetarianism nor does it medically appropriate ways for the purpose of prohibit the use of eggs, cheese, and other dairy causing abortion,” Adventist guidelines on abor- products.53 tion should be followed.55
FEMALE CIRCUMCISION BLOOD TRANSFUSIONS Citing its concern for the “entire person,” the Seventh-day Adventists embrace all medical pro- church expresses its opposition to the “wide- cedures that lead to greater holistic health and spread practice of female genital mutilation.” the sustaining of life. They therefore approve of Although the church strongly believes in reli- the transfusion of blood whenever it is medically gious liberty, it strongly objects to this cultural— prescribed as a lifesaving measure. even religious—practice whose prevalence
THE PARK RIDGE CENTER 9 NOTES
1. Numbers and Larson, “The Adventist Tradition,” 28. Ibid., 12. 447–51. 29. Ibid., 13. 2. Bull and Lockhart, Seeking a Sanctuary, 130. 30. Ibid., 28. 3. White, Education, 17. 31. Ibid. 4. General Conference, Seventh-day Adventists Believe, 32. Ibid., 29. 278. 33. Ibid. 5. Neuffer, “Health Principles,” 574. 34. Ibid., 30. 6. See
10 THE SEVENTH-DAY ADVENTIST TRADITION: RELIGIOUS BELIEFS AND HEALTHCARE DECISIONS BIBLIOGRAPHY
Some of the material in this handbook is excerpted from the sources cited.
Bull, Malcolm, and Keith Lockhart. Seeking a Sanctuary: Pearson, Michael. Millennial Dreams and Moral Dilemmas: Seventh-day Adventism and the American Dream. New Seventh-day Adventism and Contemporary Ethics. York: Harper and Row, 1986. Cambridge: Cambridge University Press, 1990.
The Christian View of Human Life Committee. The Phillips, R. L. “Cancer among Seventh-day Adventists.” Seventh-day Adventist Church Focuses on Ethical Journal of Environmental Pathology and Toxicology 3 Issues. Silver Spring, Md.: General Conference of (1980): 157–69. Seventh-day Adventists, 1995. Sanchez, Albert, and Richard Hubbard. “The Superiority of Fraser, Gary E. “Associations Between Diet and Cancer, Vegetable Protein.” Adventist Review 166 (December Ischemic Heart Disease, and All-Cause Mortality in 28, 1989): 16–17. Non-Hispanic White California Seventh-day Adventists.” American Journal of Clinical Nutrition 70 Sterndale, Elizabeth. “Alcohol and the Pregnant Woman.” (1999): 532s–538s. Ministry (March 1987): 25–26.
Fraser, Gary E., and David J. Shavlik. “Ten Years of Life: Is Walters, James W. What Is A Person? An Ethical It a Matter of Choice?” Archives of Internal Medicine Exploration. Urbana: University of Illinois Press, 1997. 161 (2001): 1645–1652. White, Ellen G. Education. Mountain View, California: General Conference Commission on Chemical Dependency Pacific Press Publishing Association, [1903] 1952. and the Church. Report. Part 1, 1987. White, Ellen G. Ministry of Healing. Mountain View, General Conference of Seventh-day Adventists. Seventh- California: Pacific Press Publishing Association, day Adventists Believe . . . Washington, D.C.: [1905] 1942. Ministerial Association, 1988. Whiting, Albert. Personal communication, January 29, Neuffer, Don. “Health Principles.” Seventh-day Adventist 1992. Encyclopedia. Washington, D.C.: Review and Herald Publishing Association, 1976. ______. Personal communication, September 26, 1995.
Numbers, Ronald L. Prophetess of Health: Ellen G. White and the Origins of Seventh-day Advent Health Reform. Web sites: Second edition, Nashville: University of Tennessee, 1992. www.Adventist.org (official)
Numbers, Ronald L., and David R. Larson. “The Adventist www.Atoday.com (independent) Tradition.” In Caring and Curing: Health and Medicine in the Western Religious Traditions, ed. www.Spectrummagazine.org (independent) Ronald L. Numbers and Darrel W. Amundsen, 447–67. New York: Macmillan, 1986.
Park Ridge Center for the Study of Health, Faith, and Ethics. Abortion, Religion, and the State Legislator after Webster: A Guide for the 1990s. Chicago: Park Ridge Center, 1990.
THE PARK RIDGE CENTER 11 Introduction to the series
eligious beliefs provide meaning for people gious views on clinical issues. Rather, they Rconfronting illness and seeking health, partic- should be used to supplement information com- ularly during times of crisis. Increasingly, health ing directly from patients and families, and used care workers face the challenge of providing as a primary source only when such firsthand appropriate care and services to people of different information is not available. religious backgrounds. Unfortunately, many We hope that these booklets will help practi- healthcare workers are unfamiliar with the reli- tioners see that religious backgrounds and beliefs gious beliefs and moral positions of traditions play a part in the way patients deal with pain, ill- other than their own. This booklet is one of a ness, and the decisions that arise in the course of series that aims to provide accessible and practical treatment. Greater understanding of religious tra- information about the values and beliefs of differ- ditions on the part of care providers, we believe, ent religious traditions. It should assist nurses, will increase the quality of care received by the physicians, chaplains, social workers, and adminis- patient. trators in their decision making and care giving. It can also serve as a reference for believers who desire to learn more about their own traditions. Each booklet gives an introduction to the his- tory of the tradition, including its perspectives on health and illness. Each also covers the tradi- tion’s positions on a variety of clinical issues, with attention to the points at which moral dilemmas often arise in the clinical setting. Final- ly, each booklet offers information on special concerns relevant to the particular tradition. The editors have tried to be succinct, objec- tive, and informative. Wherever possible, we have included the tradition’s positions as reflected in official statements by a governing or other formal body, or by reference to positions formulated by authorities within the tradition. Bear in mind that within any religious tradition, there may be more than one denomination or sect that holds views in opposition to mainstream positions, or THE PARK RIDGE CENTER groups that maintain different emphases. FOR THE STUDY OF HEALTH, FAITH, AND ETHICS The editors also recognize that the beliefs and 205 West Touhy Avenue Suite 203 Park Ridge, Illinois 60068-4202 values of individuals within a tradition may vary from the so-called official positions of their tradi- tion. In fact, some traditions leave moral deci- The Park Ridge Center explores and sions about clinical issues to individual enhances the interaction of health, faith, conscience. We would therefore caution the read- and ethics through research, education, and consultation to improve the lives of er against generalizing too readily. individuals and communities. The guidelines in these booklets should not substitute for discussion of patients’ own reli- © 2002 The Park Ridge Center. All rights reserved.
12 THE SEVENTH-DAY ADVENTIST TRADITION: RELIGIOUS BELIEFS AND HEALTHCARE DECISIONS