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Introduction Chapter 1 Notes INTRODUCTION 1. Human rights were closely tied in ancient Greece to the premodern natural law doctrines found in Greek Stoicism. See the classic example of Antigone who defended her defying of Creon's command by asserting that she acted in accordance with the immutable laws of the gods. Roman law may similarly be seen to have allowed for the existence of a natural law in the jus gentium ('law of nations'). According to the Roman jurist Ulpian, natural law was that which nature assures to all human beings, not the state. 2. Thomas Paine, The Rights of Man (1971), 8th edition, pp. 47-8. 3. Philosophers who wrote extensively on aspects of human rights include John Locke, Thomas Paine, Montesquieu, Voltaire, Rousseau, and later John Stuart Mill. At the level of practice, one can see the idea not only in theory but also in constitutional innovations such as the Magna Carta (1215), the Petition of Right (1628) and the Bill of Rights (1689) in England, the Declaration of Independence (1776) in the United States of America, and the Declaration of the Rights of Man and the Citizen (1789) in France. 4. About the preparatory stages of the text of the 1948 United Nations Universal Declaration of Human Rights and its origin and significance see: United Nations, Secretary-General, Preparatory Study Concerning a Draft Declaration on the Right and Duties of States (1948); Nehemiah Robinson, The Universal Declaration of Human Rights: Its Origin, Significance, Application, and Interpretation (1958); and United Nations General Assembly, The International Bill of Human Rights: Universal Declaration of Human Rights, International Covenant on Economic, Social and Cultural Rights, International Covenant on Civil and Political Rights, and Optional Protocol (Ottawa: Human Rights Program, 1980; orig­ inally published in New York: United Nations, Office of Public Information, 1978). 5. See, for example, Amnesty International's annual reports; David Hayes, Human Rights (Wayland, 1980); and Collection of Decisions of the European Commission on Human Rights [periodical], vols 1-46 (1960-74). CHAPTER 1 1. An historical sketch of the whole period of the first half of the nine­ teenth century with specific references to the Millerite revivalism of the 1840s in the United States can be found in Everett N. Dick, 'The 214 Notes 215 Millerite Movement, 1830-1845', Adventism in America, ed. Gary Land (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1986), pp. 1-35; for more extensive studies, see George R. Knight, Millennial Fever and the End of the World: A Study of Millerite Adventism (Boise, Idaho: Pacific Press Publishing Association, 1993); David Leslie Rowe, 'Thunder and Trumpets: The Millerite Movement and Apocalyptic Thought in Upstate New York, 1800-1845' (PhD disserta­ tion, University of Virginia, 1974); Ruth Alden Doan, The Miller Heresy, Millennialism, and American Culture (Philadelphia: Temple University Press, 1987); Gerard Damsteegt, Foundation of the Seventh-day Adventist Message and Mission (Grand Rapids, Michigan: Wm. B. Eerdmans, 1977); and Arthur W. Spalding, Origins and History of Seventh-day Adventists,4 vols. (Washington, D.C.: Review and Herald Publishing Association, 1962). For Millerite revivalism of the mid-nineteenth century in Great Britain, see Hugh Ivor Brian Dunton, 'The Millerite Adventists and Other Millenarian Groups in Great Britain, 1830-1860' (PhD dissertation, King's College, University of London, 1984). 2. Claude Welch, Protestant Thought in the Nineteenth Century. Volume I, 1799-1870 (New Haven and London: Yale University Press, 1972), p.192. 3. Michael D. Pearson, 'Seventh-day Adventist Responses to Some Contemporary Ethical Problems' (DPhil dissertation, Oxford University, 1986), p. 340. Later this dissertation was published as Millennial Dreams and Moral Dilemmas: Seventh-day Adventism and Contemporary Ethics (Cambridge: Cambridge University Press, 1990). 4. A description of William Miller and his work can be found in LeRoy Edwin Froom, Movement of Destiny (Washington, D.C.: Review and Herald, 1971), pp. 64-5. The most accessible source of information on leading personalities of the advent awakening is Froom's ency­ clopaedic work Prophetic Faith of Our Fathers, 4 vols. (Washington, D.C.: Review and Herald, 1945-53). 5. About the Disappointment and its aftermath, see R. W. Schwarz, Light Bearers to the Remnant: The Denominational History Textbook for Seventh-day Adventist College Classes (Boise, Idaho: Pacific Press, 1979), pp.53-71. 6. Damsteegt (1977), pp. 98-9. 7. Joseph Bates, The Autobiography of Elder Joseph Bates (Battle Creek, Michigan: Steam Press, 1868), p. 262; and Life of Joseph Bates: An Autobiography (Takoma Park, Washington D.C.: Review and Herald, 1927), p. 186. 8. Controversy around organisation of the church and difficulty in choosing the name is best described in Andrew G. Mustard, 'James White and the Development of Seventh-day Adventist Organization, 1844-1881' (PhD. dissertation, Andrews University, Michigan, 1987); and Godfrey T. Anderson, 'Sectarianism and Organization, 1846-1864', Adventism in America (1986), pp. 36-65. See also 'Organization, Development of, In SDA Church', Seventh-day Adventist Encyclopedia, ed. Don F. Neufeld (Washington, D.C.: Review and Herald, 1976), pp. 1042-54. 216 Notes 9. Janice Daffern wrote in 1986 about the Disappointment of Advent believers in 1844 and how it psychologically and sociologically must affect modern Seventh-day Adventists: Because we survived that winter of 1844-45, confused and uncertain about what God was really saying to us, we can share in the painful doubts of those who sometimes do not hear His voice in the tones of triumph.... But the people of the disappointment will reach out to those who bear the signs of human brokenness. Communities of disappointment are our communities: the native Americans whose land became the place of someone else's kingdom-building; the black Americans whose labor built the empire but were systemati­ cally excluded from sharing in the fruits of their labor; and refugees who have sacrificed family connections and the comfort of home for an apocalyptic dream of America - only to become families with a father who drives a taxi, a mother with two jobs and children who quickly pick up disruptive American values. Celebrating the Advent hope, while forgetting the disappointment, permits a shallow optimism about ourselves and a blindness to those around us. We must continue to wait in hopeful anticipation but remember that like the Lord who was himself hungry and thirsty, a stranger and a prisoner, we are the disappointed. Janice Daffern, 'Singing in a Strange Land', in Roy Branson (ed.), Pilgrimage of Hope (Takoma Park, Maryland: Association of Adventist Forums, 1986), pp. 96-7. 10. See below pp. 29-35. 11. John N. Andrews, 'Thoughts on Revelation XIII and XIV', Review and Herald, (19 May 1851): 83. Cf. Hiram Edson, 'The Times of the Gentiles', RH, (24 Jan 1856): 129; R. F. Cottrell, 'Should Christians Fight?', RH, (9 May 1865): 180-81. 12. Anderson, 'Sectarianism and Organization' (1986), p. 57. 13. Spalding, Origins vol. 2 (1962), p. 258. 14. Ibid., p. 253. 15. Cf. 'Public Affairs and Religious Liberty, Department of', SDA Encyclopedia (1976), pp. 1158-64. 16. Original reference from Review and Herald 61:16 (1 January 1884). Also quoted in 'Religious Liberty', SDA Encyclopedia (1976), p. 1198. 17. 'Sentinel Library', SDA Encyclopedia (1976), p. 1320. 18. As quoted in 'Religious Liberty', SDA Encyclopedia (1976), p. 1198. 19. The vast majority of articles in Sentinel are on the issue of Sunday legislation. Adventists also took an active part in the political struggle against Sunday laws. Cf. Ben McArthur, '1893 The Chicago World's Fair: An Early Test for Adventist Religious Liberty', Adventist Heritage 2 (Winter 1975): 11-21; Spalding, Origins, vol. 2 (1962), pp. 239-62; Everett Dick, 'The Cost of DiScipleship: Seventh-day Adventists and Tennessee Sunday Laws in the 1890's, Adventist Heritage 11: 1 (Spring 1986): 26-32. 20. W. Johnsson, 'An Ethical People', Adventist Review (22 January 1981), p. 13; E. Vick, 'Against Isolationism: The Church's Relation to the Notes 217 World', Spectrum 8: 3 (March 1977): 38-40; T. Dybdahl, 'We Should Be Involved in Politics', Spectrum 8: 3 (March 1977): 33-7. 21. Pearson (1986), p. 351. 22. Charles Teel, 'Withdrawing Sect, Accommodating Church, Prophesying Remnant: Dilemmas in the Institutionalization of Adventism' (unpublished manuscript of the presentation at the 1980 Theological Consultation for Seventh-day Adventist Administrators and Religion Scholars, Lorna Linda University, 1980), p. 42. 23. In the last 20 years Adventists have established affiliated organis­ ations such as ADRA (Adventist Development and Relief Agency), ARC (Adventist Refugee Care), SAWS (The Seventh-day Adventist World Service), COSIGN (Church of the Saviour - International Good Neighbours), etc. See below pp. 27 and 65-70. 24. On Kellogg's separation from the church, see Terje Jacobsen, 'Some Main Developments Leading Up to Dr. John Harvey Kellogg's Separation From the Seventh-day Adventist Church' (Andrews University, 1981); and Richard W. Schwarz, 'John Harvey Kellogg: American Health Reformer' (PhD dissertation, University of Michigan, 1964). 25. John Harvey Kellogg, The Living Temple (London, 1903). 26. Spalding, Origins, vol. 3 (1962), p. 335. 27. J. Wintzen, Der Christ und der Krieg (Berlin: Selbstverlag, 1915), p. 12. Cf. Johannes Hartlapp, 'Military Service - A Comparative Study Between the New Testament Teaching and the Attitude of German Adventists' (MA thesis, Andrews University, 1993) 28. 'Declaration of Principles of the Council of the European Division Committee', as quoted in Erwin Sicher, 'Seventh-day Adventist Publications and the Nazi Temptation', Spectrum 8: 3 (March 1977): 12. 29. Richard W. Schwarz, Light Bearers (1979), p. 425. 30. Sicher, Spectrum 8: 3 (March 1977): 13. 31. 'An unsere Gemeindeglieder in Deutschland', Der Adventbote 39: 17 (15 August 1933): 1-4, quoted in Sicher (1977), p. 15. 32. S. [Kurt Sinz], 'Der Retter', Der Christliche Hausfreund, vol. 2, no.
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