Perspective Digest Volume 15 Article 3 Issue 1 Winter

2010 What Does "Inspired" Mean - and Not Mean Alberto Timm

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This Article is brought to you for free and open access by the Adventist Theological Society at Digital Commons @ . It has been accepted for inclusion in Perspective Digest by an authorized editor of Digital Commons @ Andrews University. For more information, please contact [email protected]. Timm: What Does "Inspired" Mean - and Not Mean incarnation of God in Jesus of tury in Christian Mission (Grand Rapids, BY ALBERTO TIMM* Nazareth provides an expanded eth- Mich.: Eerdmans, 1993), p. 363. 9 ical framework and clarifies the R. J. R. Mathies, “Witness and Struggle or Politics and Power: MCC Engages the Christian stance regarding politics. World,” Direction 23:2 (1994), p. 77. Consequently, it can be particularly 10 D. E. Pratte, “Should Christians Be In- enlightening to examine how indi- volved in Political Issues?” (2000): viduals throughout Scripture, under http://www.gospelway.com/christianlife/pol- WHAT DOES a variety of circumstances, applied itics.php. 11 Hugo Zorrilla, “The Christian and Po- the divine principles in their rela- litical Involvement,” in Victor Adrian and tionship to politics. Donald Loewen, eds., Committed to World Mission: A Focus on International Strategy (Winnipeg: Kindred, 1990), pp. 103-105. “INSPIRED” MEAN— 12 P. Marshall, Thine Is the Kingdom: A REFERENCES Biblical Perspective on the Nature of Govern- 1 P. Hamby, “Obama: GOP Doesn’t Own ment and Politics Today (Basingstoke: Mar- Faith Issue,” posted October 8, 2007, via shall Morgan Scott, 1984), pp. 46, 47. http://www.cnn.com/2007/POLI- 13 E. Craswell, “The Biblical Basis for AND NOT MEAN TICS/10/08/obama.faith/index.html. Christians in Politics and Government” 2 Carl Knott, “The Christian and Politics” (2007): http://www.whateveristrue.com/her- (2001): itage/ticipate.htm. http://www.nlbchapel.org/politics.htm. 14 N. E. Thomas, “Church-State Relations 3 Ibid. and Mission,” op cit. One of the keys to interpreting 4 Robert L. Saucy, “The Presence of the 15 T. Anderson, “The Christian in Poli- Kingdom and the Life of the Church,” Biblio- tics,” Straight Talk 53:4 (January 28, 1988). Scripture is understanding the nature theca Sacra 145 (January-March 1988), p. 46. 16 M. G. Neufeld, “Submission to Govern- 5 “Basic Principles: The Christian ing Authorities: A Study of Romans 13:1-7,” of inspiration. and Politics,” The Testimony (undated): Direction 23:2 (1994), pp. 90-97. http://www.testimonymagazine.org/back/ 17 W. Klassen, “Coals of Fire: Sign of Re- rophetic inspiration is a myste- from recognizing that God’s Word The Christianandpolitics.pdf. pentance or Revenge? (Rom. 12:20; Prov. rious and complex subject that provides helpful knowledge of His 6 K. Anderson, “A Christian View of Poli- 25:22),” New Testament Studies 9 (1963), pp. has generated many discussions mysterious communication process. tics, Government, and Social Action” (2002): 337-350. in Seventh-day Adventist circles While humbly admitting the limita- http://www.leaderu.com/orgs/probe/docs/xi 20 K. G. Miller, “Wise as Serpents, Inno- P an-pol.html. cent as Doves: American Mennonites Engage over the years. Those discus- tions of our own reasoning, we 7 Unless otherwise noted, all Scripture ” (unpublished Ph.D. disserta- sions result largely from the nature should thoroughly study what the references are quoted from The New King tion, Emory University, 1994), p. 93. of divine inspiration and the human inspired writings actually say about James Version. 21 C. Brinberg, “Democratic Voters Trying inability to fully grasp the supernat- themselves. 8 N. E. Thomas, “Church-State Relations to Reach Religious Voters,” posted July 23, ural inspiration process. William G. and Mission,” in James M. Phillips and 2007, via http://www.cnn.com/2007/POLI- Robert T. Cootes, eds., Toward the 21st Cen- TICS/07/22/democrats.religion/index.html. Johnsson suggests that “defining in- *Alberto R. Timm, Ph.D., is rector of spiration is like catching a rainbow. the Latin-American Adventist Theo- When we have put forth our best ef- logical Seminary (LATS) and Spirit of forts, there will remain an elusive Prophecy Coordinator for the South factor, an element of mystery.”1 American Division of Seventh-day But this should not prevent us Adventists, Brasilia,Brazil.

38 Published by Digital Commons @ Andrews University,39 2010 1 Perspective Digest, Vol. 15 [2010], Iss. 1, Art. 3 The mainstream Jewish-Christian tradition holds that imperfect language. No human lan- lect subjectively, rather than an ob- guage has exactly one word and only jective suggestion and communica- “in the past God spoke to our forefathers through the prophets one for each distinct idea. In every tion; though suggestion and com- at many times and in various ways.” As God’s spokesmen, the known language the same word is munication are not excluded. prophets delivered His message to the people either orally or in used to indicate different things, and “The Divine mind is, as it were, different words are used to indicate so diffused through the human, and a written form—or even in a dramatized way. But the the same thing. In every human lan- the human mind is so interpene- passing away of the Bible prophets in ancient times, and of guage each word has more than one trated with the Divine, that for the meaning, and each thing has gener- time being the utterances of the man Ellen G. White more recently, has limited the prophetic legacy ally more than one name. . . . are the word of God.2 quite exclusively to its written form. “The Bible is not a specimen of It is worth noting that in 1886, God’s skill as a writer, showing us Ellen G. White reproduced much of God’s mode of thought, giving us this statement when she penned, A better understanding of divine order to understand how the divine God’s logic, and God’s rhetoric, and “The Bible is not given to us in accommodation and cultural condi- message became incarnated in the God’s style of historical narration. . . grand superhuman language. Jesus, tioning of inspired writings can help inspired writings, one has to con- . It is always to be remembered that in order to reach man where he is, us avoid the extremes of decontextu- sider the work of the Holy Spirit in the writers of the Bible were ‘God’s took humanity. The Bible must be alization, which takes the inspired speaking through genuine prophets penmen, and not God’s pens.’ given in the language of men. Every- writings out of the cultural context and addressing issues of that time. “It is not the words of the Bible thing that is human is imperfect. in which they came into existence, Speaking Through Available Re- that were inspired, it is not the Different meanings are expressed by and acculturalization, which empties sources. Foundational in God’s rela- thoughts of the Bible that were in- the same word; there is not one word those writings from their divine na- tionship with humankind have been spired; it is the men who wrote the for each distinct idea. . . . The Bible is ture that transcends culture. both the prophets, as communica- Bible that were inspired. Inspiration written by inspired men, but it is not tion agents, and the languages used, acts not on the man’s words, not on God’s mode of thought and expres- Divine Accommodation as communication devices. The the man’s thoughts, but on the man sion. It is that of humanity. God, as a The mainstream Jewish-Christ- prophets were called and enabled by himself; so that he, by his own spon- writer, is not represented. Men will ian tradition holds that “in the past God to speak to the people in their taneity, under the impulse of the often say such an expression is not God spoke to our forefathers own language. But the divine em- Holy Ghost, conceives certain like God. But God has not put Him- through the prophets at many times powerment did not make void the thoughts and gives utterance to self in words, in logic, in rhetoric, on and in various ways” (Heb. 1:1, individuality of each prophet. In them in certain words, both the trial in the Bible. The writers of the NIV). As God’s spokesmen, the 1867, Calvin E. Stowe explained: words and the thoughts receiving Bible were God’s penmen, not His prophets delivered His message to “The Bible is not given to us in any the peculiar impress of the mind pen. Look at the different writers. the people either orally or in a writ- celestial or superhuman language. If which conceived and uttered them, “It is not the words of the Bible ten form—or even in a dramatized it had been it would have been of no and being in fact just as really his that are inspired, but the men that way. But the passing away of the use to us, for every book intended own, as they could have been if there were inspired. Inspiration acts not Bible prophets in ancient times, and for men must be given to them in had been no inspiration at all in the on the man’s words or his expres- of Ellen G. White more recently, has the language of men. But every case. . . . Inspiration generally is a sions but on the man himself, who, limited the prophetic legacy quite human language is of necessity, and purifying, and an elevation, and an under the influence of the Holy exclusively to its written form. In from the very nature of the case, an intensification of the human intel- Ghost, is imbued with thoughts. But http://digitalcommons.andrews.edu/pd/vol15/iss1/340 2 41 Timm: What Does "Inspired" Mean - and Not Mean The mainstream Jewish-Christian tradition holds that imperfect language. No human lan- lect subjectively, rather than an ob- guage has exactly one word and only jective suggestion and communica- “in the past God spoke to our forefathers through the prophets one for each distinct idea. In every tion; though suggestion and com- at many times and in various ways.” As God’s spokesmen, the known language the same word is munication are not excluded. prophets delivered His message to the people either orally or in used to indicate different things, and “The Divine mind is, as it were, different words are used to indicate so diffused through the human, and a written form—or even in a dramatized way. But the the same thing. In every human lan- the human mind is so interpene- passing away of the Bible prophets in ancient times, and of guage each word has more than one trated with the Divine, that for the meaning, and each thing has gener- time being the utterances of the man Ellen G. White more recently, has limited the prophetic legacy ally more than one name. . . . are the word of God.2 quite exclusively to its written form. “The Bible is not a specimen of It is worth noting that in 1886, God’s skill as a writer, showing us Ellen G. White reproduced much of God’s mode of thought, giving us this statement when she penned, A better understanding of divine order to understand how the divine God’s logic, and God’s rhetoric, and “The Bible is not given to us in accommodation and cultural condi- message became incarnated in the God’s style of historical narration. . . grand superhuman language. Jesus, tioning of inspired writings can help inspired writings, one has to con- . It is always to be remembered that in order to reach man where he is, us avoid the extremes of decontextu- sider the work of the Holy Spirit in the writers of the Bible were ‘God’s took humanity. The Bible must be alization, which takes the inspired speaking through genuine prophets penmen, and not God’s pens.’ given in the language of men. Every- writings out of the cultural context and addressing issues of that time. “It is not the words of the Bible thing that is human is imperfect. in which they came into existence, Speaking Through Available Re- that were inspired, it is not the Different meanings are expressed by and acculturalization, which empties sources. Foundational in God’s rela- thoughts of the Bible that were in- the same word; there is not one word those writings from their divine na- tionship with humankind have been spired; it is the men who wrote the for each distinct idea. . . . The Bible is ture that transcends culture. both the prophets, as communica- Bible that were inspired. Inspiration written by inspired men, but it is not tion agents, and the languages used, acts not on the man’s words, not on God’s mode of thought and expres- Divine Accommodation as communication devices. The the man’s thoughts, but on the man sion. It is that of humanity. God, as a The mainstream Jewish-Christ- prophets were called and enabled by himself; so that he, by his own spon- writer, is not represented. Men will ian tradition holds that “in the past God to speak to the people in their taneity, under the impulse of the often say such an expression is not God spoke to our forefathers own language. But the divine em- Holy Ghost, conceives certain like God. But God has not put Him- through the prophets at many times powerment did not make void the thoughts and gives utterance to self in words, in logic, in rhetoric, on and in various ways” (Heb. 1:1, individuality of each prophet. In them in certain words, both the trial in the Bible. The writers of the NIV). As God’s spokesmen, the 1867, Calvin E. Stowe explained: words and the thoughts receiving Bible were God’s penmen, not His prophets delivered His message to “The Bible is not given to us in any the peculiar impress of the mind pen. Look at the different writers. the people either orally or in a writ- celestial or superhuman language. If which conceived and uttered them, “It is not the words of the Bible ten form—or even in a dramatized it had been it would have been of no and being in fact just as really his that are inspired, but the men that way. But the passing away of the use to us, for every book intended own, as they could have been if there were inspired. Inspiration acts not Bible prophets in ancient times, and for men must be given to them in had been no inspiration at all in the on the man’s words or his expres- of Ellen G. White more recently, has the language of men. But every case. . . . Inspiration generally is a sions but on the man himself, who, limited the prophetic legacy quite human language is of necessity, and purifying, and an elevation, and an under the influence of the Holy exclusively to its written form. In from the very nature of the case, an intensification of the human intel- Ghost, is imbued with thoughts. But

40 Published by Digital Commons @ Andrews University,41 2010 3 Perspective Digest, Vol. 15 [2010], Iss. 1, Art. 3 the words receive the impress of the sion, as in having the vision”?5 Analyzing Ellen G. White’s writings on prophetic individual mind. The divine mind is Analyzing Ellen G. White’s writ- diffused. The divine mind and will is ings on prophetic inspiration, one inspiration, one can easily see that she expected something combined with the human mind can easily see that she expected more from the Scriptures and from her own writings and will; thus the utterances of the something more from the Scriptures than just the notion of a non-inspired text that only contains man are the word of God.”3 and from her own writings than just While Ellen White’s statement is the notion of a non-inspired text an inspired message. Such a notion can be held only by those much indebted to Stowe’s, she differs that only contains an inspired mes- who accept the correlated theory that the Bible contains the significantly from him in a few sage. Such a notion can be held only points. For instance, while Stowe by those who accept the correlated Word of God without being the Word of God. stated that neither the “words” nor theory that the Bible contains the the “thoughts” of the Bible were in- Word of God without being the spired, White speaks only about the Word of God. Nonetheless, the state- conclude, in general terms that, Addressing Contemporary Issues. “words” as not being inspired. She ment that “it is not the words of the under the guidance of the Holy The divine accommodation in- also left out Stowe’s idea that inspi- Bible that were inspired” can be bet- Spirit, the prophets themselves se- cluded not only the use of human ration is primarily “an intensifica- ter harmonized with her overall un- lected the wording of the inspired language, with all its limitations, but tion of the human intellect subjec- derstanding of inspiration by as- writings. There were instances, how- also a strong thematic contextualiza- tively, rather than an objective suming that she meant simply that ever, in which the actual wording tion into the culture of the commu- suggestion and communication.” God did not choose the actual word- was provided to them. For this rea- nity of people to be reached by the Yet, even so, we are still left with ing of the Bible. This view seems to son we have to recognize the “sym- divine message. This form of con- some puzzling questions: If only the be endorsed by the following state- phonic” (or, perhaps, “polyphonic”) textualization finds its climactic ex- prophets themselves were inspired, ments from her: nature of inspiration, instead of just pression in and is modeled by the in- and not their words, what has re- “I am just as dependent upon the holding to a specific “monophonic” carnation of the Son of God, who mained since those prophets passed Spirit of the Lord in relating or writ- theory of inspiration.8 But even in became the Son of man to save sin- away? Should we assume that we are ing a vision, as in having the vision. those cases in which God provided ners from the bondage of Satan left today with only a non-inspired It is impossible for me to call up the wording to His prophets, He did (John 1:14; Phil. 2:5-11). Ellen Bible written anciently by inspired things which have been shown me it within their respective linguistic White explains, “In Christ’s parable writers? And more: If this were the unless the Lord brings them before frameworks, without voiding their teaching the same principle is seen case, how could we harmonize such me at the time that he is pleased to personal individualities. In other as in His own mission to the world. a view with Paul’s statement that “All have me relate or write them.”6 words, although the communication That we might become acquainted scripture is inspired by God” (2 Tim. “Although I am as dependent skills of the prophets usually im- with His divine character and life, 3:16, NRSV)? How could we explain upon the Spirit of the Lord in writ- proved over the years, the divine Christ took our nature and dwelt Ellen White’s own declarations that ing my views as I am in receiving messages were still expressed within among us. Divinity was revealed in “The scribes of God wrote as they them, yet the words I employ in de- the limitations of the human lan- humanity; the invisible glory in the were dictated by the Holy Spirit, scribing what I have seen are my guages used, like a precious “treasure visible human form. Men could having no control of the work them- own, unless they be those spoken to in jars of clay” (2 Cor. 4:7, NIV). So, learn of the unknown through the selves,”4 and that she herself was me by an angel, which I always en- each prophet transmitted the divine known; heavenly things were re- “just as dependent upon the Spirit of close in marks of quotation.”7 message “in a different way, yet with- vealed through the earthly; God was the Lord in relating or writing a vi- From these statements, we might out contradiction.”9 made manifest in the likeness of http://digitalcommons.andrews.edu/pd/vol15/iss1/342 4 43 Timm: What Does "Inspired" Mean - and Not Mean the words receive the impress of the sion, as in having the vision”?5 Analyzing Ellen G. White’s writings on prophetic individual mind. The divine mind is Analyzing Ellen G. White’s writ- diffused. The divine mind and will is ings on prophetic inspiration, one inspiration, one can easily see that she expected something combined with the human mind can easily see that she expected more from the Scriptures and from her own writings and will; thus the utterances of the something more from the Scriptures than just the notion of a non-inspired text that only contains man are the word of God.”3 and from her own writings than just While Ellen White’s statement is the notion of a non-inspired text an inspired message. Such a notion can be held only by those much indebted to Stowe’s, she differs that only contains an inspired mes- who accept the correlated theory that the Bible contains the significantly from him in a few sage. Such a notion can be held only points. For instance, while Stowe by those who accept the correlated Word of God without being the Word of God. stated that neither the “words” nor theory that the Bible contains the the “thoughts” of the Bible were in- Word of God without being the spired, White speaks only about the Word of God. Nonetheless, the state- conclude, in general terms that, Addressing Contemporary Issues. “words” as not being inspired. She ment that “it is not the words of the under the guidance of the Holy The divine accommodation in- also left out Stowe’s idea that inspi- Bible that were inspired” can be bet- Spirit, the prophets themselves se- cluded not only the use of human ration is primarily “an intensifica- ter harmonized with her overall un- lected the wording of the inspired language, with all its limitations, but tion of the human intellect subjec- derstanding of inspiration by as- writings. There were instances, how- also a strong thematic contextualiza- tively, rather than an objective suming that she meant simply that ever, in which the actual wording tion into the culture of the commu- suggestion and communication.” God did not choose the actual word- was provided to them. For this rea- nity of people to be reached by the Yet, even so, we are still left with ing of the Bible. This view seems to son we have to recognize the “sym- divine message. This form of con- some puzzling questions: If only the be endorsed by the following state- phonic” (or, perhaps, “polyphonic”) textualization finds its climactic ex- prophets themselves were inspired, ments from her: nature of inspiration, instead of just pression in and is modeled by the in- and not their words, what has re- “I am just as dependent upon the holding to a specific “monophonic” carnation of the Son of God, who mained since those prophets passed Spirit of the Lord in relating or writ- theory of inspiration.8 But even in became the Son of man to save sin- away? Should we assume that we are ing a vision, as in having the vision. those cases in which God provided ners from the bondage of Satan left today with only a non-inspired It is impossible for me to call up the wording to His prophets, He did (John 1:14; Phil. 2:5-11). Ellen Bible written anciently by inspired things which have been shown me it within their respective linguistic White explains, “In Christ’s parable writers? And more: If this were the unless the Lord brings them before frameworks, without voiding their teaching the same principle is seen case, how could we harmonize such me at the time that he is pleased to personal individualities. In other as in His own mission to the world. a view with Paul’s statement that “All have me relate or write them.”6 words, although the communication That we might become acquainted scripture is inspired by God” (2 Tim. “Although I am as dependent skills of the prophets usually im- with His divine character and life, 3:16, NRSV)? How could we explain upon the Spirit of the Lord in writ- proved over the years, the divine Christ took our nature and dwelt Ellen White’s own declarations that ing my views as I am in receiving messages were still expressed within among us. Divinity was revealed in “The scribes of God wrote as they them, yet the words I employ in de- the limitations of the human lan- humanity; the invisible glory in the were dictated by the Holy Spirit, scribing what I have seen are my guages used, like a precious “treasure visible human form. Men could having no control of the work them- own, unless they be those spoken to in jars of clay” (2 Cor. 4:7, NIV). So, learn of the unknown through the selves,”4 and that she herself was me by an angel, which I always en- each prophet transmitted the divine known; heavenly things were re- “just as dependent upon the Spirit of close in marks of quotation.”7 message “in a different way, yet with- vealed through the earthly; God was the Lord in relating or writing a vi- From these statements, we might out contradiction.”9 made manifest in the likeness of

42 Published by Digital Commons @ Andrews University,43 2010 5 Perspective Digest, Vol. 15 [2010], Iss. 1, Art. 3 “The birds of the air, the lilies of the field, the sower and ture. Yet, one of the most important Phenomena of the Natural World” (and most controversial) questions and “Extent of the Genesis Flood,” the seed, the shepherd and the sheep—with these Christ illus- is the following: To what extent are published in 2000. Cottrell, a former trated immortal truth. He drew illustrations also from the the divine messages conditioned by associate editor of the Adventist Re- the cultural milieu in which the view and the founding editor of Ad- events of life, facts of experience familiar to the hearers—the prophets wrote them? ventist Today, tried to solve some of leaven, the hid treasure, the pearl, the fishing net, the lost coin, the basic tensions between faith and the prodigal son, the houses on the rock and the sand.” Cultural Conditioning reason, and between the Bible and There are at least two distinct natural sciences and secular history, perspectives from which one can de- by suggesting a clear distinction be- fine the cultural conditioning of the tween the “inspired message” of the men. So it was in Christ’s teaching: shepherd and the sheep—with these inspired writings. One is the hori- Bible and the “uninspired form in the unknown was illustrated by the Christ illustrated immortal truth. zontal perspective, which ends up which it comes to us.” Yet Cottrell known; divine truths by earthly He drew illustrations also from the reading the inspired writings as a viewed “the inspired message on things with which the people were events of life, facts of experience fa- mere product of the religious com- record in the Bible” as “culturally most familiar.”10 miliar to the hearers—the leaven, munity in which they came into ex- conditioned” and “historically con- This pattern of incarnation ex- the hid treasure, the pearl, the fish- istence. Overlooking to a large extent ditioned.” For him, “historical con- tended far beyond the reality of ing net, the lost coin, the prodigal the divine authorship of the inspired ditioning permeates the entire Bible. Christ becoming human flesh. It son, the houses on the rock and the writings, those who accept this view It is not incidental, nor is it excep- also shaped Christ’s teachings and sand. In His lessons there was some- usually study the inspired writings tional or unusual; it is the invariable even the prophetic in gen- thing to interest every mind, to ap- by means of the historical-critical rule.”12 eral. According to Ellen White, “The peal to every heart. Thus the daily method. Another is the vertical per- Under the assumption that “in Great Teacher brought His hearers task, instead of being a mere round spective, which recognizes the pres- matters of science, the Bible writers in contact with nature, that they of toil, bereft of higher thoughts, was ence of cultural elements within the were on a level with their contempo- might listen to the voice which brightened and uplifted by constant inspired writings, without denying raries,” Cottrell could suggest that speaks in all created things; and as reminders of the spiritual and the the writings’ general status as the on these matters our understanding their hearts became tender and their unseen.”11 Word of God. This approach can should be informed by the more re- minds receptive, He helped them to But the whole process of divine survive only with the use of the his- liable data provided by modern sci- interpret the spiritual teaching of accommodation cannot be re- torical-grammatical method. These ence. His attempt to harmonize the the scenes upon which their eyes stricted to the use of the human lan- two perspectives deserve further Bible account of Creation with mod- rested. The parables, by means of guage and the illustrations taken consideration. ern science led him to the conclu- which He loved to teach lessons of from the natural world and the daily Horizontal Perspective. Attempts sion that “at an unspecified time in truth, show how open His spirit was life. Much of the prophetic writings to define the cultural conditioning the remote past, the Creator trans- to the influences of nature and how addressed contemporary issues like of the inspired writings from a hori- muted a finite portion of his infinite He delighted to gather the spiritual the problems of idolatry, immoral- zontal perspective tend to place power into the primordial substance teaching from the surroundings of ity, and other pagan customs. So, in- them on a humanistic/cultural basis. of the universe—perhaps in an event daily life. stead of arising within a cultural Raymond F. Cottrell reflects this such as the Big Bang.”13 The notion “The birds of the air, the lilies of vacuum, the divine messages spoke view in his articles “Inspiration and that “the words and forms of expres- the field, the sower and the seed, the directly to the contemporary cul- Authority of the Bible in Relation to sion in the Bible were historically http://digitalcommons.andrews.edu/pd/vol15/iss1/344 6 45 Timm: What Does "Inspired" Mean - and Not Mean “The birds of the air, the lilies of the field, the sower and ture. Yet, one of the most important Phenomena of the Natural World” (and most controversial) questions and “Extent of the Genesis Flood,” the seed, the shepherd and the sheep—with these Christ illus- is the following: To what extent are published in 2000. Cottrell, a former trated immortal truth. He drew illustrations also from the the divine messages conditioned by associate editor of the Adventist Re- the cultural milieu in which the view and the founding editor of Ad- events of life, facts of experience familiar to the hearers—the prophets wrote them? ventist Today, tried to solve some of leaven, the hid treasure, the pearl, the fishing net, the lost coin, the basic tensions between faith and the prodigal son, the houses on the rock and the sand.” Cultural Conditioning reason, and between the Bible and There are at least two distinct natural sciences and secular history, perspectives from which one can de- by suggesting a clear distinction be- fine the cultural conditioning of the tween the “inspired message” of the men. So it was in Christ’s teaching: shepherd and the sheep—with these inspired writings. One is the hori- Bible and the “uninspired form in the unknown was illustrated by the Christ illustrated immortal truth. zontal perspective, which ends up which it comes to us.” Yet Cottrell known; divine truths by earthly He drew illustrations also from the reading the inspired writings as a viewed “the inspired message on things with which the people were events of life, facts of experience fa- mere product of the religious com- record in the Bible” as “culturally most familiar.”10 miliar to the hearers—the leaven, munity in which they came into ex- conditioned” and “historically con- This pattern of incarnation ex- the hid treasure, the pearl, the fish- istence. Overlooking to a large extent ditioned.” For him, “historical con- tended far beyond the reality of ing net, the lost coin, the prodigal the divine authorship of the inspired ditioning permeates the entire Bible. Christ becoming human flesh. It son, the houses on the rock and the writings, those who accept this view It is not incidental, nor is it excep- also shaped Christ’s teachings and sand. In His lessons there was some- usually study the inspired writings tional or unusual; it is the invariable even the prophetic revelation in gen- thing to interest every mind, to ap- by means of the historical-critical rule.”12 eral. According to Ellen White, “The peal to every heart. Thus the daily method. Another is the vertical per- Under the assumption that “in Great Teacher brought His hearers task, instead of being a mere round spective, which recognizes the pres- matters of science, the Bible writers in contact with nature, that they of toil, bereft of higher thoughts, was ence of cultural elements within the were on a level with their contempo- might listen to the voice which brightened and uplifted by constant inspired writings, without denying raries,” Cottrell could suggest that speaks in all created things; and as reminders of the spiritual and the the writings’ general status as the on these matters our understanding their hearts became tender and their unseen.”11 Word of God. This approach can should be informed by the more re- minds receptive, He helped them to But the whole process of divine survive only with the use of the his- liable data provided by modern sci- interpret the spiritual teaching of accommodation cannot be re- torical-grammatical method. These ence. His attempt to harmonize the the scenes upon which their eyes stricted to the use of the human lan- two perspectives deserve further Bible account of Creation with mod- rested. The parables, by means of guage and the illustrations taken consideration. ern science led him to the conclu- which He loved to teach lessons of from the natural world and the daily Horizontal Perspective. Attempts sion that “at an unspecified time in truth, show how open His spirit was life. Much of the prophetic writings to define the cultural conditioning the remote past, the Creator trans- to the influences of nature and how addressed contemporary issues like of the inspired writings from a hori- muted a finite portion of his infinite He delighted to gather the spiritual the problems of idolatry, immoral- zontal perspective tend to place power into the primordial substance teaching from the surroundings of ity, and other pagan customs. So, in- them on a humanistic/cultural basis. of the universe—perhaps in an event daily life. stead of arising within a cultural Raymond F. Cottrell reflects this such as the Big Bang.”13 The notion “The birds of the air, the lilies of vacuum, the divine messages spoke view in his articles “Inspiration and that “the words and forms of expres- the field, the sower and the seed, the directly to the contemporary cul- Authority of the Bible in Relation to sion in the Bible were historically

44 Published by Digital Commons @ Andrews University,45 2010 7 Perspective Digest, Vol. 15 [2010], Iss. 1, Art. 3 conditioned to their time and per- nally dispelled the last shadows of Ellen White’s “Morning Talks” at the 1883 General spective” led the same author, else- Sinai.”17 where, to the conclusion that the So, in Thompson’s opinion, “on Conference Session contain some of her more insightful treat- Genesis Flood did not extend be- the one hand stands the ‘encourag- ments on justification by faith. Even her earlier writings yond the known “lands bordering ing’ God of Steps to Christ and The the Mediterranean Sea.” He further Desire of Ages [both published after include insightful glimpses into the subject. stated that “only by reading our 1888]; on the other, the ‘discourag- modern worldview of ‘all the earth’ ing’ God of the Testimonies [several [Gen 7:3] back into the Hebrew text of which were published prior to ifying as “mature” her post-1888 The views of Cottrell and Thomp - can the idea of a world-wide flood 1888].”18 This notion of a “matur- more expanded and elaborated the- son demonstrate how the horizontal be established.”14 Undoubtedly, such ing” prophet was further developed ological expositions of truth, he perspective of cultural conditioning views empty Scripture of much of its by Thompson in his book Escape tends to downgrade the value of her binds much of the inspired writings supernatural content. from the Flames: How Ellen White pre-1888 materials as less-developed to the cultural milieu in which they Another example of a horizontal Grew from Fear to Joy—and Helped treatments of the same subjects, sug- came into existence. By accepting the perspective of cultural conditioning Me Do It Too (2005).19 gesting that they are inaccurate and primacy of ancient surrounding cul- is proposed by Alden Thompson, The second half of the 19th cen- unreliable. While she was one of the tures over divine revelation, Cottrell now-retired professor of religion at tury saw a significant development main spokespersons for the post- sees the Bible as an expression of . More mod- indeed in the formation and consol- 1888 Christ-centered emphasis, this those cultures, with very few ideas erate than Cottrell, Thompson still idation of the Seventh-day Adventist does not mean that she shared the transcending them. By contrast, makes the inspired writings depen- doctrinal system. Though the post- same legalistic views of her fellow Thompson views large segments of dent too much on the religious ex- 1844 period was marked by the def- believers of the pre-1888 period. Ellen White’s writings as primarily a perience of both the prophets them- inition and integration of Adventist Ellen White’s “Morning Talks” at reflection of her own experience selves and the community in which distinctive doctrines (sanctuary, the 1883 General Conference Ses- within the believing community to they lived. In his five-part series three angels’ messages, seventh-day sion contain some of her more in- which they originally spoke. At any “From Sinai to Golgotha,” published Sabbath, conditional immortality of sightful treatments on justification rate, both approaches undermine in December 1981 in the Adventist the soul, gift of prophecy, etc.), the by faith. Even her earlier writings in- many of the universal principles that Review,15 Thompson argued that post-1888 period was characterized clude insightful glimpses into the placed those writings in direct oppo- “the growth from Sinai to Golgotha, by the rediscovery and integration of subject.20 Already in her very first vi- sition to contemporary cultures. from command to invitation, from some major Evangelical doctrines sion, on the Midnight Cry (Decem- So the prophets are recognized as fear to love, is a Biblical pattern” that (justification by faith and the Trin- ber 1844), she saw that the Advent children of their own time, speaking “is also reflected in the experience ity, including Christ’s self-existence people were safe in their traveling to to the needs of contemporary peo- and theology of Ellen White.”16 He and coeternity with the Father, and the New Jerusalem only if “they kept ple, but with very little to say outside theorized that it took the Israelites the personality of the Holy Spirit). their eyes fixed on Jesus, who was their own cultural milieu. Taking “1,400 years to make the journey There is no doubt that over the just before them, leading them to the Thompson’s “from-Sinai-to-Golgo- from one mountain [Sinai] to the years Ellen White helped the church city.”21 She saw also that the saints tha” theory seriously, we would be other [Golgotha],” and Ellen White to grow in its understanding of bib- cried out at Christ’s return, “who tempted to select the latest writings “almost 60 years” until the 1888 lical truth. But Thompson overstates shall be able to stand?” to which He of each prophet in order to form a Minneapolis Conference, where “the the fact that to a certain extent she replied, “My grace is sufficient for special canon of more “mature” bright rays of light from Calvary fi- was a child of her own time. By qual- you.”22 writings, in contrast to the remain- http://digitalcommons.andrews.edu/pd/vol15/iss1/346 8 47 Timm: What Does "Inspired" Mean - and Not Mean conditioned to their time and per- nally dispelled the last shadows of Ellen White’s “Morning Talks” at the 1883 General spective” led the same author, else- Sinai.”17 where, to the conclusion that the So, in Thompson’s opinion, “on Conference Session contain some of her more insightful treat- Genesis Flood did not extend be- the one hand stands the ‘encourag- ments on justification by faith. Even her earlier writings yond the known “lands bordering ing’ God of Steps to Christ and The the Mediterranean Sea.” He further Desire of Ages [both published after include insightful glimpses into the subject. stated that “only by reading our 1888]; on the other, the ‘discourag- modern worldview of ‘all the earth’ ing’ God of the Testimonies [several [Gen 7:3] back into the Hebrew text of which were published prior to ifying as “mature” her post-1888 The views of Cottrell and Thomp - can the idea of a world-wide flood 1888].”18 This notion of a “matur- more expanded and elaborated the- son demonstrate how the horizontal be established.”14 Undoubtedly, such ing” prophet was further developed ological expositions of truth, he perspective of cultural conditioning views empty Scripture of much of its by Thompson in his book Escape tends to downgrade the value of her binds much of the inspired writings supernatural content. from the Flames: How Ellen White pre-1888 materials as less-developed to the cultural milieu in which they Another example of a horizontal Grew from Fear to Joy—and Helped treatments of the same subjects, sug- came into existence. By accepting the perspective of cultural conditioning Me Do It Too (2005).19 gesting that they are inaccurate and primacy of ancient surrounding cul- is proposed by Alden Thompson, The second half of the 19th cen- unreliable. While she was one of the tures over divine revelation, Cottrell now-retired professor of religion at tury saw a significant development main spokespersons for the post- sees the Bible as an expression of Walla Walla University. More mod- indeed in the formation and consol- 1888 Christ-centered emphasis, this those cultures, with very few ideas erate than Cottrell, Thompson still idation of the Seventh-day Adventist does not mean that she shared the transcending them. By contrast, makes the inspired writings depen- doctrinal system. Though the post- same legalistic views of her fellow Thompson views large segments of dent too much on the religious ex- 1844 period was marked by the def- believers of the pre-1888 period. Ellen White’s writings as primarily a perience of both the prophets them- inition and integration of Adventist Ellen White’s “Morning Talks” at reflection of her own experience selves and the community in which distinctive doctrines (sanctuary, the 1883 General Conference Ses- within the believing community to they lived. In his five-part series three angels’ messages, seventh-day sion contain some of her more in- which they originally spoke. At any “From Sinai to Golgotha,” published Sabbath, conditional immortality of sightful treatments on justification rate, both approaches undermine in December 1981 in the Adventist the soul, gift of prophecy, etc.), the by faith. Even her earlier writings in- many of the universal principles that Review,15 Thompson argued that post-1888 period was characterized clude insightful glimpses into the placed those writings in direct oppo- “the growth from Sinai to Golgotha, by the rediscovery and integration of subject.20 Already in her very first vi- sition to contemporary cultures. from command to invitation, from some major Evangelical doctrines sion, on the Midnight Cry (Decem- So the prophets are recognized as fear to love, is a Biblical pattern” that (justification by faith and the Trin- ber 1844), she saw that the Advent children of their own time, speaking “is also reflected in the experience ity, including Christ’s self-existence people were safe in their traveling to to the needs of contemporary peo- and theology of Ellen White.”16 He and coeternity with the Father, and the New Jerusalem only if “they kept ple, but with very little to say outside theorized that it took the Israelites the personality of the Holy Spirit). their eyes fixed on Jesus, who was their own cultural milieu. Taking “1,400 years to make the journey There is no doubt that over the just before them, leading them to the Thompson’s “from-Sinai-to-Golgo- from one mountain [Sinai] to the years Ellen White helped the church city.”21 She saw also that the saints tha” theory seriously, we would be other [Golgotha],” and Ellen White to grow in its understanding of bib- cried out at Christ’s return, “who tempted to select the latest writings “almost 60 years” until the 1888 lical truth. But Thompson overstates shall be able to stand?” to which He of each prophet in order to form a Minneapolis Conference, where “the the fact that to a certain extent she replied, “My grace is sufficient for special canon of more “mature” bright rays of light from Calvary fi- was a child of her own time. By qual- you.”22 writings, in contrast to the remain-

46 Published by Digital Commons @ Andrews University,47 2010 9 Perspective Digest, Vol. 15 [2010], Iss. 1, Art. 3 Practices that are mentioned only in a certain context, perspective of cultural conditioning serious interpretation should iden- recognizes that the inspired writings tify not only the specific context to without being kept in other ones, are more likely cultural in were given through imperfect human which the messages were originally nature. Since the seventh-day Sabbath is commanded in language, addressing contemporary addressed, but also their broader in- local issues, and being limited by local teraction with the whole accumu- the and kept in the New Testament, it has to circumstances and personal charac- lated heritage of prophetic literature. be regarded as universal. Meanwhile, Paul’s advice not to wed teristics (cf. John 16:12). While the While contextual knowledge helps was undoubtedly a temporal application, for elsewhere he horizontal perspective regards the in- one to better understand temporal spired writings largely as confined to applications, interactive knowledge counsels younger women to marry. the religious (and sometimes even helps to identify universal principles secular) culture in which they came more precisely. into existence, the vertical perspective An interactive study of the in- ing “immature” (or at least “less ma- process took “1,400 years” for the recognizes those writings as the di- spired writings recognizes that ture”) earlier writings. Would one prophetic writings of the Old Testa- vine judges of contemporary cultures prophets lived in different cultural suppose that Paul reaches the culmi- ment and “almost 60 years” for Ellen and even of all other cultures. It is settings, speaking largely to those nation of his theology with 1 and 2 White’s writings. How long does it only this approach that allows the in- settings. For example, much of the Timothy and Titus, which are practi- actually take for a prophet and his or spired writings to hold their status as Old Testament was written within cal books, rather than in his earlier her writings to mature? If historical the Word of God for humankind. But the context of the surrounding Ca - writings, such as Romans and Gala- maturity was reached only at Golgo- in order to understand their nature na anite cultures. The New Testa- tians? Should we regard Ellen tha, should we consider all pre-Gol- properly, one needs to distinguish ment came into existence within the White’s book The Great Controversy, gotha prophetic writings as imma- universal principles from temporal Greco-Roman civilization. So, doc- published in its revised version in ture? If Ellen White’s writings applications of such principles. trinal teachings and ethical princi- 1911, as more “mature” and reliable reached maturity only after 40 years One of the most difficult tasks in ples that flow from the Old Testa- than The Desire of Ages, printed 13 of her prophetic ministry, what can interpreting the inspired writings is ment into the New Testament are years earlier (in 1898)? Would not we say about those canonical how to distinguish universal princi- most certainly universal in their ap- this mature-immature approach be prophets with a much shorter min- ples from temporal applications. plication. another kind of “canon within the istry? Whatever direction one Such difficulty is caused largely by In contrast, practices that are canon,” similar to the one Martin chooses to go in answering these the fact that those writings are fre- mentioned only in a certain context, Luther based on the Christological questions, it seems that there is only quently considered merely from the without being kept in other ones, are principle? And more: Would this not one acceptable solution for such ten- perspective of the contexts in which more likely cultural in nature. Since place the reader as the judge of sions: Early prophetic writings they were originally penned and to the seventh-day Sabbath is com- Scripture? Could one argue that might be less developed than later which they were addressed. Such manded in the Old Testament and there is a chronological-theological writings, but they are equally trust- knowledge is indispensable to iden- kept in the New Testament, it has to development in the Old Testament, worthy and reliable because their tify the temporal applications and be regarded as universal. Meanwhile, from the “primitive” Pentateuch to trustworthiness and reliability rest their impact on the local community Paul’s advice not to wed (1 Cor. 7:6- the “mature” post-exilic books not on the prophets themselves but to which the message was originally 9) was undoubtedly a temporal ap- (Ezra, Nehemiah, and Malachi)? rather on God, who revealed Him- addressed, but it still leaves the ap- plication, for elsewhere he counsels Several questions are raised also self through the prophets. plication open too much to the sub- younger women to marry (1 Tim. by the notion that the “maturing” Vertical Perspective. The vertical jective views of the interpreter. Any 5:14). So, from this perspective, the http://digitalcommons.andrews.edu/pd/vol15/iss1/348 10 49 Timm: What Does "Inspired" Mean - and Not Mean Practices that are mentioned only in a certain context, perspective of cultural conditioning serious interpretation should iden- recognizes that the inspired writings tify not only the specific context to without being kept in other ones, are more likely cultural in were given through imperfect human which the messages were originally nature. Since the seventh-day Sabbath is commanded in language, addressing contemporary addressed, but also their broader in- local issues, and being limited by local teraction with the whole accumu- the Old Testament and kept in the New Testament, it has to circumstances and personal charac- lated heritage of prophetic literature. be regarded as universal. Meanwhile, Paul’s advice not to wed teristics (cf. John 16:12). While the While contextual knowledge helps was undoubtedly a temporal application, for elsewhere he horizontal perspective regards the in- one to better understand temporal spired writings largely as confined to applications, interactive knowledge counsels younger women to marry. the religious (and sometimes even helps to identify universal principles secular) culture in which they came more precisely. into existence, the vertical perspective An interactive study of the in- ing “immature” (or at least “less ma- process took “1,400 years” for the recognizes those writings as the di- spired writings recognizes that ture”) earlier writings. Would one prophetic writings of the Old Testa- vine judges of contemporary cultures prophets lived in different cultural suppose that Paul reaches the culmi- ment and “almost 60 years” for Ellen and even of all other cultures. It is settings, speaking largely to those nation of his theology with 1 and 2 White’s writings. How long does it only this approach that allows the in- settings. For example, much of the Timothy and Titus, which are practi- actually take for a prophet and his or spired writings to hold their status as Old Testament was written within cal books, rather than in his earlier her writings to mature? If historical the Word of God for humankind. But the context of the surrounding Ca - writings, such as Romans and Gala- maturity was reached only at Golgo- in order to understand their nature na anite cultures. The New Testa- tians? Should we regard Ellen tha, should we consider all pre-Gol- properly, one needs to distinguish ment came into existence within the White’s book The Great Controversy, gotha prophetic writings as imma- universal principles from temporal Greco-Roman civilization. So, doc- published in its revised version in ture? If Ellen White’s writings applications of such principles. trinal teachings and ethical princi- 1911, as more “mature” and reliable reached maturity only after 40 years One of the most difficult tasks in ples that flow from the Old Testa- than The Desire of Ages, printed 13 of her prophetic ministry, what can interpreting the inspired writings is ment into the New Testament are years earlier (in 1898)? Would not we say about those canonical how to distinguish universal princi- most certainly universal in their ap- this mature-immature approach be prophets with a much shorter min- ples from temporal applications. plication. another kind of “canon within the istry? Whatever direction one Such difficulty is caused largely by In contrast, practices that are canon,” similar to the one Martin chooses to go in answering these the fact that those writings are fre- mentioned only in a certain context, Luther based on the Christological questions, it seems that there is only quently considered merely from the without being kept in other ones, are principle? And more: Would this not one acceptable solution for such ten- perspective of the contexts in which more likely cultural in nature. Since place the reader as the judge of sions: Early prophetic writings they were originally penned and to the seventh-day Sabbath is com- Scripture? Could one argue that might be less developed than later which they were addressed. Such manded in the Old Testament and there is a chronological-theological writings, but they are equally trust- knowledge is indispensable to iden- kept in the New Testament, it has to development in the Old Testament, worthy and reliable because their tify the temporal applications and be regarded as universal. Meanwhile, from the “primitive” Pentateuch to trustworthiness and reliability rest their impact on the local community Paul’s advice not to wed (1 Cor. 7:6- the “mature” post-exilic books not on the prophets themselves but to which the message was originally 9) was undoubtedly a temporal ap- (Ezra, Nehemiah, and Malachi)? rather on God, who revealed Him- addressed, but it still leaves the ap- plication, for elsewhere he counsels Several questions are raised also self through the prophets. plication open too much to the sub- younger women to marry (1 Tim. by the notion that the “maturing” Vertical Perspective. The vertical jective views of the interpreter. Any 5:14). So, from this perspective, the

48 Published by Digital Commons @ Andrews University,49 2010 11 Perspective Digest, Vol. 15 [2010], Iss. 1, Art. 3 interaction within the Biblical canon First, the multiple universal com- In Scripture we find some cultural components itself places the prophetic messages ponents of the inspired writings are as evaluators of culture, instead of reduced basically into a law motif, that, being chosen by God as signs of loyalty, end up assum- mere cultural products. which fails not so much by what is ing a universal application. For example, baptism and In many instances, the message of said but rather by what is ignored. the foot-washing ceremony, based on Jewish cleansing prac- Scripture was presented not only in The author would be better off by opposition to the local culture, but enriching his law-monophonic no- tices, were perpetuated by Christ’s commands to all also as transcending that culture. tion with a broader multi-thematic- Christians of all ages. Ekkehardt Mueller suggests that polyphonic perspective, including “what God has done for the Exodus even the theme of grace in the Old generation applies likewise to later Testament. generations,” who “still participate in Second, Thompson’s “from-Sinai- pen in later or even in early stages of nated in the inspired writings by the his saving actions (Deut 5:2-4).23 Fur- to-Golgotha” hermeneutical princi- someone’s prophetic career. So, it work of the Holy Spirit, who spoke thermore, those who accept the pre- ple tends to downgrade many of the seems more consistent just to recog- through available human resources dictive nature of Bible prophecy in universal components of the Old nize the existence of thematic-exis- and addressed concrete contempo- general and apocalyptic prophecy in Testament and of Ellen White’s pre- tential developments in the inspired rary issues. The danger of accultur- particular recognize that the content 1888 writings. By accepting such a writings, without labeling them as alization can be avoided by rejecting they carry applies to the time when a hermeneutical principle, we would “mature” and “less mature.” The true those aspects of the horizontal per- given prophecy is to be fulfilled. have problems, for example, in han- Christian is indeed someone who spective of cultural conditioning But, even so, in Scripture we find dling the Creation story. Since its lives “‘“by every word that comes that end up reading the writings as a some cultural components that, most comprehensive records are from the mouth of God”’” (Matt. mere product of an ancient religious being chosen by God as signs of loy- found at the very beginning of the 4:4, NRSV). community, and by accepting the alty, end up assuming a universal ap- Bible (Genesis 2 and 3), without any Seventh-day Adventists are being vertical perspective, which recog- plication. For example, baptism and significant enlargement elsewhere in strongly tempted today, as have been nizes the presence of cultural ele- the foot-washing ceremony, based the Old and New Testaments, should many other Christians in the past, to ments within the inspired writings, on Jewish cleansing practices, were we consider them as “less mature”? reread the universal principles of without denying their general status perpetuated by Christ’s commands Or should we limit that principle Scripture from the perspective of as the Word of God. A careful inter- to all Christians of all ages (Matt. only to matters of salvation? their own cultural practices and to pretation of the inspired writings has 28:18-20; John 13:1-17). Although prophets, like all other use alternative hermeneutics to en- to recognize in them the existence of While Cottrell was not concerned human beings, also grow in knowl- dorse such practices. The historical an ongoing dialogue between univer- with highlighting universal princi- edge, understanding, and experi- tendency has been either to decon- sal principles and temporal applica- ples in his studies of the inspired ence, God’s supernatural revelation textualize the message, leaving it al- tions of such principles. writings, Thompson certainly was, is not always dependent on the most incomprehensible and irrele- But, after recognizing such dia- as evident in his “law of love” motif, prophet’s maturity. Actually, God vant to the present generation, or to logue, the interpreter is faced with which unfolds itself from the one, to does sometimes reveal information acculturalize it in such a way that it the challenging task of distinguish- the two, the 10, and the many com- that goes far beyond the prophet’s loses much of its original identity. ing universal principles from tempo- mandments.24 But there are at least own level of understanding, as in the The risk of decontextualization ral applications. Contextual studies two major problems with Thomp- case of the prophet Daniel. (See can be lowered by recognizing that help the student to identify the tem- son’s approach. Daniel 8:26, 27; 12:4.) This may hap- the divine message became incar- poral applications and their impact http://digitalcommons.andrews.edu/pd/vol15/iss1/350 12 51 Timm: What Does "Inspired" Mean - and Not Mean interaction within the Biblical canon First, the multiple universal com- In Scripture we find some cultural components itself places the prophetic messages ponents of the inspired writings are as evaluators of culture, instead of reduced basically into a law motif, that, being chosen by God as signs of loyalty, end up assum- mere cultural products. which fails not so much by what is ing a universal application. For example, baptism and In many instances, the message of said but rather by what is ignored. the foot-washing ceremony, based on Jewish cleansing prac- Scripture was presented not only in The author would be better off by opposition to the local culture, but enriching his law-monophonic no- tices, were perpetuated by Christ’s commands to all also as transcending that culture. tion with a broader multi-thematic- Christians of all ages. Ekkehardt Mueller suggests that polyphonic perspective, including “what God has done for the Exodus even the theme of grace in the Old generation applies likewise to later Testament. generations,” who “still participate in Second, Thompson’s “from-Sinai- pen in later or even in early stages of nated in the inspired writings by the his saving actions (Deut 5:2-4).23 Fur- to-Golgotha” hermeneutical princi- someone’s prophetic career. So, it work of the Holy Spirit, who spoke thermore, those who accept the pre- ple tends to downgrade many of the seems more consistent just to recog- through available human resources dictive nature of Bible prophecy in universal components of the Old nize the existence of thematic-exis- and addressed concrete contempo- general and apocalyptic prophecy in Testament and of Ellen White’s pre- tential developments in the inspired rary issues. The danger of accultur- particular recognize that the content 1888 writings. By accepting such a writings, without labeling them as alization can be avoided by rejecting they carry applies to the time when a hermeneutical principle, we would “mature” and “less mature.” The true those aspects of the horizontal per- given prophecy is to be fulfilled. have problems, for example, in han- Christian is indeed someone who spective of cultural conditioning But, even so, in Scripture we find dling the Creation story. Since its lives “‘“by every word that comes that end up reading the writings as a some cultural components that, most comprehensive records are from the mouth of God”’” (Matt. mere product of an ancient religious being chosen by God as signs of loy- found at the very beginning of the 4:4, NRSV). community, and by accepting the alty, end up assuming a universal ap- Bible (Genesis 2 and 3), without any Seventh-day Adventists are being vertical perspective, which recog- plication. For example, baptism and significant enlargement elsewhere in strongly tempted today, as have been nizes the presence of cultural ele- the foot-washing ceremony, based the Old and New Testaments, should many other Christians in the past, to ments within the inspired writings, on Jewish cleansing practices, were we consider them as “less mature”? reread the universal principles of without denying their general status perpetuated by Christ’s commands Or should we limit that principle Scripture from the perspective of as the Word of God. A careful inter- to all Christians of all ages (Matt. only to matters of salvation? their own cultural practices and to pretation of the inspired writings has 28:18-20; John 13:1-17). Although prophets, like all other use alternative hermeneutics to en- to recognize in them the existence of While Cottrell was not concerned human beings, also grow in knowl- dorse such practices. The historical an ongoing dialogue between univer- with highlighting universal princi- edge, understanding, and experi- tendency has been either to decon- sal principles and temporal applica- ples in his studies of the inspired ence, God’s supernatural revelation textualize the message, leaving it al- tions of such principles. writings, Thompson certainly was, is not always dependent on the most incomprehensible and irrele- But, after recognizing such dia- as evident in his “law of love” motif, prophet’s maturity. Actually, God vant to the present generation, or to logue, the interpreter is faced with which unfolds itself from the one, to does sometimes reveal information acculturalize it in such a way that it the challenging task of distinguish- the two, the 10, and the many com- that goes far beyond the prophet’s loses much of its original identity. ing universal principles from tempo- mandments.24 But there are at least own level of understanding, as in the The risk of decontextualization ral applications. Contextual studies two major problems with Thomp- case of the prophet Daniel. (See can be lowered by recognizing that help the student to identify the tem- son’s approach. Daniel 8:26, 27; 12:4.) This may hap- the divine message became incar- poral applications and their impact

50 Published by Digital Commons @ Andrews University,51 2010 13 Perspective Digest, Vol. 15 [2010], Iss. 1, Art. 3 on the local community to which 12 Raymond F. Cottrell, “Inspiration and the message was originally ad- Authority of the Bible in Relation to Phenom- dressed, but they still leave the inter- ena of the Natural World,” in James L. Hay- ward, ed., Creation Reconsidered: Scientific, pretation open too much to the sub- Biblical, and Theological Perspectives (Ro- jective views of the interpreter. Any seville, Calif.: Association of Adventist Fo- serious interpretation should also rums, 2000), pp. 195-221. identify the broad interaction of the 13 Ibid., pp. 199, 219. 14 messages with the whole accumu- Raymond F. Cottrell, “Extent of the Genesis Flood,” in Hayward, ed., Creation Re- lated heritage of prophetic literature. considered, p. 275. While contextual knowledge helps 15 Alden Thompson, “From Sinai to Gol- one to better understand temporal gotha,” 5-part series in (Dec. applications, interactive knowledge 3, 1981), pp. 4-6; (Dec. 10, 1981), pp. 8-10; helps to identify more precisely uni- (Dec. 17, 1981), pp. 7-10; (Dec. 24, 1981), pp. 7-9; (Dec. 31, 1981), pp. 12, 13. versal principles. After all, the in- 16 Ibid. (Dec. 10, 1981), p. 10. spired writings have to be relevant to 17 Ibid. (Dec. 31, 1981), p. 13. our own generation without losing 18 Ibid. (Dec. 17, 1981), p. 7. their original identity. 19 Alden Thompson, Escape From the Flames: How Ellen White Grew From Fear to Joy—and Helped Me Do It, Too (Nampa, REFERENCES Idaho: Pacific Press Publ. Assn., 2005). 1 William G. Johnsson, “How Does God 20 See “Principles as Set Forth by Ellen Speak?” Ministry (October 1981), p. 4. White in Her Early Ministry,” in Ellen G. 2 Calvin E. Stowe, Origin and History of White, Selected Messages (Washington: Re- the Books of the Bible, Both the Canonical and view and Herald Publ. Assn., 1980), pp. 145- the Apocryphal (Hartford, Conn.: Hartford, 155. 1867), p. 19. This quotation was reprinted in 21 Early Writings, p. 14. idem, “Inspiration of the Bible,” Advent Re- 22 “Letter from Sister Harmon,” Day-Star view and Sabbath Herald (June 4, 1889), pp. (Jan. 24, 1846), p. 31; republished in idem, A 354, 355. Sketch of the Christian Experience and Views 3 Selected Messages, Book 1, pp. 20, 21. (Saratoga Springs: James White, 1851), pp. 4 Testimonies for the Church, vol. 4, p. 9. 10-12. 5 Spiritual Gifts, vol. 2, p. 293. 23 Ekkehardt Mueller, “What the Biblical 6 Ibid. Text Meant and What It Means,” BRI Newslet- 7 Selected Messages, Book 1, p. 37. ter (January 2007). 8 Alberto Timm, “Understanding Inspira- 24 Alden Thompson, “From Sinai to Golgo- tion,” Ministry (August 1999), pp. 12-15. tha” (Dec. 3, 1981), pp. 5, 6; Inspiration: Hard 9 Selected Messages, Book 1, p. 22. Questions, Honest Answers (Hagerstown, Md.: 10 Christ’s Object Lessons, p. 17. Review and Herald Publ. Assn., 1991), pp. 110- 11 Education, p. 102. 136; Escape From the Flames, pp. 112-136.

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