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Seventh-Day Adventism at Crossroads

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Book cover Towards an Adventist Version of Communio Ecclesiology

Part of the book series: Pathways for Ecumenical and Interreligious Dialogue ((PEID))

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Abstract

This chapter provides a basic introductory statement of what Seventh-day Adventism is and why it currently needs an ecclesiology. By offering a brief overview of Adventism’s origins and development, this chapter hopes to provide a general context for understanding the present problems and impasses that have necessitated a more robust and systematic articulation of the Adventist theology of church. According to the author, there are three primary reasons for the recent resurgence of Adventist interest in ecclesiology. Increasingly, the denomination is challenged (1) to retain its unity, which has been threatened from within by theological polarizations, (2) to maintain its relevance in a world that has changed significantly since the inception of the movement, and (3) to clarify its interaction with other Christian and non-Christian communities. These three tensions need to be addressed constructively if the church is to maintain its vitality and meet the challenges of the twenty-first century.

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Notes

  1. 1.

    For a detailed bibliographic overview of the most significant studies that explore the influence of the Millerite movement on the formation of Seventh-day Adventism, see Jeff Crocombe, ““A Feast of Reason”: The Roots of William Miller’s Biblical Interpretation and Its Influence on the Seventh-day Adventist Church” (doctoral thesis, The University of Queensland, Australia, 2011), 2–50; Russell J. Staples, “Adventism,” in The Variety of American Evangelicalism, ed. Donald W. Dayton and Robert K. Johnson (Downers Grove, IL: InterVarsity Press, 1991). A brief exposition of the basic teachings and characteristics of Millerism can be found in Everett N. Dick, “The Millerite Movement, 1830–1945,” in Adventism in America: A History, ed. Gary Land (Grand Rapids, MI: Eerdmans, 1986).

  2. 2.

    The basic facts are available in Gary Land, Historical Dictionary of the Seventh-Day Adventists (Lanham, MD: Scarecrow Press, 2005); George R. Knight, A Brief History of Seventh-Day Adventists, 2nd ed., Adventist heritage series (Hagerstown, MD: Review and Herald Publishing Association, 2004); Richard W. Schwarz and Floyd Greenleaf, Light Bearers: A History of the Seventh-Day Adventist Church (Nampa, ID: Pacific Press, 2000); LeRoy Edwin Froom, The Prophetic Faith of Our Fathers, vol. 4 (Washington, DC: Review and Herald Publishing Association, 1954).

  3. 3.

    These include: (1) the emergence of leading personalities; (2) the broadening of mission awareness; (3) the rapid growth rate and geographical expansion; (4) the consolidation of publishing work; (5) the choosing of a denominational name; (6) the establishing of a more efficient organizational structure; (7) the beginning of the definition and integration of lifestyle principles and (8) incorporation of health, educational, and other reforms into its mission. For further details, see Alberto R. Timm, The Sanctuary and the Three Angels’ Messages: Integrating Factors in the Development of Seventh-Day Adventist Doctrines (Berrian Springs: Adventist Theological Society Publications, 2002), 215.

  4. 4.

    George R. Knight, A Search for Identity: The Development of Seventh-Day Adventist Beliefs (Hagerstown, MD: Review and Herald, 2000), 55–87; Everett N. Dick, William Miller and the Advent Crisis (Berrien Springs, MI: Andrews University Press, 1994).

  5. 5.

    William Miller, a Baptist layman, began his preaching in the 1830s. By that time the northern American revivalists’ hopes for ushering in a long-awaited millennium by means of social and political reforms were rapidly fading away. The economic depression of 1837 and the social controversy surrounding the issue of slavery greatly contributed to this. The widespread popularity of the Millerite message seems to have lain in its promise that the perfect world, the utopian age, was still within reach. It will come, but not in the way the majority of Miller’s contemporaries expected. It will be preceded and inaugurated by the premillennial parousia of Christ. The belief that Christ’s coming is only a few years away gave special urgency to his preaching. It sounded particularly appealing to those who were disappointed by the failure of the human effort to bring paradise to a suffering Earth. From 1840 onwards, an obscure, regional Millerite movement was transformed into a widespread, national campaign. Richard L. Rogers, “Millennialism and American Culture: The Adventist Movement,” Comparative Social Research 13 (1991): 110; Laura Lee Vance, Seventh-Day Adventism in Crisis: Gender and Sectarian Change in an Emerging Religion (Chicago, IL: University of Illinois Press, 1999), 13–20. Detailed studies of Millerism are provided by Ronald L. Numbers and Jonathan M. Butler, The Disappointed: Millerism and Millenarianism in the Nineteenth Century (Bloomington: Indiana University Press, 1987); Robert Kievan Whalen, “Millenarianism and Millennialism in America, 1790–1880” (doctoral thesis, State University of New York, 1972); David Tallmadge Arthur, ““Come Out of Babylon”: A Study of Millerite Separatism and Denominationalism, 1840–1865” (doctoral thesis, University of Rochester, 1970), https://books.google.co.uk/books?id=GxyEnQEACAAJ; Ernest Robert Sandeen, The Roots of Fundamentalism: British and American Millenarianism, 1800–1930 (Chicago: University of Chicago Press, 1970).

  6. 6.

    Knight, A Search for Identity, 215.

  7. 7.

    Various historical surveys affirm the fact that between 1844 and 1848 three major strands of post-Millerite Adventism evolved: the Sabbatarian Adventists, the Albany Adventists and the Spiritualizers. See George R. Knight, Millennial Fever and the End of the World: A Study of Millerite Adventism (Boise, ID: Pacific Press, 1993), 245–325.

  8. 8.

    This post-Millerite strand held that both the event and the time predicted by the Millerites had been correct. They, however, interpreted the event of Christ’s Advent in highly spiritual terms. According to this group, Christ had indeed returned on 22 October 1844; he had come ‘into their hearts’. That was the Second Coming. This group instigated considerable fanaticism. With their diversity, individuality and lack of organization, the Spiritualizers failed to form any permanent religious bodies. They ‘eventually gravitated to other “isms”, more stable Adventist groups, or were absorbed back into the larger culture’. George R. Knight, The Fat Lady and the Kingdom: Adventist Mission Confronts the Challenges of Institutionalism and Secularization (Boise, ID: Pacific Press, 1995), 129–30.

  9. 9.

    Adherents of the post-Millerite strand tried to distance themselves from the Spiritualizers and formed their own organization at Albany, New York, in May 1845. They adopted the congregational structure. William Miller, Joshua V. Himes and Josiah Litch (Miller’s chief lieutenants) were considered to be the main proponents of this version of Adventism, which later gave birth to four different denominations—the Church of God in Oregon, Illinois (1850s), the American Evangelical Conference (1858), the Advent Christians (1860) and the Life and Advent Union (1863). See Knight, The Fat Lady and the Kingdom, 130.

  10. 10.

    Crocombe, “A Feast of Reason,” 173–204; William Miller, “Rules of Interpretation,” The Midnight Cry, 17 November 1842, 4; Nathan O. Hatch, “The Christian Movement and the Demand for a Theology of the People,” JAH 67 (December 1980).

  11. 11.

    Knight, A Search for Identity, 57.

  12. 12.

    Knight, A Brief History of Seventh-Day Adventists, 29–30.

  13. 13.

    Knight, A Search for Identity, 63–64.

  14. 14.

    Since this belief represents a central, and, arguably, a distinctive aspect of Adventist theological identity, it will be treated in greater detail in the next section of the current chapter.

  15. 15.

    Knight, A Search for Identity, 58–66.

  16. 16.

    Alberto R. Timm, “Seventh-Day Adventist Ecclesiology, 1844–200: A Brief Historical Overview,” in Pensar la iglesia hoy: Hacia una eclesiología adventista, ed. Gerard A. Klingbeil, Martin G. Klingbeil, and Miguel Ángel Núñez (Libertador, San Martín, Argentina: Editorial universidad Adventista del Plata, 2002), 287. For a brief discussion of how exactly the dilema of 1844 was resolved, see Knight, A Brief History of Seventh-Day Adventists, 30–34.

  17. 17.

    The six Sabbath Conferences of 1848 in New England and in New York State contributed greatly to the articulation of the doctrinal pillars of the emerging movement. The principal leaders of those conferences were Joseph Bates (1792–1872), James White (1821–1881) and Hiram Edson (1806–1882). For a brief exposition of the key theological foundations of early Sabbatarian Adventism, see Hans K. LaRondelle, “Prophetic Basis of Adventism,” Adventist Review June 1–July 20 (1989). https://www.adventistbiblicalresearch.org/sites/default/files/pdf/Prophetic%20Basis%20Adventism_0.pdf; Timm, “Seventh-Day Adventist Ecclesiology, 1844–200: A Brief Historical Overview,” 288.

  18. 18.

    LaRondelle, “Prophetic Basis of Adventism,” 2.

  19. 19.

    These five fundamentals are listed in Arthur L. White, Ellen G. White: Messenger to the Remnant (Washington, DC: Board of Trustees of Ellen G. White Publish., 1954), 40. Schwarz and Greenleaf, on the other hand, talk about eight fundamentals (adding to the above-presented list the beliefs about the timing of the seven last plagues, the duty to proclaim the three angels’ message from Revelation 14.6–12, and the final, complete extinction of the wicked after the millennium). See: Schwarz and Greenleaf, Light Bearers: A History of the Seventh-Day Adventist Church, 66–67.

  20. 20.

    V. Norskov Olsen and Godfrey Tryggve Anderson, The Advent Hope in Scripture and History (Washington, DC: Review and Herald Publishing Association, 1987), 152–90; Froom, The Prophetic Faith of Our Fathers, 4, 427–1204.

  21. 21.

    This new phase was understood as the first stage of the eschatological ‘Day of the Lord’—a pre-Advent ‘investigative judgement’. See Frank B. Holbrook, Doctrine of the Sanctuary: A Historical Survey (1845–1863), Daniel and Revelation Committee series (Silver Spring, MD: Biblical Research Institute, General Conference of Seventh-day Adventists, 1989), 119–57. As mentioned, this aspect of Adventist belief system will be described in more detail in the next section of the current chapter.

  22. 22.

    For a more detailed study of the Adventist acceptance of Ellen G. (Harmon) White’s prophetic gift, see Terrie Dopp Aamodt, Gary Land, and Ronald L. Numbers, eds., Ellen Harmon White: American Prophet (Oxford: Oxford University Press, 2014); George R. Knight, Anticipating the Advent: A Brief History of Seventh-Day Adventists, Anchors (Boise, Idaho: Pacific Press Pub. Association, 1993), 28; Delbert W. Baker, The Unknown Prophet (Washington, DC: Review and Herald, 1987); LeRoy E. Froom, Movement of Destiny (Washington, DC: Review & Herald, 1971), 101–32; Froom, The Prophetic Faith of Our Fathers, 4, 964–1016.

  23. 23.

    J. N. Andrews and L. R. Conradi, History of the Sabbath and the First Day of the Week (Washington, DC: Review and Herald, 1912), 760–81; Froom, The Prophetic Faith of Our Fathers, 4, 941–63; Coffman Carl, “The Practice of Beginning the Sabbath in America,” AUSS 3 (January 1965): 9–17; Raymond Cottrell, “The Sabbath in the New World,” in The Sabbath in Scripture and History, ed. Kenneth A. Strand (Washington, DC: Review and Herald, 1982); Sigve Tonstad, The Lost Meaning of the Seventh Day (Berrien Springs, Mich.: Andrews University Press, 2009).

  24. 24.

    D. M. Canright, History of the Doctrine of the Immortality of the Soul (Battle Creek, MI: Steam Press, 1971); Cosmas Rubencamp, “Immortality and Seventh-day Adventist Eschatology” (doctoral thesis, The Catholic University of America, 1968); Moses Corliss Crouse, “A Study of the Doctrine of Conditional Immortality in Nineteenth Century America with Special Reference to the Contributions of Charles F. Hudson and John H. Pettingell” (doctoral thesis, Northwestern University, 1953). This belief is followed by the teaching about the bodily resurrection and reunification of the faithful on the day of the Second Advent.

  25. 25.

    In his study of the key factors that contributed to the development of the early Adventist theological system Alberto Timm divides these five doctrinal landmarks into two major categories. The first one comprises ‘eschatological doctrines’ derived from the historical fulfilment of specific end-time prophecies in Scripture, while the second category involves the so-called ‘historical doctrines’ of Scripture. Timm, The Sanctuary and the Three Angels’ Messages: Integrating Factors in the Development of Seventh-Day Adventist Doctrines, 16.

  26. 26.

    Perhaps one of the most insightful analyses of the doctrinal development of Adventism to date is offered by Rolf Pöhler, Continuity and Change in Adventist Teaching: A Case Study in Doctrinal Development (Frankfurt am Main: Peter Lang, 2000).

  27. 27.

    Knight, A Search for Identity, 74.

  28. 28.

    Knight, A Search for Identity, 86.

  29. 29.

    The insistence on the perpetuity of God’s law and the Seventh-day Sabbath is, for example, inherited from the Seventh-day Baptists; emphasis on Christ’s Second Coming stems from the late eighteenth- and early nineteenth-century Second Advent awakening, and the conditional immortality of the soul from George Storrs and the Christian Connection. The basic chronological settings related to the cleansing of the sanctuary in Daniel 8.14 come from the Millerites, who were much indebted to early nineteenth-century English-speaking Protestant views on the subject. Likewise, the Sabbatarian Adventist expositions of the three angels’ messages of Revelation 14.6–12 reflected the basic Millerite time-setting for these messages. See Timm, The Sanctuary and the Three Angels’ Messages: Integrating Factors in the Development of Seventh-Day Adventist Doctrines, 472.

  30. 30.

    Knight, A Search for Identity, 29–38.

  31. 31.

    Knight, A Search for Identity, 30.

  32. 32.

    G. R. Evans, The Language and Logic of the Bible: The Road to Reformation (Cambridge: Cambridge University Press, 1985), 128–38; Robert M. Grant, A Short History of the Interpretation of the Bible (New York: Macmillan, 1966); Roland Herbert Bainton, “The Bible in the Reformation,” in The Cambridge History of the Bible: The West from the Reformation to the Present Day, ed. Greenslade L. (1963).

  33. 33.

    Knight, A Search for Identity, 30–31; Hatch, “The Christian Movement and the Demand for a Theology of the People,” 559–60; Richard T. Hughes and Leonard C. Allen, Illusions of Innocence: Protestant Primitivism in America, 1630–1875 (Chicago: Chicago University Press, 1988), 85; Nathan O. Hatch, Democratization of American Christianity (New Haven, CT: Yale University Press, 1991), 68–81.

  34. 34.

    Pöhler, Continuity and Change in Adventist Teaching: A Case Study in Doctrinal Development, 27–30; George Huntston Williams, The Radical Reformation (Philadelphia,: Westminster Press, 1962), xxiii–xxxi; Woodrow W. Whidden, Jerry Moon, and John W. Reeve, The Trinity: Understanding God’s Love, His Plan of Salvation, and Christian Relationships (Hagerstown, MD: Review and Herald, 2002), 188; Mark A. Noll, “Rethinking Restorationism: A Review Article,” Reformed Journal 39 (November 1989): 15–21.

  35. 35.

    George R. Knight, The Pharisee’s Guide to Perfect Holiness: A Study of Sin and Salvation (Boise, Idaho: Pacific Press Pub. Association, 1992), 163–66; Gunnar Pedersen, “The Soteriology of Ellen G. White Compared with the Lutheran Formula of Concord: A Study of the Adventist Doctrine of the Final Judgment of the Saints and Their Justification Before God” (doctoral thesis, Andrews University, 1995); Woodrow W. Whidden, “Adventist Theology: The Wesleyan Connection.” https://www.adventistbiblicalresearch.org/materials/adventist-heritage/adventist-theology-wesleyan-connection

  36. 36.

    Richard L. Greaves, “The Origins of English Sabbatarian Thought,” Sixteenth Century Journal 21, no. 3 (1981); Keith L. Sprunger, “English and Dutch Sabbatarianism and the Development of Puritan Social Theology (1600–1660),” Church History 50, no. 1 (1982); Richard Müller, “Adventisten - Sabbath - Reformation: Geht das Ruhetagsverständnis der Adventisten bis auf die Zeit der Reformation zurück?” (doctoral dissertation, Gleerup, 1979); Daniel Liechty, Sabbatarianism in the Sixteenth Century: A Page in the History of the Radical Reformation (Berrien Springs, MI: Andrews University Press, 1993).

  37. 37.

    B. W. Ball, The English Connection: The Puritan Roots of Seventh-Day Adventist Belief (Cambridge, England: James Clarke, 1981).

  38. 38.

    Daniel Neal, The History of the Puritans: From the Reformation in 1517 to the Revolution in 1688 (Westmead, England: Gregg International Publishers Limited, 1970); John Spurr, English Puritanism (London: Macmillan Press Ltd, 1998); William Ames, “The Preface before the English Puritanism,” in Several Treaties of Worship and Ceremonies, ed. William Bradshaw (London: 1660); John Owen, Exercitations Concerning the Name, Original, Nature, Use, and Continuance of a Day of Sacred Rest (London, England: Nathaniel Ponder, 1671), 58–59.

  39. 39.

    P. G. Damsteegt, Foundations of the Seventh-Day Adventist Message and Mission (Grand Rapids: Eerdmans, 1977), 3–100; George R. Knight, William Miller and the Rise of Adventism (Nampa, ID: Pacific Press, 2010).

  40. 40.

    Steen R. Rasmussen, “Roots of the Prophetic Hermeneutics of William Miller” (master thesis, Newbold College, 1983), 16–63; David Arnold Dean, “Echoes of the Midnight Cry: The Millerite Heritage in the Apologetics of the Advent Christian Denomination, 1860–1960” (doctoral thesis, Westminster Theological Seminary, 1976).

  41. 41.

    William Miller, William Miller’s Apology and Defence (Boston, MA: J. V. Himes, 1845), 6; Dick, “Adventism in America,” 1; Knight, A Search for Identity, 36; Alden Thompson, Inspiration: Hard Questions, Honest Answers (Hagerstown, MD: Review and Herald, 1991), 260.

  42. 42.

    Knight, A Search for Identity, 36. This is clearly the influence of eighteenth-century Scottish common-sense philosophy. See Samuel Fleischacker, “The Impact on America: Scottish Philosophy and the American Founding,” in The Cambridge Companion to the Scottish Enlightenment, ed. Alexander Broadie (Cambridge, England: Cambridge University Press, 2003).

  43. 43.

    Vance, Seventh-Day Adventism in Crisis: Gender and Sectarian Change in an Emerging Religion, 14; Sean Wilentz, The Rise of American Democracy: Jefferson to Lincoln, Abridged college ed. (New York: W.W. Norton & Co., 2009).

  44. 44.

    It is against the backdrop of this tension between originality of revelation and continuities in influence that the current book can be better understood. It aims to purify the tradition of some Enlightenment reduction—especially in regard to the nature of truth and the way one gains access to it.

  45. 45.

    Because Seventh-day Adventism developed in the United States and then spread rapidly to other parts of the world, it was often compared in scholarly literature with other nineteenth-century movements, especially the Church of Jesus Christ of Latter-day Saints, Jehovah’s Witnesses, and Christian Science. Arthur N. Patrick, “Contextualising Recent Tensions in Seventh-day Adventism: ‘A Constant Process of Struggle and Rebirth’?,” Journal of Religious History 34, no. 3 (2010): 5. There is an abundance of literature in this field. See, for example, Philip Barlow, “Book Review Essay: Jan Shipps and the Mainstream of Mormon Studies,” Church History 73, no. 2 (2004): 412–26; Jan Shipps, “From Peoplehood to Church Membership: Mormonism’s Trajectory since World War II,” Church History 76, no. 2 (2007): 241–61; Andrew Holden, Jehovah’s Witnesses: Portrait of a Contemporary Religious Movement (London and New Work: Routledge, 2002); Rennie B. Schoepflin, Christian Science on Trial: Religious Healing in America (Baltimore, MD: The Johns Hopkins University Press, 2003).

  46. 46.

    A closer analysis reveals that, in spite of some doctrinal resemblances to other Christian beliefs, the originality of the Sabbatarian Adventist doctrinal system can be seen at the level of the unique components of the system. For instance, one might argue that the uniqueness of the Adventist theological system comprised teachings related to integrating factors such as (1) the understanding of the cleansing of the sanctuary (Dan. 8.14) as a pre-Advent investigative judgement of the saints in the heavenly sanctuary, (2) the equation of ‘the hour of his judgement’ (Rev. 14.7) with the post-1844 pre-Advent cleansing of the sanctuary and (3) the view that the mission of the third angel (Rev. 14.9–12) would be fulfilled by Sabbatarian Adventism. Included in this list were also the Sabbatarian Adventists’ distinctive doctrines of (1) Christ’s two-phase heavenly ministry and (2) the modern manifestation of the gift of prophecy in the person and writings of Ellen G. White. See Timm, The Sanctuary and the Three Angels’ Messages: Integrating Factors in the Development of Seventh-Day Adventist Doctrines, 472–73.

  47. 47.

    Alberto R. Timm, “The Uniqueness of the Seventh-day Adventist Message” (Workshop of the Ellen G. White Estate, Binfield, England, Roy Graham Library, Newbold College of Higher Education, 1995).

  48. 48.

    Uriah Smith, “Are the Seven Last Plagues in the Future,” Review and Herald, 7 January 1858, 72.

  49. 49.

    Ellen G. White, Selected Messages, 2 vols., vol. 2 (Washington, DC: Review and Herald, 1986), 87.

  50. 50.

    Timm, “Short The Uniqueness of the Seventh-day Adventist Message.” 3.

  51. 51.

    For a list of some of the dominant integrative proposals within Adventism, see Rolf J. Pöhler, “Does Adventist theology have, or need, a unifying center?,” in Christ, Salvation, and the Eschaton, ed. Daniel Heinz, J. Moskala, and Peter M. van Bemmelen (Berrien Springs, MI: Andrews University Press, 2009).

  52. 52.

    While the sanctuary motif is explained in greater detail in the next section of Chap. 2, a brief presentation of Adventist understanding of the content of the three angels’ messages is offered in Chap. 3.

  53. 53.

    Timm, The Sanctuary and the Three Angels’ Messages: Integrating Factors in the Development of Seventh-Day Adventist Doctrines, 473–76.

  54. 54.

    George Knight shares Timm’s opinion that these two elements of the Adventist belief system represent the focal points around which the entire corpus of Adventist convictions revolves. See Knight, A Search for Identity, 74–75.

  55. 55.

    Timm, “Short The Uniqueness of the Seventh-day Adventist Message.” 3.

  56. 56.

    Knight, A Search for Identity, 86, 74–75.

  57. 57.

    Sylvester Bliss, Memoirs of William Miller: Generally Known as a Lecturer on the Prophecies, and the Second Coming of Christ (Boston, MA: J. V. Himes, 1853), 361–64. This dream was later adopted by the main figures among Adventist pioneers as an explanation of their experience and restoration-aimed theological project. See Joseph Bates, A Vindication of the Seventh-Day Sabbath, and the Commandments of God: With a Further History of God’s Peculiar People from 1847 to 1848 (New Bedford, MA: Benjamin Lindsey, 1848), 189–94; James White, “Brother Miller’s Dream,” The Present Truth, May 1850.

  58. 58.

    S. N. Haskell, “The Sanctuary,” Review and Herald, 27 October 1904, 8.

  59. 59.

    Ellen G. White, The Great Controversy (Washington, DC: Review and Herald Publishing Association, 1888), 423.

  60. 60.

    Ministerial Association of Seventh-Day Adventists, Seventh-Day Adventists Believe: A Biblical Exposition of 27 Fundamental Doctrines (Washington, DC: Ministerial Association, General Conference of Seventh-day Adventists, 1988), vii.

  61. 61.

    See, for example, the way in which some prominent Adventist scholars today explain the principle of sola-tota-prima scriptura: R. Norman Gulley, Systematic Theology: Prologomena (Berrien Springs, MI: Andrews University Press, 2003); Fernando Canale, Basic Elements of Christian Theology: Scripture Replacing Tradition (Berrien Springs, MI: Andrews University Lithotech, 2005). These two authors represent the majority Adventist position on the ways in which the written and embodied Word of God should function in the process of divine self-revelation.

  62. 62.

    Wiklander offers a concise overview of what a traditional Adventist concept of truth consists of and what kind of an attitude the truth-seeking person should have towards it. This article expresses some of the main tenets of Adventist logocentric understanding of truth. Bertil Wiklander, “The Truth as it is in Jesus,” Ministry (February 1996). https://www.ministrymagazine.org/archive/1996/02/the-truth-as-it-is-in-jesus. Wiklander’s article elaborates on previous statements made by one of the General Conference Committees: Adventists, Seventh-Day Adventists Believe: A Biblical Exposition of 27 Fundamental Doctrines, vii.

  63. 63.

    Allisson is an example among many other non-Adventist, evangelical Christians who hold the same logocentric understanding of truth. See his discussion about how exactly the embodied and the written Word of God facilitate the church’s truth-seeking enterprise. See Gregg R. Allison, Sojourners and Strangers: The Doctrine of the Church, Foundations of evangelical theology series (Wheaton, IL: Crossway, 2012), 110–17.

  64. 64.

    In a series of articles Fernando Canale explains the role of the sanctuary as the main heuristic vision of Adventist hermeneutics. According to Canale, the vision of Christ in the sanctuary (along with the system of truths emerging from it) represents the most fundamental interpretative perspective that distinguishes Adventism from other Christian traditions. Fernando L. Canale, “From Vision to System: Finishing the Task of Adventist Theology - Part 1: Historical Review,” JATS 15, no. 2 (Autumn 2004); Fernando Canale, “From Vision to System: Finishing the Task of Adventist Biblical and Systematic Theologies-Part II,” JATS 16, no. 1–2 (2005); Fernando L. Canale, “From Vision to System: Finishing the Task of Adventist Theology - Part 3: Sanctuary and Hermeneutics,” JATS 17, no. 2 (Autumn 2006).

  65. 65.

    In this regard, Canale seems to be in close agreement with Ellen White’s statement: White, The Great Controversy, 423; Fernando L. Canale, “Philosophical Foundations and the Biblical Sanctuary,” AUSS 36, no. 2 (1998).

  66. 66.

    Canale, “From Vision to System: Part 1,” 5–39.

  67. 67.

    Adventist literature that deals with the issue of sanctuary from a biblical, historical or systematic perspective is abundant. See an extended list of the most important Adventist publications repeatedly quoted by contemporary Adventist scholars: Richard M. Davidson, “Sanctuary Doctrine” (Spring 2015). https://www.andrews.edu/sem/inministry/uploads/2015coursesyllabi/2015thst695swurdavidson.pdf

  68. 68.

    Frank B. Holbrook, The Atoning Priesthood of Jesus Christ (Berrien Springs, MI: Adventist Theological Society Publications, 1996); Roy Adams, The Sanctuary Doctrine: Understanding the Heart of Adventist Theology (Hagerstown, MD: Review and Herald Publishing Association, 1993); Ellen G. White, Christ in His Sanctuary (Mountain View, CA: Pacific Press, 1969).

  69. 69.

    For a basic overview of the traditional Adventist understanding of the sanctuary-related types, see Ángel Manuel Rodríguez, “Israelite Festivals and the Christian Church,” Biblical Research Institute Release 3 (2005). https://www.adventistbiblicalresearch.org/sites/default/files/pdf/Release%203.pdf; Richard M. Davidson, “A Study of Hermeneutical Typos Structures” (doctoral thesis, Andrews University Press, 1981).

  70. 70.

    Samuele Bacchiocchi, God’s Festivals in Scripture and History: The Spring Festivals (Part 1) (Berrien Springs, MI: Biblical Perspectives, 2001); Rodríguez, “Israelite Festivals and the Christian Church,” 1–6.

  71. 71.

    Describing the traditional Adventist interpretation, Bacchiocchi argues: ‘The founders of the Adventist church understood that the Spring Festivals were types which were fulfilled in connection with the first Advent of Christ, and the that Fall Festivals are also types that find their fulfilment in the events related to the Second Advent.’ Samuele Bacchiocchi, God’s Festivals in Scripture and History: The Fall Festivals (Part 2) (Berrien Springs, MI: Biblical Perspectives, 2001), 16. ‘In like manner’, Ellen G. White wrote, ‘the types which relate to the second advent [Fall Feasts] must be fulfilled at the time pointed out in the symbolic service’. White, The Great Controversy, 339. It should be noted, however, that Bacchiocchi, who is himself an Adventist, differs in his interpretation from the majority view in Adventism. He tends towards a more literalist interpretation that argues that the present-day church, following the lead of God’s people in Old Testament times, should endeavour to keep the feasts (in a modified form) as part of believers’ present walk with God.

  72. 72.

    Richard M. Davidson, “Sanctuary Typology,” in Symposium on Revelation, ed. Frank B. Holbrook (Silver Spring, MD: Biblical Research Institute, 1992).

  73. 73.

    Rodríguez, “Israelite Festivals and the Christian Church,” 4–8.

  74. 74.

    Arnold V. Wallenkampf, The Sanctuary and the Atonement: Biblical, Historical, and Theological Studies, ed. Arnold V. Wallenkampf and Richard Lesher (Washington, DC: Review and Herald, 1981); Adventists, Seventh-Day Adventists Believe: A Biblical Exposition of 27 Fundamental Doctrines, 312–31.

  75. 75.

    Alberto R. Treiyer, “The Day of Atonement as Related to the Contamination and Purification of the Sanctuary,” in The Seventy Weeks, Leviticus, and the Nature of Prophecy, ed. Frank B. Holbrook, Daniel and Revelation Committee Series (1986), 198–258.

  76. 76.

    Rodríguez, “Israelite Festivals and the Christian Church,” 7–8.

  77. 77.

    Alberto R. Treiyer, The Day of Atonement and the Heavenly Sanctuary: From the Pentateuch to Revelation (Siloam Springs, AR: Creation Enterprises International, 1992); Ministerial Association of Seventh-Day Adventists, “Seventh-day Adventists Believe: A Biblical Exposition of 27 Fundamental Doctrines” (1888). http://www.sdanet.org/atissue/books/27/27-23.htm

  78. 78.

    For a standard Adventist interpretation, see Ángel Manuel Rodríguez, “The Sanctuary and Its Cleansing,” Adventist Review, September 1994.

  79. 79.

    Richard M. Davidson, “The Meaning of Niṣdaq in Daniel 8.14,” JATS 7, no. 1 (1996): 107–19. According to Davidson’s study, no single English word can capture the breadth of meaning implied by the original Hebrew term niṣdaq. The three dimensions and theological overtones of this concept closely overlap and ‘embrace each other in meaning’. Although there is a distinction between them, they should not be entirely separated in any attempt to describe the divine act in human history by which he restores, cleanses and vindicates his people. Davidson, “The Meaning of Niṣdaq in Daniel 8.14,” 117–18.

  80. 80.

    Davidson, “The Meaning of Niṣdaq in Daniel 8.14,” 109.

  81. 81.

    Niels-Erik Andreasen, “Translation of Niṣdaq/Katharisthesetai in Daniel 8:14,” in Symposium on Daniel, ed. Frank B. Holbrook, Daniel and Revelation Committee Series (1986).

  82. 82.

    Davidson, “The Meaning of Niṣdaq in Daniel 8.14,” 112–14.

  83. 83.

    William H. Shea, Selected Studies on Prophetic Interpretation, vol. 1, Daniel and Revelation Committee Series (Washington, DC: Review and Herald Publishing Association, 1982); Marvin Moore, The Case for the Investigative Judgment: Its Biblical Foundations (Nampa, ID: Pacific Press, 2010).

  84. 84.

    Gerhard F. Hasel, “Divine Judgment,” in Handbook of Seventh-Day Adventist Theology, ed. Raoul Dederen, Commentary Reference Series (Hagerstown, MD: Review and Herald Publishing Association, 2000).

  85. 85.

    The first part of the universal Last Judgement has God the Father as judge (‘the ancient of days’ from Dan 9.13,22) and Christ as defence advocate (the ‘son of man’ from Dan 7.13). It takes place in the Most Holy Place of the heavenly sanctuary and includes the totality of God’s professed people, both true and false believers. This is so because the judgement must ‘begin with the household of God’ (1 Pet. 4.17), Adventists argue. The main purposes of investigative judgement are to (1) vindicate God’s true believers before the intelligences of the universe, (2) defend them from the satanic forces on earth, (3) decide who will inherit the future kingdom and (4) vindicate God, who has been accused by Satan and his followers of being a capricious, non-caring, distant and judgemental ruler of the universe. Hasel, “Divine Judgment,” 833–46; Shea, Selected Studies on Prophetic Interpretation, 1, 1–29; Gerhard Pfandl, “The Pre-Advent Judgment: Fact or Fiction.” https://www.adventistbiblicalresearch.org/sites/default/files/pdf/Pre-Adv%202.pdf

  86. 86.

    In the second, millennial phase of the Last Judgement, both Christ and the saints are the judges. The millennial judgement goes beyond human beings. It also judges the fallen angels, who were thrown to earth with Satan. The purpose of this judgement is to: (1) determine the punishment deserved, (2) explain why the names of the lost are not in ‘the book of life’ and, again, (3) to vindicate God’s character and his righteous ways. All the saints will have an opportunity to answer for themselves the question of why the lost are indeed lost. See Hasel, “Divine Judgment,” 846–47.

  87. 87.

    The post-millennial executive judgement is the final phase of the universal divine judgement. It deals with the final result of sin and separation from God. Its primary purpose is to eradicate sin, death and sinners from the universe; this also includes the originator of sin, Satan, who will carry the responsibility for all his wrongdoings. After the problem of evil has been undone, God will create ‘new heavens and a new earth in which righteousness dwells’. This will be the eternal abode of all the redeemed. Hasel, “Divine Judgment,” 847–48.

  88. 88.

    Frank B. Holbrook, “Light in the Shadows: An Overview of the Doctrine of the Sanctuary” (1984). https://www.adventistbiblicalresearch.org/sites/default/files/pdf/lightintheshadows.pdf; Morris Venden, Never Without an Intercessor: The Good News about the Judgment (Boise, ID: Pacific Press, 1996).

  89. 89.

    Richard M. Davidson, “The Role of the Church in the Interpretation of Scripture,” in Message, Mission and Unity of the Church, ed. Ángel Manuel Rodríguez (Silver Spring, MD: Biblical Research Institute, 2013), 323. The pivotal role of the Bible for Adventist faith and praxis is evidenced by the fact that a statement on the Bible heads the official statement of the church’s fundamental beliefs. After the preamble, which affirms ‘the Bible as their only creed’, the first article of Adventist faith deals with the nature and role of the Bible in divine Self-communication. See General Conference of Seventh-day Adventists, “28 Fundamental Beliefs of the Seventh-day Adventist Church” (2015). https://www.adventist.org/fileadmin/adventist.org/files/articles/official-statements/28Beliefs-Web.pdf

  90. 90.

    M. Gordon Hyde, ed., A Symposium on Biblical Hermeneutics (Washington, DC: Review and Herald Publishing Association, 1974), iv.

  91. 91.

    Raoul Dederen, “The Church: Authority and Unity,” Ministry, no. May (May 1995): 3. https://www.adventistbiblicalresearch.org/sites/default/files/pdf/churchauthority_0.pdf

  92. 92.

    N. T. Wright, Scripture and the Authority of God (London: SPCK, 2005), 19.

  93. 93.

    Wright, Scripture and the Authority of God, 19–20; N. T. Wright, “How Can the Bible be Authoritative? (The Laing Lecture for 1989),” Vox Evangelica 21 (1991).

  94. 94.

    Among Adventist scholars, Jan Barna and Gunnar Pedersen have made great efforts to develop this seven-fold interpretative scheme for the biblical narrative. Although this hermeneutical pathway has not been explicitly endorsed in the official church documents, I would argue that most of the Adventist authors that talk about the history of redemption—and especially the motif of the Great Controversy—operate within this, or a similarly articulated hermeneutical framework. See Jan Barna, “The Grand Story,” Ministry, March 2012; Gunnar Pedersen, “The Bible as ‘Story’: A Methodological Opportunity,” in Exploring the Frontiers of Faith, ed. Børge Schantz, Reinder Bruinsma (Lueneburg, Germany: Advent-Verlag, 2009); Gunnar Pedersen and Jan Barna, “Towards a Biblical Theology Method: A Seven-Stage Theistic Narrative Methodology,” Tyndale Fellowship Annual Conference in Cambridge, England (7–9 July 2011). http://www.academia.edu/11462847/Towards_a_Biblical_Theology_Method_A_7-stage_Theistic_Narrative_Methodology. In their scheme, 1844 represents the beginning of the Day of the Lord (God’s universal eschatological judgement), which itself is further divided into three sub-stages: pre-Advent judgement, millennial judgement and post-millennial judgement.

  95. 95.

    Wright, “How Can the Bible be Authoritative?,” 19.

  96. 96.

    Pedersen and Barna, “Towards a Biblical Theology Method: A Seven-Stage Theistic Narrative Methodology,” 16.

  97. 97.

    Adventists would claim that the way believers respond to the truth of divine revelation that is made known to them reveals something about their inner dispositions and attitudes towards God himself.

  98. 98.

    Fernando Canale, “On Being the Remnant,” JATS 41, no. 1 (2013).

  99. 99.

    John Skrzypaszek, “The Heart of the Seventh-day Adventist Health Message,” Ministry (December 2014). https://www.ministrymagazine.org/archive/2014/12/the-heart-of-the-seventh-day-adventist-health-message; George W. Reid, “Health and Healing,” in Handbook of Seventh-Day Adventist Theology, ed. Raoul Dederen (Hagerstown, MD: Review and Herald Publishing Association, 2000).

  100. 100.

    There is a strong movement towards various forms of vegetarianism within Adventism. This encourages going back, as far as possible, to the prelapsarian diet. See the official statement: General Conference of Seventh-day Adventists, “Living a Healthful Life.” https://www.adventist.org/en/vitality/health/

  101. 101.

    Jonathan Oey Kuntaraf and Kathleen Liwidjaja-Kuntaraf, “Emphasizing the Wholeness of Man,” JATS 19, no. 1–2 (2008). http://www.atsjats.org/publication/view/340

  102. 102.

    See, for instance, the promise from the Book of Joel 2.28, 29.

  103. 103.

    Ángel Manuel Rodríguez “Images of the Holy Spirit (Latter Rain)” (09/07). https://adventistbiblicalresearch.org/materials/holy-spirit/images-holy-spirit-latter-rain

  104. 104.

    Currently the growth rate of the Seventh-day Adventist Church is over one million every year, with new members joining it at a rate of one every 23 seconds. Globally, the church is doubling in size every 12 years. See General Conference of Seventh-day Adventists, “The World Church” (2014). http://www.adventist.org.my/The_World_Church.htm

  105. 105.

    For the official statistics, see Statistics Office of Archives, and Research - General Conference of Seventh-day Adventists, Seventh-Day Adventist Church Yearbook 2015 (Nampa, ID: Pacific Press Publishing Association, 2015), http://documents.adventistarchives.org/Yearbooks/YB2015.pdf. By January 2019, the Adventist church should have had just over 23 million baptized members, assuming that the growth rate has stayed relatively unchanged over the last two years.

  106. 106.

    “Largest Religious Bodies” (2010). http://www.adherents.com/adh_rb.html

  107. 107.

    For the official World Council of Churches statement about the Seventh-day Adventist Church, see Word Council of Churches, “Seventh-day Adventist Church.” https://www.oikoumene.org/en/church-families/seventh-day-adventist-church

  108. 108.

    For more information, see Office of Archives, Seventh-Day Adventist Church Yearbook 2015.

  109. 109.

    Ángel Manuel Rodríguez, ed., Toward a Theology of the Remnant: Studies in Adventist Ecclesiology, vol. 1 (Silver Spring, MD: Biblical Research Institute, 2009), 18–19.

  110. 110.

    The Biblical Research Institute of the General Conference of Seventh-day Adventists (BRI) is usually led by five or six Adventist theologians working at Adventist headquarters in Silver Spring, MD. BRI directs a much larger body of Adventist scholars known as the Biblical Research Institute Committee (BRICOM), which consists of around forty theologians worldwide. Another scholarly body that is directed by BRI is the Biblical Research Institute Science Council (BRISCO), which has the assigned task of investigating the relationship between religion and science. For the official website, see www.adventistbiblicalresearch.org.

  111. 111.

    Kenneth H. Wood, “The Mother of Us All: Mainstream Adventism,” Adventist Today 1994, 4–5; Madelynn Jones-Haldeman, “Progressive Adventism: Dragging the Church Forward,” Adventist Today 1994, 9–11; Ralph Larson, “Historic Adventism: Remembering to Trust and Obey,” Adventist Today, 12–14; Michelle Rader, David VanDenburgh, and Larry Christoffel, “Evangelical Adventism: Clinging to the Old Rugged Cross,” Adventist Today 1994, 6–8.

  112. 112.

    George R. Knight, “Adventist Theology 1844 to 1994,” Ministry, August 1994, 4–5.

  113. 113.

    Knight, A Search for Identity, 125–26.

  114. 114.

    In the following hundred years, two major proposals were developed in order to face this growing eschatological-soteriological conundrum. While M. L. Andreasen’s proposal (1930s) situated the radical version of the Wesleyan soteriological position within the larger Adventist eschatological framework, Desmond Ford’s attempt (1980s) dismissed the distinctive Adventist eschatology and embraced the classical Lutheran forensic description of Christ’s work of atonement. Both theological solutions to the 1888 dilemma can be listed among the crucial factors that contributed to a theological divide within the movement. More information can be found in Knight, Identity ; Knight, A Search for Identity; Schwarz and Greenleaf, Light Bearers: A History of the Seventh-day Adventist Church.

  115. 115.

    The first group of reversionists, often known as ‘historical Adventists’, did their best to return to and finish the unfinished theological project of the early Adventist pioneers. In its extreme form the reversionist group was characterized by recurring attempts to form ‘the remnant within the remnant’, which means warning God’s people of on-going apostasy. It was consequently not rare to see the emergence of numerous organizations and ‘independent ministries’ that assumed the prophetic role of reforming the ‘fallen’ Adventist church, which had departed from the distinct pillars of the early Adventist faith. Patrick, “Contextualising Recent Tensions in Seventh-day Adventism: ‘A Constant Process of Struggle and Rebirth’?,” 285.

  116. 116.

    The ‘revisionists’ (better known as ‘progressives’) felt that some aspects of the theological framework within which their ancestors had operated were lacking and required further qualification. In their attempt to update the movement by bringing in fresh insights, the evangelically oriented progressive group launched the process of ‘protestantization’ or ‘Christianization’ of Adventist identity. The result was that the ‘revisionist’ stream often gravitated towards more ecumenical, charismatic, progressive and cultural types of Adventism that tended to lessen the distinctiveness of the Adventist theological identity. See Fernando L. Canale, “The Eclipse of Scripture and the Protestantization of the Adventist Mind - Part 1: The Assumed Compatibility of Adventism with Evangelical Theology and Ministerial Practices,” Journal of the Adventist Theological Society 21, no. 1–2 (2010); Patrick, “Contextualising Recent Tensions in Seventh-day Adventism: ‘A Constant Process of Struggle and Rebirth’?,” 285.

  117. 117.

    Timm, “Short The Uniqueness of the Seventh-day Adventist Message”; Timm, “Seventh-Day Adventist Ecclesiology, 1844–200: A Brief Historical Overview,” 301.

  118. 118.

    William G. Johnsson, The Fragmenting of Adventism (Boise, ID: Pacific Press, 1995); Patrick, “Contextualising Recent Tensions in Seventh-day Adventism: ‘A Constant Process of Struggle and Rebirth’?,” 272–88; Guy Fritz, “Contemporary Adventism and the Crisis of Belief,” Spectrum 9, no. 3 (1971): 28–31; Jack W. Provonsha, A Remnant in Crisis (Hagerstown, MD: Review and Herald Publishing Association, 1993), 7, 166.

  119. 119.

    Patrick, “Contextualising Recent Tensions in Seventh-day Adventism: ‘A Constant Process of Struggle and Rebirth’?.”; Knight, A Search for Identity, 160–97.

  120. 120.

    Ángel Manuel Rodríguez, “General Introduction,” in Toward a Theology of the Remnant: Studies in Adventist Ecclesiology, ed. Ángel Manuel Rodríguez (Silver Spring, MD: Biblical Research Institute, 2009), 17.

  121. 121.

    Reinder Bruinsma, The Body of Christ: A Biblical Understanding of the Church (Hagerstown, MD: Review and Herald Publishing Association, 2009), 11; Veli-Matti Kärkkäinen, Introduction to Ecclesiology: Ecumenical, Historical & Global Perspectives (Downers Grove, IL: InterVarsity Press, 2002), 9–11.

  122. 122.

    Bruinsma, The Body of Christ: A Biblical Understanding of the Church, 11.

  123. 123.

    These ecclesial controversies, which proved to be quite traumatic for a number of Adventists, involved issues of theology, authority and the identity of the Seventh-day Adventist Church. See Pöhler, Continuity and Change in Adventist Teaching: A Case Study in Doctrinal Development, 13–14.

  124. 124.

    Knight, The Fat Lady and the Kingdom, 7.

  125. 125.

    Knight correctly explains that time ‘can have a corrosive effect on identity. That is especially true for groups expecting the soon-coming of Christ. The passage of time raises questions and presents problems and challenges that never had to be faced by movement’s founders.’ Knight, The Fat Lady and the Kingdom, 156.

  126. 126.

    Bruinsma, The Body of Christ: A Biblical Understanding of the Church, 12.

  127. 127.

    Bruinsma, The Body of Christ: A Biblical Understanding of the Church, 11.

  128. 128.

    Bruinsma, The Body of Christ: A Biblical Understanding of the Church, 11.

  129. 129.

    Bruinsma, The Body of Christ: A Biblical Understanding of the Church, 12.

  130. 130.

    Rodríguez, “Toward a Theology of the Remnant,” 18.

  131. 131.

    Rodríguez, “Toward a Theology of the Remnant,” 18.

  132. 132.

    Rodríguez, “Toward a Theology of the Remnant,” 18.

  133. 133.

    Rodríguez, “Toward a Theology of the Remnant,” 18.

  134. 134.

    Rodríguez, “Toward a Theology of the Remnant,” 18.

  135. 135.

    Hans Küng, The Church (New York,: Sheed and Ward, 1968), 3–4; Knight, The Fat Lady and the Kingdom, 156–57.

  136. 136.

    Jürgen Moltmann, “Christian Theology and Its Problem Today,” Reformed World 32 (1973): 6, 5–16.

  137. 137.

    Küng, The Church, 3.

  138. 138.

    Küng, The Church, 3–4.

  139. 139.

    Rolf Pöhler, “Change in Seventh-day Adventist Theology: A Study of the Problem of Doctrinal Development” (doctoral thesis, Andrews University, 1995), 4, http://digitalcommons.andrews.edu/cgi/viewcontent.cgi?article=1130&context=dissertations

  140. 140.

    Pöhler, “Change in Seventh-day Adventist Theology,” 4–5.

  141. 141.

    This widespread Christian concern is voiced by: Gregory Baum, Faith and Doctrine: A Contemporary View (Paramus, NJ: Newman Press, 1969), 9.

  142. 142.

    Pöhler, “Change in Seventh-day Adventist Theology,” 6.

  143. 143.

    Küng, The Church, 4.

  144. 144.

    For some comments regarding recent trends and developments in global Christianity, see Bruinsma, The Body of Christ: A Biblical Understanding of the Church, 12–18; David B. Barrett, George Thomas Kurian, and Todd M. Johnson, World Christian Encyclopedia: A Comparative Survey of Churches and Religions in the Modern World, 2nd ed., 2 vols. (Oxford: Oxford University Press, 2001), 3. http://www.loc.gov/catdir/enhancements/fy0602/99057323-d.html; Philip Jenkins, The Next Christendom: The Coming of Global Christianity, 3rd ed. (Oxford: Oxford University Press, 2011).

  145. 145.

    For a good example of more recent Adventist attempts to make the church’s fundamental beliefs more appealing to the contemporary mind, see Miroslav Pujic and Sarah K. Asaftei, eds., Experiencing a Joy: 42 Bible Talks (Stanborough Park, England: Stanborough Press, 2010).

  146. 146.

    Bruinsma, The Body of Christ: A Biblical Understanding of the Church, 14.

  147. 147.

    Bruinsma, The Body of Christ: A Biblical Understanding of the Church, 11–12.

  148. 148.

    George Barna, Churchless: Understanding Today’s Unchurched and How to Connect with Them (Carol Stream, IL: Tyndale House Publishers, 2014); Mary Tuomi Hammond, The Church and the Dechurched: Mending a Damaged Faith (St. Louis, MO: Chalice Press, 2001).

  149. 149.

    Alan Jamieson, A Churchless Faith: Faith Journeys Beyond the Churches (London: SPCK, 2002); Brian Sanders, Life After Church: God’s Call to Disillusioned Christians (Downers Grove, IL: InterVarsity Press, 2007). Table of contents only http://www.loc.gov/catdir/toc/ecip0721/2007026758.html

  150. 150.

    Bruinsma, The Body of Christ: A Biblical Understanding of the Church, 15.

  151. 151.

    Bruinsma, The Body of Christ: A Biblical Understanding of the Church, 15.

  152. 152.

    Bruinsma, The Body of Christ: A Biblical Understanding of the Church, 15.

  153. 153.

    Alan Jamieson, Jenny McIntosh and Adrienne Thompson, Church Leavers: Faith Journeys Five Years On (London: SPCK, 2006).

  154. 154.

    Leonardo Boff, Ecclesiogenesis: The Base Communities Reinvent the Church, trans. R. Robert Barr (Maryknoll, NY: Orbis Books, 1997), 1.

  155. 155.

    Jimmy Long, Generating Hope: A Strategy for Reaching the Postmodern Generation (Downers Grove, IL: InterVarsity Press, 1997), 19–35. For my theological evaluation of this individualistic contemporary trend, as well as for some suggestions on how a present-day Adventist church could engage with it constructively, see Tihomir Lazicˊ, Churchless Spirituality: Recovering the Essence of Community, May 2009, unpublished public lecture, Newbold College of Higher Education in Binfield, England. This material is available from tlazic@newbold.ac.uk

  156. 156.

    Phylis Tickle, The Great Emergence: How Christianity is Changing and Why (Grand Rapids, MI: Baker Press, 2008). There is an on-going debate over how this ‘movement’ or ‘conversation’ should be labelled; options include emergent, emerging, emergant, remergent, re:mergent and [re]mergent.

  157. 157.

    Matt Jenson and David E. Wilhite, The Church: A Guide for the Perplexed, Guides for the Perplexed (London: T. & T. Clark Ltd., 2010), 96.

  158. 158.

    Eddie Gibbs and Ryan K. Bolger, Emerging Churches: Creating Christian Community in Postmodern Cultures (Grand Rapids, MI: Baker Academic, 2005). Table of contents http://www.loc.gov/catdir/toc/ecip0515/2005018710.html; Ray S. Anderson, An Emergent Theology for Emerging Churches (Downers Grove, IL: InterVarsity Press, 2006); D. A. Carson, Becoming Conversant with the Emerging Church: Understanding a Movement and Its Implications (Grand Rapids, MI: Zondervan, 2005). Dan Kimball, The Emerging Church: Vintage Christianity for New Generations (Grand Rapids, MI: Zondervan, 2003). Doug Pagitt, Church Re-Imagined: The Spiritual Formation of People in Communities of Faith (Grand Rapids, MI: Baker, 2005); Pagitt and Tony Jones, ed., An Emergent Manifesto of Hope (Grand Rapids, MI: Baker, 2006); Dan Kimball, Emerging Worship: Creating Worship Gatherings for New Generations (Grand Rapids, MI: Zondervan, 2004).

  159. 159.

    Küng, The Church, 4.

  160. 160.

    Knight, The Fat Lady and the Kingdom, 158–59. Although I am using the insights from Küng and Knight side by side, I do recognize that these two authors have quite different approaches to the issue of relevancy. This comparative analysis, while worth undertaking, falls beyond the scope of the current thesis.

  161. 161.

    Pöhler, “Change in Seventh-day Adventist Theology,” 296–99.

  162. 162.

    The model of the ‘seed’ is used by some older studies of the history of Protestantism. For more details, see Alister E. McGrath, Christianity’s Dangerous Idea: The Protestant Revolution—History from the Sixteenth Century to the Twenty-First, 1st ed. (New York: HarperOne, 2007), 4.

  163. 163.

    These two analogies (seed and microorganism) are borrowed from Alister E. McGrath: McGrath, Christianity’s Dangerous Idea: The Protestant Revolution—History from the Sixteenth Century to the Twenty-First, 4. Although a full manifestation of this dynamic model might largely be only wishful thinking, an unattainable ideal, there is value in highlighting this ideal as a goal towards which the community should strive. In the absence of an intentional effort to keep this dynamic vision alive, an alternative model will automatically hijack the development processes of the Adventist community, leading it to extinction.

  164. 164.

    Rodríguez, “Toward a Theology of the Remnant,” 19.

  165. 165.

    See, for example, Stefan Höschele, Interchurch and Interfaith Relations: Seventh-Day Adventist Statements and Documents (Frankfurt am Main, Germany: Peter Lang, 2010); Reinder Bruinsma, Seventh-Day Adventist Attitudes Toward Roman Catholicism, 1844–1965 (Berrien Springs, MI: Andrews University Press, 1994).

  166. 166.

    The term ‘shut-door’ is a common phrase used by Adventist scholars to describe the first four years of Sabbatarian Adventist history during which the group believed that the ‘door of mercy’ had been closed to anyone outside the movement, and that there was, thereby, no point in evangelizing in the world any longer. Ellen White, among others, was instrumental in helping the movement to overcome this crude theological mistake. For more details, see Damsteegt, Foundations of the Seventh-Day Adventist Message and Mission, 155–63. Over the years, Adventism has managed to move a long way from this kind of separatist reasoning. However, there are still some general sectarian attitudes and views in the community that need to be revised so that the movement will be able to engage in a more meaningful interaction with other Christians and non-Christians. Hence the need for further ecclesiological reflection.

  167. 167.

    Marko Lukicˊ, “The Anatomy of Dissension,” 3.

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    Tihomir Lazić

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Lazić, T. (2019). Seventh-Day Adventism at Crossroads. In: Towards an Adventist Version of Communio Ecclesiology. Pathways for Ecumenical and Interreligious Dialogue. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-030-25181-9_2

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