Abbreviation | SDA |
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Type | Religious |
Location | |
Region served | Worldwide |
Parent organization | General Conference of Seventh-day Adventists |
Part of a series on |
Seventh-day Adventist Church |
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Adventism |
The Seventh-day Adventist Commentary Reference Series is a set of volumes produced primarily by Seventh-day Adventist scholars, and designed for both scholarly and popular level use. It includes the seven-volume Seventh-day Adventist Bible Commentary, the two-volume Seventh-day Adventist Encyclopedia, as well as the single volumes Seventh-day Adventist Bible Dictionary, Seventh-day Adventist Bible Students' Source Book and Handbook of Seventh-day Adventist Theology. The series is published by the church-owned Review and Herald Publishing Association.
The project began with the Bible Commentary, which was first published from 1953 to 1957. Francis D. Nichol served as the editor-in-chief, and oversaw 37 contributors which included associate editors Raymond Cottrell and Don Neufeld, and assistant editor Julia Neuffer. It was revised in 1980. The seventh (last) volume also contains various indexes. The Bible Dictionary was published in 1960 and revised in 1979. The Bible Students' Source Book was published in 1962. The Encyclopedia was published in 1966, with a "Revised Edition" in 1976 and a "Second Revised Edition" in 1996. The Handbook was published in 2000.
It was the first systematic expository of the entire Bible made by the Adventist church, the first such to consider the original, biblical languages behind the English text of the King James Version, and the first to consistently incorporate contemporary archaeological research to provide a historical context for interpretation. [1]
The volumes include commentary (1–7) and other materials:
In his instructions to the contributors, Nichol explained the commentary was not "to crystallize once and for all a dogmatic interpretation". [2] Where there were several notable interpretations, each major view was presented in a fair manner, but a consensus opinion of the editors was also given. [3] It did not attempt to finalize doctrinal positions nor take stands on debatable points, but to assist readers in making their own conclusions. [3] Cottrell said,
In instances where our collective judgment could not conscientiously support a particular traditionally held interpretation, we sought in an inoffensive way to present the evidence and give the reader an opportunity to make up his or her own mind. At times the expression 'Seventh-day Adventists have taught that...' or its equivalent was our ironic way of expressing collective editorial judgment that the interpretation so characterized is not exegetically valid. Accurate exegesis was our primary concern. [4]
However, Nichol also required that no statement in the commentary should contradict the writings of Ellen White. [5] So, the editors, who discovered that White sometimes interprets Scripture differently from what the original language or context implies, tried to justify such interpretations as homiletical (preaching, and/or to convince or persuade) rather than exegetical (strict interpretation). [5]
The idea for the commentary originated with J. D. Snider, book department manager of the Review and Herald Publishing Association, in response to a demand for an Adventist commentary like the classical commentaries of Jamieson-Fausset-Brown, Albert Barnes, or Adam Clarke. [6] Snider and the Review and Herald board nominated Francis D. Nichol, who was editor-in-chief of the church's flagship publication, the Review and Herald (now the Adventist Review ). After consulting with lecturers at the Seventh-day Adventist Theological Seminary and others, Nichol assembled a team to work on the commentary.
Nichol stated that the commentary would not have been possible without the theologically open climate in the church during the 1950s and 60s.
The full-time members of the team included editor-in-chief Francis Nichol, associate editors Don F. Neufeld and Raymond F. Cottrell, and assistant editor Julia Neuffer. [7] In addition there were six part-time editors – Leona Running and Earle Hilgert, who were professors at the Seventh-day Adventist Theological Seminary; and Alger Johns, Herbert Douglass, Bernard Seton and James Cox, who were graduate students recommended by the Adventist Seminary. [2] Although not officially a member of the commentary editorial team, archaeologist Siegfried Horn contributed throughout the project and submitted the most manuscript pages. [2]
According to Cottrell,
Each writer received a formal contract that promised the munificent sum of one dollar per manuscript page—scarcely enough to pay for typing the manuscript! The privilege of participating in the project was, presumably, to be a writer's principal reward." [2]
Most of the contributors were professors at Adventist colleges.
Each commentary volume contained a list of authors without identifying their contributions. Nichol adopted this approach to protect contributor privacy and because many submissions required substantial revision by the editors. Years later, Cottrell published a full list of contributors and their articles. [8]
Nichol estimated that the editorial process required more than 77,000 hours. [4]
John Nevins Andrews was a Seventh-day Adventist minister, the first official Seventh-day Adventist missionary, writer, editor, and scholar. Andrews University, a university owned and operated by the Seventh-day Adventist church, is named after him.
The investigative judgment, or pre-Advent Judgment, is a unique Seventh-day Adventist doctrine, which asserts that the divine judgment of professed Christians has been in progress since 1844. It is intimately related to the history of the Seventh-day Adventist Church and was described by one of the church's pioneers Ellen G. White as one of the pillars of Adventist belief. It is a major component of the broader Adventist understanding of the "heavenly sanctuary", and the two are sometimes spoken of interchangeably.
In Seventh-day Adventist theology, there will be an end time remnant of believers who are faithful to God. The remnant church is a visible, historical, organized body characterized by obedience to the commandments of God and the possession of a unique end-time gospel proclamation. Adventists have traditionally equated this "remnant church" with the Seventh-day Adventist denomination.
The Seventh-day Adventist Church holds a unique system of eschatological beliefs. Adventist eschatology, which is based on a historicist interpretation of prophecy, is characterised principally by the premillennial Second Coming of Christ. Traditionally, the church has taught that the Second Coming will be preceded by a global crisis with the Sabbath as a central issue. At Jesus' return, the righteous will be taken to heaven for one thousand years. After the millennium the unsaved cease to exist as they will be punished by annihilation while the saved will live on a recreated Earth for eternity.
The theology of the Seventh-day Adventist Church resembles early Protestant Christianity, combining elements from Lutheran, Wesleyan-Arminian, and Anabaptist branches of Protestantism. Adventists believe in the infallibility of the Scripture's teaching regarding salvation, which comes from grace through faith in Jesus Christ. The 28 fundamental beliefs constitute the church's current doctrinal positions, but they are revisable under the guidance of the Holy Spirit, and are not a creed.
Progressive Adventists are members of the Seventh-day Adventist Church who prefer different emphases or disagree with certain beliefs traditionally held by mainstream Adventism and officially by the church. While they are often described as liberal Adventism by other Adventists, the term "progressive" is generally preferred as a self-description. This article describes terms such as evangelical Adventism, cultural Adventism, charismatic Adventism, and progressive Adventism and others, which are generally related but have distinctions.
Milian Lauritz Andreasen, was a Seventh-day Adventist theologian, pastor and author.
George Raymond Knight is a leading Seventh-day Adventist historian, author, and educator. He is emeritus professor of church history at Andrews University. As of 2014 he is considered to be the best-selling and influential voice for the past three decades within the denomination.
Kenneth H. Wood, Jr. was a Seventh-day Adventist minister, author and editor. Since 1980 he served as chairman of the Ellen G. White Estate board of trustees. By virtue of this position he also served as an ex officio member of the General Conference Executive Committee.
Francis McLellan Wilcox (1865–1951) was a Seventh-day Adventist minister, administrator and editor of the Review and Herald for 33 years.
Francis David Nichol was a Seventh-day Adventist editor, of the church's main newsmagazine, and supervising editor of the Seventh-day Adventist Bible Commentary, author, and also chairman of the Ellen G. White Estate board of trustees, and considered the leading twentieth-century apologist for the prophetic ministry of Ellen G. White. In 1965, Walter Martin described him as "the most able Adventist apologist."
The 1952 Bible Conference was a Seventh-day Adventist conference in the Sligo Church in Takoma Park, Maryland from September 1–13, 1952. There were 498 people listed as attending this meeting with worldwide representation. From published reports it appears that there were on average 450 people in attendance during the presentations. The Conference was the second major Bible Conference held by Adventists during the twentieth century, and the next major meeting of its kind after the 1919 Bible Conference. According to the then General Conference president, W. H. Branson, these meetings were regarded as "one of the most important meetings in our history."
Le Roy Edwin Froom was a Seventh-day Adventist minister and historian whose writings and interpretations are a cause of much debate in the Adventist Church. He also was a central figure in the meetings with evangelicals that led to the producing of the theological book, Questions on Doctrine which easily qualifies as the most divisive book in Seventh-day Adventist history.
Robert Daniel "Bob" Brinsmead is a formerly controversial figure within the Seventh-day Adventist Church in the 1960s and 1970s who is known for his diverse theological journey.
Raymond Forrest Cottrell was an Adventist theologian, missionary, teacher, writer and editor. He was an associate editor of both the Adventist Review and the Seventh-day Adventist Bible Commentary. Raymond Cottrell, is seen by some as a "progressive Adventist", as he disagreed with certain traditional positions of the church, including the investigative judgment, and served in an editorial role for the independently owned and operated magazine Adventist Today. He was a consulting editor to Spectrum magazine, another independent Adventist paper, both which leaned to progressive Adventist viewpoints. He was the first Adventist to become a member of a scholarly theological society, and was instrumental in the founding of the Biblical Research Institute.
Gerhard Franz Hasel was a Seventh-day Adventist theologian, and Professor of Old Testament and Biblical Theology as well as Dean of the Seventh-day Adventist Theological Seminary at Andrews University.
The Seventh-day Adventist Church pioneers were members of Seventh-day Adventist Church, part of the group of Millerites who came together after the Great Disappointment across the United States and formed the Seventh-day Adventist Church. In 1860, the pioneers of the fledgling movement settled on the name, Seventh-day Adventist, representative of the church's distinguishing beliefs. Three years later, on May 21, 1863, the General Conference of Seventh-day Adventists was formed and the movement became an official organization.
Roswell Fenner Cottrell was a preacher, counselor, writer, hymnist and poet who came from a family of Seventh Day Baptists. He was the son of John Cottrell (1774–1857) and Mary Polly Stillman (1779–1852) After joining the sabbatarian Adventists who eventually organized the Seventh-day Adventist Church, he became one of their leading advocates.
Väinö Bernhard Kohtanen (1889-1963) was an early pioneer, evangelist, college president and later, President of the Seventh-day Adventist Church in Finland during a career which spanned from 1912 - 1954. Kohtanen was one of the first Finnish speaking evangelists of that faith, and is credited with critically contributing to the introduction and spread of Seventh-day Adventism in Finland and parts of Scandinavia. Through primarily his efforts and those of two colleagues, Aarne Rintala and Kaarlo Soisalo, church membership in Finland grew rapidly, especially among young people. A popular speaker, Kohtanen's evangelistic meetings held in Helsinki in 1914, when he was just 25 years of age, were held in a hall that seated over 800 persons which he was able to "fill to overflowing" over consecutive nights. During his presidency of the Seventh-day Adventist Church in Finland from 1933 - 1938, membership increased by 32%.
William Earle "Earle" Hilgert was an American academic theologian, administrator, and librarian. After filling various roles there for twenty years, Hilgert retired from McCormick Theological Seminary in 1990 as Professor Emeritus of New Testament.
See also the Preface for most of the volumes in the series, which contains some historical background, particularly of the Encyclopedia.