This article describes the relationship between the Seventh-day Adventist Church and other Christian denominations and movements, and other religions. Adventists resist the movement which advocates their full ecumenical integration into other churches, because they believe that such a transition would force them to renounce their foundational beliefs and endanger the distinctiveness of their religious message. According to one church document,
"The ecumenical movement as an agency of cooperation has acceptable aspects; as an agency for the organic unity of churches, it is much more suspect."[1]
History
Adventists have often been skeptical of other faiths. The Millerite movement, which gave birth to Seventh-day Adventism, was rejected and treated with hostility by the majority of the North American Christian churches which existed at that time. The early Adventists were treated with hostility because they had unique views about the Sabbath. They consequently came to see themselves as an obedient remnant which was encountering the wrath of the dragon, as it was prophesied in Revelation 12:17. Subsequent developments in Adventist eschatology saw the Sunday-keeping churches identified with Babylon the Great (Revelation 17–18). A central aspect of the Adventist mission was to call people out of Babylon, and into the remnant church, as signified by the second of the three angels' messages.
The Review and Herald (now Adventist Review) October 12, 1876 contains an "amazing"[2][3] article on cordiality between the Adventist pioneers and the Seventh Day Baptists. James White pointed out that the two bodies agreed on the two great tests of the Christian life, i.e. the divine law and redemption from its transgression through the Son. The main difference between them, White observed, was the question of immortality. Even though differences existed between the two groups, White recommended, "that there be no controversy between the two bodies." He continued, "we further recommend that Seventh-day Adventists in their aggressive[sic] work avoid laboring to build up Seventh-day Adventist churches where Seventh-day Baptist churches are already established..." He said it is much better to seek union with Seventh Day Baptists on the points they agree than to sacrifice that union by urging on them peculiar Adventist sentiments.[4]
While the Adventist church matured and institutionalized itself in the 20th century, opposition from other churches also declined. By the 1950s, Adventists and American conservativeChristians were ready to begin a dialogue. A series of discussions between Adventist and conservative leaders led to greater understanding and acceptance on both sides.[5] Even after these milestone events, however, Adventists continued to resist full ecumenical cooperation with other churches, because they believed that such cooperation would endanger the distinctiveness of their religious message.[6]
Bert Beach was the main Adventist who was involved in interreligious dialogue.
On January 22, 2007, church leaders voted to rename the Council on Inter-church/Inter-faith Relations the Council on Inter-church/Inter-religion Affairs.[7] This involved more than a change of name, representing a desire for increased dialogue with other religions.[7]
"Seventh-day Adventists believe that freedom of religion is a basic human right."[8] For over 100 years, the Adventist church has actively advocated freedom of religion for all people, regardless of faith. In 1893, its leaders founded the International Religious Liberty Association, which is universal and non-sectarian. The Seventh-day Adventist Church State Council serves to protect religious groups from legislation which may affect their religious practices.
The Adventist church generally opposes the ecumenical movement, but it supports some of the goals of ecumenism. The General Conference has released an official statement concerning the Adventist position with respect to the ecumenical movement, which contains the following paragraph:
"Should Adventists cooperate ecumenically? Adventists should cooperate insofar as the authentic gospel is proclaimed and crying human needs are being met. The Seventh-day Adventist Church wants no entangling memberships and refuses any compromising relationships that might tend to water down her distinct witness. However, Adventists wish to be "conscientious cooperators." The ecumenical movement as an agency of cooperation has acceptable aspects; as an agency for organic unity of churches, it is much more suspect."
"The New Testament presents a qualified church unity in truth, characterized by holiness, joy, faithfulness, and obedience (see John 17:6, 13, 17, 19, 23, 26). "Ecumenthusiasts" (to coin a word) seem to take for granted the eventual organic unity and communion of the great majority of the churches. They emphasize the "scandal of division," as if this were really the unpardonable sin. Heresy and apostasy are largely ignored. However, the New Testament shows the threat of anti-Christian penetration within "the temple of God" (2 Thess. 2:3, 4). The eschatological picture of God's church prior to the Second Coming is not one of a megachurch gathering all humankind together, but of a "remnant" of Christendom, those keeping the commandments of God and having the faith of Jesus (see Rev. 12:17).":
"Adventists see the Bible as the infallible revelation of God's will, the authoritative revealer of doctrinal truth, and the trustworthy record of the mighty acts of God in salvation history (see Beliefs of Seventh-day Adventists: 1. The Holy Scriptures). Adventists see the Bible as a unity. For many WCC leaders the Bible is not normative and authoritative in itself. The emphasis is on Biblical diversity, including at times demythologization of the Gospels. For a large number of ecumenists, as is the case for liberal Christianity in general, inspiration lies not in the Biblical text but in the experience of the reader. Propositional revelation is out; experience is in." :[6]
While it is not a member of the World Council of Churches, the Adventist church has participated in its assemblies in an observer capacity.[9]
Woodrow Whidden wrote, "we must forthrightly affirm that many positive things have taken place in Roman Catholicism". According to him, the papacy "is a mixed bag morally and ethically... All human organizations (including our own 'enfeebled and defective' denomination) are sadly sinful." He concludes, "the Roman Catholic religious system" or "papal Rome is still the great power envisioned in Daniel 7 and 8; 2 Thessalonians 2; and Revelation 13."[11] See the companion article By Grace Alone? by Clifford Goldstein.
More moderate scholars... Progressive Adventists typically reject these traditional identifications. See Spectrum 27, issue 3 (Summer 1999): 30–52. A number of meetings were held between Seventh day Adventist and Catholic theologians, including Bishop (now Cardinal) Walter Kasper and Msgr John Radano. A short report was released by Ángel Manuel Rodríguez.[12]
See also Reinder Bruinsma, Seventh-day Adventist Attitudes Toward Roman Catholicism 1844–1965 (Berrien Springs, Michigan: Andrews University Press, 1994) ISBN1-883925-04-5, and another article.[13]
Relationship with the Lutheran World Federation
There was constructive theological dialogue between the Seventh-day Adventist Church and The Lutheran World Federation. Conversations started in 1994 and ended in 1998. The main issues discussed and described by the final report published in 2000 included Justification by Faith, Scripture and Authority in the Church and Eschatology.[14]
Final report concluded that "Lutherans in their national and regional church contexts" should recognize the Seventh-day-Adventist Church no longer "as a sect but as a free church and a Christian world communion".[15]
Relationship with the World Alliance of Reformed Churches
There is active theological dialogue between the Seventh-day Adventist Church and the World Alliance of Reformed Churches. In 2001 report on dialogue has been published as well, among other statements it declared that:
"We are happy to conclude that our conversation has been productive in a number of directions. We have affirmed the common doctrinal ground on which we stand, and we have specified some of the ways in which our teachings have developed over time. We have sought to dispel mutual misunderstandings concerning doctrine. We have eschewed the sectarian spirit, and have not questioned one another's status as Christians."[16]
There were also informal meetings between Setri Nyomi, general secretary of the World Alliance of Reformed Churches and Adventist leaders, Nyomi told them that he has experienced the positive witness of the Adventist Church.[17]
Relationship with the World Evangelical Alliance
The first meeting with the World Evangelical Alliance (WEA) was in 2006. "Although we come from different religious traditions, there was much that we shared in common and was useful to both parties" said Angel Rodriguez. "The meetings were designed to gain a clearer understanding of the theological positions of each body; clarify matters of misunderstanding; discuss frankly areas of agreement and disagreement on a Biblical basis; and explore possible areas of cooperation. The group also enjoyed a visit to several sites in Prague related to Protestant reformer Jan Hus."[18]
Representatives from the WEA and the Adventist church met at Andrews University from August 5–10, 2007.[19] While the Adventist participants agreed with the WEA Statement of Faith and the discussions were described as warm and cordial, there was disagreement over certain distinctive Adventist beliefs (see: Seventh-day Adventist theology). The "Joint Statement..." was released in September.[20]
Relationship with the French Protestant Federation (FPF)
Seventh-day Adventist church is a member of French Protestant Federation, now representing over 900,000 French Protestants and consisting of 17 churches.
"Now we can enjoy the same rights as traditional Protestant churches and we are considered theologically equal with other religious movements in our country," said Jean-Paul Barquon, secretary of the Seventh-day Adventist Church in France.[22]
Relationship with the Presbyterian Church (U.S.A.)
There was a meeting between delegates from Seventh day Adventist Church and Presbyterian Church (U.S.A.) at the Presbyterian Church's national headquarters in Louisville, Kentucky August 22 to 24 (2007) to affirm common beliefs and dispel stereotypes.
“The Adventist church has a responsibility to clear up misconceptions other Christian denominations might have of us, and meetings such as this one give us an opportunity to do so,” said Ángel Manuel Rodríguez, director of the Biblical Research Institute.
Relationship with the Salvation Army
There is active dialogue and friendly relation between Salvation Army and Seventh day Adventist Church. Theologians from both denominations met several times .
"It was most important to see the very similar approaches to the Gospel message that we have; very compatible lifestyles and Christ-centeredness in The Salvation Army and the Seventh-day Adventist Church," Dr. Beach told ANN. "Adventists have always had considerable respect for the work of Salvationists, and I hope that in the future we would increase our knowledge of each other and our cooperation in meeting many of humanity's crying spiritual and material needs."
Relationship with the Serbian Orthodox Church
In 2003 there was meeting in Belgrade between Jan Paulsen (president of the Seventh-day Adventist world church), Patriarch Pavle and Stanislav Hočevar, Roman Catholic archbishop of Belgrade.
"Mutual respect must continue between the Adventist Church and the Orthodox Church in Serbia in order to protect religious liberty, Paulsen said. The conversation between the two leaders was informal, amicable and cordial, and covered brief exchanges on world affairs and also the Adventist position on health.
Paulsen also visited Stanislav Hocevar, Roman Catholic archbishop of Belgrade. The prelate's numerous questions about the faith and theology of the Seventh-day Adventist Church gave Paulsen an in-depth opportunity to explain the church's understanding of Bible teachings."
Relationship with the World Council of Churches
While not being a member church of the World Council of Churches, the Adventist Church has participated in its assemblies in an observer capacity.[23]
World Council of Churches see Seventh-day Adventist Church as "a denomination of conservative evangelical Christians".
Relationship with the Willow Creek Association
The Willow Creek Association is an international, evangelical Christian association which runs workshops and holds conferences, including a large annual conference. According to one article, "Seventh-day Adventist pastors and church members have been attending these conferences for years".[24]
Relationship with other groups and individuals
Adventist theology is distinctly Protestant, and it has much in common with Evangelicalism in particular. However, in common with many restorationist groups, Adventists have traditionally taught the belief that the majority of Protestant churches have failed to "complete" the Reformation by overturning the errors of Roman Catholicism (see also Great Apostasy) and "restoring" the beliefs and practices of the primitive church—including Sabbath-keeping, adult baptism and conditional immortality.[25] The Adventist church is thus classified as a Restorationist sect by some religion scholars. On the same basis it may be associated with the Anabaptists and other movements of the Radical Reformation.
Prominent Adventist evangelist George Vandeman affirmed other churches in What I Like About... The Lutherans, The Baptists, The Methodists, The Charismatics, The Catholics, Our Jewish Friends, The Adventists.
"Theologically, Seventh-day Adventists have a number of beliefs in common with Fundamentalists, but for various reasons have never been identified with the movement... On their part, Adventists reject as unbiblical a number of teachings held by many (though not all) Fundamentalists..."[26][27]
Baptist scholar Clark Pinnock gave very favourable reviews of Alden Thompson's Inspiration,[28] and Richard Rice's theology textbook Reign of God.[29] Pinnock was earlier impressed by Richard Rice's book The Openness of God, and later was the editor for another work of the same name, contributed by authors Rice, John E. Sanders and others. Ray Roennfeldt wrote his PhD on Pinnock's view of biblical inspiration.[30] Pinnock also wrote the foreword to Immortality or Resurrection? by Samuele Bacchiocchi.
Baptist Wayne Grudem wrote the foreword to Samuele Bacchiocchi's book Women in the Church.
At an Adventist conference, Methodist scholar Donald Dayton described himself as a "sympathetic outsider". He affirmed Adventists for being ahead of their time on certain beliefs, although not necessarily entirely correct.[31]
Anglican minister Geoffrey Paxton had significant interaction with Adventists, particularly with Robert Brinsmead. He lost his job as principal of the Queensland Bible Institute (now Crossway College) because of his association with Adventists.[32]
Defrocked Adventist minister Desmond Ford has presented sermons to a wide variety of Christian denominations.
Evangelical Tony Campolo has written about his positive experiences speaking on numerous Adventist university campuses in the forward to Adventism for a New Generation by Steve Daily. He presented at the first International Conference on Adventists in the Community, in 2004.[33]
As of 2009, the Adventist church was exploring the possibility of forming a partnership with the World Health Organization (WHO). According to one report, "While the WHO has previously partnered with other faith-based organisations, this would be the first time it could extend its official relations to a church denomination."[40]
Publications
Ministry magazine is sent to over twice as many non-Adventists as Adventists.[41]
↑ "A New Ecumenical Wind: Will the Global Christian Forum unite the churches?" by William G. Johnsson. Adventist World April 2008; as appearing in Record April 12, 2008, pp. 10–12
↑ "Fundamentalism" in Seventh-day Adventist Encyclopedia, vol. 10 in the Commentary Reference Series, pp. 577–78.
↑ See also Johnsson, William G, "Are Adventists fundamentalists?" Adventist Review v158 (January 8, 1981), p. 14. McIver, Robert K., "Are Adventists fundamentalists?" Record v97 (December 12, 1992), pp. 6–7
↑ Ray C. W. Roennfeldt, "Clark H. Pinnock on Biblical Authority" Ph.D. Dissertation: Andrews University, Berrien Springs, 1993. Published with a foreword by Pinnock, Andrews University Press, 1993, ISBN0-943872-70-7
↑ "Potential Adventist–WHO partnership 'looks promising'" by Ansel Oliver/Adventist News Network. Record 114:29 (1 August 2009), p. 7. Another quote: "The conference also gave an opportunity for Adventist Church officials to meet with WHO representatives at its Geneva Executive Meeting Room, the first such meeting between WHO and a church denomination." While "some Adventists" cited concerns, "Most attendees seemed to favour a denominational partnership with WHO."
Adventism is a branch of Protestant Christianity that believes in the imminent Second Coming of Jesus Christ. It originated in the 1830s in the United States during the Second Great Awakening when Baptist preacher William Miller first publicly shared his belief that the Second Coming would occur at some point between 1843 and 1844. His followers became known as Millerites. After Miller's prophecies failed, the Millerite movement split up and was continued by a number of groups that held different doctrines from one another. These groups, stemming from a common Millerite ancestor, collectively became known as the Adventist movement.
A creed, also known as a confession of faith, a symbol, or a statement of faith, is a statement of the shared beliefs of a community in a form which is structured by subjects which summarize its core tenets.
The Seventh-day Adventist Church (SDA) is an Adventist Protestant Christian denomination which is distinguished by its observance of Saturday, the seventh day of the week in the Christian (Gregorian) and the Hebrew calendar, as the Sabbath, its emphasis on the imminent Second Coming (advent) of Jesus Christ, and its annihilationist soteriology. The denomination grew out of the Millerite movement in the United States during the mid-19th century and it was formally established in 1863. Among its co-founders was Ellen G. White, whose extensive writings are still held in high regard by the church.
Christian fundamentalism, also known as fundamental Christianity or fundamentalist Christianity, is a religious movement emphasizing biblical literalism. In its modern form, it began in the late 19th and early 20th centuries among British and American Protestants as a reaction to theological liberalism and cultural modernism. Fundamentalists argued that 19th-century modernist theologians had misunderstood or rejected certain doctrines, especially biblical inerrancy, which they considered the fundamentals of the Christian faith.
Ecumenism – also called interdenominationalism, or ecumenicalism – is the concept and principle that Christians who belong to different Christian denominations should work together to develop closer relationships among their churches and promote Christian unity. The adjective ecumenical is thus applied to any non-denominational initiative that encourages greater cooperation and union among Christian denominations and churches.
The Seventh Day Adventist Reform Movement is a Protestant Christian denomination in the Sabbatarian Adventist movement that formed from a schism in the European Seventh-day Adventist Church during World War I over the position its European church leaders took on Sabbath observance and on committing Adventists to the bearing of arms in military service for Imperial Germany in World War I.
The following outline is provided as an overview of and topical guide to Christian theology:
Desmond Ford was an Australian theologian who studied evangelicalism.
The Seventh-day Adventist Church had its roots in the Millerite movement of the 1830s to the 1840s, during the period of the Second Great Awakening, and was officially founded in 1863. Prominent figures in the early church included Hiram Edson, Ellen G. White, her husband James Springer White, Joseph Bates, and J. N. Andrews. Over the ensuing decades the church expanded from its original base in New England to become an international organization. Significant developments such the reviews initiated by evangelicals Donald Barnhouse and Walter Martin, in the 20th century led to its recognition as a Christian denomination.
Criticism of the Seventh-day Adventist Church includes observations made about its teachings, structure, and practices or theological disagreements from various individuals and groups.
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 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.
Seventh-day Adventists Answer Questions on Doctrine is a book published by the Seventh-day Adventist Church in 1957 to help explain Adventism to conservative Protestants and Evangelicals. The book generated greater acceptance of the Adventist church within the evangelical community, where it had previously been widely regarded as a cult. However, it also proved to be one of the most controversial publications in Adventist history and the release of the book brought prolonged alienation and separation within Adventism and evangelicalism.
Historic Adventism is an informal designation for conservative individuals and organizations affiliated with the Seventh-day Adventist Church who seek to preserve certain traditional beliefs and practices of the church. They feel that the church leadership has shifted or departed from key doctrinal "pillars" ever since the middle of the 20th century. Specifically, they point to the publication in 1957 of a book entitled Seventh-day Adventists Answer Questions on Doctrine; which they feel undermines historic Adventist theology in favor of theology more compatible with evangelicalism. Historic Adventism has been erroneously applied by some to any Adventists that adhere to the teachings of the church as reflected in the church's fundamental beliefs such as the Sabbath or the Spirit of Prophecy. They misapply those who hold to mainstream traditional Adventist beliefs as synonymous with Historic Adventist.
The 1919 Bible Conference was a Seventh-day Adventist Church conference or council held from July 1 to August 9, 1919, for denominational leaders, educators, and editors to discuss theological and pedagogical issues. The council was convened by the General Conference Executive Committee led by A. G. Daniells, the president of the General Conference. The meetings included the first major discussion of the inspiration of Ellen G. White's writings after her death in 1915, and the far-reaching theological scope of the discussions would generate considerable controversy.
The "three angels' messages" is an interpretation of the messages given by three angels in Revelation 14:6–12. The Seventh-day Adventist church teaches that these messages are given to prepare the world for the second coming of Jesus Christ, and sees them as a central part of its own mission.
In Christianity, annihilationism is the belief that after the Last Judgment, all damned humans and fallen angels including Satan will be totally destroyed, cremated, and their consciousness extinguished rather than suffering forever in Hell. Annihilationism stands in contrast to both the belief in eternal torment and the belief that everyone will be saved ("universalism"). However, it is also possible to hold to a partial annihilationism, believing unsaved humans to be obliterated or cremated, but demonic beings to suffer forever.
Samuel Koranteng Pipim is a US-based Ghanaian author, speaker, and theologian. Trained in engineering and systematic theology, he based his office in Ann Arbor, Michigan, where, up until 2011, he ministered to students, faculty, and staff at the University of Michigan. He has authored and co-authored more than a dozen books. He has spoken around the world at events for youth, students, and young professionals. He helped begin and has sat on the board of directors for the Generation of Youth for Christ organization (GYC), a revival movement of Seventh-day Adventist youth in North America.
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