Adventist Today

• ANALYSIS • OPINION

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JANUARy-FEBRUARY 1993Volume 2 Number 1

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FOUNDATION BOARDKeith ColburnRaymond CottrellDonna EvansGary Fraser,Advisory Council

Acting ChairJohn JonesErvinTaylor, Sec,JTreasurerJames Walters, Chair

ADVISORY COUNCILJo & Ken AbbottEd AllredGary & Jeanne BogleAntonius & Lilia BrandonTodd BurleyCharlotte & John CassellJudy & Keith ColburnDonna EvansBeverly & Donald FarleyGary & Sharon FraserAnnette & Gary FrykmanKathi & Richard GuthDennis & Jolene HilliardSusan & Wayne JacobsenJohn & Judy JacobsonElton & Marga KerrFlorence & Ken LorenzDon & Penny MillerRick MurrayThaine & Wanda PriceJoyce & Phil ReisweigM. William RevesGordon M. RickMissy& Richard RouheCherie & Glenn RouseDon & UrsulaShaskyJames & Maryan StirlingENin & Marilynn TaylorBob & Karen TorreyDavid Van PuttenJames & PriscillaWaltersBetty & James WebsterStephanie & TimWelebir

Adventist Today January jFebruary 1994

INSIDE ADVENTIST TODAY

THIS ISSUE OF ADVENTIST TODAY PRESENTS FOUR DIFFERENT" ADVENTISMS" OR

schools of thinking within the North American Division. We shouldaccept as normal the existence of various church-views within our ma-

turing denomination. Whether our diversity is to be lamented depends on one'spoint of view. Diversity in thinking, however, should not come as a surprise. Af-ter all, the church commemorates the 150th anniversary of the Great Disappoint-ment next year, and at this time nearly 8 million people around the globe are bap-tized members. With time and growth comes diversity.

Each of the four camps (mainstream, historic, evangelical and progressive) canlegitimately claim to be authentically Adventist, for Adventism, like all estab-lished denominations, has various aspects that may be emphasized. Perhapssome readers will only feel comfortable with one "Adventism" and will see theothers as deviant. Many will feel their loyalties divided among more than oneview, because no one camp catches the personal dynamism of Adventism that isthe church's genius. Likewise, some of the writers of the four pieces are broaderin their personal views than they appear, for each writer was invited to make thestrongest case possible for his or her particular school of Adventism.

In deciding how to analyze Adventism, we knew that the old conservative/liberal dichotomy was overly simplistic. For example, surveys increasingly showthat many Adventists are traditional in certain beliefs and life styles and not inothers, but these members would resist the label of liberal. We categorized Ad-ventists into four camps in this magazine according to doctrine, theology andsociology.The value of this approach can be illustrated by a couple of examples:First, a historic Adventist and a progressive Adventist agree on the value of theSabbath doctrine, but view its theological meaning quite differently. Second, manyAdventists are not passionate about doctrine or theology, but they are sociologi-cally comfortable in the mainstream church.

Varying levels of vitality are evident in the different Adventist camps. Oneindicator that can easily be measured is how members vote with their dollars. Wecontacted leading organizations that are essentially Adventist in their approach,and asked them the amount of their 1992annual budgets and the number of sub-scribers to their publications.

Mainstream AdventismNorth American Division of SDAs, $704,596,141,funds contributed to the denomination at all

levelsAdventist Review, weekly to 40,000subscribers; monthly to 280,000,freeInsight, weekly to 21,000,paid for by congregations

Historic AdventismHope Internationa!, Ron Spear, refused to disclose budgetOur Firm Foundation, monthly to 15,000,free

Prophecy Countdown, John Osborne, $3,500,000budgetMinistry letter, monthly to 10,000,free

Evangelical AdventismGood News Unlimited, Desmond Ford, refused to disclose budgetGood News Unlimited, monthly to 4,500, free

Progressive AdventismAssociation of Adventist Forums, $160,000budgetSpectrum, 5 per year to 4,500 subscribers

Reader, challenge your own views as you pursue the "ideal" Adventismsput forth here. A genuine faith is not easily inherited from forebearers; it isthoughtfully wrestled out for oneself.

Jim Walters

ADVENTIST TODAYVol. 2, NO.1January/February 1994

Editor: Raymond Cottrell

Associate Editor: James W. Walters

Managing Editor: Delwin Finch

Assistant Editor: Gayle Saxby

Administrative Assistant: Darla Pape

Copy Editor: Cherie Rouse

Accountant: Arlene Fraser

Editorial Consultants:Antonius Brandon

Lorna Linda UniversityBarry Casey

Columbia Union College _Glenn Coe

South Windsor, ConnecticutDonna Evans

Cascade Christian AcademyFrank Knittel

La Sierra UniversityBeatrice Neall

Union CollegeJoel Sandefur

La Sierra University

Copyright@1993 by Adventist TodayFoundation, a nonprofit organizationdedicated to fostering open dialoguein the Adventist community.

Published bimonthly, Adventist Todayreports on contemporary issues ofimportance to Adventist church members.Following basic principles of ethics andcanons of journalism, this publicationstrives for fairness, candor, and goodtaste.

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Inside Adventist Today 2

A GATHERING OF ADVENTISMS

The Mother of Us All: Mainstream Adventism .4Kenneth Wood

Evangelical Adventism: Clinging to the Old Rugged Cross 6Michelle Rader, David VanDenburgh, Larry Christoffel

Progressive Adventism: Dragging the Church Forward 9Madelynn Jones-Haldeman

Historic Adventism: Remembering to Trust and Obey 12Ralph Larsen

Dialogue or Ballots? 15Bj.Christensen

The Faces of Adventism Across America 16James Walters

CHILD ABUSE AND ADVENTISTS

Incest and Conservative Family Values 17Ruth Williams-Morris

NEWS AND LETTERS

Adventist Women Discuss Partnership in Ministry .19

Recommendation to the NAD 19

Campus News 20

Letters to the Editor 22

Perspective: Donna Klein vs. BeefJerky and Pajamas 23Doug Mace

As We Go To Press Back Cover

January /February 1994 Adventist Today

by Kenneth H. Wood

Mainstream

How does mainstream Ad-ventism perceive itself? It seesitself as raised up supernaturallyto give to a rebellious worldGod's final loving appeal to re-pent. Against the background of the cosmic controversybetween Christ and Satan, it sees itself as the remnantchurch, which keeps "the commandments of God," and has"the testimony of Jesus Christ" -defined by the Revelatoras "the spirit of prophecy." Its mission is to take the threeangels' messages to "every nation, and kindred, and tongue,and people." The basis for this self-perception and missionis found in Revelation 14:6-12;12:17;19:10.

Mainstream Adventism holds that the "Holy Scripturesare to be accepted as an authoritative, infallible revelation ofHis [God's] will. They are the standard of character, therevealer of doctrines, and the test of experience" (The GreatControversy, p. 9). The church seeks to understand the teach-ings of Scripture by using the historical-linguistic-gram-matical method of Bible study and exegesis. Though it hasadopted a statement of beliefs; it does not have a creed. Itbelieves that the biblical mine of truth is inexhaustible, andthat continued study will yield clearer understandings andadded facets. It embraces fully Ellen White's view, writtenin 1887: "The Bible is yet but dimly understood. A lifelong,prayerful study of its sacred revealings will leave still muchunexplained" (Counsels to Writers and Editors, p. 82).Thisattitude of mainstream Adventism is set forth clearly in aportion of the preamble to the 1980Statement of Beliefs:

Revision of these statements may be expected at a GeneralConference session when the church is led by the HolySpirit to a fuller understanding of Bible truth or finds bet-ter language in which to express the teachings of God'sHoly Word.

But while mainstream Adventism is open to new truthand to better understandings of old truths, it holds ada-mantly that "new light" will neither undermine nor contra-dict the truths that have made the church what it is. "Noline of truth that has made the Seventh-day Adventistpeople what they are, is to be weakened" (1980Statement ofBeliefs, p. 52). Critics tend to consider mainstream Advent-ism as overly cautious about accepting new teachings, espe-cially new interpretations of prophecy. But this caution iswell justified. Too often in the past what has been heraldedas new light has in time proved to be old error. MainstreamAdventism believes deeply that the truths held by thechurch have "point by point ... been sought out by prayer-ful study, and testified to by the miracle-working power ofthe Lord" (Statement of Beliefs).When God says, "This is

The Mother of UsAll:Adventism

WHAT IS "MAINSTREAM ADVENTISM"? WHEN THE EDITOR

asked that I write a short piece on this subject,almost immediately I reached for the dictionary.

He and I developed this habit during the years when F.D.Nichol was editor of the Adventist Review (at that time theReview and Herald), and we were associate editors. If in ourfrequent discussions in the office anyone of the three of ussuspected that a word was inappropriate or mispro-nounced, ceremoniously and without delay we reached forthe dictionary and looked up the word. On rare occasionswe caught Elder Nichol in a mistake. This was cause forgreat mirth and satisfaction on our part, and an opportunityfor good humor on his. On one such occasion he burst out,"Isn't it terrible that a person can spend his whole life tryingto master his mother tongue, and he still makes mistakes!"

As I looked up mainstream, I obtained considerablehelp. Three definitions were given: (l) the middle of thestream, where the current is strongest, (2) the part of some-thing considered to be the most active, productive, lively,busy, etc., (3) a major or prevailing trend or line of thought,action, etc.

On a statistical basis, clearly the "most active, produc-tive, lively, busy" part of the Seventh-day Adventist Churchis the organized body that has its world headquarters inSilver Spring; Maryland. With a global membership of7,724,633at the end of June, 1993, this is the body "wherethe current is strongest;" this is the body with the "prevail-ing trend or line of thought."

Historically, also, this is the mainstream, for this is theorganization that was founded by Joseph Bates and Jamesand Ellen White. Not without significance is the fact that inher will Mrs. White entrusted her writings to a board madeup of leaders in this mainstream body. She could have cho-sen representatives from splinter groups, who claimed topossess a special level of sanctification and who declaredthat the main body had gone into apostasy. But she did not.She chose a group of leaders who belonged to the body withwhich she had been identified throughout her ministry.Clearly,she believed that the mainstream Adventist Churchwould be true to its divine commission as long as timeshould last.

Kenneth Wood. former editor of theAdventist Review. ischair of theEllen G. White Estate Board ofTrustees.

Adventist Today January/February 1994

I am encouraged and blessed as I realize that the God ofIsrael is still guiding His people, and that He will continueto be with them, even to the end .... We are to cherish asvery sacred the faith that has been substantiated by the in-struction and approval of the Spirit of God from our earliestexperience until the present time .... The work that liesbefore us is one that will put to the stretch every power ofthe human being. It will call for the exercise of strong faithand constant vigilance. At times the difficulties that weshall meet will be most disheartening. The very greatness ofthe task will appall us. And yet, with God's help, His ser-vants will finally triumph. (LifeSketches, pp. 438, 439) ea,

has given equally conscientious people to use sanctifiedreason in understanding and applying inspired counsel.

A practical illustration of this involves the matter ofresponsible stewardship, particularly in regard to the pay-ment of tithe. Having examined carefully the total corpus ofthe inspired counsel found in the Bible and the writings ofEllen G. White, mainstream Adventism has concluded thatGod calls for his people in modern times to return theirtithes to him through the channel of the organized church.Critics tend to feel that the church holds this view merely toprotect income. They see this as arrogance on the part of

what they term "the hierarchy."The truth is, however, that main-stream Adventism believes as itdoes because it follows principlesof true scholarship-it establishesits beliefs on the basis of the totalteaching of documents (in this in-stance, the Bible and Ellen G.White's writings), not on a fewstatements that seem to support apet theory, and not on one or twoinstances where special circum-stances existed. Thus it believes,logically, that diverting tithe fromthe divinely-appointed channelcan only retard the effort of thechurch to reach the entire worldwith the "everlasting gospel."And, because Jesus taught that"where your treasure is, there willyour heart be also," mainstreamAdventism feels a deep concern forpeople who use their tithe to sup-

port splinter movements and offshoots. It fears that thesepeople may gradually espouse teachings that are far from"sound doctrine," and that ultimately they will be led astrayby Satan, making shipwreck of their faith.

Mainstream Adventism knows that it is "enfeebled anddefective, needing constantly to be warned and counseled,"but it believes that "the church is nevertheless the object ofChrist's supreme regard" (Testimonies, 7, p. 16). It identifieswith Ellen G. White's message to the 1913General Confer-ence session, entitled "Courage in the Lord." That messageincluded statements such as the following:

True "mainstreamers"are troubled by po-larization within thechurch, whether it becaused by issuesrooted in race, gen-der, or doctrine. Toachieve unity, theyseek to minimize dif-ferences. Exceptwhere principle orlandmark doctrinesare involved, they tryto find commonground.

truth," why discard it? Why not be cautious about replacingit?

Mainstream Adventism identifies strongly with thedesire of Christ, expressed in his final prayer, that his fol-lowers may be one, even as he and his Father are one (John17:21).True "main streamers" are troubled by polarizationwithin the church, whether it be caused by issues rooted inrace, gender or doctrine. To achieve unity, they seek to mini-mize differences. Except where principle or landmark doc-trines are involved, they try to find common ground onwhich to stand with fellow church members. In their nu-merous publications they em-phasize matters on which theyagree, not those on which theydisagree. This is strong evidenceof true Christianity, evidence thatself has been crucified, that prideof opinion has been sacrificed. Itreveals that the divine counsel isbeing followed that has to dowith making differences public(See Counsels to Writers and Edi-tors, pp. 74-82).

Mainstream Adventismviews the Holy Scriptures as theinfallible and authoritative wordof God, through which the HolySpirit reveals God's will and of-fers salvation to the human race.At the same time, it believes thatthe Spirit inspires extra-biblicalprophets, giving them enlargedconcepts of Bible truth to sharewith the people of their genera-tion. The gift of prophecy is among the spiritual gifts pro-vided by Christ for "the edifying" of his church. (See Eph.4:1-15.)Thus mainstream Adventism, having thoroughlytested the life and ministry of Ellen G. White, believeswholeheartedly that God called this remarkable youngwoman to the prophetic office. Her writings are not ordi-nary Christian literature but carry the authority of their Au-thor. They are a "lesser light," as she herself described them,but they are a light that points to the greater light, the HolyScriptures, and to Christ, the light of the world.

Critics sometimes accuse mainstream Adventism offailing to follow the "lesser light" faithfully. They declarethat perceived departures from divine counsel indicateapostasy. This is inaccurate and unfair. Ellen White wrote inthe context of a different time and simpler culture. As a con-sequence, believers living today in various countries andcultures must seek out the underlying principles of hercounsel, and apply these principles as best they can, guidedby the Holy Spirit. Not surprisingly, mainstream Adventismfeels constant tension between the principles and ideals setforth in the inspired writings and their practical applicationin today's various cultures. What may seem to critics or theuninformed as disregard or rejection of divine counsel isnot; it is the unavoidable consequence of the freedom God

January jFebruary 1994 Adventist Today

derstood the "everlasting gospel"(verse 6) to be the good news ofChrist's soon return, the "command- Vments of God" (verse 12) as the ten ~ 'I,

commandments, especially the - ~fourth, and the "faith of Jesus" (verse 12)as New TestamentChristianity. When the first state conference, (Michigan),was organized in 1861,delegates covenanted to "keep thecommandments of God and the faith of Jesus," taking thename "Seventh-day Adventists" which was believed to ex-press the two most prominent and distinguishing doctrinalfeatures of the movement.

While early Adventists were clearly committed toscripture, they did not understand how to interpret it. Theyoften used a proof-text method of biblical interpretation todefend their distinctive beliefs and consequently missed theoverall, uniting purpose of scripture as a revelation of God'ssalvation as accomplished in Jesus Christ. They understoodthat God had called them to proclaim the gospel in order toprepare the world for Christ's return, yet they did not un-derstand the meaning of the gospel. Consequently, earlyAdventism focused mostly on distinctive Adventist beliefswhile neglecting some of the more common, core truths ofChristianity, including a clear proclamation of the death ofChrist as the only basis for salvation, apart from works.

The 1872statement"Fundamental Principles of Sev-enth-day Adventists" reveals a religious group totally com-mitted to Scripture, and opposed to any creed other than theBible, though they did not at that time understand the Trin-ity, the eternal deity of Christ, or the atonement completedat the cross.

During the 1870sand 80s, a number of individualswithin Adventism began to develop a clearer understandingof the gospel and the necessity of making it central in Ad-ventist doctrine and evangelism. Woodrow Whidden, in hisarticle, "The Way of Life Engravings: Harbingers of Minne-apolis," (Ministry, October, 1992)documents a major shift inJames and Ellen White's understanding of Seventh-day Ad-ventism. In 1874James White published the "Way of LifeFrom Paradise Lost to Paradise Restored" lithograph depict-ing the Law-Tree as its central, most prominent feature, re-vealing the basic law orientation of the church during itsfirst decades.

James White, just prior to his death in 1881,planned torevise the older law-centered lithograph, making Christ andthe cross larger and central, and renaming it "Christ, theWay of Life. From Paradise Lost to Paradise Restored."Though James died before he could complete the project,Ellen White and her sons published the revised picture in1883,as Mrs. White herself moved towards a new emphasis

EVANGELICAL ADVENTISM IS AUTHENTIC ADVENTISM,

Adventism as God meant it to be. The evangelicalemphasis is most consistent with the original pur-

pose of Seventh-day Adventists as a people called to pre-pare the world for the second coming of Christ by the proc-lamation of the biblical gospel. Theologically, evangelicalAdventists identify the gospel's meaning and practical im-plications as their chief concern. Their understanding of thegospel is rooted in their conviction that the Bible is the onlybasic rule of faith and practice for the Christian.

Scripturally, the "gospel" is the "good news" that Godreconciles (justifies, "counts righteous," redeems, forgives,saves) the lost sinner on the basis of the substitutionary sac-rifice of Jesus Christ when received through faith apart fromthe works of the law (2 Cor. 5:19;Rmns. 3:21-28;4:23-25;Eph. 2:8-10;Col. 1:13-14,19,20).The inevitable experientialresult of this belief is a personal relationship with God, adedication to an ever-deepening understanding of God'swill and character, and a transformation of the heart thatproduces genuine love and concern for others as well as apassion for personal holiness.

Evangelical Adventists believe that God raised up theSeventh-day Adventist church to help prepare the world forChrist's return by preaching this gospel clearly with power.While finding much affinity with non-Adventistevangelicals, they remain Seventh-day Adventists, believingthat many of this denomination's unique insights, whenclearly grounded in the cross, enhance our presentation ofthe gospel. However, our distinctive Adventist beliefs mustnever be allowed to eclipse the gospel or become the focusof our evangelism.

Seventh-day Adventism initially found its identity as amovement commissioned to proclaim the three angels' mes-sages of Revelation 14.The pioneers of the movement un-

Michelle Rader isa free lance writer residing in Damascus.Maryland. David VanDenburgh isthe senior pastor andLarry Christoffel is an associate pastor of the Lama LindaCampus HillChurch. Both men aiso serve as adjunctmembers of the faculty of religion at Lama LindaUniversity.

by Michelle Rader, David VanDenburgh, and LarryChristoffel

Evangelical Adventism: Clingingto the Old Rugged Cross

Adventist Today January /February 1994


to be the center of Seventh-day Adventist belief and prac-tice; and there are genuine, spiritually mature Christiansoutside of Seventh-day Adventism. Evangelical Adventistsconsider the positions taken in Questions on Doctrine to be anexpression of both authentic and evangelical Adventism.

We believe there are four reasons why evangelical Ad-ventism represents authentic Adventism:

1. Evangelical Adventism best fulfills the historiccommission and purpose of Adventism. Evangelical Ad-ventists believe God raised up the Seventh-day Adventistchurch to help fulfill the great commission by proclaimingthe gospel and building a community of devoted followersof Christ who would eagerly anticipate his imminent sec-ond coming. However, the church has not always under-stood the full meaning of the gospel though it has always

been committed to Scripture where the mean-ing may be found. At first, Seventh-day Adven-tists understood the "everlasting gospel" ofRevelation 14:6as the message of Christ's re-turn. In the early 1880's, someAdventists'understanding of the essence of thegospel began to change as they realized that themessage of Christ's second coming is terrifyingunless the message of his first coming has beenclearly proclaimed.

Evangelical Adventists understand thebiblical gospel to be an explanation of how Godsaves lost sinners. "God was in Christ reconcil-ing the world to himself, not counting men'ssins against them" (2 Cor. 5:19).This concept isalso at the very heart of Jesus' teachings on thekingdom and most clearly explained in Paul'sepistles to the Galatians and Romans.

According to Romans 1:16,17,the gospel is the powerof God unto salvation and the means by which God's righ-teousness is revealed. Because "all have sinned and comeshort of God's glory" (Rom. 3:23), they "are justified freelyby his grace through the redemption that came by ChristJesus. God presented him as a sacrifice of atonement,through faith in his blood" (verses 24,25).This atonement,Christ's death in our place, received by faith, is the essenceof the gospel message. See also Romans 4 and 5.

The Biblical doctrine of justification by faith clearlyexplains the relationship of Christ's substitutionary death,faith and the law. Justification is a legal term indicating thatall the claims of the law have been satisfied by Christ's obe-dience unto death received by faith on the part of the sinner.Though the sinner deserves to die for his or her sins, JesusChrist, the sinless lamb, has died in the sinner's stead;though the believer has no personal perfect righteousness toclaim, God regards that person to be perfectly righteous onaccount of Christ's obedience unto death. This marvelousexchange is explained in 2 Corinthians 5:21: "For God madehim to be sin for us, who knew no sin, that we might bemade the righteousness of God in him."

Evangelical Adventists believe that those who acceptthis sacrifice can have assurance that they stand acceptedbefore God today. They deny that the Christian is accepted

Evangelical Ad-ventism deniesthat the Christianis accepted be-fore God on thebasis of his orher own goodworks, includingthose donethrough thepower of theindwelling HolySpirit.

on a more Lutheran, by faith alone, understanding of justifi-cation.

Whidden attributes this new perspective in part to theinfluence of James White, Ellen White's own study of theReformation in preparation for publication of "The Spirit ofProphecy," volume 4 (1884),and a personal concern that"there was unwitting legalism creeping into the ranks ofSeventh-day Adventism." Whidden wri_tes,"For EllenWhite the uplifting of the cross and a renewed emphasis onjustification by faith were not matters of mere side interestor theological curiosity, but were the very heart of the greatAdventist proclamation."

Ellen White, therefore, became the major contributortowards a new emphasis and direction in Seventh-day Ad-ventist theology. Her new insights led her to endorse theemphasis on the death of Christ and the rela-tion of the righteousness of Christ to the lawduring the controversial 1888MinneapolisGeneral Conference (Manuscript 15,Nov. 1,1888).Two years later, she wrote that the mes-sage of justification by faith was the thirdangel's message in verity (Selected Messages,volume 1, p. 372). Her writings after 1888re-flect her new commitment to Christ and thecross as central to every other truth, the newdirection of her thinking having begun in theearly 1880's. See Steps to Christ (1892),Desire ofAges (1898)and Appendix C in Questions onDoctrine (1957).Evangelical Adventists believethat Mrs. White, especially from the year 1883on, was the most important influence in thedirection of an evangelical kind of Adventism.

While the 1888General Conference ses-sion did not end with any kind of consensus within Advent-ism regarding righteousness by faith versus righteousnessby law, the newly proposed emphasis on righteousness byfaith in the cross of Christ, supported by Ellen White wasaccepted by a number of other prominent leaders. Others,who did not accept the initial presentation on Christ's righ- .teousness, came to endorse and proclaim it in subsequentyears. However, the lack of official denominational clarifica-tion allowed for both the law-centered approach and thegospel-centered approach to co-exist within Adventism.Examples of the gospel-centered stream include A. G.Daniells' emphasis on righteousness by faith in the 1920's.See Christ Our Righteousness, commissioned in 1924andpublished in 1941,and the 1952Bible Conference. (Our FirmFoundation, 1 and 2, 1953).

In 1957,with the publication of Questions on Doctrine,denominational leaders clarified which theological streamrepresented official Seventh-day Adventism. Among thetheological positions taken in Questions on Doctrine are thefollowing: Scripture, not the writings of Ellen G. White, isthe basis of Christian faith and practice; Jesus Christ is eter-nally God and sinless in his human nature; the substitution-ary atonement of Jesus Christ for the salvation of sinnerswas finished at the cross, though he continues a mediatorialwork in heaven; justification is through faith on account ofChrist's accomplishments and is not in any way based onour obedience to the law; Jesus Christ and him crucified is

Evangelical Adventism guards against thetemptation to make distinctive Adventistdoctrine into the gospel. Belief in doctrinedoes not bring salvation.

before God on the basis of his or her own good works, in-cluding those done through the power of the indwellingHoly Spirit. They also believe that Christ's death was morethan a mere display of God's love but was in fact a neces-sary satisfaction of the penalty of sin. ,

This understanding of the gospel is necessary in orderto fulfill the church's commission of preaching Christ andpreparing Christians who are secure in their standing beforeGod, rather than insecure and fearful of his second coming.When other doctrines begin to crowd out the gospel andtake center stage in Adventist belief and evangelism, thechurch is unable to offer either assurance of salvation orpower to live the Christian life, and it is unable to fulfill itsmission.

2. Evangelical Adventism maintains the balance andrelevance of the gospel. Many people today believe that in-depth discussions of the meaning of justification and thebiblical gospel amount to theological hair splitting. Othershold that the gospel was present truth for New Testamenttimes but the newer, distinctive understandings of the Sev-enth-day Adventistchurch are presenttruth for today andtherefore deservegreater attention. YetScripture holds the gos-pel to be the centralissue of Christianity. Paul said "1determined to know noth-ing among you except Jesus Christ, and Him crucified" (1Cor. 2:2). By insisting on"maintaining the cross as the centraltruth of Adventist doctrine and evangelism, evangelicalAdventism guards against the temptation to make distinc-tive Adventist doctrine into the gospel. As precious astruths like the Sabbath and the state of the dead may be,belief in these doctrines does not bring salvation.

Evangelical Adventism would elevate the gospel andits expression, justification by faith on account of Jesus, notin an attempt to deny or minimize other aspects of the greatplan of salvation (sanctification, glorification, God's vindi-cation before the universe), but in order to give them rel-evance. It is only those who continue trusting in Christ'sfinished work on their behalf who experience assurance ofsalvation (Rom. 5) as well as progressive Christ-like charac-ter development accompanied simultaneously with a deep-ening humility (Rom. 6-8). Furthermore, it is only on thebasis of Christ's substitutionary death that Satan's chargesagainst God are answered (Rom. 3:23-26;Rev. 12:10,11).

3. Evangelical Adventism is a continuation of the his-torically "always reforming" church. Historically, a re-newed understanding of justification by faith has accompa-nied all the great revivals and reformations of the church.Paul's explanation of the gospel as justification throughfaith on account of Christ clarified for New TestamentChristians the important law-gospel relationship so neces-sary for spiritual renewal. The Protestant Reformation of the16th century resulted from renewed emphasis on salvationas the free gift of God apart from works, according to Paul'sgospel. The Great Awakening of the 18th century led by

Whitfield and the Wesleys came from a similar renewedemphasis on gospel and discipleship. John Wesley himself(from whose Methodist movement Adventism descended)traces his spiritual awakening to Aldersgate Chapel wherehe felt his heart strangely warmed by a reading of Luther'scommentary on Romans and, for the first time, found assur-ance of salvation. The whole thrust ofthe book Great Contro-versy is that Adventism is heir to this continually reformingand growing tradition. As already noted, the reform-inspir-ing emphasis on the gospel took root in Adventism over 100years ago and continues in evangelical Adventism today.

4. Evangelical Adventism bases its understanding ofthe gospel on Scripture alone. Evangelical Adventists,again in the same tradition as the 16th century reformers,insist upon letting Scripture interpret itself (sola scriptural asthe only basic rule of faith and practice for the Christian andthe church. They have arrived at their understanding of thegospel and its implications through consistent applicationof this principle.

While respecting human reason and logic, evangelicalAdventists do not makethese the final criteria andtest of truth. Though theyrespect Mrs. White as aninspired co-founder of theSeventh-day Adventistchurch, they do not recog-

nize her authority in interpreting Scripture, an authorityreserved for Scripture itself, even as Mrs. White insisted(Selected Messages, volume 1, p. 416).Neither do evangelicalAdventists give their ultimate allegiance to church traditionor fundamental belief statements, which are merely the cur-rent thinking of the majority of the members at the time aparticular statement is composed. All of these, churchcreeds, the inspired counsels of Ellen White, human reasonand logic, must bow to the authority of Scripture.

Evangelical Adventists insist that, when interpretingScripture full weight be given to human and divine factorsin the process of inspiration/ revelation. They also requirethat the word of God be understood in terms of the mean-ings of words and phrases of the original language in theiroriginal historical, cultural and literary setting. When theseinterpretive principles are applied, the meaning of the gos-pel and its implications emerge with overwhelming clarityand power.

Evangelical Adventism is committed to making thegospel of Jesus Christ and the authority of Scripture centralin Seventh-day Adventist doctrine and evangelism. It doesnot see itself as a "new theology" but rather as the continua-tion of a gospel-centered emphasis that began in Adventismover 100years ago, and can be traced as a stream flowingthroughout Christian history back to the early church. Evan-gelical Adventists believe that this emphasis does not rejectthe importance of distinctive Adventist doctrine, but rathergives it a firm foundation and enables the church to trulyfulfill the great commission of Jesus to prepare a peopleready for his return. ea,


Progressive Adventism: Draggingthe Church Forward

by Madelynn Jones-Haldeman ~.' =- jJ..~<- ._.A'(siderations deemed pertinent in - ~ '(/one era may not be at all relevant in~' I ~~..,.,,,,,,another era. It also means that one .$'recognizes that catastrophes or cri- f.fo..~

ses of all kinds-economic, social, '"'"'1<\'~'"

and natural-have formed the bed- ,~rock for forging "the truth," truth which may have nomeaning for the next generation. A major crisis forces acommunity to find some belief that will empower it to rideout the storm and give meaning to life. In other words, thebelief acts as a coping mechanism, facilitating the resur-gence of hope. It tries to answer questions such as; Whydidn't God rescue the 11million people from the catastro-phe of attempted genocide during World War II? Wherewas God when the chosen people were taken intoBabylonian exile? Where is God while millions of childrenare suffering physical and sexual abuse at the hands of theirparents?

Some beliefs are forged to assuage the guilt a commu-nity feels for its behavior toward another group. Racism andsexism get support in this way. Many have misinterpretedthe Bible in making a theology to substantiate certain atti-tudes and actions. In the midst of social upheavals, such asthe women's and civil rights' movements, the church mightretrench, dig a little deeper into passe traditional beliefs,rejecting new exegetical insights, because the white, malehierarchy is threatened by those in the subordinate position,such as women and African Americans. Thus, the tradi-tional stance of inferior / superior, buttressed by wrestingbiblical texts out of their context and interpreting them liter-ally, proffers coping for only one group in the church whileit removes hope for the others. In other words, the beliefoppresses the larger group (the women and the AfricanAmericans) and keeps the other, smaller group (the whitemales) at the top of the vertical power structure. This kindof theology-making occurs in prayerful sessions of thosewho wish, perhaps even subconsciously, to maintain thestatus quo. Of course, the other 68 percent of the churchpopulation, the women, are not asked to pray with the menand to aid in the forging of an egalitarian doctrine. ThusGod-talk is used to buttress oppression and subjugation.

2. Present truth must be recycled. As a church we havealways taught that revelation is progressive; however, weappear tentative in applying the principle. For example, inmany Sabbath School classes throughout North America,discussion is often quickly stifled by the simple words,"Ellen White said ...." Such an answer assumes that EllenWhite was the final interpreter of the entire Bible and thereis no more to learn, no need to think, no room to question.

Madelynn Jones-Haldemanreceived her doctoral degree fromAndrews University and isnowassociate professor of NewTestament in the School of Religionat La Sierra University.

THE WORD PROGRESSIVE EVOKES A FEELING OF SUCCESS

and prosperity in our social world. However, inthe Adventist domain, progressiveness elicits a

sense of foreboding despite the fact that one of our popularslogans states that "the church should be the head, not thetail." Many hold that since we possess all the truth, we needsimply to get on with the business of practicing and incul-cating what has already been discovered. "To keep up withthe times" is not acceptable to many church members sim-ply because the phrase suggests change, change whichcould adulterate the truth. But the U.s. government has al-ready forced the church to change in several areas. Let mename two: first, the Merikay Silver case forced the churchto pay workers without discrimination, and second, the civilrights movement forced certain Adventist schools to accept

. African American students.Feeling threatened by the type of social forces that

fought age-old racism and sexism, the "traditionalists" feelcompelled to guard their interpretation of biblical doctrines.But traditional Adventist positions have long been over-hauled and the progressive Adventist is not afraid to say so.The Shut Door theory, espoused by Ellen White, was quietlyput on the shelf. The investigation of the sanctuary doctrinehas left numerous unanswered questions, and what is left ofthe doctrine is substantially altered in many Adventists'minds. The interpretation of the 144,000is another teachingthat has come under scrutiny. In the 19th century, when thechurch barely had that many members, this number wasconsidered literal and referred to those who were to betranslated at the second coming of Christ. Yet,in an alteredform, that doctrine is still maintained as valid for our 7.7million members.

In my view, progressive Adventism is characterized bybelief in six tenets:

1. Felt need produces doctrine. Tobe progressivemeans to put great energy and scholarship into the study ofdoctrinal and ethical issues that apply to our era, ratherthan to be content with traditional positions arrived at byearlier theologians with their own cultural and historicalbiases. It means to realize that theological and ethical con-

January/February 1994 Adventist Today

tury Adventism was perceived as exclusive, hypercritical,and elitist, and that many members harbored a persecutioncomplex. To live one's life expecting mortal danger fromboth friend and foe is not to truly live. To embrace theworld in love and acceptance is to live by Christ's standard.It is possible for one who does not believe in the traditionalview concerning Revelation 13 to nevertheless sit in thesame pew with someone who believes that the pope is rep-resented by that symbolic number in Revelation 13. In fact,there are thousands of Adventists who enjoy this experienceevery week. We do not have to think alike in order to loveone another. We are, first of all, Christians who believe thatthe acceptance of and the egalitarian treatment of a personis more important that any doctrinal teaching.

4. Trappings don't make the person. A progressiveAdventist does not believe that the clothes and/ or adorn-ment make the person acceptable to God in worship. God isnot a provincial lord who wants everyone to look alike and

demands that only certain clothes areappropriate for worship. The matter ofrelationships among believers is moreimportant than their apparel. One cannotworship God and also shun and resentthose who don't dress to code. The im-age of God is the only manifestation onour earth of God in the present time. Thechurch may insist that this image ismarred and well-nigh non-existent. Butregardless of how the church may argue,we only see the image, never the sub-stance. Thus the progressive Adventisttreats the other person with respect; Godwhom the church cannot see is honoredwhen we deal gently and respectfullywith those made in God's image.

Tobe a progressive Adventistmeans that the church building and the

organization and its standards are never more importantthan the people who attend the church. The system operatesfor the individual church member. The church members donot exist for the church. We are the church, whether weagree doctrinally or not, whether we dress alike or not, orwhether we treat each other respectfully or not.

5. The Bible deserves genuine study. A progressiveAdventist accepts the belief that one cannot correctly under-stand Scripture without referring to the historical context,the cultural mores, and the language in which it was writ-ten. This, of course, means that one cannot simply read anancient document as it stands. This progressive approachraises the hair of many traditional Adventists who, despitebeing taught that the Bible's words themselves are not iner-rant, insist that every word is to be taken literally. Such abelief never takes into consideration the genre of the litera-ture, for example, poetry. It also rejects the idea that as lit-erature the Bible has literary devices that must be taken intoconsideration. The Biblebecomes a kind of idol itself; it can-not be touched with human hands. We need only to read itas it is written (in English, of course) and follow what thewords say. Accepting such a method results in some ratherinteresting conclusions.

A progressive Ad-ventist is one whodares to ask ques-tions about every-thing and who doesnot need to have allthe answers. Somein every generationfind the answers ofthe older generationnot only ineffectivebut outdated.

January jFebruary 1994

The progressive Adventist cannot accept such a premise butrather insists that there is always something new to learn,that scholarship is not a concerted effort to destroy truth.Surely our constant efforts to challenge members to studywould suggest that some students will ask hard questionsand demand honest answers. For example, current affairsnow challenge our "old" present truth about last-day eventsand force us to restudy the issues and perhaps reconfigureour conclusions.

A progressive Adventist is one who dares to ask ques-tions about everything and who does not need to have allthe answers. Some in every generation find the answers ofthe older generation not only ineffective but outdated.There are always new questions to ask. And there are al-ways different answers. The progressive Adventist is notafraid of either new questions or new answers, and evenentertains doubt at times-that formidable weapon thatempowers one to consider all the options.

3. Pluralistic interpretations areall right. A progressive Adventistwants church members to stay in thechurch. Tobe "outside" does not meanto be unsaved, but it does mean loss ofthe gifts and talents of those wholeave. To keep members in suggeststhat the "body" must be willing to ac-cept people and their ideas with equa-nimity, not hostility. To suggest that thechurch was and should never be multi-doctrinal suggests that one hasn't readthe diverse viewpoints in the early Re-view and Heralds. On doctrines such asjustification and the nature of Christ,the pioneers argued, and the present-day church keeps the battle alive. In-deed, some congregations are badlysplit on these very issues. And listen-ing to preachers from different localities validates thepremise that there are multi-interpretations on many beliefs.

Regarding the teaching of perfection, the denominationseveral years ago published a book containing four distinctviews. Which one shall we choose for Adventist belief? Aprogressive Adventist recognizes that what a person be-lieves depends on various factors, for example, personaland global circumstances, the degree of health and emo-tional maturity of the individual, and any life-threateningtrauma imposed on the person. Our perspectives are relatedto our environments.

A progressive Adventist believes that no one has theright to dictate the only correct and acceptable belief sys-tem. The importance of theological positions is not to iden-tifya church body (although all denominations do this), butto support fellowship, brother/sisterhood, help with livingin a mad world, give counsel for the depressed, and expresslove for the unloved. Theological stances or positions arenot to shut out others but to include all. They are to assist usin reaching out in loving, inclusive gestures.

The progressive Adventist recognizes that 19th cen-

Adventist Today

A progressive Adventist believes that no one has the rightto dictate the only correct and acceptable belief system.

For example, no one takes literally the words of Jesusin Matt. 5:29, 30, in which one who is lusting after a womanis commanded to remove the right eye or right hand. In asimilar passage on divorce and remarriage in Matt. 19: 1-12,however, we take literally the words, "What God has joinedtogether, let no one separate." But then we come to the endof Jesus' comments regarding the issue. In response to thedisciples' lament that it's better not to marry, Jesus impliedthat they should become eunuchs. We skip over this admo-nition. In other words, we are perfectly happy to throw outMatt. 5:30,make an eternal principle of Matt. 19:6, andrefuse to dis-cuss Matt. 19:11,12-all ofwhich discussdivorce andremarriage.

The belief in progressive revelation makes us awarethat our pictures of God keep changing. The notion thatthere is harmony throughout the Bible, that is, no contradic-tions, has made us resort to all kinds of strange and nefari-ous circumlocutions to make God come out looking good orat least worthy of our worship. Regardless of the differencesbetween the Old and the New Testaments' pictures of God,these images are put together in a mosaic that is said to bepalatable and understandable, when in reality, the tiles donot fit together. The words of Genesis 6: 6, 7, "I am sorrythat I have made them," do not line up with the words inHosea 11:8,"How can I give you up, 0 Ephraim?" There isenough internal evidence, as scholars have shown, to sug-gest that as one reads through the Bible, a loving monothe-istic God emerges from a pantheon of warlike gods. Theprogressive Adventist believes that the picture of God blot-ting out populations either by the sword of man, or by fires,earthquakes, catastrophic storms, and volcanic eruptions,demonstrates that man has indeed made god in his ownimage. It is appropriate to think, ask questions, weigh mate-rial and not be intimidated by the words; it's inspired. Noleap of faith is wide enough to bridge the chasm of thesecontradictory pictures of God.

6. New questions are not addressed by the Bible.Those who claim to be progressive in their thinking realize

that in the 20th century there are many issues that are noteven hinted at in the Scriptures, even when undergirdingbiblical principles do apply. Ethical considerations in medi-cine, such as a mother bearing a child for her daughter whowas born without a uterus, have very little biblical data thatapplies in resolving the discussion. The fact that the Scrip-tures do not contain information on all 20th century prob-lems does not mean that the issues should be discarded asevil or unethical. Medical inventions that prolong life are tobe blessed, not cursed. Organ transplants, not dreamed of inbiblical times, have given new life to thousands of people.

Asachurchwe be-lieve thatdeath

should be turned aside wherever and whenever it can be.Progressive Adventism takes the Bible seriously, yet it

recognizes that the revelation is progressive. Science is notderived from the Bible, but it does illuminate our perspec-tives, both spiritual and physical. The progressive Adventisthas a healthy respect for science and research.

Why do progressive Adventists stay in the church?Why shouldn't they? Are all the answers in? A hundredyears ago we thought they were. Perhaps the 10 millionformer members, now outside the church, thought of newideas, but no one would listen. Perhaps many of the 10 mil-lion were progressive but no place was made for them. Wemust not disenfranchise those who think differently. Ad-ventism must have those people who needle, ask embar-rassing questions, poke a little fun at the "surety of thetruth," and remind us that justice, more often than doctrinalissues, was the subject of the Old Testamenfprophets. As achurch, we shall never be able to exclude our progressivemembers, simply because we insist that members study andask questions. Let us not demean them by pronouncingcliches as truth to put a stop to their ruminations; rather letus all seek humbly to respect each other and the differingopinions that arise naturally from having various culturesrepresented and a constituency made up of both womenand men from all socio-economic brackets. ea,

Adventist Medicine Faces National Health Care Reform

Primary Sponsors: Adventist Today, LL University and the University Church

A One Day Conference for the Adventist PublicSabbath, February 19, 1994Lorna Linda University Church

Presentations and Panel Discussions:

o What is the Mission of Adventist Health Care Today?o Honestly, Can Adventist Mission Survive Managed Competition?

o The Evolving Mission of Adventist Health Care.o My Vision for Adventist Health Care in Ten Years.

A partial list of speakers and participants:Leland Kaiser, health care futurist, Colorado (keynote speaker)

Bill Loveless, senior pastor, Lorna Linda University ChurchJim Boyle, CEO, Shawnee Mission Medical Center

Gerald Winslow, Dean, Faculty of Religion, LLURobert Willett, CEO, Kettering Medical Center

Jim Walters, Board Chair, Adventist Today FoundationTed Hamilton, Administrative Physician, Florida Hospital

Adrian Zytkoskee, managed competition strategist, AHS/WestDalton Baldwin, Theologian, Lorna Linda University

Rennie Schoepflin, Historian, La Sierra UniversityDick Hart, Dean, School of Public Health, LLUDave Larson, Ethicist, Faculty of Religion, LLU


by Ralph Larson

Historic Adventism:to Trustand Obey

Remembering

For the prophecy came not inold time by the will of man, butholy men of God spake as theywere moved by the Holy Ghost.2 Peter 1:21(KJV)

Many of our people do not realize how firmly the founda-tion of our faith has been laid. My husband, Elder JosephBates, Father Pierce, Elder (Hiram) Edson, and others whowere keen, noble, and true, were among those who, after thepassing of the time in 1844, searched for the tmth as forhidden treasure. I met with them, and we studied andprayed earnestly. Often we remained together until late atnight, and sometimes through the entire night, praying forlight and studying the Word. Again and again thesebrethren came together to study the Bible, in orderthat they might know its meaning, and be prepared toteach it with power, When they came to the point intheir study where they said, "We can do nothingmore," the Spirit of the Lord would come upon me, Iwould be taken off in vision, and a clear explanationof the passages we had been studying would be givenme, with instruction as to how we were to labor andteach effectively, Thus light was given that helped usto understand the scriptures in regard to Christ, Hismission, and His priesthood, A line of truth extendingfrom that time to the time when we shall enter thecity of God, was made plain to me, and Igave to oth-ers the instruction that the Lord had given me, Duringthis whole time I could not understand the reasoning of thebrethren. My mind was locked, as it were, and I could notcomprehend the meaning of the scriptures we were study-ing. This was one of the greatest sorrows of my life. I was inthis condition of mind until all the principal points of ourfaith were made clear to our minds, in harmony with theWord of God. The brethren knew that when not in vision, Icould not understand these matters, and they accepted aslight direct from heaven the revelations given. Ellen White,Selected Messages, 1, pp. 206-207.

Thus, no Bible writer just sat down and thought thingsout. All the points of the Christian faith were "delivered" byrevelation. This was as true in the days of our pioneers as inBible times. Contrary to current mythology, our pioneers

. did not simply sit down and study out the points of ourfaith. They were, rather, the recipients of a faith "delivered"by revelation in an experience not significantly differentfrom the experience of the believers referred to by Jude.

Let the reader who is startled by this statement con-sider the data:

Ralph Larson isa theologian andauthor. He isactive in severalconservative, independentAdventist ministries.

H ISTORIe ADVENTISM, AS ITS NAME IMPLIES, IS WHERE

Adventism began. It is the benchmark from whichother Adventisms measure off their respective

degrees of difference. It is more economical of time and ef-fort for other Adventisms to simply state degrees or pointsof difference between themselves and historic Adventismthan to painstakingly set forth an entire belief system oftheir own, which would require much unnecessary duplica-tion. It is simpler and easier just to say, "We differ from his-toric Adventism in thaL" and offer a few points of explana-tion.

Historic Adventism, on the other hand, does not defineitself by comparison with other belief systems, but rather inobjective terms. It is hardly necessary to set forth an objec-tive statement of our historic beliefs, since such statementscan be found in many places such as the statements of 1872,1931,1980,1990,and the amplified Seventh-day AdventistsBelieve.

These are by no means the only sources. There are alsoBible correspondence courses, Bible class syllabi, magazinearticles, and evangelistic sermons without number. Minordifferences will, of course, appear, but the general agree-ment is remarkable, given the number of authors and thevariety of times and circumstances in which these theologi-cal statements were written.

Historic Adventists, therefore, sees themselves asstanding in the direct line of a belief system constructedunder divine guidance in the days of our pioneers. This be-lief system has successfully resisted all assaults from withinthe church and without. It presently provides a solid foun-dation for faith that will endure until the end of time,present controversies notwithstanding.

Historic Adventists hail Jude's description of Christianbeliefs as "the faith once delivered unto the saints" (verse 3).Upon reflection, historic Adventists conclude that all pointsof Christian faith were "delivered," and none were theproduct of human minds.


In the very midst of us will arise false teachers,giving heed to seducing spirits whose doctrinesare of Satanic origin. These teachers will drawaway disciples after themselves. Review andHerald, January 7, 1904.

Before the last developments of the work of apos-tasy, there will be a confusion of faith ... .onetruth after another will be corrupted. Signs ofthe Times, May 28, 1894.

God will arouse His people; if other means fail,heresies will come in among them, which will sift

them, separating the chaff from the wheat. Testimonies 5,p.707.

need no correcting. This presupposition is mightily rein-forced by analyses of the "evidences" that are being pres-ently advanced to support proposals for changes in our doc-trines. This evidence does not bear up well under investiga-tion, but only adds to the ever-increasing mountain of my-thology.

This would be depressing, even discouraging, exceptfor the fact that present-day experiences within Seventh-dayAdventism were all foretold by the same messenger of theLord through whom the light concerning God's truth hadbeen given. She has described our present condition withprecise accuracy:

The historicAdventist re-jects withouthesitation theclaim that ourdoctrineshave their ori-gin in the writ-ings of EllenWhite.In Manuscript Releases, I, 52-59, the historic

Adventist finds six applications of the word"given" to the delivering of truth to our pioneers, alongwith this forceful statement:

205..,principles ...brought out in the power of the

Holy Spirit. p. 206...the foundation that was laid at the beginning

of our work by prayerful study of the Word and byrevelation. p. 207

...fundamental principles that are based uponunquestionable authority. p. 208

The principles of truth God has revealed to us .... p. 201...foundation built by the Master Worker ....

p.204...a truth that admits of no compromise. p.

As a contribution to the "current mythology" referredto earlier, Edwin Froom in Movement of Destiny quotes theabove passage but omits the bold-face lines. He then force-fully argues that the pioneers did, in fact, study out thepoints of our faith with no contribution from Ellen Whiteother than approval and confirmation of their finishedwork. Such mythological endeavors do not impress historicAdventists. Instead, they note the similar expressionsthroughout this chapter in Selected Messages, Volume I, 201-208: (emphasis supplied)

The truths given us after the passing of time in 1844 arejust as certain and unchangeable as when the Lord gavethem to us in answer to our urgent prayers. The visionsthat the Lord has given me are so remarkable that we knowthat what we have accepted is the truth. This was demon-strated by the Holy Spirit. Light, precious light from God,established the main points of our faith as we hold themtoday. (Quoted in Manuscript Releases I from Letter 50,1906,pp.l, 2)

Much more could be added, but perhaps this is enoughto establish two points: (l) the historic Adventist believesthat ours is a faith delivered from the Lord, and (2) this faithdelivered is, therefore, eternal and unchangeable.

The historic Adventist rejects without hesitation theclaim that our doctrines have their origin in the Spirit ofProphecy, the writings of Ellen G. White. Toborrow an illus-tration from Fritz Guy, there was a time in our lives whenwe knew there were stars in the sky, but we did not knowthere were constellations called Orion, the Pleiades, theUrsas Major and Minor, etc. Someone showed them to us,and henceforth we knew. That person did not put the con-stellations there. They had been there all the while, but wehad not recognized them.

Likewise, the principles of our faith had been in theBible all the while, but they had not been recognized. TheLord had to let his messenger point them out to us. She didnot originate them, but she did point them out. In this senseour faith was "delivered."

So, historic Adventists start with a powerful presuppo-sition that the essential points of faith are eternal truths that

Many will stand in our pulpits with the torch of falseprophecy in their hands, kindled from the hellish torch ofSatan. Testimonies to Ministers, p. 409.

After the truth has been proclaimed as a witness to all na-tions ... there will be a removing of the landmarks and anattempt to tear down the pillars of our faith. SDA Be 8, p.985.

Grim though these predictions may be, they still bringa thrill of conviction that God's messenger has told us thetruth. The events that she describes are unfolding before oureyes. An outstanding example of this prophetic foresight isfound in such passages as these:

As trials thicken around us, both separation and unity willbe seen in our ranks .... Testimonies, 6, p. 400.

Divisions will come in the church. Two parties will be de-veloped. Selected Messages, 2, p. 114.

What reader of this article would challenge these state-ments? One can walk into virtually any church in NorthAmerica and find the two parties, struggling to work to-gether as best they can. If you will observe carefully, youwill see that in the practical sense, there are only two par-ties: the historic Adventists on one side and all of the othergroups uniting on the other side. Many, if not most of them,have a common attitude which tends to unite them-a


Presently the majority of SDAchurch members have not yetaligned themselves with eitherparty, perhaps because they lackthe courage of their convictions.

shared dislike for the principles of our historic faith and acorresponding dislike for Ellen White's writings which exaltthose principles.

We must concede, however, that presently the majorityof Seventh-day Adventist church members have not yetclearly aligned themselves with either party, perhaps be-cause they lack the courage of their convictions, or becausethey have not yet fully comprehended the significance ofwhat is happening.

In spite of the clear predictions that there would beapostasy among church leaders, many church membershave great difficulty facingthis reality. It is agonizingfor them to be confrontedwith a choice between loy-alty to our historic messageand loyalty to a churchleader. They hesitate longbefore making a decision,but decide they must. Andthey are. An ever-increasingnumber are studying their Bibles and Ellen White and areturning to independent ministries where they may hope tohear the historic Adventist faith proclaimed and defended,and where they can escape the harassment that often afflictsthem in their home churches.

Perhaps- most puzzling to historic Adventists is theattitude of church leaders who answer their questions aboutchanges in our church's doctrines with stern affirmations ofchurch authority. Church leaders frequently act as if theyhave the right to change doctrines at will and require -church members to accept the changes. Members arecharged with violation of church order if they protest. Thisappears to the historic Adventist to be a close approxima-tion to papal procedures.

Appeal after appeal has been sent to church leadersfrom historic Adventists calling for recognition of thechurch's theological problems and urging that opportunitybe provided for discussions of the unauthorized doctrinalchanges being effected mainly through our educational in-stitutions. These major changes include:

l. The doctrine that we receive weakness from Adam,not guilt, now being replaced by the Calvinistic doctrine oforiginal sin defined as inherited guilt.

2. The doctrine that our Lord came to this earth in thehuman nature of fallen man, now being replaced by the Cal-vinistic doctrine that Christ came to earth in the human na-ture of the unfallen Adam.

3. The doctrine of righteousness by faith, now beingreplaced by the Calvinistic doctrine of unrighteousness bypresumption, salvation in sin.

4. The doctrine of the sanctuary, now being either de-nied or replaced by vague uncertainties.

5. Belief in the Spirit of Prophecy, now being deniedbecause it supports all of the Adventist doctrines listedabove and firmly rejects the Calvinistic doctrines.

Adventist Today January /February 1994

Persons in high church office are conceding the realityof change. As the president of the Pacific Union wrote to meon May t 1990:

I despair with you over the fact that so many of our churchmembers are finding it necessary to turn to independentministries in order to hear basic Adventist teaching.

Nevertheless, all of our appeals for discussion or ex-amination of the doctrinal problems have either been ig-nored or sternly rejected. The charge is steadfastly main-

tained that the only real prob-lem is rebellion against churchauthority by historic Adven-tists.

But this is not the onlyreal problem. Historic Adven-tists are not obscurantists.They have closely examinedthe arguments set forth to jus-tify changes in our church's

theology, and they have found these arguments to be indi-vidually and collectively lacking in intellectual respectabil-ity. They are often portrayed with the free use of such im-proper methodologies as quoting non-existent sources,quoting in total violation of context, internal self-contradic-tion, employment of the straw-man technique in which his-torical Adventist views are misstated and then the misstate-ment attacked, false accusations, and an almost universalemployment of ad hominem (against the person) arguments.

Historic Adventists compare these invalid methodolo-gies with the solid scriptural and Ellen White's writingssupport upon which their own faith is based, and see noreason to make a change. When historic Adventists look atthe confusion in many of our churches and institutions, theyare faced with another conundrum. "You historic Adven-tists," they are told, "are the cause of all this! You are thedivisive, controversial trouble makers who are destroyingthe church's peace and prosperity! You are the cancer on thebody of the church which must be cut out!" (See Issues, pub-lished by officers of the North American Division, 1993.)

Thus, historic Adventists are being driven toward a sadconclusion. Reformation, it seems, can no longer be consid-ered a viable possibility. The only thing remaining, appar-ently, is the fulfillment of Ellen White's predictions regard-ing the final purging of the church:

As the storm approaches, a large class who have professedfaith in the third angel's message, but have not been sancti-fied through obedience to the truth, abandon their position,and join the ranks of the opposition. By uniting with theworld and partaking of its spirit, they have come to viewmatters in nearly the same light; and when the test isbrought, they are prepared to choose the easy popular side.The Great Controversy, p. 608.

Yet, there is light at the end of the tunnel. Beyond thepurging, historic Adventists sees the latter rain, the loud cry,and the final glorious victory of the church and of truth overerror. ea,

by Bj. Christensen

If we truly believe in the notion of progressive revelation, wewill allow tensions in our belief system ...

Whilewe tend tosee the earlyAdventistchurch as

having one uniform view point, on clearer examination onesees a different picture. There were real differences in theo-logical views, some vehemently argued through churchpublications. Through the Holy Spirit's guidance, thechurch grew in its understanding of God. Views such as theShut Door doctrine and the doctrine of the Trinity changed,not by vote, but by a coalescing of opinions through Biblestudy, prayer, and the ministry of the Holy Spirit. It wasprogressive revelation at its best.

Religious pluralism produces two extremes. One is arelativistic mind set which celebrates choice. Choice is goodin itself, no matter what is chosen. But the risk is that toler-ance, which is good, becomes indifference to truth and mo-rality, which is a deadly error. The other extreme is the con-servative backlash. Clark H. Pinnock is right: "Instead ofopening them up to more generous attitudes, pluralism ac-tually has produced a hardening of attitude among tradi-tionalists. It has produced a refusal to rethink almost any-thing and a resistance to fresh ideas that might help resolvethe problem."

There needs to be a greater appreciation of how wideGod's mercy is. Walls of separation need to crumble. Self-protective nervousness in the presence of competitors needsto diminish. We need a greater willingness to acknowledgethe positive aspects of various views, says Pinnock.

If we are serious about our mission of communicatingthe gospel to today's world, we will have to talk more to-gether. We must learn to cooperate better. Trusting one an-other, whatever our inclinations may be, is crucial. To thisend, Adventist Today,by publishing these four views of Ad-ventism, has served a useful purpose in furthering and fos-tering the dialogue. Put away the ballots! ea,

a diversity of viewpoints. And the church needs progressiveAdventism. It disrupts our complacency with realities of aworld that is to receive the gospel through us. To excludeany of these views is to be less than whole in the constantquest for growth in our understanding of God and the rep-resentation of his character to a dying world.

Plurality in the kingdom of God is nothing new to thistime and this generation. The very point of the first letter tothe Corinthians was an appeal to unify around centralthemes of belief in the midst of diversity of thought andpractice. Here are the great passages regarding spiritualgifts. The unity of the church is compared to a body ofmany parts, and the emphasis is on the great remainingthree-faith, hope, and love.

Bj. Christensen, president ofSouthern California Conference,received an M. Div, from theSeventh-day AdventistTheological Seminary in BerrienSprings, Michigan,

sions inour belief system as we continue to grow in an understand-ing of God. If we are on a spiritual journey together, we willcreate room for diversity of thought and opinion, perhapseven interpretation. Tension is not bad. It can be productive.Growth thrives best in tension.

It is time for us to minimize the differences elucidatedby these four views. It is high time to focus on what we canlearn from each other, carefully listening, prayerfully con-sidering views that differ from our current positions. Thesynergism of such dialogue allows for diversity and ad-dresses changes of position slowly and thoughtfully. It alsoavoids the static views which have become the battle cry ofsome.

The church needs historic Adventism because it pro-vides perspective and balance, keeping our bearings in theswirling sea of change around us. The church needs evan-gelical Adventism. It keeps alive the thrust of the 1880'sdiscussions. It serves as a reminder of 2 Corinthians 3:6:"He has made us competent as ministers of a new cov-enant-not of the letter but of the Spirit; for the letter kills,but the Spirit gives life." (NIV) The church needs main-stream Adventism. It reminds us of how the church has re-mained centrist in the midst of previous tensions created by

Dialogue or Ballots?

FOUR ARTICLES, EACH CLAIMING TO TRULY REFLECT THE

heart of Adventism. How do we react? Our natu-ral tendency is usually to side with one of these

positions. Let's have a thorough discussion of the views, bututimately we want to take a vote and clear up the dilemma.Thus we will determine who is right!

I submit that this kind of reaction is detrimental to thehealth of the church. Democracy is not helpful in determin-ing identity. It leads to "losers" and further exacerbates thepolarities already present. It causes segments of the churchto entrench, searching for a better argument that furtherdisproves other views. It plays havoc with unity.

If we truly believe in the notion of progressive revela-tion (as claimed by the preamble of the Statement of Funda-mentalBeliefs),we willallow ten-


The challengefor denomina-tional leadersis not to geteveryoneback onto thehomestead;Mature churchleadership willrecognize, ap-preciate, andperhaps evencelebrate thehelpful diver-sity that existswithin this de-nomination.

EDITORIAL

by James Walters

DIVERSITY IS NOW FASHIONABLE IN ADVENTIST LEADER-

ship circles. Several large North American confer-ences have at least one minority officer, and now

we have two African-American union conference presi-dents. In my own religion department atLoma Linda University, it's a forgone con-clusion that one of the next two facultymembers hired must be a minority person.This ethnic diversity in leadership roles isessential, because whatever an administra-tor or professor does arises from thatperson's whole being, and the church owesan ethnically diverse membership the re-spect of ethnically representative leaders.

Appreciation of diversity, however,needs to go beyond skin-depth. We mustalso value the diverse ideas that come withthe multicolored faces in our executivesuites. The significant advance in having ablack VP in a conference is not to break upthe blandness in officer group photographs.Rather, it is to bring a different perspectivethat can only come from, for example, anAfrican-American whose cultural roots arein 19th century cotton fields and early- tomid-20th century open discrimination. Ad-ventism must now acknowledge a diversityof ideas-not just different ideas from vari-ous races of people, but also different ideas from distinctideological camps.

Part of the genius of the Adventist church is that itsfounder and prophetess promoted a rich diversity. EllenWhite wrote that our school system should educate youth tobe original thinkers-not mere reflectors of others' ideas.Our emphasis on a holistic or liberal education has nowbegun to yield creative, diverse thinkers. Additional reasonsfor our church's diversity are world evangelism and societalchange. The church now has close to 8 million converts innearly 200 highly diverse countries around the globe. In thedeveloped world, the church has seen rapid social change,from the horse-drawn buggy to the Concorde, pre-Enlight-enment ideas to post-modern thought, and more.

The Faces ofAdventism Across

America

In fact, Adventism holds seeds of diversity at its core.The pioneers laid claim to absolute truth, with Ellen Whiteconfidently stating in 1850,"We have the truth. We knowit." Yetin their next breath early leaders proclaimed that

truth has always been and ever will beprogressive, lending an openness to con-ceptual development that is truly remark-able.

The different personal temperamentsand histories of the members themselvesresult in various ideological blocks withinthe Adventist Church. Our preachers andteachers have long proclaimed unchang-ing, eternal truth, so understandably, asignificant group of believers ralliesaround Historic Adventism. Equally plau-sible is Progressive Adventism's dedicationto exploring and embracing a more dy-namic understanding of truth. And know-ing that legalism was deep and wide-spread in early denominational life (seeFroom, Movement of Destiny), we don'twonder that Evangelical Adventismemerged to emphasize the centrality ofsalvation by faith alone. Finally,Main-stream Adventists, the majority of the mem-bership, are necessarily more eclectic andpragmatic than the other camps. The bap-

tized membership forms the institutionalized church, runby a bureaucracy-and subject to the same criticisms as anylong-established order. Yet ideas can only be perpetuated bybeing institutionalized in some fashion.

Certain elements of these "Adventisms" are judge-mental and ad hominem in their endeavors-and this is un-fortunate and indefensible. However, the great majority ofAdventists in the non-mainstream camps are among themost active participants in mainstream congregations.

The challenge for denominational leaders is not to geteveryone back onto the homestead in upstate New York.Mature church leadership will recognize, appreciate andperhaps even celebrate much of the helpful diversity thatexists in this denomination. Given our variety of doctrinalinsights it would be unusual, indeed lamentable, if we sangour common hymns in unison. fa,

Adventist Today January jFebruary 1994

Incest and Conservative FamilyValues

CHILD SEXUAL ABUSE IS A TRAGIC REALITY IN SOCIETY

and sadly, in our church. It is estimated that one insix children are sexually abused by the time they

reach age I8-some 40 million American children(MacFarlane and Waterman, Sexual Abuse of Young Children).Child sexual abuse is the fastest growing form of reportedchild abuse, affecting between 31%and 54% of girls andadolescents and some 2.5% to 5% of boys (Roane, "Malevictims of sexual abuse," Child Welfare).

Girls are more likely to be abused by fathers, stepfa-thers or father images such as grandfathers; boys tend to beabused by non-relatives through individuals that are knownto them. The effects of child sexual abuse can last for a life-time, affecting every aspect of the individual-physical,mental, social and spiritual.

Of all cases of child sexual abuse, 75-80%occur in thefamily system (Glaser, and Frosh, Child Sexual Abuse). Al-though brother-sister incest is said to be the most commonform of incest, father-daughter incest is by far the most re-searched and documented form. Further, growing evidencesuggests that the most serious long-term effects of sexualabuse result from the child being victimized by a parent orparent figure (Young, Child Abuse and Neglect).

Beyond descriptions and statistics of this societal prob-lem come earnest pleas from professionals and lay personsalike for a comprehensive, multifaceted theory of childabuse that will explain why and how this shattering of inno-cence and betrayal of trust occurs. Any complete explana-tion must describe the family dynamics in which incesttakes place. Of concern to Seventh-day Adventists is thewidely-held view in both lay and professional circles thatchild sexual abuse is quite prevalent in fundamentalistChristian homes (Glaser and Frosh). However, a careful andsystematic bibliographic search of the medical and socialscience literature found little empirical support for this no-tion. It would appear that evidence for this conclusioncomes from clinical studies and anecdotal reports. At thesame time, there is evidence of an association between in-cest and conservative values, values that many fundamen-

RuthWilliams-Morris,associateprofessor of psychology atSouthern College, received herdoctorate in educationalpsychology from the Universityof Minnesota.

by Ruth Williams-Morris

talist Christians are likely to endorse. The issue is notwhether fundamentalist values cause incest, but rather,what is there about conservative, fundamentalist values thatare likely to produce conditions fertile to incest? The follow-ing are some aspects of conservative values that may lendthemselves to family dysfunction of which incest is a part.

Male dominance. Among many conservative Chris-tians, husbands/ fathers are the patriarchs of the family. Theman's word is law, the household is dominated by the useof force if necessary, and there is strict control over all theactivities of the family. The man is expected to be always in

. control and solve all family problems without any outside"interference."

Female dependence. In conservative family systems,sex roles are very traditional; women "know their place"and the superiority of the man is unquestioned. Thewoman/mother has no rights of her own except as handeddown by her husband. He is the ultimate authority, the kingof the castle, "the ruler of all he surveys, whose right thereis none to dispute."

Children as property. Children are solely the propertyof parents and exist to serve parents' needs. Children aretreated as miniature adults and there is often ignorance onthe part of parents regarding child development. This leadsto a disregard of a child's nature, development and needs.Independence is not encouraged in children and their willsare forced or broken into subjection.

Importance of secrecy. The family projects an idealizedimage to the "outside world," and its viability is dependentupon the secrecy that must be maintained at all times by allfamily members. Secrecy is considered analogous to loyaltyto the family and must be maintained at all costs.

Styles of parenting. It is generally accepted that child-rearing practices reflect three basic styles of parenting-authoritative, laissez-faire/ permissive and authoritarian(Baumrind, Developmental Psychology Monographs). The au-thoritarian style of parenting is associated with a conserva-tive value system. Parents who are authoritarian are verydemanding. They tend to enforce their demands withthreats and punishment, and exercise strict control over thebehavior of their children. These parents tend to be emo-tionally inhibited and have difficulty expressing affectionand emotion to their children. Children in such homes re-ceive little praise, but much censure, and their parents' lawsare never subject to bargaining. These children have no sayin what happens in their lives.


The approach of societyhas been treatment and preven-tion. Treatment involves work-ing with parents and childrenafter the abuse and the dangerof abuse has taken place. Pas-tors and laity should be awareof the procedures involved oncea victim discloses abuse, andtheir legal responsibility to re-port that abuse to the appropri-ate authorities. Churchesshould be aware of opportuni-ties for individual and familycounseling that exist in the com-munity. Self-help groups suchas Parents Anonymous andgroups for children should bestarted in churches or districtsto help hurting families.

Prevention attempts toprotect families in the churchfrom factors consistent withsexual abuse. The whole churchshould specifically address is-sues of human sexuality, respect

and value of women and children, marriage enrichment,parenting skills, and sex education programs for the chil-dren and youth of the church. These topics should be incor-porated into special family life seminars and youth pro-grams. Parent-teacher associations of church schools caneducate parents and enhance their personal and psychologi-cal coping skills. Families who are at risk for such dysfunc-tion need support and strengthening. Families in which in-cest has been discovered need forgiveness, healing and sup-port in dealing with the consequences of that abuse. Allchurch members need to know that child sexual abuse isreal, is part of the sin problem in this world and does notdisappear by merely wishing it away. Finally, the organizedchurch body needs to give study to the impact of childsexual abuse on the spiritual development of child victimsand adult survivors. This group represents a portion of eachcongregation for whom God the Father was personally mis-represented. e-a.,

Treatment and Prevention

of the family is affected. In the church, the body of Christ,every church member should be affected when incest strikesa family in the congregation.

How can the church respond to this crisis? What can bedone to address a problem so devastatingly private yet sotragically public in its consequences? We must heed thespirit of Matthew 18: 10: "See that you do not look down onone of these little ones ... for ... their angels always see theface of my Father." It is imperative that we not only describethe enormity of the problem, but also attempt some solu-tions.

Of concern to Seventh-dayAdventists is the widelyheld view in both lay andprofessional circles thatchild sexual abuse is quiteprevalent in fundamentalistChristian homes. However,a careful and systematicbibliographic search of themedical and social scienceliterature found little em-pirical support for this no-tion.

Solutions?

Incest is a crime. Perpetrators must face up to the con-sequences and legal ramifications of their behavior. Chil-dren need to be protected from those who who prey on theirinnocence. When child sexual abuse occurs, every member

Families in which abuse occurs seem to have some dis-tinguishing qualities. The parents do not enjoy parenting,do not express affection to their children and make highachievement demands on their children, yet do not encour-age the children's initiative. These families do not havehealthy mechanisms for coping with the stresses of life, andthey develop maladaptive, pathological ways of interactingwith each other.

One family systems theory has postulated that whenstresses threaten to produce a family breakup, several fac-tors come into play, including the general insecurity thatexists among both the hus-band and wife, and theviewpoint of secrecy andimage protecting. Thesefamilies invariably seemunable to recognize or evenadmit the existence of aproblem. Such families turninward on themselves, set-ting the stage for incest andother dysfunction. One ex-pert reports that fathers insuch families are "emotion-ally immature and threaten-ing;" mothers are "emotion-ally rigid andovermoralistic" (Glaser andFrosh). The practical needsof the children are attendedto, but emotional needs areneglected. The results are ablurring of boundaries, aconfusion of roles with thechild as victim, functioningas both child and partner tothe father. Indeed, it is real-ized by researchers that the scene is set for incest when theparents are unable to deal with the specific confusion be-tween their sexual and emotional problems, and it is tabooto acknowledge the tension and conflict in the family(Furniss, "Conflict-avoiding and conflict-regulating patternsin incest and child sexual abuse," Acta Paedopsychiat).

In this environment, in which women and children arenot valued, obedience is secured by fear, little love is dem-onstrated, and the need is overwhelming to appear "perfectto the world" at all costs. It is easy to see how this environ-ment can be conducive to all kinds of abuses-spousal,child and specifically, sexual.

Characteristics of Abusive Families


Adventist Women DiscussPartnership in Ministry

MORE THAN 200 WOMEN FROM NORTH AMERICA MET IN

Seattle, Washington, October 14 -17 for the 11thannual conference of the Association of Adventist

Women, headquartered in Langley Park, Maryland. Withthe theme "Partners in Ministry," the conference offeredgeneral sessions plus 22 different seminars on a wide rangeof topics, including sexual misconduct in the church, help-ing people involved in divorce, current issues in the churchregarding the role of women, and finding the "abundantlife."

During the Sabbath School program, women in churchleadership explained the activities of nine differentwomen's ministries. Elizabeth Sterndale, head of NorthAmerican Women's Ministries, outlined plans for aWomen's Day of Prayer on the Sabbath, March 5,1994 andfor 1995to be the Year of the Adventist Woman. She alsodiscussed successful efforts to involve younger women,including high school students, in Adventist women's ac-tivities and concerns.

Peggy Harris, of Beltsville, Maryland, reported onWASH-Women and Men Against Sexual Harassment andOther Abuses. In two seminars on this topic, Harris assertedthat as many as 30 percent of Adventist women have beenabused. "If you don't feel we should hang our dirty linenout to wash, then WASH is not for you," she suggested.

Nancy Canwell, from the pastoral staff of the WallaCollege Church, gave the homily for the Sabbath worshipservice, emphasizing a return to the basics of the Christianlife.

Five "women of the year" were honored. NancyMarter, Silver Spring, Maryland, received the Church LifeAward. Marter has served on committees and held offices atall levels of church organization and has been praised forher recent role in merging a congregation of white peoplewith an African American congregation.

Sheree Parris Nudd, philanthropy professional andvice president of Shady Grove Adventist Hospital inRockville, Maryland, received the Professional LifeAwardfor her work in raising funds for Adventist hospitals.

Cheryl Stowers, of Port Hadlock, Washington, receivedthe Family LifeAward. Although physically disabled,Stowers has been honored by her local community for sev-

. eral areas of service as a professional educator.Lorna Tobler,of Mountain View,California, was hon-

ored with the Outstanding Achievement Award. The pre-senter praised Tobler's pioneering effort to obtain equalpayment for equal work of Adventist women and for carry-ing on this effort "without bitterness or rancor."

Nyla Juhl, faculty member in family and communitynursing at the University of North Dakota, received theCommunity LifeAward. The presenter cited her work instatewide organizations on behalf of persons with develop-mental disabilities and on behalf of rural Americans.

Current president of the Association of AdventistWomen is Elisabeth Wear. Founded in 1982,the organiza-tion now lists eight chapters and publishes the magazineAdventist Woman. AAW's next North American conferenceis set for September 1-4, 1994,in Washington, D. C. ea,

RECOMMENDATION TO THENORTH AMERICAN DIVISION BYTHEASSOCIATION OF ADVENTISTWOMEN

It is recommended that the NAD take a strong position against abuse and endeavor to prevent our church in North Americafrom becoming a haven for abusers, thus attracting many former members who have been harmed by physical, mental or sexualabuse; these goals will be accomplished by:

1. Utilizing a network of trained counselors through the Sexual Ethics Commission so that each union will have a list of re-sources available for their conference.

2. Holding accountable perpetrators of abuse by strongly insisting that a known abuser be disfellowshipped. When a churchemployee is charged with sexual misconduct, it is imperative that proper testing be done by competent therapists which will helpto establish guilt or innocence. An offender could apply for membership again when recommended corrective procedures havebeen followed, including acknowledging their wrong doing to the victim(s) and long term counseling for the abuser. An offendermust continue to be monitored and must never work or be alone with children.

3. A firm statement by the NAD President that a strong stand will be taken against this abuse to be published in the AdventistReview and the union papers.

4. Affirming local conferences (such as Georgia, Idaho, Oregon, and Kentucky /Tennessee) who are leading out in abuse pre-vention through Family Life Ministries and professionally trained counselors, as well as encouraging other conferences to alsoprovide similar education.

5. Counseling pastors and church leaders to report abuse of a minor to state authorities as required by state law.


.-

CAMPUS NEWS

NPUC Academics and Administrators inConversation

The North Pacific Union Conference has over the pastseveral years witnessed ongoing dialogue among unionofficers, conference presidents and Walla Walla Collegeteachers of religion. Annual autumn sessions, first imple-mented in the early 80s, have become a tradition which,even if somewhat costly, has gone a long way toward build-ing community, reducing misunderstanding, and alleviatingtension.

An outgrowth of Consultation II, when scores of col-lege and university religion teachers and church administra-tors met in Washington, D.C., in 1982,the northwestern re-treat seeks to maintain the spirit of the consultation by cre-ating an atmosphere of trust and opening channels of com-munication. The retreat extends over a long weekend at anisolated resort with sessions beginning on Thursdayevening and concluding on Sunday morning.

Although the format varies somewhat from session tosession, several fairly predictable elements have developed.Normally 30-40people including spouses participate.Rarely does the group structure sessions with formal pre-sentations and responses. More often the large circle intowhich attendees place their chairs dictates casual, albeit vig-orous and pointed, participation. That, combined with smallgroup discussions prompted by guiding questions, contrib-utes significantly to openness and lasting friendships. Devo-tionals and exercises in spirituality and aesthetics help tobalance academic and professional discussions. In addition,group recreation and Saturday night raids of a nearby pizzaparlor are essential to the success of the program.

Over the past few years the retreats have focused on aparticular issue or theme relevant to administrative andacademic ministries or, more often, something of currentconcern-a "hot" topic. Recent burning issues have in-cluded worship theory and practice, creation and Genesis 1and 2, and faith and learning in a collegiate context. Al-though occasionally sparked by a controversial event orspeech still vivid in someone's memory, the discussionthemes typically lead to amicable, yet energetic conversa-tion and debate.

Housekeeping items also occupy a good deal of timeand often generate lively exchange as well. Because the re-treat occurs early in the year, it provides an important op-portunity for the conference presidents to become betteracquainted with the graduating theology students by meansof "The Book" of resumes. Agenda items have also includedissues surrounding ministerial training and placement, ru-mors of theological diversions in classes, and various meansof showing solidarity with women whose talents and aspi-rations point them toward pastoral ministry.


What do administrators have to say about this annualautumn ritual? "We feel it is extremely important in ourcooperative efforts to train pastors that we sit down andtalk together regularly," says Bruce Johnston, North PacificUnion president. "This annual retreat is the glue that helpshold our administrator / scholar team together in the North-west," asserts Don Jacobsen, Oregon Conference president.Steve McPherson, Idaho Conference president, states "In anatmosphere of mutuality and friendship, growth is morelikely and possible." The experience is, according to JerePatzer, Upper Columbia Conference president, "a 'phenom-enon' of which, quite frankly, we're proud."

Without exception, Northwest administrators and reli-gion teachers celebrate the vision of the union and the col-

-lege in opening channels of communication by means of theannual retreat. It has resulted in the death of a number ofmisguided rumors and the defeat of potentially divisivemisunderstandings. It has always been difficult to take aninjurious swing at someone from within an embrace.

The Northwest is not utopia; disagreements and prob-_ lems persist-likely they always will. However, in the

words of Glen Greenwalt, systematic theologian at the col-lege: "1am encouraged by the kind of leadership whichaffirms openness and allows us all the freedom to sing dif-ferent harmonies to the same song."

Douglas R. Clark,Dean, School of Theology

Christo-centrism at Columbia Union

Charles Scriven, the president of Columbia Union Col-lege, is committed to building a Christo-centric communityat his school. "Christo-centric" defines a community thatcircles around Christ, the hub of its life together. AlthoughChristo-centrism is a primary goal of Scriven's, he says itwill take a long time for the college community to reach thisgoal. "And it will always be a goal because the ideas ofChristo-centrism go against the ways of human nature," headds.

Even though it may not have gripped the entire cam-pus, Christo-centrism has become a buzzword among stu-dents and faculty alike as the college works to define its roleas a Christian college. "Adventist education is up againsthard times. We are traveling in white water, and to navigatewithout any fatal mishaps, we have to be as imaginative aswe can be," Scriven says.

He explains that "to be Christo-centric means that thecampus is to be self-consciously aware that we are offeringan alternative to secularized education. It also means beingvery open about admitting belief in the Jesus story, but it

does not mean shutting off conversation. Being Christo-centric does not mean being a fundamentalist or being nar-row-minded, because the Jesus story expands the mind."

CUC is the only Adventist college in North Americathat is located in a metropolitan area, and Scriven says hefinds this very exciting. In articles he has written and intalks he has given to campus visitors, Scriven has often.re-minded his audience about the adventures of Paul, a manwho conducted his ministry in some of the largest cities ofhis time.

"I like being in a position to lead a community, and Iam deeply committed to the idea that the church should bealive in the city.An honest Christian will not be so insularthat the wisdom of the world is shut off," Scriven says. "Ad-ventism has historically had a rural orientation, but earlyChristianity was oriented around cities."

Scriven likes to remind people that the early churchwas able to flourish in cities like Washington, D.C., whichhe describes as an exciting center of culture and opportu-nity. "There's potential to burn here. Our location is one ofour greatest advantages," Scriven says.

As president, Scriven sees his role as being three-fold:(l) shaping the overall ethos of the college, (2)being a keyfigure in planning for the future and (3)being in charge ofmanaging the college's human, financial and physical re-sources.

In 1984Scriven graduated with a Doctor of Philosophydegree from the Graduate Theological Union in Berkeley,California. He obtained a Master of Divinity degree fromthe Seventh-day Adventist Theological Seminary atAndrews University in 1968.His undergraduate degree intheology and Biblical languages, which he earned in 1966, isfrom Walla Walla College.

"I realized that Adventism is a version of Christianitythat is on the margin culturally. It is not part of the estab-lishment, and that is what Christianity was at the begin-ning," concludes Scriven. "Authentic Christianity is not thepious arm of the establishment. It is an alternative societythat attempts to change the structure of society by develop-ing new ways of thinking."~

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OF ADVENTIST TODAYARE AVAILABLE

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To order extra copies, write to AdventistToday and enclose $4.75 (postage included)for each issue.

Remember, your subscription startsfrom the date on which it arrives. Sorry, wecan no longer backdate your subscription.

--Continued from back cover--

dination to the gospel ministry" and endorsed "the ordina-tion of qualified women to the gospel ministry in divisions,unions, and conferences where deemed helpful and appro-priate." In response to Southeastern's February request, the

.Pacific Union voted in May, 1993, to "reaffirm our supportfor the ordination of women into gospel ministry" and re-quested the North American Division to place this item onthe agenda for consideration at its year-end meeting in Oc-tober.

In view of the fact that in June 1989 the NAD unionpresidents had endorsed the ordination of women to thegospel ministry "in those divisions where it would bedeemed helpful and appropriate," there was every reason toanticipate that NAD would respond favorably to the South-eastern California and Pacific Union requests. It did so at itsspring meeting earlier this year, voting to place the ordina-tion question on the year-end agenda.

Such was the process by which the issue of women'sordination had found a place on the year-end meetingagenda, and when the union and conference executives metin October they expected to find it there. When and bywhose authority had it been removed?

An authoritative source that wishes to remain anony-mous informs Adventist Today that on the day before theyear-end meeting, Robert Folkenberg asked AlfredMcClure, president of the North American Division, to re-move it. Anticipating cultural problems in several worlddivisions of the church, such as Inter-America, SouthAmerica and East Africa where the ordination of women isstoutly opposed, Folkenberg's request appears to be prima-rily in deference to this opposition.

Explaining his request to McClure, Folkenberg washeard to state his emphatic personal approval of ordainingwomen but said that if the NAD were to vote its approval atthis time, those who are opposed would have a year inwhich to mount an offensive that might derail the proposalat the 1994Annual Council of the General Conference. Ourinformant said the president feared "a blood bath."

In some of the world divisions, other questions regard-ing ordination need to be taken into account, Folkenbergsaid, such as one division's requirement that a ministerserve for 25 years before being ordained. His plan is to in-troduce the broader subject of all these various questionsabout ordination at the 1994Annual Council, with the pro-posal that ordination and other matters be decided by eachdivision in harmony with what it considers best for thechurch in its part of the world. Folkenberg foresees that afavorable vote at that time will refer the recommendation tothe 1995session of the General Conference for approval.

The issue was last voted on by the 1990General Con-ference session and, in deference to those divisions that op-pose ordination, ordination of women was not approved.However, that vote did not forbid such ordination and anyaction taken by a local conference to ordain women wouldnot be in violation of any action voted by either the NorthAmerican Division or the General Conference. ~

January/February 1994 Adventist Today

Letters to the Editor

WATCH FUTURE

ISSUES OF A.T. FOR

THE FOllOWING

• lOTS OF CAMPUS

NEWS

• INTERVIEWSWITH

RICHARD HAMMILL

AND RON NUMBERS

• WOMEN AND THE

CHURCH

Letters to theEditor

Adventist TodayPO Box 1220

Lama Linda, CA92354-1220

As to the quality of your publication, ex-pectations are rising; there's a grand new feel-ing in the air. Our thoughts, our hopes, ourprayers are all with you-don't let us down!

p.s. I'll be watching my mailbox everyday!

Larry FarleyLivingston, NY

This is a gift subscription to my son. I am a sub-scriber-a very appreciative one. We need this paper withits candor.

A. L. WennerbergChestertown, MD

Adventist Today Appreciated

We just wanted to express our appreciation for yoursemi-monthly Adventist Today. We enjoyed the first issue,and shared it with our pastor. Perhaps we didn't need to dothat-he may have received a first issue also.

George and Nancy SmithScottsdale, AZ

Some years ago I read your article "The Role of Israelin Biblical Prophecy" in the SDA Bible Commentary. In myview, an understanding of this subject is sorely needed inthe church today. It clears up so many problem texts in theScriptures.

On the strength of the Bible Commentary article I amsubscribing to Adventist Today,believing that you will havemany more good articles in store for us.

Erwin HoddeGreensville, TN

• THE STATEOF ADVENTIST

HIGHER EDUCATION

• THE COLLEGIATE ISSUE,

WRITTEN AND PRODUCED

BY COLLEGE STUDENTSI want to thank you, and Jim Walters, too, for the excel-

lent magazine, Adventist Today, that you have produced thisyear. It has explained so many unanswered questions forme. I look forward to each issue, and share my copy with anumber of friends.

Betty CrawfourdLorna Linda, CA

I am a subscriber to Adventist Today, and I enjoy thestimulating insights. I was especially interested in your edi-torial, "A Credible Adjudicatory System."

Rolland RuFCollegedale, TN

• MORE OF YOUR lETTERS

• A COMPLETE REPORT

ON THE UPCOMING

HEALTH CARE

CONFERENCE


• MORE ON THE TRAGEDY

OF SEXUAL CHILD ABUSE

Donna Klein vs. BeefJerky and Pajamasby Doug Mace

PERSPECTIVE

WHEN MY YOUNGER SISTER BECAME SERIOUS WITH A

young farmer who was not a member of the Ad-ventist church, I started receiving weekly reports

from my nervous folks on how things were progressing be-tween them. Collectively we began worrying about all thethings that could go wrong. We imagined a household withdissension in it. Instead of little grandkids with scrubbedfaces all dressed up for church on Sabbath morning, we sawlittle unbathed brats watching cartoons and chewing beefjerky in their pajamas. A dark cloud of depression en-shrouded our family as we held our breath and planned forthe worst. Then they split up over personality differencesand we knew it was divine intervention. They surely wouldhave been miserable anyway.

This experience, for the first time, underscored the dif-ferences between Adventists and nonadventists in mymind. Some of these differences are big and significant, es-pecially in the case of nonchristians, while others are justspecific to Seventh-day Adventists. When I stop and thinkabout all the little traditions I grew up with and now sharewith other Adventists, I am amazed. Sometimes it's un-canny how many childhood experiences I have in commonwith others who grew up clear across the country. Thewarm feeling of Friday night soup and corn bread after pre-paring for sundown, or waking up to the happy music ofDonna Klein and The King's Heralds on Sabbath morning,were memories of "family" that gave me security and iden-tity.

While these experiences may vary in detail, there wasand still is a theme in many Adventists' homes that share acommon subculture. And to expect another person to un-derstand it, much less support it, is sometimes just toomuch to ask.

I can still hear the words of my father, advising me thatI should wait until I met a "nice Adventist girl" to get mar-ried. I was 13 years old at the time and wasn't even datinganyone seriously. I remember thinking, "Dad, give mesomething I can use." But as I grew older I understood whathe was trying to say.

Doug Mace recently completed a bachelor's degree incommunication at California State University,SanBernardino. He isa lay youth minister at the UniversityChurch in Loma Linda.

Since then the issue of marrying a nonadventist hasbecome very important to me, not for my own sake how-ever. I knew right away that I needed someone who likedNuteena on toast and Ruskets with lukewarm soy milk asmuch as I did. It's important because I have friends andloved ones who are now really struggling with this issue.Some of them are married and taking their kids to two dif-ferent church services on weekends, or in an effort to avoidconflict, none at all. It's also common among disillusionedAdventist youth to discount the influence of the church alltogether.

I'm not sure if the over-worked cliche "unequallyyoked" applies here or not, but the complications of livingwith someone who hasn't gone through the classical Adven-tist conditioning can sometimes prove too much, so whyask for the extra burden? I've even wondered if a "back-slidden" Adventist would be a safer bet to marry than anonadventist, because of the shared subculture. (Youprob-ably have to be an Adventist to even know what the phrase"back-slider" means.) Have you ever heard a member of theAdventist church qualify their recent divorce by admittingthat their spouse wasn't an Adventist? Again, only an Ad-ventist knows what this means. Most folks can't under-stand why it would matter, and perhaps it doesn't whenyou look at each little thing, but I will venture to say that inconcert they make for a real challenge for any marriage ar-rangement.

I try to imagine a spouse that has no exposure to mybackground and subculture:

She likes meat, and I like a bean curd by-product, a meatsubstitute that she says smells like dog food ...which I can't deny.

She's used to going out on Friday night celebrate the end of aweek. I like to prepare for sundown and eat soup at home.

She sleeps in till 12:00 and goes shopping on Saturday, I getup early, eat granola and go to church.

She likes cooking out of the Betty Crocker cookbook and I likecooking out of An Apple a Day, even though I never have enoughcheese.

When she does go to church, she dresses up with heavy makeup, expensive clothing and lots of jewelry. Hmm, maybe shedoesn't stand out that much here.

I embrace the history and doctrines of the Adventist church.She belittles it as a harmless, but time consuming exercise ingroup think.

I believe in the Spirit of Prophesy and she can't believe I'm sogullible.

I say, IF YOU'RE AN ADVENTIST...MARRYONE! ea,

January jFebruary 1994 Adventist Today

As We Go To PressNAD Removes Women's Ordination From Year-End Agenda

UNION AND CONFERENCE EXECUTIVES ATTENDING THE OCTOBER 1993year-end meeting of the North American Division in Silver Spring,Maryland, were surprised to find that the subject of women's ordina-tion had been removed from the agenda. At their spring meeting theyhad voted to place it on the agenda, and now they asked by whoseauthority they were denied the opportunity to discuss the issue. Asource tells Adventist Today that Robert Folkenberg, church president,asked that it be taken off this agenda because a favorable action on itat this time would assist opponents in marshalling resistance at the1994Annual Council.

The whole story began on September 20,1992, when delegates tothe regular Constituency Session of the Southeastern California Con-ference authorized its Executive Committee to "devise a plan bywhich qualified women ministers whom we employ be ordained forministry within our jurisdiction of the world church" and to "elimi-nate further discrimination in our conference by uniformly conduct-ing all future ordinations of qualified men and women ministers."

Of the 17 women currently serving in Southeastern as ministers,several are fully qualified for ordination and certification. Southeast-ern, therefore, considers. their ordination an urgent moral imperative.

Pursuant to the constituency's resolution, the Executive Commit-tee, "recognizing the necessity of implementing the September 20,1992,SECC Constituency Session non-discriminatory resolution ofgender inclusiveness," voted in February, 1993, to invite the NorthAmerican Division and the Pacific Union Conference to supportSoutheastern in implementing the resolution.

As long ago as 1989the Pacific Union Conference ExecutiveCommittee had voted "to eliminate gender as a consideration for or(continued on page 21)

Extensive Study of Hispanic Adventists Nears Completion

"THE PROJECT IS THE MOST SIGNIFICANT SOCIOLOGICAL RESEARCH INTO

any Latino church group in the country," states Edwin Hernandez,the director of a study of a nearly complete study of the Latino Ad-ventist community in the United States and Canada. Hernandez is

Adventist TodayP.o. Box 1220Lorna Linda, CA 92354-1220

assistant professor of sociology at Andrews University. For his study,he randomly selected 80 congregations within the North AmericanDivision. To date, 3,500questionnaires have been received from 67congregations. "This represents an extra-ordinary participation rate of84% of the churches," states Hernandez.

In addition to the surveys, in-depth interviews will supplementthe objective data. Areas of inquiry are family life, youth values, po-litical orientations, social mores, educational experiences and reli-gious commitment.

The results of the study will be published both in denomina-tional journals and in scholarly, scientific and religious journals.

The study originated as a spin-off of the Valuegenesis researchdone in the North American Division, but it has been broadened andadapted for the Latino context. It is not school-based, but is congrega-tion-based, and it is not exclusively focused on church youth. It en-compasses both youth and adults. Hernandez, the principal investi-gator, is assisted by seven other Latino Adventist scholars. The studyis funded by the North American Division and four Adventistschools: Andrews University, Atlantic Union College, La Sierra Uni-versity and Loma Linda University. ea,

Prophecy Countdown Buys Station for $5 Million

PROPHECY COUNTDOWN, INC., AN INDEPENDENT MINISTRY OF SEVENTH-

day Adventists, closed a deal in late November to pay the ChristianScience Church $5 million for a short-wave radio station, according toan announcement by the Christian Scientists reported in the Orlando,Florida, Sentinel. The paper notes that Prophecy Countdown alreadybroadcasts on 32 television stations across the United States and onthe European Super Channel, which is picked up by stations acrossEurope.

The paper also reveals that earlier this year, the broadcast minis-try, which has 45 employees, bought a 24,000-square-foot building inMount Dora, Florida, for $775,000,to house its expanding operations.Prophecy Countdown has made Mount Dora its headquarters since1987.The new station it has purchased, with call letters WCSN, islocated in Scott's Corners, Maine. It has been used by the ChristianScience Church to broadcast news and religious programs to Africa. ea,

BULK RATEU.S. POSTAGE

PAIDSAN BERNARDINO,

CAPERMIT NO.1553

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