Charismatic Adventism

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In the Seventh-day Adventist Church there have been occurrences of charismatic experiences and phenomena, attributed to signs of God's Holy Spirit, throughout its history. These are similar to the charismatic and Pentecostal movements which began in the 20th century. These experiences are unusual in the church today, and are highly controversial within the denomination. This segment of the church is closely related to "progressive Adventism", the liberal movement within the church which challenges certain traditional Adventist beliefs.

Contents

[edit] Beliefs

[edit] Music

Like progressive Adventists, charismatics are typically open to a variety of styles of worship music in church including contemporary Christian music.[1][2]

[edit] Speaking in tongues

See also: Seventh-day Adventist theology#Speaking in tongues

Adventists commonly believe that speaking in tongues refers to speaking in earthly languages not known to the user, not to a personal prayer language or similar as practiced by many charismatic and Pentecostal Christians. The 1991 National Church Life Survey in Australia found that approximately 5% of Australian Adventists approve of and/or speak in tongues, whereas 11% have no opinion and approximately 85% disapprove. This was the highest disapproval rating amongst all denominations surveyed.[3]

An Adventist with an appreciation for charismatic experiences could be considered progressive in one sense, particularly because traditional and moderate Adventist views are suspicious of the Pentecostal and charismatic movements. More charismatic Adventists tend to be more progressive in their theology and have increased interaction with other Christian groups.

[edit] End times

See also: Seventh-day Adventist eschatology

Adventists have traditionally believed that in the end times, other Christians will unite and become a persecuting force. Some Adventists, such as Jon Paulien, speculate that the charismatic movement could be such a unifying force. This is rejected by other Adventists, including those with charismatic leanings.[citation needed]

[edit] History

See also: History of the Seventh-day Adventist Church

The early Adventists, or at least one segment of them, engaged in some very charismatic worship. The "Sabbatarian Adventists" who became the Seventh-day Adventist Church believed Ellen White exhibited the prophetic gift in a major way. Hiram Edson, James and Ellen White all experienced the Holy Spirit in dramatic ways.[4] There were also incidences of speaking in tongues. Their attitude towards worship had changed by 1900, often to the extent of being opposed to charismatic displays.

[edit] Millerites and early Adventists

The Millerite movement from which Seventh-day Adventists (amongst other groups) emerged, was "strongly marked" by charismatic experiences, especially in the "Seventh Month movement" of 1844. However after the October 22, "Great Disappointment", the main group (out of which the Advent Christian Church arose) "moved away from such manifestations."[5] However they continued amongst the Sabbatarian Adventists, who would become the Seventh-day Adventists.

For example, Hiram Edson described a meeting in 1844 in which most of those present were slain in the Spirit, and 13 were converted. James White described a similar experience in 1860. These sorts of phenomena continued until at least the 1870s.[5]

One author summarizes early charismatic experiences in Adventism as follows:

"Fervent enthusiasm marked Adventist religious experience during the 1840s and 1850s, and joyous outbursts continued to occur on occasion even in the 1860s and 1870s. But by the 1870s religious feelings were apt to be demonstrated in a more sedate manner — by the 'tearful eye and earnest looks' that Mrs. White spoke approvingly of observing at a camp meeting...
By the 1890s Ellen White seemed to be discouraging any vocal expressions of enthusiasm."[6] In one example, Ellen White's 1846 document "To the Little Remnant Scattered Abroad" contained a "charismatic 'Hallelujah'", but later editing in Early Writings shows "'softening'... to the more sedate 'Alleluia.'"[7]

Some suggested reasons are changes in American culture following the American Civil War in the 1860s, maturation of the Adventist church, and as a reaction to what had been seen as earlier excesses.[5]

[edit] Israel Dammon trial

In 15 February 1845, a group of Millerite Adventists led by Israel Dammon met for very lively, exuberant worship. Ellen White (then Ellen Harmon) was present, and was 17 years of age at the time. Israel Dammon was arrested that night for disturbing the peace, and later trialled.[8] Ellen White described the incident in Spiritual Gifts book two, pages 40–42. A local newspaper account which was published in 7 March 1845 (reprint on a critical site) in the Piscataguis Farmer of Dover in Piscataquis County, Maine, United States (now the Piscataquis Observer;[9] website). The article was rediscovered in the 1980s.[10]

The Spectrum magazine issue 17:5 (1987) covered the story.

[edit] Holy Flesh movement

A. F. Ballenger became a leading advocate for renewed emphasis on the Holy Spirit. This emphasis was influenced by the broader Christian Holiness movement, and a renewing interest in Pentecostalism in America. This was linked to other thinkers who emphasized personal holiness, including medical doctor John Harvey Kellogg, as well as Jones and Waggoner of 1888 fame.[4]

In Indiana, Ballenger's ideas were picked up by S. S. Davis, a minister and evangelist, who was supported by his Conference president, R. S. Donnell. Donnell believed the church needed the "Latter Rain". At the 1901 General Conference Session, Ellen White criticized the Holy Flesh teachings as "error". The reaction to the excesses in Indiana led to Adventist music being "constrained".[4] According to historian Arthur Patrick, "There is a subtle fear remaining in Adventism with reference to the Holy Spirit."[11]

This emphasis on Christian perfection was later picked up by such individuals as Robert Brinsmead, M. L. Andreasen and Herbert Douglass (see: Historic Adventism).[4]

[edit] Modern

Some modern Adventist individuals and churches have charismatic leanings. Some Adventists practise speaking in tongues, although nearly all do not. Jon Paulien describes "the Montanists, early charismatics who believed that every Christian was as inspired as the apostles or the Scriptures. Their focus on the Spirit as the key to church life is now mirrored in some Adventist circles as well."[12]

In September 1999 "Discerning the Spirit" conferences were held in the Australian part of the church.[5]

Adventist churches with charismatic leanings are very controversial within the denomination.[13] New Life Celebration church was one of the earliest Adventist "celebration churches".[14] Some such churches have had tension with the Adventist leadership,[15] and some have left the Adventist denomination. Conservative Adventist E. Bruce Price has criticized the churches, which he says were introduced to the world Adventist church in the 1980s.[16]

According to one book, "Adventist worship is generally restrained and carefully organized".[17]

[edit] See also

[edit] References

  1. ^ "Beating Up on Upbeat Music" (September 2001). Adventist Today 9 (5). Loma Linda, CA: Adventist Today Foundation. ISSN 1079-5499. 
  2. ^ "When cK isn't Calvin Klein" by Alissa Rouse, who describes attending an Audio Adrenaline concert.
  3. ^ Kaldor, Peter; John Bellamy, Ruth Powell, Merilyn Correy, Keith Castle (1994). Winds of Change: The Experience of Church in a Changing Australia. Lancer books, 76. ISBN 0-85892-536-2. 
  4. ^ a b c d Patrick, Arthur (c. 1999). Later Adventist Worship, Ellen White and the Holy Spirit: Further Historical Perspectives. Spiritual Discernment Conference. SDAnet AtIssue. Retrieved on 2008-02-15.
  5. ^ a b c d Patrick, Arthur (c. 1999). Early Adventist worship, Ellen White and the Holy Spirit: Preliminary Historical Perspectives. Spiritual Discernment Conference. SDAnet AtIssue. Retrieved on 2008-02-15.
  6. ^ "Enthusiasm in early Adventist worship"DjVu by Ronald Graybill. Ministry October 1991, p10–12
  7. ^ "The Inspired and Inspiring Ellen White: Part 2" by Arthur Patrick. Early Writings by Ellen White copyright 1882 and 1945
  8. ^ "Another Look at Israel Damman" by James R. Nix on the Ellen G. White Estate website, from a "talk given during the Ellen G. White Summit held at Avondale College, Cooranbong, N.S.W., Australia, February 2-5, 2004". Also by the Estate is the section "Ellen G. White and Israel Dammon" of "Questions and Answers About Ellen G. White". See "The Arrest and Trial of Israel Dammon: Reality Versus Myth" on the critical site EllenWhiteExposed.com. See also the review of sources in "The Israel Dammon Trial" by Jeff Crocombe (bio), a lecturer at Helderberg College
  9. ^ The paper was renamed in 1948, according to the reprint, "History of Piscataquis County, Maine" from A Gazetteer of the State of Maine. Geo. J. Varney
  10. ^ Arthur Patrick says Dr Fred Hoyt "re-discovered it about 1983 and re-published it four years later (1987)."[1] Former Adventist Bruce Weaver (biography) also claims to have discovered it independently. See "Incident in Atkinson: The Arrest and Trial of Israel Dammon" (reprint) Adventist Currents 3:1, 1988.
  11. ^ Patrick, Later Adventist Worship... The word "fear" appears in boldface in Patrick's paper
  12. ^ Paulien, Jon. "Questions on Doctrine and the Church: Present and Future" (PDF)..  See Questions on Doctrine 50th anniversary conference
  13. ^ One example, Tinker, Colleen Moore (March 1998). "Washington Conference Disfellowships Independent Pastor". Adventist Today 6 (2). Loma Linda, CA: Adventist Today Foundation. ISSN 1079-5499. 
  14. ^ Tinker, Colleen Moore (January 1998). "Oregon Pastor Resigns". Adventist Today 6 (1). Loma Linda, CA: Adventist Today Foundation. ISSN 1079-5499. 
  15. ^ For example, Daily, Steve (May 1998). "The Anatomy of a Defrocking". Adventist Today 6 (3). Loma Linda, CA: Adventist Today Foundation. ISSN 1079-5499. 
  16. ^ "Church Growth Experiments in Secular Australia" by E. Bruce Price in Here We Stand: Evaluating New Trends in the Church edited by Samuel Koranteng-Pipim. Berrien Springs, Michigan: Adventists Affirm, 2005. ISBN 0-9677622-1-9 (publisher's page). Chapter republished in Samuele Bacchiocchi's Endime Issues Newsletter No. 130
  17. ^ Malcolm Bull and Keith Lockhart (2006). Seeking a Sanctuary: Seventh-day Adventism and the American Dream, 2nd edition, Bloomington, Indiana: Indiana University Press, 221. ISBN 978-0-253-21868-1. 

[edit] Other offline resources

  • "Between fire and ice" by William Johnsson, Adventist Review August 9, 1990, p4
  • "Celebration-style (cont.)" Adventist Review Jan 31, 1991, p2
  • "The 'Third Wave' roots of celebrationism" by Gerhard Hasel, Adventists Affirm Fall 1991, p36–42
  • "Adventist worship—Celebration style" by Myron K. Widmer, Adventist Review November 1, 1990, p12–16

Books:

[edit] External links