Seventh-day Adventist interfaith relations

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This article describes the relations between the Seventh-day Adventist Church and other Christian denominations and movements, and other religions. According to one church document,

"The ecumenical movement as an agency of cooperation has acceptable aspects; as an agency for organic unity of churches, it is much more suspect."^[1]

Contents 1 History 2 Religious liberty 3 Theological conferences 4 Adventists and ecumenism 5 Interfaith dialog 5.1 Relations with Roman Catholicism 5.2 Relations with Lutheran World Federation 5.3 Relations with World Alliance of Reformed Churches 5.4 Relations with World Evangelical Alliance 5.5 Relations with French Protestant Federation (FPF) 5.6 Relations with Presbyterian Church (U.S.A.) 5.7 Relations with Salvation Army 5.8 Relation to other groups and individuals 6 Other religions 6.1 Islam 7 Publications 8 Criticism 9 See also 10 External links 11 References

[edit] History

Adventists have often been skeptical of other faiths. The Millerite movement, which gave birth to Seventh-day Adventism, experienced rejection and hostility from the majority of North American Christian churches of the time. Early Adventists experienced similar hostility because of their unique views about the Sabbath. They consequently came to see themselves as an obedient remnant which was encountering the wrath of the dragon, as prophesied in Revelation 12:17. Subsequent developments in Adventist eschatology saw the Sunday-keeping churches identified with Babylon the Great (Revelation 17-18). A central aspect of the Adventist mission was to call people out of Babylon, and into the remnant church, as signified by the second of the three angels' messages.

The Review and Herald (now Adventist Review) October 12, 1876 contains an "amazing"^[2] article on cordiality between the Adventist pioneers and the Seventh Day Baptists.

While the Adventist church matured and institutionalized in the twentieth century, opposition from other churches also declined. By the 1950s, Adventists and American conservative Christians were ready to dialogue. A series of discussions between Adventist and conservative leaders led to greater understanding and acceptance on both sides.^[3] Even after these milestone events, however, Adventists continued to resist full ecumenical cooperation with other churches, believing that such cooperation would endanger its distinctive message.^[4]

On January 22, 2007 church leaders voted to rename the Council on Inter-church/Inter-faith Relations to the Council on Inter-church/Inter-religion Affairs.^[5] This involved more than a change of name, representing a desire for increased dialog with other religions.^[5]

[edit] Religious liberty

See also: Freedom of religion and Separation of church and state

"Seventh-day Adventists believe that freedom of religion is a basic human right."^[6] The Adventist church has been active for over 100 years advocating for freedom of religion for all people, regardless of faith. In 1893 its leaders founded the International Religious Liberty Association, which is universal and non-sectarian. The Seventh-day Adventist Church State Council serves to protect religious groups from legislation that may affect their religious practices.

The church publishes the magazine Liberty.

[edit] Theological conferences

The church has two professional organizations for Adventist theologians who are affiliated with the denomination. The Adventist Society for Religious Studies (ASRS) was formed to foster community among Adventist theologians who attend the Society of Biblical Literature (SBL) and the American Academy of Religion. In 2006 ASRS voted to continue their meetings in the future in conjunction with SBL. During the 1980s the Adventist Theological Society was formed by Jack Blanco to provide a forum for more conservative theologians to meet and is held in conjunction with the Evangelical Theological Society.

[edit] Adventists and ecumenism

The Adventist church generally opposes the ecumenical movement, although it supports some of the goals of ecumenism. The General Conference has released an official statement concerning the Adventist position with respect to the ecumenical movement, which contains the following paragraph:

"Should Adventists cooperate ecumenically? Adventists should cooperate insofar as the authentic gospel is proclaimed and crying human needs are being met. The Seventh-day Adventist Church wants no entangling memberships and refuses any compromising relationships that might tend to water down her distinct witness. However, Adventists wish to be "conscientious cooperators." The ecumenical movement as an agency of cooperation has acceptable aspects; as an agency for organic unity of churches, it is much more suspect."

"The New Testament presents a qualified church unity in truth, characterized by holiness, joy, faithfulness, and obedience (see John 17:6, 13, 17, 19, 23, 26). "Ecumenthusiasts" (to coin a word) seem to take for granted the eventual organic unity and communion of the great majority of the churches. They emphasize the "scandal of division," as if this were really the unpardonable sin. Heresy and apostasy are largely ignored. However, the New Testament shows the threat of anti-Christian penetration within "the temple of God" (2 Thess. 2:3, 4). The eschatological picture of God's church prior to the Second Coming is not one of a megachurch gathering all humankind together, but of a "remnant" of Christendom, those keeping the commandments of God and having the faith of Jesus (see Rev. 12:17)." :

"Adventists see the Bible as the infallible revelation of God's will, the authoritative revealer of doctrinal truth, and the trustworthy record of the mighty acts of God in salvation history (see Fundamental Beliefs of Seventh-day Adventists: 1. The Holy Scriptures). Adventists see the Bible as a unity. For many WCC leaders the Bible is not normative and authoritative in itself. The emphasis is on Biblical diversity, including at times demythologization of the Gospels. For a large number of ecumenists, as is the case for liberal Christianity in general, inspiration lies not in the Biblical text but in the experience of the reader. Propositional revelation is out; experience is in." :^[4]

While not being a member church of the World Council of Churches, the Adventist church has participated in its assemblies in an observer capacity.^[7]

Three Adventist leaders (John Graz, John Kakembo and Bill Johnsson) attended the Global Christian Forum of 250 Christian leaders from more than 70 nations, held in Limuru (near Nairobi), Kenya in 2007.^[8]

[edit] Interfaith dialog

[edit] Relations with Roman Catholicism

The official beliefs of the church (28 Fundamentals) do not mention the papacy or Roman Catholicism. An official statement "How Seventh-day Adventists View Roman Catholicism" was released in 1997.

Adventist scholars have varying opinions on the Roman Catholic Church. Woodrow Whidden wrote, "we must forthrightly affirm that many positive things have taken place in Roman Catholicism". According to him, the papacy "is a mixed bag morally and ethically... All human organizations (including our own 'enfeebled and defective' denomination) are sadly sinful." He concludes, "the Roman Catholic religious system" or "papal Rome is still the great power envisioned in Daniel 7 and 8; 2 Thessalonians 2; and Revelation 13."^[9] See the companion article By Grace Alone? by Clifford Goldstein.

More moderate scholars... Progressive Adventists typically reject these traditional identifications. See Spectrum 27, issue 3 (Summer 1999): 30-52.

There was a number of meetings between Seventh day Adventist and Catholic theologians including now Cardinal Walter Kasper and Msgr John Radano. Short report by Ángel Manuel Rodríguez was released[2].

Adventist Samuele Bacchiocchi is the only non-Catholic to have graduated from the Pontifical Gregorian University.

[edit] Relations with Lutheran World Federation

There was constructive theological dialogue between the Seventh-day Adventist Church and The Lutheran World Federation. Conversations started in 1994 and ended in 1998. The main issues discussed and described by the final report published in 2000 included Justification by Faith, Scripture and Authority in the Church and Eschatology.[3]

Final report concluded that "Lutherans in their national and regional church contexts" should recognize the Seventh-day-Adventist Church no longer "as a sect but as a free church and a Christian world communion".[4]

[edit] Relations with World Alliance of Reformed Churches

There is active theological dialogue between the Seventh-day Adventist Church and the World Alliance of Reformed Churches. In 2001 report on dialogue has been published as well, among other statements it declared that:

"We are happy to conclude that our conversation has been productive in a number of directions. We have affirmed the common doctrinal ground on which we stand, and we have specified some of the ways in which our teachings have developed over time. We have sought to dispel mutual misunderstandings concerning doctrine. We have eschewed the sectarian spirit, and have not questioned one another's status as Christians."[5]

There were also informal meetings between Setri Nyomi, general secretary of the World Alliance of Reformed Churches and Adventist leaders, Nyomi told them that he has experienced the positive witness of the Adventist Church[6].

[edit] Relations with World Evangelical Alliance

The first meeting with the World Evangelical Alliance (WEA) was in 2006. "Although we come from different religious traditions, there was much that we shared in common and was useful to both parties" said Angel Rodriguez. "The meetings were designed to gain a clearer understanding of the theological positions of each body; clarify matters of misunderstanding; discuss frankly areas of agreement and disagreement on a Biblical basis; and explore possible areas of cooperation. The group also enjoyed a visit to several sites in Prague related to Protestant reformer Jan Hus."^[10]

Representatives from the WEA and the Adventist church met at Andrews University from August 5–10, 2007.^[11] While the Adventist participants agreed with the WEA Statement of Faith and the discussions were described as warm and cordial, there was disagreement over certain distinctive Adventist beliefs (see: Seventh-day Adventist theology). The "Joint Statement..." was released in September.^[12]

[edit] Relations with French Protestant Federation (FPF)

Seventh-day Adventist church is a member of French Protestant Federation, now representing over 900,000 French Protestants and consisting of 17 churches.

"Now we can enjoy the same rights as traditional Protestant churches and we are considered theologically equal with other religious movements in our country," said Jean-Paul Barquon, secretary of the Seventh-day Adventist Church in France.

[edit] Relations with Presbyterian Church (U.S.A.)

There was a meeting between delegates from Seventh day Adventist Church and Presbyterian Church (U.S.A.) at the Presbyterian Church's national headquarters in Louisville, Kentucky August 22 to 24 (2007) to affirm common beliefs and dispel stereotypes.

“The Adventist church has a responsibility to clear up misconceptions other Christian denominations might have of us, and meetings such as this one give us an opportunity to do so,” said Ángel Manuel Rodríguez, director of the Biblical Research Institute[7].

[edit] Relations with Salvation Army

There is active dialogue and friendly relation between Salvation Army and Seventh day Adventist Church. Theologians from both denominations met several times[8].

"It was most important to see the very similar approaches to the Gospel message that we have; very compatible lifestyles and Christ-centeredness in The Salvation Army and the Seventh-day Adventist Church," Dr. Beach told ANN. "Adventists have always had considerable respect for the work of Salvationists, and I hope that in the future we would increase our knowledge of each other and our cooperation in meeting many of humanity's crying spiritual and material needs."[9]

[edit] Relation to other groups and individuals

Adventist theology is distinctly Protestant, and holds much in common with Evangelicalism in particular. However, in common with many restorationist groups, Adventists have traditionally taught that the majority of Protestant churches have failed to "complete" the Reformation by overturning the errors of Roman Catholicism (see also Great Apostasy) and "restoring" the beliefs and practices of the primitive church—including Sabbath-keeping, adult baptism and conditional immortality.^[13] The Adventist church is thus classified as a Restorationist sect by some religion scholars. On the same basis it may be associated with the Anabaptists and other movements of the Radical Reformation.

Prominent Adventist evangelist George Vandeman affirmed other churches in What I Like About... The Lutherans, The Baptists, The Methodists, The Charismatics, The Catholics, Our Jewish Friends, The Adventists.

Adventists typically do not associate themselves with Fundamentalist Christianity:

"Theologically, Seventh-day Adventists have a number of beliefs in common with Fundamentalists, but for various reasons have never been identified with the movement... On their part, Adventists reject as unbiblical a number of teachings held by many (though not all) Fundamentalists..."^[14]

However others such as Adventist Ervin Taylor believe there are fundamentalist tendencies in certain Adventist subcultures or traditional beliefs.^[15]

Baptist scholar Clark Pinnock gave very favourable reviews of Alden Thompson's Inspiration, despite the significant attention given to Ellen White in the content, and Richard Rice's theology textbook Reign of God.^[16] Pinnock was also impressed by Richard Rice's book The Openness of God, and later was the editor for another work of the same name, contributed by authors Rice, John E. Sanders and others. Ray Roennfeldt wrote his PhD on Pinnock's view of biblical inspiration.^[17]

At an Adventist conference, Methodist scholar Donald Dayton described himself as a "sympathetic outsider". He affirmed Adventists for being ahead of their time on certain beliefs, although not necessarily entirely correct.^[18]

Anglican minister Geoffrey Paxton had significant interaction with Adventists, particularly with Robert Brinsmead. He lost his job as principal of the Queensland Bible Institute (now the Bible College of Queensland) because of his association with Adventists.^[19]

Desmond Ford has presented sermons to a wide variety of Christian denominations.

Evangelical Tony Campolo has written about his positive experiences speaking on numerous Adventist university campuses in the forward to Adventism for a New Generation by Steve Daily. He presented at the first International Conference on Adventists in the Community, in 2004.^[20]

Former Adventist Review editor Bill Johnsson appeared on the John Ankerberg Show to debate Ellen White's inspiration with Ankerberg and Walter Martin.^[21]

Evangelical author Philip Yancey gave a presentation at Avondale College Church on October 20, 2001, which was broadcast throughout the South Pacific Division.^[22] He returned to speak again at Avondale College in 2007.^[23]

[edit] Other religions

This section describes the interaction between the Adventist church and other religions beside Christianity.

The General Conference body Global Mission started in 1990 after a decision at the General Conference Session. The [Office of] Adventist Mission was formed in 2005, as a merger of Global Mission and the Office of Mission Awareness.^[24]

Global Mission has centers specializing in the study of Buddhism, Hinduism, Judaism, secularism/postmodernism and Islam.

[edit] Islam

See "New Directions in Adventist—Muslim Relations", a Spectrum interview with Global Center for Adventist-Muslim Relations director Jerald Whitehouse.

Samir Selmanovic, the pastor of Church of the Advent Hope in New York City, was honored by the group Muslims Against Terrorism for his assistance following the September 11, 2001 attacks, including holding a Christian-Muslim discussion at the peak of tensions.^[25]

[edit] Publications

Ministry magazine is sent to over twice as many non-Adventists as Adventists.^[26]

Shabbat Shalom describes itself as "The Journal of Jewish-Christian Reconciliation".

[edit] Criticism

Main article: Criticism of the Seventh-day Adventist Church

The Adventist church has received criticism along several lines, including its allegedly heterodox doctrines, in relation to Ellen G. White and her status within the church, and in relation to alleged exclusivist attitudes and behaviour.^[27] Many high profile critics of the church are former Adventists, such as D. M. Canright, Walter T. Rea and Dale Ratzlaff.

Several distinctive Adventist doctrines have been identified as heterodox by critics. Teachings which have come under repeated scrutiny are the annihilationist view of hell, the investigative judgment (and related view of the atonement), and certain eschatological views. Adventists have often been accused of legalism, because of their emphasis on law-keeping and strict Sabbath-observance.^[28][29]

While some Christians are inclined to classify Adventism as a sectarian group on the basis of its atypical doctrines, others (such as Walter Martin and Donald Barnhouse) have considered it a truly Christian church. Notably, Billy Graham invited Adventists to be part of his crusades after Eternity, a conservative Christian magazine edited by Barnhouse, asserted that Adventists are Christians in 1956.^[30] Martin’s The Truth about Seventh-day Adventists (1960) marked a turning point in the way Adventism was viewed.^[31]

"...it is perfectly possible to be a Seventh-day Adventist and be a true follower of Jesus Christ despite heterodox concepts..."

– Walter Martin, Kingdom of the Cults^[32]

Ellen G. White’s status as a modern day prophet has often been criticised. It is argued that the authority attached to her writings by the church contradicts the Protestant sola scriptura principle. In response, Adventists have asserted that the concept of a contemporary prophet is not prohibited by Scripture, and that Scripture remains the ultimate authority to which White’s writings are also subject. Walter T. Rea and other critics have accused White of plagiarism.^[33] After a ten year study of White's book Desire of Ages, Adventist scholar Fred Veltman found that for the chapters he studied, there was content which derived from other sources without citation.^[34] The nature of the literary dependence must however be taken in the context of what was accepted at the time. It has also been argued that the sources she borrowed from were known to her readers, eliminating the likelihood of an intention to deceive.^{[35] [36]}

Finally, it is alleged that certain Adventist beliefs and practices are exclusivist in nature. Specifically, concern has been raised about the Adventist claim to be the “remnant church”, and the traditional characterization of other Christian churches (Roman Catholicism in particular^[37] ) as "Antichrist" and "Babylon".^[38][39][40] These apparently sectarian attitudes are said to legitimize the proselytising of Christians from other denominations.^[41] In response to such criticisms, Adventist theologians have stated that the doctrine of the remnant does not preclude the existence of genuine Christians in other denominations.^[42]

"We fully recognize the heartening fact that a host of true followers of Christ are scattered all through the various churches of Christendom, including the Roman Catholic communion. These God clearly recognizes as His own. Such do not form a part of the "Babylon" portrayed in the Apocalypse."

– Questions on Doctrine, p. 197.

[edit] See also

• Ecumenism
• Seventh-day Adventist theology

[edit] External links

Voted statements and similar documents:

• Relationships with Other Christian Churches and Religious Organizations, a document in the General Conference Working Policy
• Seventh-day Adventists and the Ecumenical Movement
• Declaration of the Seventh-day Adventist Church on Church-State Relations
• Safeguarding Mission in Changing Social Environments, voted by the General Conference Annual Council session of 2007
• A Seventh-day Adventist Statement on Religious Liberty, Evangelism, and Proselytism
• Religious Minorities and Religious Freedom: A Statement of Commitment and Concern
• A Statement on Religious Freedom

Other links:

• "What Evangelicals Say About Seventh-day Adventists" by Larry Christoffel in Adventist Today

[edit] References