“Evangelical”...or, What’s in a Label

It seems that the last several articles I’ve written, have all been related to Evangelicalism in one way or another. Indeed this is a very broad and inescapable subject that inevitably comes up in relation to a wide range of topics. In this article I want to explore certain aspects even further and will attempt to do so in as balanced a manner as I am able. I apologize in advance if it appears that I have handled the subject in less than a fair manner. It is not my intention to offend or upset anyone with some of the less than flattering thoughts I have when thinking about “Evangelical” (or at least what is labelled as “Evangelical”).

Not long ago a friend sent me an article titled, “Are Seventh-day Adventists Evangelical?”

Because we often discuss a wide range of doctrinal and religious topics, he was curious what my take on this article would be. He knows that I came from an Adventist background (having been born into and lived it until my early twenties) and therefore we sometimes see things differently. This fact often makes for some good thought-provoking discussions. Once our conversation shifted to the desirability of the label “Evangelical,” it became clear that this is one of the topics on which we differ.

That particular discussion got me thinking about that which has come to be called “Evangelical.” For this article therefore, I believe that a good starting point is deciding what Evangelical means... in a practical sense. Frankly, I’m not at all certain what “evangelicalism” has come to mean... nor do I think the majority of Christians who identify as Evangelical can actually define the term clearly. The label itself has come to include a wide variety of individuals, groups and denominations and I’m not sure the original meaning even applies anymore.

The following quote is from the article, “Why I Am/Am Not An Evangelical” by Eddie Arthur PhD. The article includes portions of the work he did as part of his doctoral thesis which he wrote on, “mission agency theology and practice researches.” At the beginning of his article, he describes what follows thusly, “This post is a long rambling description of why I don’t think the term “evangelical” is fit for purpose and why I don’t use it.”

“...evangelicals tend to hold to a core set of beliefs, but there is no hard and fast boundary of what constitutes evangelicalism (despite many evangelicals attempting to impose one). Because of this, it is generally better to describe evangelicals in terms of the things that they emphasize and which Christians of other traditions lay less stress on. One writer describes evangelicalism as a moving target...”

With respect to how scripture is approached, he shows the relationship of evangelicalism to “fundamentalism” using an illustration of a four quadrant graph. The top two quadrants are evangelical on the left and fundamentalist on the right. He then identifies the resulting problem as:

“...The problem is that there are people who would describe themselves as evangelical, and who others would describe as such, who can be found across both upper quadrants. It would be hard to slip the page of a Bible between fundamentalists and evangelicals...

...Evangelicalism in the UK is a movement which developed from the 1730s in response to a range of religious and social factors. Andrew Walls described it as a response to Christianity which wasn’t Christian enough. As a movement, evangelicalism has Anglo-American roots and spread to other parts of the English speaking world...

...I realise that there is a lot more that could be said; indeed books are written on this subject. However, to summarise, evangelical is a theological term which arose in a particular context, however, today many (probably the majority) of people who would align with evangelical emphases, do not describe themselves as evangelical. Secondly, the term evangelical has become identified with a socio-political movement (primarily in the USA) which I personally find antithetical to the values of the gospel.” (all emphasis added in the above quote is mine)

It seems it (Evangelicalism) actually began to spread as a part of the “First Great Awakening” and then really took off with activities connected to the “Second Great Awakening.”

The author of the article, “Are Seventh-day Adventists Evangelical,” makes the point:

“At the heart of the history of the evangelical movement, which for most historians of Christianity begins in the Anglo-Protestant world of the 18th century, is the idea of conversion. Christianity, even devout Protestantism, flourished for centuries without focusing on cultivating a particular moment of choice or transformation for change or commitment. But with the Great Awakening and the music, revivals, and personal experiences that these movements encouraged a new focus developed with many Protestants on the emotional connection to God.”

Historians call this movement evangelicalism, and while denominations such as Methodism grew out of it, it was more of a temperament and language across churches than a collection of denominations or a new organization itself. Many Protestant Christians did not emphasize emotions or conversion or activist transformation of oneself and the world around them, and one could be a traditional or conservative Christian without being “evangelical.”

The idea of conversion required that a Christian see a difference in their lives and while many evangelicals took that to mean strict behaviors around entertainment or dress or devotional practices, others focused on reform of the sins of the world around them. They led out in the abolitionist movement, the temperance movement, urban reform, and the missionary and church-building emphases of the 19th century.” (all emphasis added in the above quote is mine)

(https://www.patheos.com/blogs/anxiousbench/2024/04/are-seventh-day-adventists-evangelical/)

Oxford English Dictionary (Online ed.) offers this definition and description of Evangelical:

"As a distinct party designation, the term came into general use, in England, at the time of the Methodist revival; and it may be said, with substantial accuracy, to denote the school of theology which that movement represents, though its earlier associations were rather with the Calvinistic than the Arminian branch of the movement. In the early part of the 19th cent. the words 'Methodist' and 'Evangelical' were, by adversaries, often used indiscriminately, and associated with accusations of fanaticism and 'puritanical' disapproval of social pleasures. The portion of the 'evangelical' school which belongs to the Anglican church is practically identical with the 'Low Church' party. In the Church of Scotland during the latter part of the 18th and the early part of the 19th cent. the two leading parties were the 'Evangelical' and the 'Moderate' party." (all emphasis added in the above quote is mine)

David Bebbington, in an attempt to provide a better definition and understanding of the term, is widely known for his definition of evangelicalism. What he proposed is referred to as the Bebbington quadrilateral. It was first provided in his 1989 classic study, “Evangelicalism in Modern Britain: A History from the 1730s to the 1980s.” Bebbington identifies four main points or qualities which are to be used in defining evangelical convictions and attitudes:

• Biblicism: a particular regard for the Bible (e.g. all essential spiritual truth is to be found in its pages)

• Crucicentrism: a focus on the atoning work of Christ on the cross

• Conversionism: the belief that human beings need to be converted

• Activism: the belief that the gospel needs to be expressed in effort

As I look at this list of qualities, I can appreciate that it is helpful in zeroing in on and gaining a more clear understanding of the term. However, such a list is not without problems of its own. I accept that a large percentage of people who identify as Evangelical would readily accept the proposed list. I also have no doubt that some would not accept all items on that list. There are also some Protestant Christians who readily accept every item on the list but reject the label “Evangelical.”

Growing up I always saw my religious affiliation as being part of “Protestant Christianity.” Looking back, I certainly would not have identified myself or our church as being under the “Evangelical Umbrella.” In fact, I would have to describe the relationship with evangelicalism as tenuous at best. My guess is that many who grew up in my generation would still exclude themselves from identification with that term. For me, even after leaving the church and then (only decades later) returning to a non-Adventist church, I still would be reluctant to take on the label.

Despite the fact that it has been almost fifty years since I identified as a Seventh-day Adventist, I am still very much aware of my roots and experience growing up. Therefore it should come as no surprise that a recent video interview caught my eye where this very question was being asked of a certain scholarly expert. The gentleman was addressing the question, “Are Seventh-day Adventists Evangelical?” His response was most interesting. According to him, not only were Adventists definitely NOT evangelical, he insisted they are a cult and dangerous - due to their views. This happened to be the same attitude I experienced when I was a member and I gather it is an attitude that continues to be one which that church is still trying to address up to the present. The interesting thing is that SDA’s would readily endorse every item on the “Bebbington quadrilateral.” It was with some relief I realized that according to this expert, even though I am not a Seventh-day Adventist (and have not been for many years) according to his opinion, I do not qualify as being Evangelical.

So I guess this must mean that in order to qualify for the label, a person must not only affirm the Bebbington list but also correctly define and interpret each item on that list. Herein lies the problem with at least a couple of items on the list. Take for example the item referred to as Biblicism and meaning “a particular regard for the Bible (e.g. all essential spiritual truth is to be found in its pages).”

Having a high regard for the Bible and seeing it as the ultimate authority – no issue there. So what does it say – the Bible I mean? Is it a book of mysteries that we really don’t understand except for a few choice sections which we like to reference? If we hold the whole thing to be true and the ultimate authority, shouldn’t there be far more teachings and discussions on all of it (even the very uncomfortable parts). If it is the ultimate authority, shouldn’t we start trying to read it unfiltered through the various denominational lenses – and maybe stop saying it says something that it really does not say?

We know there are a number of topics within the pages of scripture on which there is not universal agreement with respect to doctrine and interpretation. A classic example is eschatology and the different views as to what is meant by Christ’s second coming. Other examples would concern interpretation as to what happens when a person dies (otherwise known as the intermediate state) and what is the final disposition of sin and wicked, unrepentant sinners. For that matter, with respect to current societal issues, there even appears to be disagreement about what constitutes sin (something of which the Bible has much to say).

In a commentary on today’s Evangelicals in America, one who studies such things reported that actual Biblical literacy is at an alarming low point. It seems for many the only important passages somehow relate to how to “get saved” along with a few passages on being encouraged. These are supposed to sustain one while reading the daily headlines and noticing how bad things are getting – all while waiting for “the Rapture.” The Great Commission to make disciples of all nations seems to have been replaced by limited evangelical efforts - concentrating on simply “getting folks saved” and hauling them into the rapture life-boats.

An observation I’ve made (perhaps I’m out to lunch on this) is that many Evangelicals – perhaps in pursuit of that special personal experience – put all their effort into seeking spiritual (emotional) highs. Christian rock concerts seem full of such individuals waving their hands about, weeping readily or dancing about wildly. Their theology however is perhaps a bit more difficult to determine. In conversations I have had with a few, I’ve learned any serious questioning of doctrine or questionable behaviour, is seen to be either “unimportant details” or is somehow “legalism.” I would say however, we often are called to say/do things that run contrary to our desires and emotions – but we must do them nevertheless.

On the question of conversion-ism and salvation is there actually a clear understanding and agreement amongst all Evangelicals as to what this means? At the heart of the history of the evangelical movement is the idea of conversion. For centuries Christianity, even devout Protestantism, flourished without a focus on a particular moment of choice. With the Great Awakening this seemed to change with with the addition of a strong play on the emotions. The thing about utilizing a highly emotional appeal for decision-ism, that I personally question, is the amount of manipulation that is being employed to gain the “decision.” Sometimes it seems like a great deal of pushing and manipulation of emotions is being used. I find the technique distasteful and irritating... especially if all that is being done is manipulation toward garnering an emotional response.

That one must be born again is clearly stated in scripture – no issue there. Having a “born-again” experience though – what exactly is this? On my return to church I was often puzzled by the question, “Are you saved?” or “When did you get saved?” or “Are you spirit filled?” I can tell you about a decision I made – perhaps a cross-road I’ve come to in my life... but if you are talking about having some sort of St Paul on the Damascus road experience... that hasn’t happened. So, how exactly is an evangelical conversion measured? That’s the rub. It’s been the cause of evangelical consternation for about two centuries now.

Rather I think conversion has a lot to do with one’s understanding of the gospel and what exactly it calls us to. I do not believe it’s all about simply saying the right words in a prayer someone gives me to recite or a card someone gets me to sign – and then I’m good to go for eternity with no further commitment or expectation as to choices I make from that point onward.

Looking now at the idea of Activism i.e. “the belief that the gospel needs to be expressed in effort.” The obvious question here is, “Effort towards what?” If the answer is, “Effort towards spreading the gospel and advancing the Kingdom,” then I fully agree. However, when Activism is taken to mean establishing lists that focus on ‘allowed vs forbidden’ behaviours... or investing in to social engineering schemes and activism, I’m going to be far less agreeable. Recall that historically, because of the “holiness” and “restorationist” influences of the 2^nd Great Awakening, many evangelicals took a very works based, legalistic approach. “Activism” had often meant promoting strict behavioural codes around entertainment, dress, and/or devotional practices, while for others the focus was on reforming the sins of the world around them.

Finally I would ask is Evangelicalism (sometimes now referred to as “Big Eva”) becoming the new homogenized church? Is it seeking compromise on various doctrinal distinctives in order to absorb individuals and denominations from a wider swath of current Protestant groups? I don’t know the answer to that but in my view many today would have a hard time sorting out the differences between Evangelicalism and Ecumenicalism. Might the Evangelical church of today become the United Church of tomorrow?

A Church that Fails to Remember

Most people have likely heard some version of the quote, “Those who do not learn from history are doomed to repeat it.” What is it about this idea that makes this quote so memorable or, for that matter, necessary? In society today we see daily efforts to remove historical markers and rewrite the stories of our past. Why is there the effort to change history or attempt to erase it?

This above quote most likely came to be as the result of something said by writer and philosopher George Santayana. In its original form it read, “Those who cannot remember the past are condemned to repeat it.” It is unfortunate that this sage bit of wisdom is both necessary and yet frequently ignored by so many, generation after generation. It seems to be a common human failing in which an egocentric view of history is taken. Because today's views, attitudes and events are seen as morally superior, history must therefore be somehow corrected and brought into obeyance with the ‘wisdom of today.’

The darker motivation driving attempts to eliminate and/or change history, is to facilitate the take-over and/or control of a particular culture or even a complete society. One’s history is a big part of the identity and foundation of the group or culture one is part of. By attacking that history (of the target group), society can be seriously weakened and, through the resulting division and uncertainty, it can even be destroyed.

George Orwell, in his famous book, “1984,” said: “Every record has been destroyed or falsified, every book rewritten, every picture has been repainted, every statue and street building has been renamed, every date has been altered. And the process is continuing day by day and minute by minute. History has stopped. Nothing exists except an endless present in which the Party is always right.”

The following quote is by, C. McMasters Ph.D. (Political science professor and blogger). It is taken from her blog post titled, “Erase History, Control the People:”

“Marxists and Socialists must destroy the Constitution and any respect Americans still have for our founding if they want to introduce a new Marxist world to America. Consider this quote by Orwell: “The most effective way to destroy people is to deny and obliterate their own understanding of their history.”

What do you think is happening here? The more we remove our history, the more we must only look at the present. If we look only at the present we’ll never see what we used to do and where we have come from; we’ll never see how far we’ve come and how much we actually have improved and changed the world for the better. By removing our past, we remove any warnings the past might offer.”

Milan Kundera wrote:

“The first step in liquidating a people is to erase its memory. Destroy its books, its culture, its history. Then have somebody write new books, manufacture a new culture, invent a new history. Before long that nation will begin to forget what it is and what it was… The struggle of man against power is the struggle of memory against forgetting.” (note: Milan Kundera was a Czech and French novelist. Kundera went into exile in France in 1975, acquiring citizenship in 1981. His Czechoslovak citizenship was revoked in 1979, but he was granted Czech citizenship in 2019).

Thus far in this article, I have concentrated on the warnings to remember and protect the history of our culture and society; but what about the church? Might these admonitions and warnings be applicable there as well? It is my contention that they are both applicable and highly relevant. Further, I think many within the current Evangelical structure, and particularly those newer groups (that began around the time of the Second Great Awakening) have gradually become disconnected from their anchoring to history.

I want to start with the importance (as the church) of remembering, and how failing to do so makes us vulnerable to the snares and traps of the enemy. In “The Gospel in Words: Word of the Week: 'Remember'” we can find the following statistic: “It would be difficult to overstate the importance of the word "remember" in the standard works. Remember is used 352 times in the scriptures. When its variants are counted, that number jumps to more than 550.”

The Biblical use of the term “remember” (in Hebrew – “zakar”) means more than the simple mental exercise of recalling and regurgitating some fact or event. A call to remember is also a call to act accordingly... or, in other words, obey. In the Old Testament, to “zakar” means to employ your hands and feet and lips to engage in whatever action that remembrance requires. Thus we could say the very first failure to remember recorded in the Bible was when Eve partook of the forbidden fruit (and then Adam soon after). The text clearly indicated that Eve was able to recall the warning concerning the forbidden fruit but her action was NOT in line with the obedience that the remembrance required.

The following two verses are just a sample from many in the Bible where action is directly tied to recall:

Psalm 22:27 “All the ends of the earth will remember and turn to the Lord, and all the families of the nations will bow down before him,”

and

Hebrews 13:7 “Remember your leaders, who spoke the word of God to you. Consider the outcome of their way of life and imitate their faith.”

There is obviously a close tie between remembering and history in that both relate to something past. The Scriptures, in addition to instructions to remember, also have more specific direction respecting remembering history. For example Isaiah 46:9-10 says (quoting “The Message” paraphrase) “Remember your history, your long and rich history. I am God, the only God you’ve had or ever will have — incomparable, irreplaceable — From the very beginning telling you what the ending will be, all along letting you in on what is going to happen, assuring you, ‘I’m in this for the long haul, I’ll do exactly what I set out to do.’”

The following is from the article, “The Biblical Importance of Remembering History”:

“Throughout Scripture the Lord invites his people to examine their history in order to see examples of his love and power, to encourage them to continue serving Him, and to warn them away from sin and idolatry....

The Scriptures speak loudly about the importance of history. In Daniel 2:21 we find that the Lord “changes the seasons and guides history, He raises up kings and also brings them down, he provides both intelligence and discernment.” God’s divine power and wisdom ultimately control human events, but history is also the story of man’s response to God in rebellion and reconciliation. A rigorous study of history must incorporate both of these elements, keeping the divine narrative in mind while taking seriously the human actors involved.

There are several occasions in Scripture when the Lord tells his people to remember specific events and people from their past. In Micah 6:5 God commands, “My people, remember what King Balak of Moab planned to do to you and how Balaam son of Beor answered him…Remember these things and you will realize what I did to save you.” By appealing to Israel’s collective memory of how (He) rescued them, the Lord calls their attention back to himself.”

History and the Church:

Having established the importance of history and the related concept of “zakar” (remembering), let me now return to the concern that underlies this essay. It is my contention that because of both Biblical and historical illiteracy, many under the current Evangelical umbrella have become untethered and are drifting. When one becomes untethered from the historical anchor of established, long standing Christian orthadoxy and is largely Biblically illerate, they have a very poor foundation and are open to being easily deceived. I believe this to be most unfortunate because it has resulted in all sorts of division and in some cases, strange and unbiblical doctrines.

In Matthew 7:26, Jesus spoke of the foolish man who built his house upon the sand and because of such a poor foundation, it fell with a great crash when sorely tested by the elements. (History and the previously known wisdom would have informed him this was a foolish place to build). While the story is about a wise man and a foolish man, I believe it can also be applied corporately to a group or church. Wisdom would suggest the importance of paying attention to the lessons, teachings and experiences of the past. With that thought in mind, my concern is that many in the churches today are in the same place (as the foolish man) and therefore can expect the same results.

There seems to be an attitude held by many in today's church, which interprets the norms of Christianity by what is going on in “our church” - after all we’re “normal.” A number of Evangelicals seem to have very little understanding or regard for the church throughout history and very little appreciation for the great music, or the struggles and theology of our past. The fact that Jesus, through His followers, established the church over two thousand years ago, should be more than just a fact to be remembered – I believe it should be something to be studied, celebrated, and remembered with the idea of zakar!

I believe there is a significantly large segment within the current evangelical congregations who would benefit from a study of the rich history of the church about which Jesus said even the gates of Hell would not withstand. Some evangelicals seem to operate as if the church didn’t actually begin in earnest until their own particular denomination or group came to be. Before there was a Methodist or Pentecostal or Adventist or Baptist or _______ (fill in the blank), there was the church of which Jesus spoke. No doubt some could use a gentle reminder that the church is over two thousand years old and not just a couple hundred (as their own particular brand might be).

The Bible we read, the doctrines we hold dear, the awe and reverence the church once had (as we were reminded about whose presence we were in) all have a history. The corporate worship, study and prayer all came from someplace. It seems a shame to think so many are becoming separated from so much of our history. In its place what is becoming more and more popular is something that is being held out as church but sometimes comes off as nothing more than shallow entertainment. Such gatherings seem to produce fruit the substance of which is about a mile wide and only about an inch deep.

To be clear, when I speak about the church in history, I am not simply referring to that box like structure that one could often find sitting on a street corner close to the centre of town. Also, I am not speaking about the gatherings which still occur within those buildings on a weekly basis. Activities which are practised or services and teachings which religious folk attend for an hour or two each week are only a small part of what I am talking about. I believe it can be shown that throughout history, since the time of Jesus, the church has had (and is meant to have) an influence on culture (for both truth and the good of all humanity).

From the time Jesus began his earthly ministry, he preached repentance and preparation, “for the kingdom of heaven has come near.” As he prepared his followers for their mission in the world, most of his teachings and parables were about the Kingdom of God. As he was looking forward to the end of his mission on earth, he gave his followers, what has come to be called, “The Great Commission.” This (Matthew 28:19 & 20) is where he directed his followers to “go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you.” Clearly he was commanding them (us) to go into and engage the world. We are to be salt and light while spreading the good news of the Kingdom. He also made it very clear that ALL authority in Heaven and on Earth had been given to him, so that he could give such a command.

Further more, in his first reference to his church, while he was at Caesarea Philippi, in Matthew 16:18 Jesus said, “...on this rock I will build my church, and the gates of Hades will not overcome it.” Of this passage, Bible scholar Dr. Michael Heiser Ph.D. had this to say:

“We often presume that the phrase “the gates of hell shall not prevail against it” describes a Church taking on the onslaught of evil. But the word “against” is not present in the Greek. Translating the phrase without it gives it a completely different connotation: “the gates of hell will not withstand it.”

It is the Church that Jesus sees as the aggressor. He was declaring war on evil and death. Jesus would build His Church atop the gates of hell—He would bury them.” (Taken from, “What Did Jesus Mean by “Gates of Hell”?” By Michael Heiser.

So when we take the declaration Jesus made as to his church overcoming the very “Gates of Hell,” and couple that with the “Great Commission” he gave his followers, it becomes very clear to me that the church was to engage the cultures of the world. It seems to me the church was called to be pushing back the darkness and deception while spreading the light and good news of the Kingdom. Nowhere in scripture could I find anything to suggest his church was to become an institution that would meet in little cloistered groups once a week. I could not find anything saying the church was to permit its reach and purpose to be limited by worldly powers. Nothing in Christ’s directive instructed the church to confine our focus only to matters considered spiritual and to stay out of the business of the state (politics). I believe that in all seven spheres of society (family, economy, government, religion, media, education, and celebration) there is not one where it can be said the church should stay uninvolved.

Indeed, anyone familiar with a little bit of history will know, when the church was most fully engaged within culture, civilizations made their greatest gains. The following list is used as an example and is taken from the article, “15 Ways Christianity Changed History and Society” by Jason Pierce. The rationale for each statement is in the article and will not be reproduced here in this essay:

“Here are 15 powerful (and surprising) ways Christianity changed world history and today’s society at large:

1. Christianity gave us the concept of holidays.

2. Christianity gave us hospitals as we know them today.

3. Christianity gave us adoption and foster care systems.

4. Christianity (effectively) gave us the middle-class workforce.

5. Christianity gave us a higher view of sexuality and marriage.

6. Christianity gave women greater dignity and freedom.

7. Christianity gave children a higher status and importance.

8. Christianity gave history its most significant artwork and artists.

9. Christianity gave history its most excellent music and musicians.

10. Christianity gave history its most excellent works of literature.

11. Christianity created the foundation for America.

12. Christianity created the foundation for our education systems.

13. Christianity created the foundation for science.

14. Christianity is the most powerful force in abolishing slavery.

15. Christianity is the most powerful force in charity work.

Jesus of Nazareth is the most influential person in the entire narrative of human history, regarded by Christians and non-Christians alike. Our systems of social organization, literature, the arts and music, architecture, education, and sciences, as well as the ceremonies of marriage and death, have all been shaped by Jesus.

No person before him and no one since has ever caused such a prodigious surge of influence, supremacy, authority, or mastery over his initiatives. The Jesus movement makes up over a third of the world’s population, rendering him the most significant influencer and leader ever to live.”

I strongly suspect that things began to turn around and began to grow darker as the church began to give up it’s influence in some of those seven spheres mentioned earlier. In some areas of culture, it’s almost as if the church retreated altogether from some areas and began turning more and more inward. Many Christians (fortunately not all) gave over the cultural roles of education, health care, economy, government, entertainment and media. They incorrectly assumed these were not places the church should be engaged in and were areas for state concern or political issues. Of course any Biblical world views that were initially present in these domains were gradually diminished generation after generation and a far more secular world view expanded to fill that void. Many within the church, because they accepted a false worldly gospel of a constitutional separation of church and state, gradually allowed the state to push them out of the public square and into those unique looking buildings called churches. The state has attempted to keep more and more of all those “religious” practices confined to those buildings and away from the rest of society using that “separation” concept. And now (since the days of Covid) the state has begun to demand access and control of the messaging and what goes on within those churches. If the last four years are any indication, it seems the majority capitulated with those demands as well. The state have been quite successful in replacing the idea of “freedom of religion” with “freedom from religion” and this is not because they are right or more brilliant with their argument but because the church failed to stand when it was called to do so.

There is a spiritual battle going on which has been in play since the first garden. Ever since the church came into existence, it has been in the cross-hairs of the enemy and is in the midst of this ongoing battle. It is my view that the history and identity of the church is under attack – and with the same goal in mind as that which is used to attack our culture and nation. The strategy is as has been noted by Milan Kundera:

“The first step in liquidating a people is to erase its memory. Destroy its books, its culture, its history. Then have somebody write new books, manufacture a new culture, invent a new history. Before long that nation will begin to forget what it is and what it was… The struggle of man against power is the struggle of memory against forgetting.”

The enemy Satan is waging this battle knowing that where history has been neglected (either never learned or forgotten) and when there is an accompanying Biblical illiteracy, his job is much easier. When there is such a poor foundation – or no foundation at all, deception is much easier. Substituting a carnal and material world view for a grounded Biblical world view becomes easier. Replacing scriptural morals and values with worldly values is the resulting outcome.

Finally, I’d like to end with two passages from scripture:

Ecclesiastes 1:9, “What has been is what will be, and what has been done is what will be done, and there is nothing new under the sun.”

and Job 8:7-10, “And though your beginning was small, your latter days will be very great. “For inquire, please, of bygone ages, and consider what the fathers have searched out. For we are but of yesterday and know nothing, for our days on earth are a shadow. Will they not teach you and tell you and utter words out of their understanding?”

A Brief Examination of Seventh-day Adventist Doctrine

In my last essay, I did a little digging into the “Second Great Awakening” and some of the religious groups (as well as cultish movements) that emerged from that period. In commenting on the Advent movement (which was a big part of that period) I said I had been born and raised in one of the denominations whose roots are in that movement. In fact, it is my view that many (if not most) American Evangelical groups today have some of their own roots buried deep within that exact same Advent movement.

Seventh-day Adventism is one of the denominations whose roots go back to the Advent movement of the Second Great Awakening. Many people do not know how to position this particular group; some insist it is a cult while others believe it to be part of mainline Evangelicalism. In this short piece, I want to look a little more closely at that denomination – not so much for labelling purposes – I’ll leave that up to the reader. Quite frankly, I don’t find the SDA church to be a great deal different than many other mainline Evangelical groups. Their core beliefs, with regard to what makes one Christian, are very similar if not the same. However, they do have a few unique beliefs and differ somewhat from the majority view (in mainline Protestantism) on several doctrinal issues.

Therefore my goal here is to explore some of those differences and examine their distinctives and belief system a little more closely. I also want to look at possible reasons why many, who leave the SDA denomination, avoid membership with other Protestant churches and many choose to abandon Christianity altogether. In my own case for example, I left and did not attend church again for roughly 35 years. It has only been 12 years now that I have been regularly attending church and consider myself Christian.

To be a member of the SDA church, one must be baptized and upon one’s baptism they are then voted into membership. Baptism is by full immersion and is what is commonly called, “Believers Baptism.”

“The Seventh-day Adventist baptismal vow is a list of 13 belief statements which a person joining the Seventh-day Adventist Church is given and accepts at believer's baptism. In Adventist understanding, baptism (a public display of faith in Christ), is associated with officially joining the Adventist church, which is a part of the community of believers in Christ. The vow is explained in the church manual. In 2005 an alternate vow consisting of three statements was approved at the General Conference Session, and the baptizing pastor now has a choice of which set to use.” [https://en.wikipedia.org/wiki/Adventist_Baptismal_Vow]

The one being baptized would affirm each statement in the vow as it is read to them. The actual vows are available at the end of this essay (see appendix 1). The baptismal vow is said to complement the 28 Fundamental beliefs of the church.

When I look at the practice of baptism as mentioned in the New Testament, I see nothing about taking a specific vow or commitment to a particular church organization. What I do see in the text is: repent, be cleansed of one’s sin, a confession of belief in Christ as one’s personal saviour and the desire to be born again into His Kingdom. The text does say that through this confession and baptism, we are born into one body and filled with one spirit.

However, the idea of making a public confession or declaration can be seen in 1 Timothy 6:12 which says: “Fight the good fight of the faith. Take hold of the eternal life to which you were called when you made your good confession in the presence of many witnesses.” The practice of baptismal confession finds its historical roots in the creeds of the Christian Church including, “The Apostles Creed.” Tertullian (one of the Church fathers) describes the baptismal vow as practised in his day: "When we are going to enter the water, but a little before, in the presence of the congregation and under the hand of the president, we solemnly profess that we disown the devil, and his pomp, and his angels."[https://www.tertullian.org/anf/anf03/anf03-10.htm#P1035_422175, chapter III]

It is generally acknowledged that public confession at baptism has been practised throughout the history of the Christian Church. However, the SDA vows (as will be noted) appear to have added an element of denominationalism to them and particular doctrinal beliefs that I do not see in the scriptural texts concerning baptism.

The vows in question, make reference to the fundamental beliefs of the Seventh-day Adventist Church. In order to understand what is being stated, those twenty-eight beliefs or statements will be included at the end of this essay (see appendix 2). The full statement was taken from a 2020 Copyright statement from the General Conference of Seventh-day Adventists [https://www.adventist.org/wp-content/uploads/2020/06/ADV-28Beliefs2020.pdf].

Differences and Distinctives: At this point, I now would like to highlight and examine apparent differences and distinctives. Many teachings are thought (by some) to be exclusively held by Seventh-day Adventists. This idea however, needs to be more carefully examined. In fact, some of their doctrinal positions (which many think of as exclusive) are not. While those positions may be the minority or less popular view, they are held in common with other denominations and scholars within the broader Christian church.

“Adventists” (which is the term most often used to refer to themselves) actually have very few doctrines that are truly unique or exclusive. In general terms, Adventists agree with many Catholic and Protestant doctrines, including the Trinity, Christ's divinity, the Virgin birth, the atonement, a physical resurrection of the dead and Christ's Second Coming. They believe in inherited sin nature and reject the Evangelical teaching that one can never lose one's salvation no matter what one does (i.e. they reject "once saved, always saved). However, one of their most notable positions is the degree of their “Biblical Literalism” and legalism. Generally, if the verses can have a literal meaning then that is the belief that they take.

Some distinctive doctrines of the Seventh-Day Adventist church (which differentiate it from other Christian churches) include: the perpetuity of the seventh-day Sabbath, the state of unconsciousness in death, conditional immortality, an atoning ministry of Jesus Christ in the heavenly sanctuary, and an 'investigative judgment' that commenced in 1844. Furthermore, a traditionally historicist approach to prophecy has led Adventists to develop a unique system of eschatological beliefs which incorporates a commandment-keeping 'remnant', a universal end-time crisis (revolving around the law of God), and the visible return of Jesus Christ prior to a millennial reign of believers in heaven.

The following list covers the SDA position on twelve topics that some in the Christian world might view as heterodox and therefore cultish. Whether or not they are, I shall leave up to the reader to decide.

1. - Baptism:

I’ve already mentioned this topic. What I would add here is that it is generally accepted that the SDA church practices a valid form of baptism also found in many other Evangelical churches. When a person comes from another denomination, as long as the baptism was “believers baptism” and by full immersion, the Adventist denomination will accept it as valid; the reverse is true as well. I like the way one commentator put it in the following quote:

“Unlike JW and Mormons, Seventh-day Adventists by virtue of their valid baptism and their belief in Christ's divinity and the doctrine of Trinity, are considered ontologically and theologically closer to mainstream Christians.” [https://christianity.stackexchange.com/questions/16239/what-are-the-main-differences-between-7th-day-adventists-and-catholic-protestant]

2. - Seventh-day Sabbath (Saturday worship):

This is probably the Adventist characteristic most questioning people would see as unique (some would even go as far as thinking it strange). Saturday worship is indeed unusual among a great many Christians but it is not unique. There are a significant number of denominations, as well as independent churches that attend church on Saturday. Some do so as part of the practice of following Jewish practice and/or Hebrew roots and others see it as still being relevant and required under the Old Testament covenant. What is perhaps a bit more unique about SDA worship on Saturday is that they hold the counting of days as being sundown to sundown – therefore sabbath begins at sundown Friday evening until sundown Saturday evening.

3. - A Universal End-time Crisis Revolving Around the Law of God:

As part of their end-time view, they believe the true people of God (those who endure and will be saved), will be found to be keeping all the ten commandments with a special emphasis on the 4^th or Sabbath commandment. Just before Christ returns in the Second Coming, those who are faithful in keeping the sabbath commandment will go through a time of tribulation.

A passage they frequently preach from and point to is what they refer to as “The three Angels Message” and is taken from Revelation 14:6-12. This passage, among other things, mentions the, “mark of the beast,” It ends in verse 12 with, “Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.” They take this to mean the mark of the faithful will be keeping to the seventh-day sabbath. They believe the Beast is the papacy while the “mark of the beast,” will be those observing Sunday as their day-of-rest.

Sounds a bit bizarre and perhaps even somewhat unorthodox. However, the idea that the pope is the beast and the Roman Catholic Church is the woman riding the beast aka “Babylon,” is not unique and goes back to the Protestant Reformation. There have also been many other bizarre theories as to what “the mark” might be. Evangelicals have claimed everything from credit cards, to bar-codes, to the latest round of the so called “vaccines,” are possibly the mark of the beast.

4. - Mortalism or The Unconscious State of the Dead:

The Adventist view of the intermediate state (between death and the Second Coming of Christ) is that the dead are asleep until called forth for the Resurrection. Many might see this as a unique and possibly cultish view but such is not the case. Christian mortalism is the Christian belief that the human soul is not naturally immortal - and may include the belief that the soul is "sleeping" after death until the Resurrection of the Dead and the Last Judgment. This is a time period more commonly known as the intermediate state. This view, while it seems to be a minority view, has been held my many Christians over the centuries. There are also a number of present day Bible scholars that affirm or seem to affirm this position.

Rather than getting into too much more detail on this doctrine, allow me to share a couple quotes to help sum things up:

For mortalists the Bible did not teach the existence of a separate immaterial or immortal soul and the word 'soul' simply meant 'life'; the doctrine of a separate soul was said to be a Platonic importation, [Thomson (2008), Bodies of thought: science, religion, and the soul in the early Enlightenment, p. 42]

Quoting from an article in Wikipedia on, “Christian mortalism.”

[https://en.wikipedia.org/wiki/Christian_mortalism#Modern_scholarship] The article goes on at some length and concludes with the following two paragraphs. (note: The article has numerous links to references which the reader is invited to follow to delve into the topic further.)

“The mortalist disbelief in the existence of a naturally immortal soul,[1][220] is affirmed as biblical teaching by a range of standard scholarly Jewish and Christian sources. The Blackwell Encyclopedia of Modern Christian Thought (1995) says, "There is no concept of an immortal soul in the Old Testament, nor does the New Testament ever call the human soul immortal."[221] Harper's Bible Dictionary (1st ed. 1985) says that "For a Hebrew, 'soul' indicated the unity of a human person; Hebrews were living bodies, they did not have bodies".[222] Cressey 1996 says, "But to the Bible man is not a soul in a body but a body/soul unity".[223] Avery-Peck 2000 says, "Scripture does not present even a rudimentarily developed theology of the soul"[224] and "The notion of the soul as an independent force that animates human life but that can exist apart from the human body—either prior to conception and birth or subsequent to life and death—is the product only of later Judaism".[225] The New Dictionary of Theology says that the Septuagint translated the Hebrew word nefesh by the Greek word psyche, but the latter does not have the same sense in Greek thought.[226] The Eerdmans Dictionary of the Bible, 2000 says, "Far from referring simply to one aspect of a person, "soul" refers to the whole person".[227] The International Standard Bible Encyclopedia says, "Possibly Jn. 6:33 also includes an allusion to the general life-giving function. This teaching rules out all ideas of an emanation of the soul."[228] and "The soul and the body belong together, so that without either the one or the other there is no true man".[229] The Eerdmans Bible Dictionary, 1987 says, "Indeed, the salvation of the "immortal soul" has sometimes been a commonplace in preaching, but it is fundamentally unbiblical."[203] The Encyclopedia of Christianity, 2003 says "The Hebrew Bible does not present the human soul (nepeš) or spirit (rûah) as an immortal substance, and for the most part it envisions the dead as ghosts in Sheol, the dark, sleepy underworld".[230] The Oxford Dictionary of the Christian Church, 2005 says, "there is practically no specific teaching on the subject in the Bible beyond an underlying assumption of some form of afterlife (see immortality)".[231] The Zondervan Encyclopedia of the Bible (rev ed.), 2009 says "It is this essential soul-body oneness that provides the uniqueness of the biblical concept of the resurrection of the body as distinguished from the Greek idea of the immortality of the soul".[232]

The mortalist disbelief in the existence of a naturally immortal soul[1][233] is also affirmed as biblical teaching by various modern theologians,[234][235][236][e][238][239][240] and Hebblethwaite observes the doctrine of immortality of the soul is "not popular amongst Christian theologians or among Christian philosophers today".[241][242]”

5. - Conditional immortality or Annihilationism:

In Christianity, this view can also be referred to as extinctionism or destructionism and it is directly related to Christian conditionalism (the idea that a human soul is not immortal unless given eternal life by God). Annihilationism asserts that God will destroy and cremate the wicked, leaving only the righteous to live on in immortality. Thus those who do not repent of their sins are eventually destroyed because of the incompatibility of sin with God's holy character. Annihilationism stands in contrast to both the belief in eternal torment and to the universalist belief that everyone will be saved. However, it is also possible to hold to a partial annihilationism, believing unsaved humans to be obliterated, but demonic beings to suffer forever.

This is one of the views that I believe the SDA church has gotten correct. While a minority view amongst Christians, it is a view held by a number of denominations and a number of scholars. This is a topic I have already written about in some detail and therefore I will only add a brief quote to the above:

“Other supporters have included Charles Frederic Hudson (1860), Edward White (1878), Emmanuel Petavel-Olliff (1836–1910, in 1889) and others.[49] Early Pentecostal pioneer Charles Fox Parham taught annihilationism...

Annihilationism seems to be gaining as a legitimate minority opinion within modern, conservative Protestant theology since the 1960s, and particularly since the 1980s. It has found support and acceptance among some British evangelicals, although it is viewed with greater suspicion by their American counterparts. Recently, a handful of evangelical theologians, including the prominent evangelical Anglican author John Stott, have offered at least tentative support for the doctrine, touching off a heated debate within mainstream evangelical Christianity.” [https://en.wikipedia.org/wiki/Annihilationism]

6. - Ellen G White and the Spirit of Prophecy:

Ellen G. White is one of the co-founders of the Seventh-day Adventist church. Adventists believe her to have been a prophetess (an expression of the New Testament spiritual gift of prophecy). They do not believe her writings are on par with scripture but say the final and ultimate authority belongs to the Bible alone. It is noteworthy that some of her declarations and writings have been shown as incorrect or to have failed.

I do not subscribe to the “prophetic” teachings of Ellen G White. However, I must note there are many other so called “prophets” to be found within the current Evangelical movement – particularly within the charismatic wing. I’m also am very skeptical of these individuals as well and have noted a great many of their prophecies and predictions have failed as well.

7. - The Atoning Ministry of Jesus Christ in the Heavenly Sanctuary:

The heavenly sanctuary teaching claims that many aspects of the Hebrew tabernacle or sanctuary are representative of heavenly realities. Based on their understanding of Hebrews 4:14-15, they teach that Jesus is the High Priest who provides atonement for human sins by the sacrificial shedding of his blood at Calvary. This particular understanding or doctrinal view is unique to Seventh-day Adventism.

Other denominations share many similar views with respect to the book of Hebrews (eg. Hebrews 8:2). However, one thing completely unique to Adventism is the belief that the day of atonement is a foreshadowing of the “investigative judgment.” In SDA theology, the "heavenly sanctuary" is usually a term which also can include something they call, “the investigative judgment.” Adventists hold that Christ's ministry in heaven, prior to the beginning of this “investigative judgment,” was the Atoning ministry in the Heavenly Sanctuary and what is being referenced in Daniel 8:14. The Atoning ministry and the investigative judgment are frequently spoken of together.

This doctrine is uniquely Adventist and one which I personally do not believe is supported in the scriptures.

8. - Investigative Judgment:

Referenced in the above point, the investigative judgment theory is a unique SDA doctrine. When Christ did not return in 1844 as the Millerite followers had predicted, those who persisted in the belief, that the date was prophetically significant, decided they had the right date but the wrong event. With time, the theory that emerged is that Jesus had entered the most Holy place in the Heavenly temple (rather than return to earth) to begin a process of judgment. They believe this to be the “cleansing of the sanctuary.” In my opinion, of all the SDA beliefs that might be seen as cultish, this would seem to top the list.

The theory behind the doctrine is complicated and the reasoning is convoluted at times. The scriptural texts they draw on in support of the theory I believe are used out of context and it seems the idea is read into the text rather than derived from it. If someone wants to study it in more detail there are plenty of articles one can access on line. Here is a good general description from Wikipedia which can serve as a brief summary:

“The investigative judgment, or pre-Advent Judgment (or, more accurately the pre-Second Advent Judgment), is a unique Seventh-day Adventist doctrine, which asserts that the divine judgment of professed Christians has been in progress since 1844. It is intimately related to the history of the Seventh-day Adventist Church and was described by one of the church's pioneers Ellen G. White as one of the pillars of Adventist belief. It is a major component of the broader Adventist understanding of the "heavenly sanctuary", and the two are sometimes spoken of interchangeably.” [https://en.wikipedia.org/wiki/Investigative_judgment]

The Investigative Judgment doctrine is also uniquely Adventist and one which I personally do not believe is supported in the scriptures.

9. - Historicist approach to Prophecy:

The Historicist approach is one of several different approaches taken in attempting to interpret or understand Bible prophecy – especially as it seems to be pointing toward the Eschaton. At one point in history it was the method most often used - though not exclusively. In the last century or so, futurism has become the more dominant method used. The following description is from “gotquestions.org” [https://www.gotquestions.org/historicism-historicist.html]

“In theology, historicism is an approach to eschatology and prophecy in general. In historicism biblical prophecies are interpreted as representative of literal historical events. Historicism looks at the whole of Bible prophecy as a sweeping overview of church history, from Pentecost to the end times. This approach involves interpreting symbols or figures in the Bible as metaphors for actual events, nations, or persons of history. Historicism was especially popular during the Reformation, when it was used to suggest that the Catholic Church was part of the end-times apostasy, with the pope as the Antichrist.

Historicism is distinguished from other views of eschatology: idealism (the events of Revelation are entirely symbolic of the cosmic struggle between good and evil); preterism (the events of Revelation were fulfilled in AD 70); and futurism (the events of Revelation await a future, end-times fulfillment during the tribulation and beyond). Historicism falls between preterism and futurism in its approach: according to historicism, most of Revelation is symbolic of persons and events in world history. The book of Revelation was prophecy when John wrote it, according to historicists, but most of the book has already been fulfilled in our day.

Here are some examples of how historicism usually interprets events in Revelation: the seven churches in Revelation 2–3 are symbolic of seven ages of church history, starting with the apostolic church (the church of Ephesus) and ending with the modern-day, lukewarm church (the church of Laodicea). The seals in chapters 4—7 represent the decline and fall of the Roman Empire. The “little scroll” given to John in chapter 10 is a picture of the Protestant Reformation. The beasts of chapters 12 and 13 represent Catholicism and the papacy. Other passages in Revelation are linked to the invasion of the Huns, the spread of Islam, and the rise of the modern missionary movement.”

10. - Visible return of Jesus Christ Prior to the Millennium:

This is one of several views of the second coming of Christ held by many Christians that do not hold to a “Secret Rapture” view. This view seems to fit a straight forward reading of all scriptural passages referring to the Parusia.

11. - Millennium:

Adventist eschatology holds that the Millennium will be in Heaven. The so called “pit” (where the devil and his angels are bound) will be this desolate and deserted earth. At its close, Christ along with the saints and the Holy city will descend from heaven to earth. The unrighteous dead will be resurrected and will surround the city along with Satan and his angels. Then fire from God will consume them and cleanse the earth. The universe will thus be freed of sin and sinners forever.

12. - Commandment Keeping Remnant church:

Seventh-day Adventists believe they are the “Remnant church” the sign of which is the keeping of the “Ten Commandments” (with particular emphasis on the 4^th or “sabbath” commandment).

Now that I’ve looked at denominational differences, I would like to cogitate on possible reasons why many of those who leave the SDA denomination, avoid attending and joining other Protestant churches. A significant number who leave choose to abandon Christianity altogether. For example, in my own case when I left, I did not attend church again for roughly 35 years. It has only been 12 years now that I have been regularly attending church and consider myself Christian. During this time, I have not sought membership with any church even though I am a “believer” and attend church services regularly.

I do not believe most who leave do so because of the majority of doctrinal differences. For instance, people don’t leave because they should worship on Sunday rather than Saturday or because they think the Millennium is to be on Earth rather than Heaven. However, I do think some of the distinctives do play a very major role in their avoidance of other Christian churches – even though they may be largely unconscious of that role. In my opinion, points 2, 6, and 12 from the above listing come strongly into play when deciding, “where to now?”

Having basically come out of the Second Great Awakening (from largely within the Advent movement) the SDA church was also heavily influenced by the other two component movements within that “awakening” period. Both the “Holiness Movement” and the “The Restoration Movement” has significant impact on the evolving Seventh-day Adventist church.

Restorationism holds the view that the early beliefs and practices of Jesus followers were either lost or adulterated after his time here on earth. The attempt then becomes one of restoring those beliefs and practices. After they believed they had gotten everything restored, we then arrive at the doctrine of the “Remnant Church.” Couple that with “a prophet” to help guide in the restoration process and add the Holiness desire of sinless perfection and what emerges is the foundation of what we see today.

The Seventh-day Adventist denomination not only attends church on Saturday, it also has many strict rules and expectations as to how that day is to be kept. This even includes knowing the sunset times on Friday when it begins and Saturday when it ends. “Sabbath keeping,” as it is called is seen as the true mark of the “Remnant Church” while Sunday worship is seen as something instituted by the Roman Catholic Church and is considered as the “Mark of the Beast.” It is almost unthinkable for someone raised as an Adventist to consider attending church on Sunday. When I first began going to church after about a 35 year absence, I felt very strange and somewhat uncomfortable when I started attending Sunday services. To this day I still do not see Sunday as anything other than just another day.

Adventists, with dogma rooted in some of the Holiness groups, believe in a near Hebraic view of the law as being pertinent for today, and expect their adherents to obey certain behavioural rules. Consequently, church members readily apply Scriptural lifestyle commands to their lives, and view them as generally binding today. They apply these principles in many different ways. Their members are expected to live modest lives, with a strict code of ethics. They don't smoke or drink alcohol, and recommend a vegetarian diet. Meat is permitted, but only following the Biblical commandments on clean and unclean food. They are expected to dress modestly and not wear make-up or jewellery; they are to refrain from dancing or listening to inappropriate, “worldly” music .

In John 6: 66-68 We read of a time when many of the disciples of Jesus walked away and stopped following Him. Here is how it reads: (ESV) “After this many of his disciples turned back and no longer walked with him. So Jesus said to the twelve, “Do you want to go away as well?” Simon Peter answered him, “Lord, to whom shall we go? You have the words of eternal life,”

Just like the above passage from John, it is my opinion that for many former Adventists they can not see any viable options. It is my suspicion that when someone raised in the SDA church leaves, whether or not they realize it, they carry with them those tapes and doctrinal ideas they thought they left behind. Without realizing it, I think many have been so well conditioned that they have come to think of the SDA church as their only truly Christian choice. For many, leaving Adventism is almost the same as denouncing Christianity. The teaching around the, “Commandment Keeping Remnant Church,” has been accepted to the extent that all other choices would seem akin to choosing Babylon... after all if you leave the “Remnant Church,” what’s left?

Appendix 1: The following vow which is from the Sixth Business Meeting of the 57th General Conference Session, July 3, 2000:

[https://web.archive.org/web/20121203083208/http://www.adventistreview.org/2000-bulletin7/actions-proceedings.html]

Baptismal Vow #1

“1. Do you believe there is one God: Father, Son, and Holy Spirit, a unity of three coeternal Persons?

2. Do you accept the death of Jesus Christ on Calvary as the atoning sacrifice for your sins and believe that by God’s grace through faith in His shed blood you are saved from sin and its penalty?

3. Do you accept Jesus Christ as your Lord and personal Saviour believing that God, in Christ, has forgiven your sins and given you a new heart, and do you renounce the sinful ways of the world?

4. Do you accept by faith the righteousness of Christ, your Intercessor in the heavenly sanctuary, and accept His promise of transforming grace and power to live a loving, Christ-centred life in your home and before the world?

5. Do you believe that the Bible is God’s inspired Word, the only rule of faith and practice for the Christian? Do you covenant to spend time regularly in prayer and Bible study?

6. Do you accept the Ten Commandments as a transcript of the character of God and a revelation of His will? Is it your purpose by the power of the indwelling Christ to keep this law, including the fourth commandment, which requires the observance of the seventh day of the week as the Sabbath of the Lord and the memorial of Creation?

7. Do you look forward to the soon coming of Jesus and the blessed hope when “this mortal shall . . . put on immortality”? As you prepare to meet the Lord, will you witness to His loving salvation by using your talents in personal soul-winning endeavor to help others to be ready for His glorious appearing?

8. Do you accept the biblical teaching of spiritual gifts and believe that the gift of prophecy is one of the identifying marks of the remnant church?

9. Do you believe in church organization? Is it your purpose to worship God and to support the church through your tithes and offerings and by your personal effort and influence?

10. Do you believe that your body is the temple of the Holy Spirit; and will you honor God by caring for it, avoiding the use of that which is harmful; abstaining from all unclean foods; from the use, manufacture, or sale of alcoholic beverages; the use, manufacture, or sale of tobacco in any of its forms for human consumption; and from the misuse of or trafficking in narcotics or other drugs?

11. Do you know and understand the fundamental Bible principles as taught by the Seventh-day Adventist Church? Do you purpose, by the grace of God, to fulfill His will by ordering your life in harmony with these principles?

12. Do you accept the New Testament teaching of baptism by immersion and desire to be so baptized as a public expression of faith in Christ and His forgiveness of your sins?

13. Do you accept and believe that the Seventh-day Adventist Church is the remnant church of Bible prophecy and that people of every nation, race, and language are invited and accepted into its fellowship? Do you desire to be a member of this local congregation of the world church?”

Baptismal Vow #2 An alternative baptismal vow was introduced and accepted in 2005. It consists of the following three affirmations:

“1. Do you accept Jesus Christ as your personal Savior and Lord, and do you desire to live your life in a saving relationship with Him?

2. Do you accept the teachings of the Bible as expressed in the Statement of Fundamental Beliefs of the Seventh-day Adventist Church and do you pledge by God’s grace to live your life in harmony with these teachings?

3. Do you desire to be baptized as a public expression of your belief in Jesus Christ, to be accepted into the fellowship of the Seventh-day Adventist Church, and to support the church and its mission as a faithful steward by your personal influence, tithes and offerings, and a life of service?” [https://archive.ph/20130817235255/http://news.adventist.org/en/archive/articles/2005/07/08/delegates-debate-baptismal-vows]

Appendix 2: The vows also make reference to the fundamental beliefs of the Seventh-day Adventist Church. In order to understand what is being stated, here are those twenty-eight beliefs or statements from a 2020 Copyright statement from the General Conference of Seventh-day Adventists [https://www.adventist.org/wp-content/uploads/2020/06/ADV-28Beliefs2020.pdf].

The Twenty-eight Fundamental Beliefs

“1 The Holy Scriptures: The Holy Scriptures, Old and New Testaments, are the written Word of God, given by divine inspiration. The inspired authors spoke and wrote as they were moved by the Holy Spirit. In this Word, God has committed to humanity the knowledge necessary for salvation. The Holy Scriptures are the supreme, authoritative, and the infallible revelation of His will. They are the standard of character, the test of experience, the definitive revealer of doctrines, and the trustworthy record of God’s acts in history.

2 The Trinity: There is one God: Father, Son, and Holy Spirit, a unity of three coeternal Persons. God is immortal, all-powerful, all-knowing, above all, and ever present. He is infinite and beyond human comprehension, yet known through His self-revelation. God, who is love, is forever worthy of worship, adoration, and service by the whole creation.

3 The Father: God the eternal Father is the Creator, Source, Sustainer, and Sovereign of all creation. He is just and holy, merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness. The qualities and powers exhibited in the Son and the Holy Spirit are also those of the Father.

4 The Son: God the eternal Son became incarnate in Jesus Christ. Through Him all things were created, the character of God is revealed, the salvation of humanity is accomplished, and the world is judged. Forever truly God, He became also truly human, Jesus the Christ. He was conceived of the Holy Spirit and born of the virgin Mary. He lived and experienced temptation as a human being, but perfectly exemplified the righteousness and love of God. By His miracles He manifested God’s power and was attested as God’s promised Messiah. He suffered and died voluntarily on the cross for our sins and in our place, was raised from the dead, and ascended to heaven {to minister in the heavenly sanctuary in our behalf.} He will come again in glory for the final deliverance of His people and the restoration of all things.

5 The Holy Spirit: God the eternal Spirit was active with the Father and the Son in Creation, incarnation, and redemption. He is as much a person as are the Father and the Son. He inspired the writers of Scripture. He filled Christ’s life with power. He draws and convicts human beings; and those who respond He renews and transforms into the image of God.

Sent by the Father and the Son to be always with His children, He extends spiritual gifts to the church, empowers it to bear witness to Christ, and in harmony with the Scriptures leads it into all truth.

6 Creation: God has revealed in Scripture the authentic and historical account of His creative activity. He created the universe, and in a recent six-day creation the Lord made “the heavens and the earth, the sea, and all that is in them” and rested on the seventh day. Thus He established the Sabbath as a perpetual memorial of the work He performed and completed during six literal days that together with the Sabbath constituted the same unit of time that we call a week today.

The first man and woman were made in the image of God as the crowning work of Creation, given dominion over the world, and charged with responsibility to care for it. When the world was finished it was “very good,” declaring the glory of God.

7 The Nature of Humanity: Man and woman were made in the image of God with individuality, the power and freedom to think and to do. Though created free beings, each is an indivisible unity of body, mind, and spirit, dependent upon God for life and breath and all else. When our first parents disobeyed God, they denied their dependence upon Him and fell from their high position. The image of God in them was marred and they became subject to death. Their descendants share this fallen nature and its consequences. They are born with weaknesses and tendencies to evil. But God in Christ reconciled the world to Himself and by His Spirit restores in penitent mortals the image of their Maker. Created for the glory of God, they are called to love Him and one another, and to care for their environment.

8 The Great Controversy: All humanity is now involved in a great controversy between Christ and Satan regarding the character of God, His law, and His sovereignty over the universe. This conflict originated in heaven when a created being, endowed with freedom of choice, in self-exaltation became Satan, God’s adversary, and led into rebellion a portion of the angels. He introduced the spirit of rebellion into this world when he led Adam and Eve into sin. This human sin resulted in the distortion of the image of God in humanity, the disordering of the created world, and its eventual devastation at the time of the global flood, as presented in the historical account of Genesis 1-11. Observed by the whole creation, this world became the arena of the universal conflict, out of which the God of love will ultimately be vindicated. To assist His people in this controversy, Christ sends the Holy Spirit and the loyal angels to guide, protect, and sustain them in the way of salvation.

9 The Life, Death, and Resurrection of Christ: In Christ’s life of perfect obedience to God’s will, His suffering, death, and resurrection, God provided the only means of atonement for human sin, so that those who by faith accept this atonement may have eternal life, and the whole creation may better understand the infinite and holy love of the Creator. This perfect atonement vindicates the righteousness of God’s law and the graciousness of His character; for it both condemns our sin and provides for our forgiveness. The death of Christ is substitutionary and expiatory, reconciling and transforming. The bodily resurrection of Christ proclaims God’s triumph over the forces of evil, and for those who accept the atonement assures their final victory over sin and death. It declares the Lordship of Jesus Christ, before whom every knee in heaven and on earth will bow.

10 The Experience of Salvation: In infinite love and mercy God made Christ, who knew no sin, to be sin for us, so that in Him we might be made the righteousness of God. Led by the Holy Spirit we sense our need, acknowledge our sinfulness, repent of our transgressions, and exercise faith in Jesus as Saviour and Lord, Substitute and Example. This saving faith comes through the divine power of the Word and is the gift of God’s grace. Through Christ we are justified, adopted as God’s sons and daughters, and delivered from the lordship of sin. Through the Spirit we are born again and sanctified; the Spirit renews our minds, writes God’s law of love in our hearts, and we are given the power to live a holy life. Abiding in Him we become partakers of the divine nature and have the assurance of salvation now and in the judgment.

11 Growing in Christ: By His death on the cross Jesus triumphed over the forces of evil. He who subjugated the demonic spirits during His earthly ministry has broken their power and made certain their ultimate doom. Jesus’ victory gives us victory over the evil forces that still seek to control us, as we walk with Him in peace, joy, and assurance of His love. Now the Holy Spirit dwells within us and empowers us. Continually committed to Jesus as our Saviour and Lord, we are set free from the burden of our past deeds. No longer do we live in the darkness, fear of evil powers, ignorance, and meaninglessness of our former way of life. In this new freedom in Jesus, we are called to grow into the likeness of His character, communing with Him daily in prayer, feeding on His Word, meditating on it and on His providence, singing His praises, gathering together for worship, and participating in the mission of the Church. We are also called to follow Christ’s example by compassionately ministering to the physical, mental, social, emotional, and spiritual needs of humanity. As we give ourselves in loving service to those around us and in witnessing to His salvation, His constant presence with us through the Spirit transforms every moment and every task into a spiritual experience.

12 The Church: The church is the community of believers who confess Jesus Christ as Lord and Saviour. In continuity with the people of God in Old Testament times, we are called out from the world; and we join together for worship, for fellowship, for instruction in the Word, for the celebration of the Lord’s Supper, for service to humanity, and for the worldwide proclamation of the gospel. The church derives its authority from Christ, who is the incarnate Word revealed in the Scriptures. The church is God’s family; adopted by Him as children, its members live on the basis of the new covenant. The church is the body of Christ, a community of faith of which Christ Himself is the Head. The church is the bride for whom Christ died that He might sanctify and cleanse her. At His return in triumph, He will present her to Himself a glorious church, the faithful of all the ages, the purchase of His blood, not having spot or wrinkle, but holy and without blemish.

13 The Remnant and Its Mission: The universal church is composed of all who truly believe in Christ, but in the last days, a time of widespread apostasy, a remnant has been called out to keep the commandments of God and the faith of Jesus. This remnant announces the arrival of the judgment hour, proclaims salvation through Christ, and heralds the approach of His second advent. This proclamation is symbolized by the three angels of Revelation 14; it coincides with the work of judgment in heaven and results in a work of repentance and reform on earth. Every believer is called to have a personal part in this worldwide witness.

14 Unity in the Body of Christ: The church is one body with many members, called from every nation, kindred, tongue, and people. In Christ we are a new creation; distinctions of race, culture, learning, and nationality, and differences between high and low, rich and poor, male and female, must not be divisive among us. We are all equal in Christ, who by one Spirit has bonded us into one fellowship with Him and with one another; we are to serve and be served without partiality or reservation. Through the revelation of Jesus Christ in the Scriptures we share the same faith and hope, and reach out in one witness to all. This unity has its source in the oneness of the triune God, who has adopted us as His children.

15 Baptism: By baptism we confess our faith in the death and resurrection of Jesus Christ, and testify of our death to sin and of our purpose to walk in newness of life. Thus we acknowledge Christ as Lord and Saviour, become His people, and are received as members by His church. Baptism is a symbol of our union with Christ, the forgiveness of our sins, and our reception of the Holy Spirit. It is by immersion in water and is contingent on an affirmation of faith in Jesus and evidence of repentance of sin. It follows instruction in the Holy Scriptures and acceptance of their teachings.

16 The Lord’s Supper: The Lord’s Supper is a participation in the emblems of the body and blood of Jesus as an expression of faith in Him, our Lord and Saviour. In this experience of communion Christ is present to meet and strengthen His people. As we partake, we joyfully proclaim the Lord’s death until He comes again. Preparation for the Supper includes self-examination, repentance, and confession. The Master ordained the service of foot-washing to signify renewed cleansing, to express a willingness to serve one another in Christlike humility, and to unite our hearts in love. The communion service is open to all believing Christians.

17 Spiritual Gifts and Ministries: God bestows upon all members of His church in every age spiritual gifts that each member is to employ in loving ministry for the common good of the church and of humanity. Given by the agency of the Holy Spirit, who apportions to each member as He wills, the gifts provide all abilities and ministries needed by the church to fulfill its divinely ordained functions. According to the Scriptures, these gifts include such ministries as faith, healing, prophecy, proclamation, teaching, administration, reconciliation, compassion, and self-sacrificing service and charity for the help and encouragement of people. Some members are called of God and endowed by the Spirit for functions recognized by the church in pastoral, evangelistic, and teaching ministries particularly needed to equip the members for service, to build up the church to spiritual maturity, and to foster unity of the faith and knowledge of God.

When members employ these spiritual gifts as faithful stewards of God’s varied grace, the church is protected from the destructive influence of false doctrine, grows with a growth that is from God, and is built up in faith and love.

18 The Gift of Prophecy: The Scriptures testify that one of the gifts of the Holy Spirit is prophecy. This gift is an identifying mark of the remnant church and we believe it was manifested in the ministry of Ellen G. White. Her writings speak with prophetic authority and provide comfort, guidance, instruction, and correction to the church. They also make clear that the Bible is the standard by which all teaching and experience must be tested.

19 The Law of God: The great principles of God’s law are embodied in the Ten Commandments and exemplified in the life of Christ. They express God’s love, will, and purposes concerning human conduct and relationships and are binding upon all people in every age. These precepts are the basis of God’s covenant with His people and the standard in God’s judgment. Through the agency of the Holy Spirit they point out sin and awaken a sense of need for a Saviour. Salvation is all of grace and not of works, and its fruit is obedience to the Commandments. This obedience develops Christian character and results in a sense of well-being. It is evidence of our love for the Lord and our concern for our fellow human beings. The obedience of faith demonstrates the power of Christ to transform lives, and therefore strengthens Christian witness.

20 The Sabbath: The gracious Creator, after the six days of Creation, rested on the seventh day and instituted the Sabbath for all people as a memorial of Creation. The fourth commandment of God’s unchangeable law requires the observance of this seventh-day Sabbath as the day of rest, worship, and ministry in harmony with the teaching and practice of Jesus, the Lord of the Sabbath. The Sabbath is a day of delightful communion with God and one another. It is a symbol of our redemption in Christ, a sign of our sanctification, a token of our allegiance, and a foretaste of our eternal future in God’s kingdom. The Sabbath is God’s perpetual sign of His eternal covenant between Him and His people. Joyful observance of this holy time from evening to evening, sunset to sunset, is a celebration of God’s creative and redemptive acts.

21 Stewardship: We are God’s stewards, entrusted by Him with time and opportunities, abilities and possessions, and the blessings of the earth and its resources. We are responsible to Him for their proper use. We acknowledge God’s ownership by faithful service to Him and our fellow human beings, and by returning tithe and giving offerings for the proclamation of His gospel and the support and growth of His church. Stewardship is a privilege given to us by God for nurture in love and the victory over selfishness and covetousness. Stewards rejoice in the blessings that come to others as a result of their faithfulness.

22 Christian Behavior: We are called to be a godly people who think, feel, and act in harmony with biblical principles in all aspects of personal and social life. For the Spirit to recreate in us the character of our Lord we involve ourselves only in those things that will produce Christlike purity, health, and joy in our lives. This means that our amusement and entertainment should meet the highest standards of Christian taste and beauty. While recognizing cultural differences, our dress is to be simple, modest, and neat, befitting those whose true beauty does not consist of outward adornment but in the imperishable ornament of a gentle and quiet spirit. It also means that because our bodies are the temples of the Holy Spirit, we are to care for them intelligently. Along with adequate exercise and rest, we are to adopt the most healthful diet possible and abstain from the unclean foods identified in the Scriptures. Since alcoholic beverages, tobacco, and the irresponsible use of drugs and narcotics are harmful to our bodies, we are to abstain from them as well. Instead, we are to engage in whatever brings our thoughts and bodies into the discipline of Christ, who desires our wholesomeness, joy, and goodness.

23 Marriage and the Family: Marriage was divinely established in Eden and affirmed by Jesus to be a lifelong union between a man and a woman in loving companionship. For the Christian a marriage commitment is to God as well as to the spouse, and should be entered into only between a man and a woman who share a common faith. Mutual love, honour, respect, and responsibility are the fabric of this relationship, which is to reflect the love, sanctity, closeness, and permanence of the relationship between Christ and His church. Regarding divorce, Jesus taught that the person who divorces a spouse, except for fornication, and marries another, commits adultery. Although some family relationships may fall short of the ideal, a man and a woman who fully commit themselves to each other in Christ through marriage may achieve loving unity through the guidance of the Spirit and the nurture of the church. God blesses the family and intends that its members shall assist each other toward complete maturity. Increasing family closeness is one of the earmarks of the final gospel message. Parents are to bring up their children to love and obey the Lord. By their example and their words they are to teach them that Christ is a loving, tender, and caring guide who wants them to become members of His body, the family of God which embraces both single and married persons.

24 Christ’s Ministry in the Heavenly Sanctuary: There is a sanctuary in heaven, the true tabernacle that the Lord set up and not humans. In it Christ ministers on our behalf, making available to believers the benefits of His atoning sacrifice offered once for all on the cross. At His ascension, He was inaugurated as our great High Priest and, began His intercessory ministry, which was typified by the work of the high priest in the holy place of the earthly sanctuary. In 1844, at the end of the prophetic period of 2300 days, He entered the second and last phase of His atoning ministry, which was typified by the work of the high priest in the most holy place of the earthly sanctuary. It is a work of investigative judgment which is part of the ultimate disposition of all sin, typified by the cleansing of the ancient Hebrew sanctuary on the Day of Atonement. In that typical service the sanctuary was cleansed with the blood of animal sacrifices, but the heavenly things are purified with the perfect sacrifice of the blood of Jesus. The investigative judgment reveals to heavenly intelligences who among the dead are asleep in Christ and therefore, in Him, are deemed worthy to have part in the first resurrection.

It also makes manifest who among the living are abiding in Christ, keeping the commandments of God and the faith of Jesus, and in Him, therefore, are ready for translation into His everlasting kingdom. This judgment vindicates the justice of God in saving those who believe in Jesus. It declares that those who have remained loyal to God shall receive the kingdom. The completion of this ministry of Christ will mark the close of human probation before the Second Advent.

25 The Second Coming of Christ: The second coming of Christ is the blessed hope of the church, the grand climax of the gospel. The Saviour’s coming will be literal, personal, visible, and worldwide. When He returns, the righteous dead will be resurrected, and together with the righteous living will be glorified and taken to heaven, but the unrighteous will die. The almost complete fulfillment of most lines of prophecy, together with the present condition of the world, indicates that Christ’s coming is near. The time of that event has not been revealed, and we are therefore exhorted to be ready at all times.

26 Death and Resurrection: The wages of sin is death. But God, who alone is immortal, will grant eternal life to His redeemed. Until that day death is an unconscious state for all people. When Christ, who is our life, appears, the resurrected righteous and the living righteous will be glorified and caught up to meet their Lord. The second resurrection, the resurrection of the unrighteous, will take place a thousand years later.

27 The Millennium and the End of Sin: The millennium is the thousand-year reign of Christ with His saints in heaven between the first and second resurrections. During this time the wicked dead will be judged; the earth will be utterly desolate, without living human inhabitants, but occupied by Satan and his angels. At its close Christ with His saints and the Holy City will descend from heaven to earth. The unrighteous dead will then be resurrected, and with Satan and his angels will surround the city; but fire from God will consume them and cleanse the earth. The universe will thus be freed of sin and sinners forever.

28 The New Earth: On the new earth, in which righteousness dwells, God will provide an eternal home for the redeemed and a perfect environment for everlasting life, love, joy, and learning in His presence. For here God Himself will dwell with His people, and suffering and death will have passed away. The great controversy will be ended, and sin will be no more. All things, animate and inanimate, will declare that God is love; and He shall reign forever. Amen.

Copyright © 2020, General Conference of Seventh-day Adventists”