Theological Focus Book Notes

Ellen G. White’s Role in Biblical Interpretation: A Brief History of Sunday from the New Testament
A Survey of Early Seventh-day Adventist to the New Creation..............................................................11
Perceptions..............................................................................1 News
Worship: The Center of the Three Angel’s Messages — Part 1....6 Second International Conference on Adventist
Scripture Applied Theology and Mission in Africa Held at the Adventist
Does the Bible ask Us to Return Tithe From the Gifts University of Africa, Nairobi, Kenya..................................12
We Receive?..........................................................................10 Index to Reflections...................................................................13

Ellen G. White’s Role in Biblical

Interpretation: A Survey of
Early Seventh-day Adventist
Perceptions
By Denis Kaiser

T
Introduction lifestyle principles, spirituality, and more, this article
he acceptance of Ellen G. White’s mod- focuses specifically on the role and authority Adven-
ern-day prophetic gift naturally raises tists ascribed to her in the interpretation of the Bible.1
questions about the relationship between
her writings and the biblical writings. If Spiritual, Non-Normative Role (1845–1885)
the same divine source generated both Early Sabbatarian Adventists believed in the di-
sets of writings, one may legitimately ask for the vine origin and authority of Ellen White’s visions and
authority and finality of Ellen White’s comments on writings, yet they felt their function and scope differed
biblical passages. In their history, Seventh-day Adven- from those of the Bible. They believed that Scripture
tists have answered that question variously and those as the “only rule of faith and practice” was author-
answers are paradigmatic for the divide that contin- itative for all Christians throughout the Christian
ues to exist in the Church to this day. Some ascribe dispensation. Ellen White’s revelations, however, were
to her comments a normative and final authority in subject to the scrutiny of the Bible (1 Thess 5:19–20)
biblical interpretation, whereas others deny them any and therefore derived their authority from Scripture.
privilege in that regard. Still others try to find some As a genuine manifestation of the modern-day gift of
middle ground. The crucial issue is which approach is prophecy, her visions and writings addressed only a
more loyal and truthful to Ellen White and her divine particular group of people at the time of the end (Rev
inspiration. 12:17; 19:10).2
This article surveys the history of Adventist views In the late 1840s, Sabbatarian Adventists gained
on the role of Ellen White’s writings in biblical inter- new insights through the study of the Bible on such
pretation from 1845 to 1930. While she evidentially matters as the heavenly sanctuary, the seventh-day
played a major role in the development of the pub- Sabbath, the third angel’s message, the sealing, etc.
lishing work, the organization of the church, health During that period, Ellen White was usually unable
institutions, educational institutions, mission work, to comprehend the arguments on the subject under

Reflections 60, October 2017 1 adventistbiblicalresearch.org

 discussion,3 yet her visions helped in that process in supersede Scripture but He used them to point Adven-
two distinct ways. First, they confirmed those insights tists to the Bible.
of Bible study, strengthening the faith of the believers From the late 1850s to the 1880s, Ellen White
in God’s leading. Second, when those involved in the wrote several sets of books and multiple articles that
study discussed conflicting views reaching a deadlock commented on biblical and Christian history.8 When,
because both sides had apparently exhausted their in the early 1880s, the Sabbath School quarterly dealt
arguments from Scripture, the visions pointed to with Christ’s life and the Book of Acts, church mem-
relevant biblical passages not yet considered and thus bers were recommended to consult, among others, her
brought about unity.4 books Spirit of Prophecy, volumes 2 and 3, and Sketch-
To maintain appreciation for that divine guidance es from the Life of Paul.9 Thus far, her publications
and the belief in the foundational role of Scripture was primarily addressed members of the denomination.
not always easy, however. The belief in Ellen White’s Nevertheless, Adventist writers consistently based
divine revelations attracted criticism, incurring the their biblical interpretations and doctrinal views on
charge of making them, rather than Scripture, the rule pertinent Bible texts. They occasionally utilized other
of faith. To avoid criticism and prejudice, James White sources such as newspaper reports, historians, and
and other leaders chose to refrain from publishing other theologians in case they confirmed their inter-
her visions in the columns of the Review and Herald pretations. They refrained from using her writings to
in the early 1850s. Sensing that they had nevertheless support their views, a custom that was not so much a
inhibited the prophetic gift, they affirmed their belief sign of lacking trust in her prophetic ministry—quite
in her visions at a conference in November 1855. the opposite was true—but of deep commitment to
They stated that it would be inconsistent to argue that the Bible as the only rule of faith and practice.
these messages were irrelevant and not binding to
those who believe in their divine origin.5 While they Final, Normative Arbiter (1885–1903)
subsequently printed articles about the prophetic gift Several early leaders of the church, such as James
and material from Ellen White in the Review,6 they did White and J. N. Andrews who had participated in dis-
not employ her writings to bolster points of biblical covering the Adventist doctrines, passed away in the
interpretation or theological belief. early 1880s. Afterwards a new generation of ministers
Adventists were further aware that Ellen White’s and church leaders felt that Ellen White’s writings
revelations offered partial rather than comprehensive could, or in some cases should, be utilized to deter-
insights into the truth. The discovery of the time to mine the correctness of a given interpretation. Such a
commence the Sabbath is a profound example. When, use of her writings became more prevalent in North
in 1847, several people debated about the proper start- America by the second half of the 1890s.
ing time of the Sabbath, Ellen White received a vision In 1886, readers of the Review and Herald could
that stressed that the Sabbath runs “from even unto observe a unique change in the articles of one author.
even” (Lev 23:32). Instead of accepting this clue as a Unlike other Adventist writers, D. M. Canright began
starting point to study the biblical meaning of “even,” to frequently quote Ellen White’s writings in support
Joseph Bates mistakenly interpreted “even” to confirm of matters of practice, implying that her writings were
his 6 p.m. position, and everyone else accepted his equal to Scripture.10 Shortly afterwards, he separated
interpretation. Seven years later, James White recom- from the church and accused Adventists of employing
mended a biblical study of that particular aspect as her writings exactly in that manner, a claim that Uriah
it had been settled by “experience” rather than Bible Smith vehemently denied.11 Both Smith and George I.
study. At the above-mentioned conference in Novem- Butler continued to uphold that Ellen White’s visions
ber 1855, J. N. Andrews demonstrated that “even” were not on par with or above Scripture.12 She herself
refers to sunset. Everyone accepted his conclusions wrote in the preface to the Great Controversy that the
except Bates and Ellen White, who struggled with that gifts of the Spirit do not supersede the Bible but were
experience. A few days later, she had a vision. Using subject to the Bible, the standard and test for all teach-
the opportunity, she asked the angel when the Sabbath ing and experience.13 The discussion between Butler
begins, to which the angel replied, “Take the word and E. J. Waggoner on the nature of the law in Gala-
of God, read it, understand, and ye cannot err. Read tians 3 (the ceremonial law vs. the moral law) tempted
carefully, and ye shall there find what even is, and Butler, however, to look for a statement from Ellen
when it is.” As Andrews’ study was sufficiently clear, White in support of his position—a request she denied
this problem was solved. Another question arose how- him.14 Years later, she would suggest a complementary
ever. Ellen White wondered if God’s “frown” was upon view that combined the apparent contradictory posi-
them as their Sabbath practice was not completely tions, showing the depth of thought in that passage.15
correct for almost nine years. The angel explained that Meanwhile, when she lent her support to Waggoner
God is only displeased when people consciously reject and A. T. Jones in the wake of the Minneapolis Con-
revealed light. They had accepted the message as they ference in 1888, both Smith and Butler questioned
had understood it. God waited for a more opportune her and singled out allegedly unreliable statements
time to give them a better understanding through the from her writings as they seemed to conflict with their
Bible.7 Thus, He did not use Ellen White’s visions to perception of the controversy.16 They fell somewhat

Reflections 60, October 2017 2 adventistbiblicalresearch.org

 into disgrace when they opposed the reform efforts previously shared Jones’ conviction that Ellen White’s
of those younger ministers who, in turn, came to be writings were an infallible commentary of Scripture,
viewed as loyal to Ellen White. had come to the conclusion that her writings were not
During her stay in Australia (1891–1900) and to be used to settle exegetical discussions.22 Later, he
Waggoner’s missionary work in England (1892–1903), explained that it was through particular experiences
Jones became perhaps “Adventism’s most influential with her writings—his editorial work with her articles
preacher,” and spokesperson for Ellen White in North for the Review, and his assistance on historical matters
America.17 At the General Conference Session in for the Great Controversy (1911) and Prophets and
1893, he stressed the verbal inspiration and absolute Kings (1917)—that he came to the conclusion that
clarity of inspired writings, suggesting that Scripture’s they could serve as a guide or pointer in study but that
meaning is clear and beyond the need of interpre- it was necessary to “develop directly from Scripture
tation. Attempting to interpret or explain a given the full meaning” of a passage. Scripture itself was
biblical text is a usurpation of Christ’s place because to be the central study.23 He was impressed by Ellen
He is the author of Scripture and He alone through White’s guidance in the early history of the church and
His Spirit can explain its meaning. Jones argued that her masterful advice during the Kellogg crisis, circum-
“the Spirit of Prophecy,” the testimony of Jesus, is “the stances that strengthened his trust in “the reliability
means through which Christ himself gives the true of the Spirit of Prophecy.”24 However, Prescott’s refusal
understanding and right interpretation of his word.” to grant Ellen White the role of a final interpretative
As Christ possesses infallibility, His interpretation is arbiter seemed to resemble the position that Jones had
“infallible” and “absolutely sure.” Thus, Ellen White’s adopted. Anyone who refused her that authority was
writings are the final infallible interpreter of Scripture. subsequently in danger of being associated with Jones’s
Subjecting Scripture to her writings, Jones wrote, apostasy.
“the right use of the Testimonies . . . [is] to study the The dispute, starting around 1908, over the inter-
Bible through them, so that the things brought forth pretation of hatāmîd (the daily, continual, regular) in
in them [the Testimonies] we shall see and know for Dan 8:11–13 laid bare the divergent preferences and
ourselves are in the Bible.”18 Similarly, W. W. Prescott presuppositions concerning the use of Ellen White’s
stated that Jesus through the Spirit of Prophecy gave writings in biblical interpretation. S. N. Haskell, J. N.
an infallible interpretation of Scripture.19 By 1896, the Loughborough, J. S. Washburn, and others, who held
Sabbath School quarterly began to contain statements the traditional view of hatāmîd (pagan Rome), felt her
from Ellen White’s writings as comments on particular remarks in Early Writings25 strongly endorsed their
biblical passages. Interestingly, it was Prescott who particular definition of the term. Prescott, Daniells,
had written that quarterly.20 As influential Adventist and others who advocated a new view (the heavenly
writers led by example, others adopted the practice of ministration of Christ) nevertheless preferred to factor
using Ellen White’s writings in interpreting the Bible. in the Old Testament use of the term and refused to
employ her writings as the final word.26 Those who
Divided Positions (1903–1920s) held the traditional view interpreted that refusal to
Ellen White’s return to the United States in 1900 utilize Ellen White’s writings as the final, infallible
brought American church leaders once again in direct arbiter as a clear rejection of the divine inspiration
contact with her and with the dynamics of her inspira- and authority of her writings.27 Ellen White herself
tion. Those dynamics conflicted with the assumptions repeatedly urged individuals involved in the dispute
that A. T. Jones and John Harvey Kellogg had con- to stop using her writings because she had not seen
cerning her inspiration and, as a result, they rejected anything on the particular point under discussion.28
her inspiration and ministry altogether. Subsequently, W. C. White concluded that God desired to have this
some turned the acceptance of Ellen White’s role as a matter settled through “a thorough study . . . of the
final arbiter in matters of biblical interpretation into Bible and history” rather than “by a revelation.”29 Pub-
a test of orthodoxy, much to the chagrin of those who lic discussions on the tāmîd eventually ceased, yet the
had worked closely with her during her Australian differences, prejudices, and recriminations continued
years, such as her son W. C. White and A. G. Daniells. in private.
Relations between Kellogg and church leaders In the next two decades, those who had been
became increasingly strained by 1903, a circumstance involved in the conflict continued to express their
that drove Jones closer to Kellogg and further away convictions on the role of Ellen White’s role in biblical
from Ellen White, Daniells, and others. Jones main- interpretation. Haskell stated, “A living prophet is an
tained his belief in verbal inspiration but he eventu- inspired commentary upon what God has previously
ally questioned Ellen White’s divine inspiration and spoken. He develops and applies the words inspired
claimed that he had “never . . . put them [her writings] before.”30 “The living prophet, therefore, becomes an
in the place of the Bible,”21 although evidence from infallible guide to the correct conclusion of what the
the 1890s suggests otherwise. Jones’ open rejection of dead prophet has said.”31 As Ellen White was a “living
Ellen White and his separation from the church natu- prophet,” this interpretative authority applied particu-
rally generated fears whenever someone would express larly to her.32 Haskell thought that her refusal to place
similar ideas. Meanwhile, W. W. Prescott, who had her writings on par with Scripture resulted from her

Reflections 60, October 2017 3 adventistbiblicalresearch.org

 fear to be lumped together with false prophetic claim- and the “great mediator” in the 1920s because he tried
ants. For Seventh-day Adventists, her writings had the to formulate positions that all parties in the church
same authority as the biblical writings, he argued, yet could accept.49 His long-running editorial work for
when sharing their beliefs with non-Adventists, they the Review (1909–1944) had a huge impact on the
were to prove everything from Scripture.33 Similarly, J. church, yet he was apparently unable to bridge the gap
S. Washburn viewed her writings as a final, infallible between the different positions on the role of Ellen
interpreter of Scripture; interpretations that seemingly White’s writings in the interpretation of the Bible as
contradicted statements from Ellen White were to tensions continued to exist along these lines.
be disregarded and rejected. To say that her writings
were not on par with Scripture because they had to be Summary
tested by Scripture was, in his view, “simple Higher From the beginning, Seventh-day Adventists gen-
Criticism.”34 erally adhered to the position that Scripture interprets
At the 1919 Bible Conference, Daniells had made itself, while maintaining that Ellen White’s writings
several significant remarks on that subject. He felt that contained beneficial spiritual advice and inspired in-
Ellen White’s explanations of biblical passages were sights. By the 1890s, some leading ministers introduced
“dependable,” although in a few cases “there may be the idea that Jesus had given the visions and writings of
some difficulties.”35 Scripture was to be interpreted Ellen White to function as a final, infallible interpreter
“primarily” through Scripture.36 To argue, however, of Scripture. Both assumptions continued to coexist
that her writings were “the only safe interpreter of the and compete with one another. Some considered the
Bible” was “a false doctrine, a false view.”37 He rejected exalting of Ellen White’s writings to the position of an
the assumption that her writings were to Adventists infallible commentary as a functional abandonment of
“the only infallible oracle” as Joseph Smith had been the principle of sola scriptura while others felt a refusal
to the Mormons.38 Prescott stressed that her writings to ascribe to her writings that role was a practical de-
were not to substitute serious Bible study.39 He appre- nial of her divine inspiration and authority. Inner-de-
ciated the spiritual and practical value of her writings nominational theological controversies gave rise to
and although he felt that she had been mistaken on hypersensitivity, keeping watch for giving Ellen White
some matters of biblical interpretation, he disliked the either too much or too little authority. The result was a
practice of some to contrast her writings with Scrip- rift in matters of biblical interpretation that continues
ture in public.40 within Adventism to this day.
In the 1920s, F. M. Wilcox, W. C. White, and a
few others sought to bridge the gap by outlining the Toward a Holistic View
purpose and scope of Ellen White’s writings. In W. The different perceptions of the role of Ellen
C. White’s view, the quoting of his mother’s writings White’s writings in biblical interpretation uncover
in sermons was not necessarily a problem. Yet when varying assumptions concerning the relationship
some people felt it was easier to make particular between and the functions of canonical and post-ca-
matters clear by use of the Testimonies rather than the nonical revelation. However, a prevalent underlying
Bible, he felt that they were putting her writings before assumption seems to be the unwitting idea that the
the Bible. He said, “These things have grieved mother, final meaning of a text can be deduced either from
and she has often advised our ministers to use the a surface reading or from the commentary of an in-
Bible first in presenting truths that were of a character spired writer. That assumption does not seem to factor
to call for decided reforms, then to read the Testimo- in the following realities. The biblical text contains
nies as another witness to the same truths.”41 Wilcox (divine) thoughts of eternal depth and their mean-
stressed the role of Scripture as “the rule of faith and ing is probably deeper than a surface reading might
practice”42 and “the great test book, or standard, of ev- suggest. The text may contain different nuances and
ery claim in doctrine and in revelation.”43 Thus, Ellen aspects that only come into view through deep study.
White’s writings had to be tested by Scripture, and as Ellen White used different biblical passages in various
they were in harmony with the Bible and exalted it ways. Scholars have detected in her writings exegeti-
“as the one rule of faith,” they were to be accepted as cal, theological, typological, parenthetical, and other
coming from God.44 Referring to Ellen White’s own uses of Scripture.50 In her effort to instruct, admonish,
view on the role and function of her writings, Wilcox and encourage individuals, Ellen White occasionally
emphasized that they were “in no sense . . . to take the applied biblical principles to particular circumstances
place of the Bible”45 and were not “an addition to the without intending to establish a universal rule for all
canon of the Bible”46 or on “a parity with the Bible.”47 and every situation. Sometimes she used one particu-
Instead of viewing her writings as the final authority lar passage in different ways at different points in her
in matters of interpretation, he portrayed them as “a life. In other cases, she saw the complementarity of
spiritual commentary” on the Bible and the plan of seemingly contradictory interpretations (e.g., on the
redemption because they helped to comprehend the law in Galatians). There are further many biblical pas-
“great principles” of the Bible. They provided practical sages she never used, leaving them unexplained. We
spiritual guidance in a believer’s life.48 Some scholars believe that divine revelation presents us with truth,
perceive Wilcox as “the personification of Adventism” yet revelation is evidently also progressive and partial

Reflections 60, October 2017 4 adventistbiblicalresearch.org

 because it never presents all there is to know. Thus, October 18, 1887, 649.
Ellen White may have commented on a particular
12
George I. Butler, “The Visions: How They Are Held Among
aspect in a given passage without exhausting the depth S. D. Adventists,” Review and Herald, August 14, 1883, 12;
Uriah Smith, “Mrs. White and Her Work,” Review and Her-
of its meaning. We may value the beneficial insights
ald, Extra, November 22, 1887, 10–11.
and spiritual truths brought out in her comments on 13
Ellen G. White, The Great Controversy between Christ and
Scripture without limiting the meaning of Scripture Satan (Battle Creek, MI: Review and Herald, 1888), e.
and the discovery of biblical truth by making her the 14
Denis Fortin, “Galatians, Law in,” in The Ellen G. White
final word and thus functionally a part of the canon. Encyclopedia, eds. Denis Fortin and Jerry Moon (Hager-
We should consider how we use her writings in our stown, MD: Review and Herald, 2013), 830.
sermons and research without giving the impres- 15
Ellen G. White, “The Law in Galatians,” [1900], Ms 87,
sion that we read Scripture only through the lens of 1900, EGWE; Ellen G. White to Uriah Smith, June 6, 1896,
her writings or that we think little of them and can Lt 96, 1896, EGWE.
16
Gary Land, Uriah Smith: Apologist and Biblical Commen-
virtually ignore them. Resolving the dilemma of the
tator, Adventist Pioneer Series (Hagerstown, MD: Review
proper use of Ellen White’s writings in that way allows and Herald, 2014), 178–182; Timothy L. Poirier, Kenneth H.
Bible students to appreciate her comments, to discover Wood, and William A. Fagal, eds., The Ellen G. White Letters
for themselves the richness of Scripture, and to yearn & Manuscripts with Annotations: 1845–1859, vol. 1 (Hager-
continually for growth in under- stown, MD: Review and Herald, 2014), 801–802.
standing the deep things of God. 17
George R. Knight, “Jones, Alonzo Trevier (1850–1923),” in
The Ellen G. White Encyclopedia, eds. Denis Fortin and Jerry
Denis Kaiser is Assistant Moon (Hagerstown, MD: Review and Herald, 2013), 429.
Professor of Church History
18
A. T. Jones, “The Third Angel’s Message—No. 1,” General
Conference Daily Bulletin, January 27, 1893, 9–11; A. T.
at the Seventh-day Adventist
Jones, “The Third Angel’s Message—No. 15,” General Confer-
Theological Seminary at ence Daily Bulletin, February 23, 1893, 361; A. T. Jones, “The
Andrews University and the Gifts: Their Presence and Object,” Home Missionary, Extra,
Annotation Project Editor for December 1894, 12; A. T. Jones, “The Sure Interpreter,” Bible
the Ellen G. White Estate. Echo, February 11, 1895, 44.
19
W. W. Prescott, “The Word of God—No. 4 [cont.],” General
Conference Bulletin, February 25, 1895, 326–327.
1
This article is based on relevant information concerning
20
See [W. W. Prescott], International Sabbath School Quar-
this subject from Denis Kaiser, “Trust and Doubt: Percep- terly 1, no. 5, quart. 3 (1896): passim. I thank Melissa Cooke
tions of Divine Inspiration in Seventh-day Adventist History for pointing out this detail.
(1880–1930),” PhD diss., Andrews University, 2016.
21
A. T. Jones to A. G. Daniells, January 26, 1906, EGWCF,
2
See, e.g., Roy E. Graham, Ellen G. White: Co-Founder of the EGWE.
Seventh-day Adventist Church, American University Series,
22
W. W. Prescott to R. A. Underwood, August 2, 1908, PIC
Series 7, Theology and Religion, vol. 12 (New York: Lang, box 3090, GCA.
1985), 45–46; Zoltán Szalos-Farkas, The Rise and Develop-
23
W. W. Prescott to I. H. Evans, February 15, 1933, Richard
ment of Seventh-day Adventist Spirituality: The Impact of the Hammill Collection, bx 22, fld 8, CAR.
Charismatic Guidance of Ellen G. White, Doctoral Disser-
24
W. W. Prescott to S. N. Haskell and E. W. Farnsworth,
tation Series, vol. 1 (Cernica: Editura Institutului Teologic September 4, 1904, Richard Hammill Collection, box 22, fld
Adventist, 2005), 64–68, 71–83. 9, CAR.
3
Ellen G. White, “The Work for This Time,” Review and
25
Ellen G. White, Early Writings (Washington D.C.: Review
Herald, May 18, 1905, 17. and Herald, 1882 [1945]), 74–75.
26
Denis Kaiser, “The Word, the Spirit of Prophecy, and Mu-
4
Alberto R. Timm, The Sanctuary and the Three Angels’ Mes-
tual Love: Lessons from the ‘Daily’ Controversy for Conflict
sages: Integrating Factors in the Development of Seventh-day
Resolution,” Ministry, December 2014, 16–19.
Adventist Doctrines, Adventist Theological Society Doctoral 27
J. S. Washburn to Claude E. Holmes, April 18, 1920,
Series, vol. 5 (Berrien Springs, MI: Adventist Theological
WCWCF, EGWE.
Society, 1995), 166–169, 390, 393–396. 28
Kaiser, “The Word, the Spirit of Prophecy, and Mutual
5
Joseph Bates, J. H. Waggoner, and M. E. Cornell, “Address
Love,” 16.
of the Conference Assembled at Battle Creek, Mich., Nov. 29
W. C. White to P. T. Magan, July 31, 1910, WCWCF,
16th, 1855,” Review and Herald, December 4, 1855, 79. EGWE.
6
James White, “A Test,” Review and Herald, 16 October 30
S. N. Haskell, “A Living Prophet,” Bible Training School,
1855, 61, 62; James White, “The Testimony of Jesus,” Review August 1912, 42.
and Herald, December 18, 1855, 92–93; Ellen G. White, 31
S. N. Haskell, “Resurrection Taught by Writings of Moses,”
“Communication from Sister White,” Review and Herald, Bible Training School, July 1911, 13.
January 10, 1856, 118. 32
S. N. Haskell to John N. Loughborough, October 19, 1912,
7
Ellen G. White, Testimonies for the Church (Mountain EGWCF, EGWE; S. N. Haskell to W. W. Prescott, November
View, CA: Pacific Press, 1948), 1:116; James White, “Time to 15, 1907, William Warren Prescott Papers, Col. 143, bx 1, fld
Commence the Sabbath,” Review and Herald, February 25, 1, CAR.
1868, 168. 33
S. N. Haskell to W. C. White, November 21, 1912, EGWCF,
8
See, e.g., Spiritual Gifts, vols. 1 and 3; and Spirit of Prophecy, EGWE.
4 vols. 34
J. S. Washburn to A. G. Daniells, May 1, 1922, WCWCF,
9
Kaiser, “Trust and Doubt,” 461 fn. 486. EGWE.
10
Ibid., 171 fn. 255. 35
“Report of Bible Conference Held in Takoma Park, D.C.,
11
Uriah Smith, “A Miracle Called for,” Review and Herald, July 1–19, 1919,” unpublished manuscript, GCA, 1194.

Reflections 60, October 2017 5 adventistbiblicalresearch.org

 36
Ibid., 1194–1195. Not an Addition to the Bible,” Review and Herald, September
37
Ibid., 1195–98. 7, 1933, 5–6.
38
A. G. Daniells to F. E. Dufty, [1920], WCWCF, EGWE. 47
Wilcox to Froom, August 5, 1928.
39
Report of Bible Conference, GCA, 1919, 1252, 1254. 48
Wilcox, “The Study of the Bible,” 2, 6.
40
W. W. Prescott to W. W. Fletcher, June 28, 1929, WCWCF, 49
LeRoy Edwin Froom, Movement of Destiny (Washington,
EGWE; Report of Bible Conference, 1198, 1252, 1254. DC: Review and Herald, 1971), 417–418; Jeffrey A. Gang, “F.
41
W. C. White to D. D. Voth, September 22, 1921, WCWCF, M. Wilcox and the Spirit of Prophecy: A Study of His Teach-
EGWE. ing Concerning the Authority and Role of Ellen White and
42
F. M. Wilcox, “The Spirit of Prophecy in the Remnant the Spirit of Prophecy from 1915 to 1930,” Research paper,
Church [No. 7]: Relation of Mrs. E. G. White’s Writings to Andrews University, 1994, 20.
the Bible,” Review and Herald, September 27, 1928, 17. 50
Jon Paulien, “The Interpreter’s Use of the Writings of
43
F. M. Wilcox, “The Holy Scriptures: Their Divine Origin,” Ellen G. White,” in Daniel and Revelation Committee Series,
Review and Herald, August 9, 1928, 3. vol. 7, Symposium on Revelation: Exegetical and Gener-
44
F. M. Wilcox to L. E. Froom, August 5, 1928, L. E. Froom al Studies, Vol. 2, ed. Frank B. Holbrook (Silver Spring,
Reference Files box 3874, fld “Tests of Fellowship,” GCA; F. MD: Biblical Research Institute, General Conference of
M. Wilcox, “The Editor’s Mail Bag,” Review and Herald, Jan- Seventh-day Adventists, 1992), 163–174. See also Gerhard
uary 19, 1922, 5; F. M. Wilcox, “The Spirit of Prophecy in the Pfandl, “Ellen G. White and Hermeneutics,” in Biblical Re-
Remnant Church [No. 2]: The Work and Writings of Mrs. E. search Institute Studies, vol. 1, Understanding Scripture: An
G. White,” Review and Herald, August 23, 1928, 9. Adventist Approach, ed. George W. Reid (Silver Spring, MD:
45
F. M. Wilcox, “The Study of the Bible: Aided by the Writ- Biblical Research Institute, 2006), 309–328; Frank M. Hasel,
ings of the Spirit of Prophecy,” Review and Herald, February “Ellen G. White’s Use of Scripture,” in The Gift of Prophecy
3, 1921, 2. in Scripture and History, eds. Alberto R. Timm and Dwain
46
Wilcox, “The Spirit of Prophecy in the Remnant Church N. Esmond (Silver Spring, MD: Review and Herald, 2015),
[No. 7],” 17; F. M. Wilcox, “The Testimony of Jesus [No. 9]: 297–315.

Worship: The Center of the

Three Angels’ Messages
Part 1
By Kwabena Donkor

W
Introduction theology satisfactorily answers these questions. Thus,
hy is it that in the Bible creation our focus will be on the theological relationships
and worship themes often appear among creation, worship, and judgment—not on con-
together? (See Exod 20:1–17; troverted interpretational details. Our approach will
Job 38:7; Ps 33:6–9; 95; 104; 115; simply assume the broad contours of interpreting the
139:1–9; Isa 40:12–31; Amos 5:8; passage as generally understood among Seventh-day
Acts 17:22–30; Rom 1:18–25; Rev 4:11.) And why are Adventists.
the two themes often set in conflict? It is not only the
commandment to have no other God before Yahweh The Message of the Three Angels of Revelation
in Exodus 20:3 that is set in the context of the risk of 14:6–12
idolatry (Exod 20:4–5). Psalm 95’s impassioned plea The message of the three angels is found with-
to Israel to worship (Psalm 95:1–5) shifts to a rather in the larger context of Revelation 12–14. Although
somber mood in the subsequent verses. Obviously, much of the Book of Revelation involves controversy,
the shift in mood reflects the psalmist’s sense of the chapters 12–14 in particular are so conflict-centered
danger of the community turning to worship com- that this larger context must be explored in order to
peting gods (Psalm 95:3). It has been said that “the obtain a proper understanding of the message of the
battle for worship lies at the heart of the very meaning three angels.
of the biblical narrative itself.”1 At an existential level,
worship decisions have consequences, and why should The Context of Revelation 12–14
that be the case? We wish to explore these questions Chapter 12 opens with a dramatic vision involv-
by examining Revelation 14:6–12 in the context of ing characters who clearly point to a struggle between
worship, noting that an objective reading of the pas- the forces of good and evil. John depicts a pregnant
sage raises the fundamental questions about worship woman, clothed with the sun, with the moon under
mentioned above. Our thesis is that only creation her feet, and in labor ready to give birth to a male

Reflections 60, October 2017 6 adventistbiblicalresearch.org

 child destined to “rule all the nations with a rod of a clear reflection of the conflict through which they
iron” (Rev 12:5). Meanwhile, a great red dragon with have passed and their victory over the satanic trinity
seven heads and ten horns stands before the woman, (Rev 14:2–3). The second section of the chapter, the
poised to devour the child to be born. The allusion of message of the three angels (Rev 14:6–12), is the focus
Revelation 12:5 to Psalm 2:9 has been generally recog- of our study on worship, which will be explored short-
nized, pointing interpreters to see the child to be born ly. The final section is the second coming of Christ,
as the Messiah. Thus is depicted a conflict between symbolically portrayed as the harvest of the earth,
the dragon and the Messiah. The child who is born, with distinct destinies for the two groups involved—
however, escapes the capture of the dragon (Satan) the saved and the lost (Rev 14:14–20).
and is caught up to heaven, whereupon the dragon
pursues the woman who escapes into the wilderness, Worship in the Message of the Three Angels
where she is nourished for 1,260 days (Rev 12:6; cf. The larger context of Revelation 14:6–12 clearly
Rev 12:14; 13:5; Dan 7:25). The failure of the dragon to shows that the passage is centered in conflict over
capture the woman leads it now to attack the woman’s worship. Chapter 12—which provided the intro-
offspring, who are identified as keeping the com- duction, setting, and summary of chapters 13 and
mandments of God and having the faith of Jesus (Rev 14—clearly depicts a conflict between Christ and
12:13–17). Satan. As the details of the conflict unfold in chapter
Chapter 13 continues the dragon’s attacks on 13, it becomes clear that while the sea beast receives
the offspring of the woman mentioned in Revelation near worldwide worship, he is set on speaking great
12:17. Using the agency of a sea beast and a land things and blaspheming against God, His sanctuary,
beast (thus constituting a satanic trinity), the dragon and those who dwell in heaven (Rev 13:3–6). Further-
heightens the element of conflict. First, the dragon more, Revelation 14:8 depicts a polarity where all who
is pictured as awaiting the arrival of a beast from the dwell on the earth worship the sea beast, except those
sea, which, like the dragon, has ten horns and seven whose names have been written in the Lamb’s book of
heads (Rev 13:1). This sea beast, which seems to be a life. On his part, the land beast’s focus on worship is
composite of the beasts of Daniel 7, has a blasphemous patently evident.
name on its heads (Rev 13:1). Before his appearance It is not surprising, therefore, that the message
here, the beast had received a mortal blow “by the of the three angels, which is God’s counter move to
sword,” from which wound he had recovered (Rev the actions of the satanic trinity, should focus on
13:3). From the awaiting dragon, this beast receives worship.
power, throne, and authority (Rev 13:2). And the
whole earth worshipped the beast as well as the dragon The First Angel
because the dragon gave his authority to the beast Whether the “everlasting gospel” of the first
(Rev 13:3–4). The sea beast speaks “great things,” angel is the same as the gospel proclaimed in the rest
blasphemes God’s name, His sanctuary, and those who of the New Testament should not detain us.3 Adven-
dwell in heaven, and he fights against the saints for tists identify the two gospels as one and the same on
forty-two months (Rev 13:5–8). the basis of the prologue in Revelation 1:5–7, which
The land beast is the second agent the dragon provides the background for the gospel the first angel
employs in his attack on the people of God. This beast proclaims.4 The message the angel proclaims with a
is different in appearance, having two horns like a loud voice is, “Fear God, and give Him glory, because
lamb, but speaking as a dragon (Rev 13:11). In his the hour of His judgment has come; worship Him who
actions, the land beast exercises all the authority of the made the heaven and the earth and sea and springs of
sea beast and compels the “earth dwellers” to worship waters” (Rev 14:7).
the sea beast. He resorts to some specific strategies Theologically, the message of the first angel
to achieve this goal. First, he does “great miracles” to embodies in principle everything that may be said
deceive the “earth dwellers,” and second, he causes formally about true worship as far as humans are
an image to be made to the sea beast and enforces concerned. Notably, worship is presented as essen-
worship of the image on pain of death (Rev 13:13–15). tially a fundamental human responsibility; hence the
Then he enforces a mark equivalent to the name of the angel’s message is given as a “command” with some
sea beast through the boycott of those who refuse to key action words used in tandem: “fear,” “glory,”
accept the mark, either on the forehead or the right and “worship.” The suggestion seems to be that the
hand (Rev 13:16–18). responsibility humans have to worship (falling before
Chapters 13 and 14 have been seen as counter- God) consists in the fear of God (holding Him in
parts, where the latter presents God’s counter move to reverence), which leads to giving Him glory (honoring
the actions of the dragon and the two beasts. Chapter Him). “Giving God glory is the aftereffect of fearing
14 has three sections and opens with the first where God,”5 remarks one scholar, who also summarizes the
the Lamb is seen on Mount Zion in the company of dynamics of these constituent aspects of worship:
the 144,000, representing those who have withstood
the onslaughts of the satanic trinity of the dragon, sea According to Solomon, fearing God and
beast, and land beast.2 The singing of the 144,000 is keeping his commandments is the first duty

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 of a human being (Eccl. 12:13). It is in the The echo of Babylon’s fall and destruction in
sense of obeying God and his command- Isaiah 21:9 has been noted by scholars, such as one10
ments that the giving of glory to God in who takes the view that all wicked world systems take
Revelation 14:7 must be understood. God’s on the symbolic name “Babylon the Great.”11 He may
end-time people in Revelation are referred be correct in his general assessment of the universal
to as those who fear God (Rev. 11:18; 15:4; manifestation of symbolic Babylon in wicked world
19:5) and keep his commandments (cf. Rev. systems. However, a careful examination of escha-
12:17; 14:12).6 tological Babylon in the book of Revelation strongly
suggests more definitively that it is “identical to the
But the internal motivation for worship indicated satanic trinity, consisting of the dragon, the sea beast,
in the text should not be missed. So another writer re- and the beast out of the earth—that is, paganism and
marks, “In the case of the command, fear God and give spiritualism, the ecclesiastical Rome, and America
him glory is a fairly exact equivalent to “repent” (see with apostate Protestantism.”12
16:9), except that John’s vision spells out further im- But it is important to observe carefully what Bab-
plications of this repentance: Worship him who made ylon represents in the system of false worship. Babylon
the heavens, the earth, the sea and the springs of water is the “instrumental cause” of false worship; the reason
(v. 7).”7 True worship of God, then, is precipitated by for the judgment soon to fall on Babylon is because
repentance which issues in the “fear of God,” meaning she “made all the nations drink of the wine that leads
“reverence” and “respect” for God’s authority, that to passion for her immorality.”13 In other words, Bab-
enables people to obey His commands (Gen 22:12; Jer ylon is herself immersed in immorality, but what she
32:40; Ps 111:10).8 Such repentance also involves giv- does is to incentivize the world with a passion for her
ing “glory” to God. While giving glory to God entails immorality. She does this by means of the seduction of
giving Him honor, praise, and homage, it should also intoxicating wine. Thus, the world is misled, led astray,
be kept in mind that and deceived. In the eschatological context, however,
how is the deception achieved? Comparing Revelation
the order to give him glory is a Hebraic 14:8 to 17:2 and 18:3,
saying appearing in both Old and New Tes-
taments: Joshua told Achan to give glory to the nations’ cooperation with Babylon
the Lord (Josh. 7:19; see Jer. 13:16), and the ensures their material security (cf. 2:9,
Pharisees commanded the man born blind 13; 13:16–17). Without this cooperation,
to give glory to God (John 9:24). The phrase security would be removed. Such security is
signifies telling the truth by sinners who a temptation too great to resist. Therefore,
appear before God’s judgment seat.9 the causative idea of the verb πεπότικεν
(“she made to drink”) means that, at least in
The idea of “telling the truth” by sinners, as an as- the final, global manifestation of Babylon’s
pect of giving glory to God, fits well with the rationale activity, the nations were forced to “drink,”
given by the angel for worship. As in the case with Paul to comply . . . if they wanted to maintain
and Barnabas in Lystra (Acts 14:15), God, as the cre- economic security.14
ator of all things, is the motivation given for people “to
worship” Him instead of the creation. In the context of The conjunction of cooperation with Babylon (to
the first angel, part of telling the truth as an aspect of be taken in its tripartite manifestation as mentioned
giving glory to God is the truthful declaration about above) and the promise of economic well-being seems
the rightful recipient of worship: “Him who made the remarkable, but cannot be fully explored here.
heaven and the earth and sea and springs of waters” Comparing the first and second angels’ messages
(cf. Exod 20:4–6, 11; Deut 10:12–15). Evidently, “giving from the point of view of worship, the contrast is quite
glory to God” by observing the fourth commandment, clear. First, whereas true worship consists in giving
rooted as it is in the biblical creation story, is ultimately glory to and worshipping (falling before) “Him who
an act of worshipping “Him who made the heaven and made the heaven and the earth and sea and springs
the earth and sea and springs of waters.” of waters,” false worship consists in trusting one’s secu-
rity to creaturely, worldly systems. Second, whereas
The Second Angel true worship is motivated by repentance that results in
Whereas the first angel provides a sketch of true the fear (reverence) of God thus enabling obedience to
worship, the second angel gives a depiction of false His commandments, false worship is induced by the
worship, especially in its eschatological manifestation. deception of material security that leads one to “fear”
We are presented with a picture of end-time idolatry worldly, creaturely systems and render obedience to
and its constituent elements, particularly those factors their demands.
that lead people into idolatry. The message of the angel
is, “Fallen, fallen is Babylon the great, she who has The Third Angel
made all the nations drink of the wine of the passion With the third angel we encounter the particu-
of her immorality.” larization of both the “subjects” and “objects” of false

Reflections 60, October 2017 8 adventistbiblicalresearch.org

 worship in the end time context. The angel declares, humanity is constituted into two opposing worship-
ping camps underscores the point that worship is
If anyone worships the beast and his image, fundamentally an essential aspect of human life. True
and receives a mark on his forehead or on worship places a responsibility—an imperative—on
his hand, he also will drink of the wine of humans to worship the Creator God. In the conflict
the wrath of God, which is mixed in full situation of the end time, however, forces opposed to
strength in the cup of His anger; and he will the Creator God set up a counterfeit, creaturely system
be tormented with fire and brimstone in the that demands an alternative worship.
presence of the holy angels and in the pres- Second, true worship is motivated by a response
ence of the Lamb. And the smoke of their of repentance to the gospel that creates reverence,
torment goes up forever and ever; they have respect, and awe towards the Creator God and results
no rest day and night, those who worship in giving Him glory, including obedience to His
the beast and his image, and whoever re- commandments. On the other hand, false worship
ceives the mark of his name (Rev 14:9–11). is encouraged by deception. In the end time context,
the seduction is one of material security that leads a
In the message of the second angel, Babylon falls segment of humanity to “fear” a worldly, creaturely
not because she was directly the object of worship but system put in place by a satanic trinity that demands
because of her bad influence and her falling away from obedience on the pain of death.
truth. With the third angel, the message is concerned Third, the rightful recipient of true worship is the
about entities that have become objects of worship: the Creator God, who alone is worthy of worship.
beast and his image. The angel also marks the sub- The foregoing brief discussion on the theology
jects of false worship with particularity—those who of worship in the message of the three angels raises a
receive a mark on the forehead or right hand. Hence, significant issue that needs explication—namely, God
we are presented with the beast and his image as an and the rightfulness of His
alternative teleological principle—namely, an object of demand for worship and the
worship, in contrast to the Creator God. And the angel fairness of His judgment on
announces the judgment of those who embrace this those who engage in false
alternative principle—torment with fire and brimstone worship. This issue will be
in the presence of the holy angels and in the presence taken up in the second arti-
of the Lamb. The message is as stark as it is clear: cle of this series.
focusing on the wrong goal in worship leads to a dead
end. Kwabena Donkor is
Receiving marks on foreheads and right hands Associate Director of the
may signify identification with the satanic trinity Biblical Research Institute
(Babylon) whom they worship. If true worship ends
up with obedience, it may be correct that
1
Noel Due, Created for Worship (Ross-shire: Christian Focus
in the final analysis, the mark of the beast Publications Ltd., 2005), 34.
2
There is evidence to suggest that the 144,000 does not rep-
on the right hand or the forehead serves
resent a literal figure. See William G. Johnsson, “The Saints’
as identification for the worshippers of the End-Time Victory Over the Forces of Evil,” in Frank B. Hol-
satanic trinity, as the counterpart to the brook, ed., Symposium on Revelation, vol. 2 (Silver Spring,
seal of God. Worship of the beast and the MD: Biblical Research Committee, General Conference of
reception of his mark stands as the antithesis Seventh-day Adventists, 1992), 32.
to obedience to God’s commandments, the 3
For example, See Grant R. Osborne, Baker Exegetical
substitution of the obedience to the satanic Commentary on the New Testament: Revelation (Grand
trinity for the obedience of God.15 Rapids, MI: Baker Academic, 2002), 534, writes concerning
this gospel that “it is a very different gospel from the one
found elsewhere in the NT, for it does not mention Jesus and
This assessment seems all the more appropriate in
his sacrifice for sin, nor is there the call for repentance as in
view of the conclusion to the message of the three an- 9:20, 21; 16:9, 11.”
gels: “here is the perseverance of the saints who keep 4
See Ekkehardt Mueller, “The Last Message for this World,”
the commandments of God and their faith in Jesus” https://www.adventistbiblicalresearch.org/materials/nt-texts/
(Rev 14:12). last-message-world (accessed: 10-04-2017).
5
Ranko Stefanovic, Revelation of Jesus Christ: Commentary
Summary of Worship in the Message of the on the Book of Revelation (Berrien Springs, MI: Andrews
Three Angels University Press, 2009), 451.
6
Ibid.
The three angels of Revelation 14:6–11 depict a 7
J. R. Michaels, IVP New Testament Commentary Series: Rev-
conflict of worship situation in the end time. Together, elation, vol. 20, rev., 14:6 (Downers Grove, IL: InterVarsity,
they paint a composite picture of the structure and 1997).
contours of both true and false worship. 8
David E. Aune, Word Biblical Commentary: Revelation
First, the fact that in the end time the whole of 6–16, vol. 52B (Dallas, TX: Word, 1998), 827.

Reflections 60, October 2017 9 adventistbiblicalresearch.org

 9
Simon J. Kistemaker, New Testament Commentary: Expo- 14
Beale, 756, expands on the economic interpretation:
sition of the Book of Revelation, vol. 20, (Grand Rapids, MI: “This economic interpretation of the nations’ intoxicating
Baker Academic ,2007), 408. passion for Babylon is clear from ch. 18, especially 18:3,
10
G. K Beale, The Book of Revelation: A Commentary on the where ‘(they committed) intercourse with her’ is equivalent
Greek Text (Grand Rapids, MI: Eerdmans, 1999), 754. to ‘they became rich from the power resulting from her lux-
11
Ibid., 755. ury.’ In addition, 18:9 places in conjunction ‘they committed
12
Ekkehardt Mueller, “Babylon Identified,” in Artur A. Stele, intercourse’ and ‘they lived luxuriously [sensuously] with
ed., The Word: Searching, Living, Teaching (Silver Spring, her.’ In line with this, it is interesting that στρῆνος and the
MD: Biblical Research Institute, 2015), 169. cognate verb, occurring respectively in 18:3 and 18:9, can be
13
Osborne, 538. See also Beale, 755: “Both τοῦ θυμοῦ (“of translated with the sense of ‘luxury’ or ‘sensuality.’ Clearly
passion”) and τῆς πορνείας (“of fornication” or “inter- ungodly humanity’s love for Babylon lay in her ability to
course”) are to be taken as genitives of cause, purpose, or provide economic prosperity (so 18:11–19). The nations
result: “the wine that causes [or “leads to” or “results in”] pas- ‘weep and lament’ over Babylon’s fall because they ‘fear’ that
sion for intercourse with her” (cf. NIV: “made all the nations it means their own imminent demise (18:9–10, 15, 19).”
drink from the maddening wine of her adulteries.” 15
Stefanovic, 461.

Does the Bible ask Us to Return

Tithe From the Gifts We Receive?
By Elias Brasil de Souza

T
his important question is often asked. grace abound toward you, that you, always
Therefore we will offer some brief ob- having all sufficiency in all things, may have
servations from a biblical perspective. an abundance for every good work (2 Cor
At the outset, we should bear in mind 9:6–8).
that, for the ancient Israelites, there was
no question about this. In an agricultural economy, While these latter New Testament texts do not
anything a person received was by default considered discuss the subject of tithe, they contain important
as “income.” However, in modern society we make principles that also apply to tithe paying.
a distinction between our paycheck and the gifts we From the above, a few observations can be de-
receive. Indeed, the Bible does not address this point rived. First, we should return the tithe of all that the
directly, but offers some hints. When Abraham met Lord gives to us. Certainly, the gifts we receive are part
Melchizedek, “he gave him a tithe of all.”1 Later, Jacob and parcel of God’s blessings to us. Gifts that increase
recommits himself to the Lord by vowing that “of our property or income are to be counted as part of
all that You give me I will surely give a tenth to You” the prosperity God graciously brings to us. Thus, they
(Gen 28:22). Significantly, the classic passage on tithe should be factored in as we return our tithes and give
says: “Bring all the tithes into the storehouse” (Mal offerings to the Lord. Second, the qualifying word “all”
3:10). Turning to the New Testament, the apostle Paul in connection to tithes seems to imply that we may ne-
instructs the Corinthian church: “On the first day glect to return the tithe “of all” or forget that “all” the
of the week let each one of you lay something aside, tithe must be brought to God—hence the emphasis on
storing up as he may prosper, that there be no collec- absolute fidelity in returning all the tithe to the Lord.
tions when I come” (1 Cor 16:2). In another passage, Third, whatever the circumstances, our tithes and
the apostle says, offerings are to be brought to the Lord with a cheerful
heart. After all, He is the source of our blessings. By
But this I say: He who sows sparingly will returning tithes and giving offerings, we acknowledge
also reap sparingly, and he who sows boun- that everything we have ultimately belongs to Him.
tifully will also reap bountifully. So let each
one give as he purposes in his heart, not
grudgingly or of necessity; for God loves a 1
Italicized portions throughout this article indicate empha-
cheerful giver. And God is able to make all sis supplied.

“Each of you should give what you have decided in your heart to give, not reluctantly
or under compulsion, for God loves a cheerful giver.” (2 Cor 9:7 NIV)

Reflections 60, October 2017 10 adventistbiblicalresearch.org

 M
any Seventh-day Adven- possess the participant as an act of devo-
tists tell the story of the tion. Also, new and often elaborate houses
change of the Sabbath to of worship were erected, as the church
Sunday by simply citing wrestled with what to do with explosive
the famous decree of growth. Such growth necessitated a drastic
Constantine in AD 321. This book makes reduction in the period of preparation for
it clear that one needs to pay careful atten- baptism (pp. 48–51). Despite Constantine’s
tion to this early history of the transition command to rest, González argues that
from Sabbath sacredness to Sunday sacred- it was only later that the notion of Sab-
ness because it is more complex. González, bath rest became associated with Sunday
a Methodist and famous for having written (p. 60).
Justo González numerous books on religious history The medieval era brought a “new
(most notably his respected three-volume mood” for worship. While it is clearly rec-
A Brief History of History of Christian Thought), has given us ognized that prayers for the dead appear in
Sunday from the an important addition to his vast corpus of Jewish literature during the intertestamen-
publications. tal period (2 Macc 12:38–46), González
New Testament to Right at the outset González delim- observes that the Christian doctrine of
the New Creation its his topic by noting that he has several purgatory did not become firmly estab-
(Grand Rapids, MI: Adventist friends. But Adventist readers lished until Gregory the Great (who was
Eerdmans, 2017), 156 pp. should not be surprised that he reads both pope from 590 to 604), when the practice
US$16.00 Revelation 1:10 and the Didache (a very of saying masses for the dead became
early Christian document first published commonplace (p. 72). By this time also,
in 1883, dated to the late first century by rest was now required as part of Sunday
some scholars and to the first half of the worship. The list of forbidden activities
second century by others) in their ref- grew and became specifically defined,
erence to “the Lord’s day” as an implicit paralleling earlier rabbinic discussions
reference to Sunday. However, it should (p. 86). Finally, at the Council of Trent,
be noted that the language used in the the Catholic Church established Sunday
Didache (14:1) may not refer to a day at all. worship as deriving from the authority of
Furthermore, he asserts that the Church (p. 99). This was in response
to the Protestant Reformers, who rejected
at least as late as the fourth cen- the apocrypha as an authority along with
tury, some or perhaps even most any practices (e.g., prayers for the dead)
Christians observed the Sabbath, that could not be proven from the Old and
and then the Lord’s day [that is, New Testaments. González argues for a
Sunday] on the following day. rather innocuous transition from Sabbath
In other words, the Lord’s day, to Sunday that somehow started early but
celebrated on the first day of whose full acceptance took many centu-
the week, was not a substitution ries, and that such full acceptance was not
for the Sabbath, but a separate really complete until at least the time of the
celebration of the resurrection of Reformation. Trentine Catholics used this
Jesus (p. 23). as a point of criticism against Protestants,
who by worshipping on Sunday thereby
Nevertheless, as he admits, “it is affirmed the authority of the Roman Cath-
extremely difficult, if not impossible, to olic Church.
determine most of the details of Christian Adventist pastors and scholars will
worship in the early centuries” (p. 36). appreciate the sections on seventh-day
There is rich material that Adventist Sabbatarianism—both as related to revivals
scholars and pastors will be able to glean of seventh-day observance in conjunction
from this book. For example, he succinctly with the Anabaptists and, still later, among
summarizes the major shift with Constan- the Puritans. One area of weakness is that
tine, who became a patron of Christianity the author does not adequately explain
(scholars vigorously debate how sincere why there were still other groups, such as
he was through this process). Yet it is clear the Waldenses of northern Italy and along
that the Christian church changed after- the French border, who refused to accept
ward. The liturgy became more elaborate, the control of the Romish Church, includ-
vestments and artifacts were worn by the ing Sunday worship, for many centuries
priest, music was sung by choirs, and the (up until the late eighteenth and early
congregation was meant to sit and admire. nineteenth centuries). A similar argument
Thus a mystical power was supposed to can be made that there were other groups

Reflections 60, October 2017 11 adventistbiblicalresearch.org

 outside of Western influence, such as Sabbatarians by the mid second century, but only later did Sunday
in Goa, India and among the Ethiopian Christians take on the character of a day of rest. For centuries,
of Africa who similarly preserved worship of the both days were honored by Christians in various plac-
seventh-day Sabbath (at least up until Roman Catho- es and sometimes they worshipped on both Saturday
lic missionaries “converted” them in the seventeenth and Sunday. González’s book makes a contribution by
century). Also of note is the author’s observation suggesting just how complex this change was across
that the translation of the word “Sabbath” was in fact the centuries and in various places.
connected to the seventh day for many languages. In As someone who teaches a class on the history
English, however, the word for “Saturday” does not and doctrine of the Sabbath it is very difficult to find
have this same connotation, thus making it easier to resources. I have personally updated and used a com-
equate Sunday with “Sabbath.” González argues that pendium of sources originally compiled during the
this made the transition of Sunday as a replacement 1980s, and unfortunately another significant volume2
for Sabbath fully complete with the early Ameri- is out of print. This should be a reminder of the need
can Puritans (p. 118) who made Sunday into “Saint for an up-to-date, well-researched monograph on the
Sabbath” (p. 121). Seventh-day Adventist scholars1 seventh-day Sabbath, which the BRI is currently work-
have already noted the importance of Puritanism for ing on. Until then, this book may be a helpful resource
Adventist theology so this cursory section will not be for those who teach in this area. Despite its flaws, it
much of a surprise, and in fact I wish it could have can still offer some helpful insights about the interpre-
been developed a little more fully. tation of Sunday since it provides a helpful summary
Altogether this book is a quick yet thorough over- of some of the latest Sunday research. The wealth of
view of Sunday worship, which, as indicated above, recent publications cited in this book indicates that
often overlaps with the seventh-day Sabbath during it is high time for Seventh-day Adventist scholars to
the past two millennia. The chapters are short and easy publish more on this vital topic.
to read. Seventh-day Adventists can learn much from
this interpretation of the history of Sunday sacred- Michael W. Campbell is a professor at
ness, including the complexity and diverse shades of Adventist International Institute for Advanced
meaning that this day has had throughout Christian Studies (AIIAS) in Silang, Cavite, Philippines
history. It also means that in the telling of the change
from Sabbath to Sunday, one must be cautious since 1
I.e., Bryan Ball, The English Connection (Cambridge: James
so few documents remain from this early period— Clarke, 1981); idem., The Seventh-day Men (Oxford: Claren-
some historians estimate that less than one percent of don, 1994).
known documents have survived. What is clear is that 2
Kenneth A. Strand, ed., The Sabbath in Scripture and Histo-
some Christians were beginning to worship on Sunday ry (Washington DC: Review and Herald, 1982).

Second International Conference on Adventist

Theology and Mission in Africa Held at the
Adventist University of Africa, Nairobi, Kenya

F
rom August 30 to September 2, 2017, members presenters from across Africa examined the topic of
of BRI partic- “Biblical Hermeneutics:
ipated in the Implications and Appli-
2nd International cations in the Context
Conference on of Africa.” Topics for the
Adventist Theology plenary sessions included
and Mission in issues in biblical interpre-
Africa, held at the tation, biblical herme-
Adventist Univer- neutics and the Adventist
sity of Africa in pioneers, and the impact
Nairobi, Kenya. of culture on biblical
Frank Hasel and hermeneutics. More than
Clinton Wahlen, two hundred participants
together with Mi- from all three African
chael Campbell of Divisions gathered for
Adventist Interna- this well organized and
tional Institute of Advanced Studies (AIIAS) and other thoughtfully arranged bible conference.

Reflections 60, October 2017 12 adventistbiblicalresearch.org

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Clinton Wahlen

Reflections 60, October 2017 13 adventistbiblicalresearch.org