Chapter Three: Isolation from the Body of Christ

One of the most lamentable consequences of Adventist teachings is the nearly total isolation of its members from the rest of the body of Christ.  Even the name, Seventh-day Adventist, is a blatant rebuke to all Sunday-attending churches.

“The name Seventh-day Adventist is a standing rebuke to the Protestant world.  Here is the line of distinction between the worshippers of God and those who worship the beast and receive his mark.  The great conflict is between the commandments of God (i.e. Sabbath-keeping) and the requirements of the beast.” SG Vol 4, p. 54 

I thought it was the cross.  Instead, it is Sabbath-keeping.  From the onset, a line has been drawn in the sand and the battle engaged by Adventists against the church of Christ.  How can one be a part of the Body of Christ when it is taught that all of the other churches that honor the Lord’s Day are Babylon?  Consider this statement, “The churches would not receive the light of the first angel’s message, (that Christ would return in 1843), and as they rejected the light from heaven they fell from the favor of God.  They trusted in their own strength, and placed themselves by their opposition to the first message (obviously erroneous message) where they could not see the light of the second angel’s message (that Christ would return in 1844).  But the beloved of God, who were oppressed, answered to the message, Babylon is fallen, and left the fallen churches.”  SG Vol 1 p 140

I have fooled myself into thinking that, because I was in an environment where there was change, that the whole denomination was changing until I read the article from the “Adventist Review” by the General Conference president, who will likely be reinstalled as I am writing this paper.  For the purpose of this paper I have included only excerpts of the address and the emphasis is mine. You can read the whole article by following this link: http://www.adventistreview.org/2002-1524/story3.html.  I hope you find this as disturbing as I do.  It is suffocating to read these views when one has been where God is working in such power through non-Adventist churches and see how arrogantly and ignorantly he dismisses them, saying that they do not believe in the soon return of Christ; that we would graciously accept them in our denomination without counting their former church membership against them; that we would be much better off if no non-Adventists were to preach in Adventist pulpits; that we are to remain separate and not move an inch toward becoming one with the Body of Christ; that in the end they will be one of the two great super powers that come against God’s people (Adventists); that we have said very charitable things about them; that should he join one of them he would give up his entire spiritual life and salvation; and that our purpose in interacting with other Christian communities is to witness to our faith.  What faith is that?  What arrogance!  Would you be able to freely share this document of official Adventist position with your other Christian friends?  If not, then why is Celebration still an Adventist church?

The article follows:

From April 29 to May 8, 2002, some 45 church leaders gathered to consider the topic  "Theological Unity in a Growing World Church." The group was comprised of General Conference personnel, most of the presidents of the world divisions, and several scholars. The conference was called by the General Conference and organized by the Biblical Research Institute.

General Conference president Jan Paulsen gave the keynote address. After its presentation the assembled leaders requested that it be printed in the Adventist Review and also be made available for distribution as a stand-alone publication. We have therefore prepared Pastor Paulsen's  address,  "The Theological Landscape," as an insert in the Adventist Review and arranged for extra copies to be printed. Members desiring a copy of the address should contact the Biblical Research Institute, 12501 Old Columbia Pike, Silver Spring, Maryland 20904-6600. -- Editors.

I wish to reflect on the theological landscape as I see it, with primary reference to our church and our mission. I realize that this could be almost never-ending; therefore, you will understand my need to be selective. And also, while I will give some pointers that will indicate directions, as I see them, a number of my observations will simply be by way of identifying the issues, stating why I think they are important to us, and why they should be addressed.*

I focus on 10 areas:

1. The Second Coming--Do We Still Believe?

 The preaching and teaching of the eschaton is neither paranoia nor gloom--nor is it pessimistic. We believe that the world as we know it is not repairable and is not survivable. This is not the general Christian view of the world.

And when it comes to preaching and teaching eschatology, I believe it's not a prerequisite that all things be perfectly clearly understood in order for the reality of the last things to be declared and accepted by faith. And by  "last things" I'm referring primarily to the ongoing ministry of Christ in the heavenly sanctuary, to the second coming of Christ, and to judgment.

2. The Question of Identity

There are many things we have in common and can do in common with Christians of other churches, but we are Christians of a very specific identity. That identity is reflected in teachings, in what we value, and in our quality of life. I wonder: Have we become or are we becoming more recognizable as "Christians" than we are as Seventh-day Adventist Christians? And is it possible that this is something we'd like to see happen and, therefore, are being deliberate about projecting ourselves in this manner? To the extent that this is so, what is it that has brought us to this point? Is it a consequence of "theological mobbing"?  Is it a consequence of an inferiority complex? Is it a consequence of just wanting to blend in better?

While I am not suggesting that our pulpits should be closed and that a speaker from another spectrum of the Christian community should never be seen addressing one of our gatherings, there are times when I am genuinely perplexed and puzzled as to why such a person was invited and what he or she had to say that one of our own could not have done as well and with less confusion. Are we about to fall victim to something that we are not defining or would prefer not to spell out? I am speaking about our readiness to protect our identity.

For the fact is that within the larger Christian world and culture in which we as a church exist, we do have a very specific identity, which we lose to our own destruction.

So the question that every Seventh-day Adventist has the right to ask is: Do we continue to profile as we should the Adventist identity--from our pulpits, in particular, but also in the classroom and in our journals? Or is it possible that we don't even talk about it as leaders or in our professional ranks? When was this an item on the agenda of your executive committee or board?

3. Interchurch Relations

Maybe this is the point at which we should look at our relationship with other Christian communities. I've often asked the question Has our stand on ecumenism changed? Has it softened, and do we, consequently, need to change our basic prophetic scenario?

The answer, emphatically, is no. We've consistently held that we shall stand apart and be separate from the organized ecumenical movement. And we have stated openly our reasons. Since the early days of our movement we have stated that we foresee in Scripture two super, geopolitical powers gaining prominence in the latter days, and we have stated which two political and religious powers these would be. In this context we shall stand apart because that is the only way we can be faithful to our mission and identity. Faithfulness to who we are and why we are is critical. There is no change in our being separate, neither do we need to change our basic prophetic scenario.

On the other hand, as our church has grown and spread widely, we have felt that much is to be gained by fine-tuning our communication links and contacts with other churches. This is why we send and invite observers to various church meetings. This is why, on selected occasions, we have engaged in conversations with theologians and leaders of other churches. These are precious opportunities to witness to one's faith and belief.

Nevertheless, I underscore again that it is vital that we keep our separate identity. While we must always be ready to give a reason for our faith, we do this with humility, respect, and honesty. And we continue to see ourselves as the historical remnant gathering the faithful remnant from any and all corners to the purposes of God.

4. The Idea of "Remnant"

Among other issues that I believe must be specifically attended to in our development as a church is the very question "What is the church?" Is it identical to the question "What is the Seventh-day Adventist Church?" We have made some very generous statements about other Christian communions, some even written into our policy book. These are genuine and sincere statements. They surface particularly when we sit in conversation with other Christian groups. And yet we hold that we are something special. The remnant language comes into use, although often with hesitancy--we are not sure just how we should say it. I suspect there are many in our church who are not at ease with this idea, and who have not reconciled it in their own minds. We shun the perception of being arrogant, and we don't want to come across as being overly exclusive, but at the same time we believe that being Seventh-day Adventists has direct bearing on our salvation; that while a believer can be saved as a Catholic, I would risk my whole spiritual life and salvation were I to leave what I am now and join any other community.

Also we hold that the Adventist community is an instrument for salvation in God's hands such as no other. We hold these things, but we stop short of saying that you have to be a Seventh-day Adventist in order to be saved.

The fact is that one cannot as a disciple step out of what one is today and go back into a state of less knowing and less understanding. Anything other than that would be disobedience and would, in my view, jeopardize one's life with the Lord. Obedience to the Lord is always obedience where one is--in time, in culture, in experience, and in history. And salvation is contingent on that obedience.

So we conduct evangelism among and gladly receive converts from other Christian communions. Discovery and discipleship compel us to do so. And we do this without sitting in judgment on what they were before.

5. The Diversity of the Church

(Omitted)

6. How About Unity?

(Omitted)

7. Allowing for Local Difference

(Omitted)

8. The Importance of Nurture

(Omitted)

9. Involvement With Society

 I am asked, and it is a fair question: "Are we detecting in you a shift in vision and focus away from the straight preaching of the Word to some kind of 'social gospel'?"

The answer is no. Our understanding of the Word and of our doctrines, particularly as formulated in our 27 fundamental beliefs (all of them!) is clear, and our obligation to preach them is equally clear. There is no shift away from anything in this respect…

10. Living With Differences

There is some theological polarity in our church. Whether they be to the right or the left, reactionary or liberal, they are there. What should we do about it? Anything?

Eschatology and apocalyptic preaching--which are part of the treasured heritage of our church--will produce strongly held and very focused convictions. A further word needs to be said about our being "loyal to our heritage and to our identity." Some would have us believe that there have been significant shifts in recent times in regard to doctrines that historically have been at the heart of Seventh-day Adventism.

Take specifically our understanding of judgment and Christ's ministry in the heavenly sanctuary and the prophetic messages in which these teachings are contained. Some are suggesting that since the 1980 (Glacier View) meetings, the very teachings that the church affirmed that year at those meetings have been abandoned, and that the church has essentially moved to accept the very positions it rejected then. Such a claim is a distortion of reality, and nothing could be further from the truth. The historic sanctuary message, based on Scripture and supported by the writings of Ellen White, continues to be held to unequivocally. And the inspired authorities on which these and other doctrines are based, namely the Bible supported by the writings of Ellen White, continue to be the hermeneutical foundation on which we as a church place all matters of faith and conduct. Let no one think that there has been a change of position in regard to this.

The question to which the church should constantly be sensitive is: Have we been loyal to "who we are and why we are"? Preserving our identity has to do with the integrity of our church. Faithfulness to the Lord and to the reasons for which He caused this movement to arise cannot be compromised. If we drift, it is not the "brethren" (whether on the left or the right) who will hold us accountable, but the Lord Himself. And ultimately that is what really matters.

* You may find it extraordinary that this comes to you with no references or quotes--although many such, both inspired and less so, could have been provided. However, what I am seeking to do is a fairly humble task, namely that of selecting and identifying, with broad strokes, a few issues that, in my view, are important to the life and witness of our church.

Jan Paulsen is the president of the General Conference of Seventh-day Adventists, with offices in Silver Spring, Maryland.

This is your church. Is it your heart?  It certainly does not resonate with anything I believe or have experienced outside the high walls of Adventism.  Does it with you? Instead, what I have found is that the Adventist church is in spiritual bankruptcy and in order to be fed one must go to one of these  “fallen” churches of Babylon.  These separatist attitudes voiced by the highest leader of Adventism are a perpetuation of the writings of Ellen White in statements such as the one below from “A Word to the Little Flock”. This small booklet was edited by James White and withdrawn from publication for decades because it contained heretical teachings by Ellen White that were later dropped by the denomination. When it was published again, all of the parts that the church no longer taught were deleted. There was such an outcry at the suppression of the heretical writings that you can now find the entire, unedited version on the website given above for the White Estate.  I went online and purchased an original copy of A Word to the Little Flock with all of the deleted portions still present as published in 1847.  The parts that were deleted were things that EGW claimed to have been shown her by an angel and will be included later.  The quote below was not removed and is nearly identical to things that can still be read in “The Great Controversy”.  Do you believe what is written here?  If not, what do you do with the fact that she is seeing it in vision; that an angel came to her and carried her from earth? Is this one of those instances in which we give more leeway to a New Testament prophet? Because she claimed repeatedly to being shown visions by the Lord, that are against the scriptures, would it not be reasonable to reject her writings as “a continuing and authoritative source of truth”? Paul mentors the model of the New Testament prophet when he says:  “Two or three prophets should speak, and the others should weigh carefully what is said.” 1 Cor 14:29 (NIV).  Why? To evaluate whether it is truth.  There is a difference in saying “I believe the Lord is saying…” as opposed to giving an elaborate, detailed “vision” in which an “angel” comes and carries one to the Holy City. The authoritarian stance of such a statement is quite manipulative if the message is not true. Again, the emphasis is mine:

“We felt an unusual spirit of prayer. And as we prayed, the Holy Ghost fell upon us. We were very happy. Soon I was lost to earthly things, and was wrapped up in a vision of God's glory. I saw an angel swiftly flying to me. He quickly carried me from the earth to the Holy City. In the city I saw a temple, which I entered. I passed through a door before I came to the first vail (sic). This vail (sic) was raised, and I passed into the Holy Place. Here I saw the altar of Incense, the candlestick with seven lamps, and the table on which was the showbread, etc. After viewing the glory of the Holy, Jesus raised the second veil, and I passed into the Holy of Holies. [HEB. 9:1-24.] {WLF 18.2}

In the Holiest I saw an ark; on the top and sides of it was purest gold. On each end of the ark was a lovely Cherub, with their wings spread out over it. Their faces were turned towards each other, and they looked downwards. [EX. 25:18-22.] Between the angels was a golden censor. Above the ark, where the angels stood, was an exceeding bright glory, that appeared like a throne where God dwelt. [EX. 25:20-22.] Jesus stood by the ark. And as the saints' prayers came up to Jesus, the incense in the censor would smoke, and He offered up the prayers of the saints with the smoke of the incense to His Father. [REV. 8:3,4.] In the ark, was the golden pot of manna, Aaron's rod that budded, and the tables of stone which folded together like a book. [HEB. 9:4.] Jesus opened them, and I saw the ten commandments written on them with the finger of God. [EX. 31:18.] On one table was four, and on the other six. The four on the first table shone brighter than the other six. But the fourth (the Sabbath commandment,) shone above them all; for the Sabbath was set apart to be kept in honor of God's holy name. [ISA. 58:13,14.] The holy Sabbath looked glorious--a halo of glory was all around it. I saw that the Sabbath was not nailed to the cross. If it was, the other nine commandments were; and we are at liberty to go forth and break them all, as well as to break the fourth. I saw that God had not changed the Sabbath, for He never changes. [MAL. 3:6.] But the Pope had changed it from the seventh to the first day of the week; for he was to change times and laws. [DAN. 7:25.] {WLF 18.3}

     And I saw that if God had changed the Sabbath, from the seventh to the first day, He would have changed the writing of the Sabbath commandment, written on the tables of stone, which are now in the ark, in the Most Holy Place of the Temple in heaven; [REV. 11:19.] and it would read thus: the first day is the Sabbath of the Lord thy God. But I saw that it read the same as when written on the tables of stone by the finger of God, and delivered to Moses in Sinai, "But the seventh day is the Sabbath of the Lord thy God." [EX. 20:10.] I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question, to unite the hearts of God's dear waiting saints. (my comments: again, I thought it was the cross) And if one believed, and kept the Sabbath, and received the blessing attending it, and then gave it up, and broke the holy commandment, they would shut the gates of the Holy City against themselves, as sure as there was a God that rules in heaven above. I saw that God had children, who do not see and keep the Sabbath. They had not rejected the light on it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth [HO. 6:2,3.] and proclaimed the Sabbath more fully. This enraged the church, and nominal Adventists, as they could not refute the Sabbath truth. And at this time, God's chosen, all saw clearly that we had the truth, and they came out and endured the persecution with us. And I saw the sword, famine, pestilence, and great confusion in the land. [EZE. 7:10-19. 2 ESDRAS 15 5-27] The wicked thought that we had brought the judgments down on them. They rose up and took counsel to rid the earth of us, thinking that then the evil would be stayed. [2 ESDRAS 16:68-74.] {WLF 18.4}

     I saw all that "would not receive the mark of the Beast, and of his Image, in their foreheads or in their hands," could not buy or sell. [REV. 13:15-17.] I saw that the number (666) of the Image Beast was made up; [REV. 13:18.] and that it was the Beast that changed the Sabbath, and the Image Beast had followed on after, and kept the Pope's, and not God's Sabbath. And all we were required to do, was to give up God's Sabbath, and keep the Pope's, and then we should have the mark of the Beast, and of his image. {WLF 19.1}

 In the time of trouble, we all fled from the cities and villages, [EZE. 7:15, 16. LUKE 17:30-36. SEE CAMPBELL'S TRANSLATION.] but were pursued by the wicked, who entered the houses of the saints with the sword. They raised the sword to kill us, but it broke, and fell, as powerless as a straw. Then we all cried day and night for deliverance, and the cry came up before God. [LUKE 18:7,8.] The sun came up, and the moon stood still. [HAB. 3:11.] The streams ceased to flow. [2 ESDRAS 6:24.] Dark heavy clouds came up, and clashed against each other. [2 ESDRAS 15:34,35.] But there was one clear place of settled glory, from whence came the voice of God like many waters, which shook the heavens, and the earth. [JOEL 3:16. HEB. 12:25-27.] The sky opened and shut, and was in commotion. [REV. 6:14. MAT. 24:29.] The mountains shook like a reed in the wind, and cast out ragged rocks all around. The sea boiled like a pot, and cast out stones upon the land. [HAB. 3:8-10. ISA. 2:19-21.] And as God spoke the day and hour of Jesus' coming, [EZE. 12:25. MARK 13:32.] and delivered the everlasting covenant to His people, [EZE. 20:37. HEB. 12:22-25.] He spoke one sentence, and then paused, while the words were rolling through the earth! [JER. 25:30, 31.] The Israel of God stood with their eyes fixed upwards, listening to the words as they came from the mouth of Jehovah, and rolled through the earth like peals of loudest thunder! It was awfully solemn. At the end of every sentence, the saints shouted, Glory! Hallelujah! Their countenances were lighted up with the glory of God; and they shone with the glory as Moses' face did when he came down from Sinai. (interesting in relation to II Cor 3:5-15) The wicked could not look on them, for the glory. [WIS. SOL. 5:1-5.] And when the never ending blessing was pronounced on those who had honored God, in keeping His Sabbath holy, there was a mighty shout of victory over the Beast, and over his Image.” {WLF 19.2} 

As I sit here and read this quote again, I am struck with a fearful thought.  A thought that just now occurred to me.  I am afraid that this is all still believed by the leadership and people at Celebration Center. The people I thought I knew and had shared so much with espouse these teachings still.  I am convicted that I must know if that is the case.  I feel physically ill at the thought. How can we be a part of the body and believe that blasphemy?  How can we not think of ourselves as superior? 

"I saw the state of the different churches since the second angel proclaimed their fall.(In 1844) They have been growing more and more corrupt . . . Satan has taken full possession of the churches as a body . . . Their professions, their prayers and their exhortations are an abomination in the sight of GOD." Spiritual Gifts, Vol 1, p. 189 again, part of a “vision”

This wounds my spirit. Why are we surprised that Adventists can’t comfortably interact with other Christian communities?  This cursing against the body of Christ needs to be confessed and repented over.  I believe that just speaking out the acknowledgement that the words are wrong will go a long way toward healing the hurt and giving us more favor and power in the community.