The Pocket Dictionary of Adventist Theology Lifestyle 9780816366460, 9780816366477

Table of contents :
Title Page
Copyright
Dedication
Table of Contents
Preface
The Development of Adventist Theology
The 28 Fundamental Beliefs
The Relationship of Ellen White’s Writings to the Bible
The Development of Adventist Lifestyle
Tips for Understanding Adventist Social Traditions
Getting Ready for Baptism
How to Interpret a Tithe Envelope
Entries
A Select Guide of Helpful Resources
Time Line for Key Theological and Lifestyle Developments
Abbreviations

Citation preview

Cover design by Steve Lanto Cover design resources from iStockphoto.com | Toonix Copyright © 2020 by Pacific Press® Publishing Association Printed in the United States of America All rights reserved Unless otherwise noted, all Scripture quotations are from the King James Version of the Bible. Scripture quotations marked ESV are from The ESV® Bible (The Holy Bible, English Standard Version®). ESV® Text Edition: 2016. Copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. All rights reserved. Scripture quotations marked NIV are from THE HOLY BIBLE, NEW INTERNATIONAL VERSION®, NIV®. Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide. Scripture quotations marked NKJV are from the New King James Version®. Copyright © 1982 by Thomas Nelson. Used by permission. All rights reserved. The author assumes full responsibility for the accuracy of all facts and quotations as cited in this book. Additional copies of this book are available for purchase by calling toll-free 1-800-765-6955 or by visiting AdventistBookCenter.com. Library of Congress Cataloging-in-Publication Data Names: Campbell, Michael W. (Teacher of Systematic Theology), author. Title: Pocket dictionary for understanding Adventism / Michael W. Campbell. Description: Nampa, Idaho : Pacific Press Publishing Association, 2020. | Includes bibliographical references. | Summary: “A quick reference for understanding the beliefs and lifestyle of Seventh-day Adventist Christians”— Provided by publisher. Identifiers: LCCN 2020001414 (print) | LCCN 2020001415 (ebook) | ISBN 9780816366460 (paperback) | ISBN 9780816366477 (kindle edition) Subjects: LCSH: Seventh-Day Adventists—Dictionaries. | Seventh-Day Adventists—Doctrines —Dictionaries. Classification: LCC BX6154 .C255 2020 (print) | LCC BX6154 (ebook) | DDC 286.703—dc23 LC record available at https://lccn.loc.gov/2020001414 LC ebook record available at https://lccn.loc.gov/2020001415 May 2020

“I highly recommend this publication. It certainly is needed and is very useful for all Adventists.” —Jack Blanco, ThD, author of The Clear Word “I commend Michael Campbell for putting together this useful, practical book. Those new to the Adventist family will find it a valuable resource, while longtime members can profit greatly from its information provided in a format for fast, easy access. Well done!” —William G. Johnsson, PhD “Simple, clear, readable, and concise, this pocket dictionary is a mustread for all those wanting to know more about Seventh-day Adventist theology and lifestyle. Even current members may use these terms without full understanding of their history, background, or precise meaning. I recommend all those seeking insight about Adventists to read and reference this book.” —A. Rahel Wells, PhD, Associate Professor of Hebrew Bible, Andrews University “Practical, helpful, and fascinating, this book will educate and inspire people of all ages. Dr. Campbell’s research provides insights, answers and encouragement.” —John Bradshaw, Speaker/Director for It Is Written. “As the Seventh-day Adventist Church continues to grow around the world, this Pocket Dictionary for Understanding Adventism will be a helpful resource for many who are on a life-changing journey of discovery with Jesus to baptism and beyond.” —Derek J. Morris, DMin, President of Hope Channel International

Other Books by Michael W. Campbell 1919: The Untold Story of Adventism’s Struggle With Fundamentalism Discovering Ellen G. White Discovering Our Adventist Past The Pocket Ellen G. White Dictionary

Dedication This book is dedicated to Norman L. Gulley, teacher, mentor, bibliophile, and friend.

Table of Contents Preface The Development of Adventist Theology The 28 Fundamental Beliefs The Relationship of Ellen White’s Writings to the Bible The Development of Adventist Lifestyle Tips for Understanding Adventist Social Traditions Getting Ready for Baptism How to Interpret a Tithe Envelope Entries A Select Guide of Helpful Resources Time Line for Key Theological and Lifestyle Developments Abbreviations

Preface

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his book came about as a follow-up to my earlier volume, coauthored with Jud Lake, titled The Pocket Ellen G. White Dictionary. That book’s goal was to produce a basic resource that would challenge people to understand Ellen White’s writings better, particularly now that a century has intervened since her death. The positive reception of that book led me to think that a companion resource about Adventist beliefs and lifestyle would be helpful. At a recent academic conference that included both Seventh-day Adventist and non-Seventh-day Adventist scholars, I was particularly intrigued by one academic, not from our tradition, who wrote to me in advance about how excited he was to have this opportunity to learn about Adventism. After the conference was over, he expressed frustration and disappointment at being an outsider because most of the scholars used insider language; thus, he was more confused and understood less about what Adventists believe than he did before the conference. This tendency to use insider language, which makes sense for the initiated, can be a barrier to our witness at times, especially for those who are curious. More recently, I have had the privilege to assemble a team to work on the forthcoming Oxford Handbook of Seventh-day Adventism. Working with a variety of scholars, we were tasked with finding people who had a track record of being able to explain concepts to those who may not be familiar with Seventh-day Adventism. Adventists are not the only ones who struggle with the challenge of using insider language. Linguistic specialists recognize the problem of insider language as a sociological phenomenon. But the purpose of this book is to help break down those barriers. It is my desire to create a helpful resource for the new believer, yet have it contain enough depth so

that the lifelong Adventist will also find value in it. This particular “pocket dictionary” serves a valuable purpose by focusing on both Adventist theology and lifestyle. Its list of words and expressions is not intended to be exhaustive, so I have limited the list to approximately five hundred words. They tend to focus on a North American context; however, I have tried to be sensitive to the fact that Seventh-day Adventism is a global family (only 6 percent of the membership of the world church resides in the North American Division). For this reason, I have also included a diversity of terms that represent a wide variety of cultures, paying particular attention to the African American and Latino communities. Many thanks to my friends who have made suggestions from around the globe. Each person has enriched this project, although it is impossible to remember every person who has done so. Among those that stand out is Hyveth Williams, who, early on, gave me a smaller list of about fifty words that she shares when she studies with new believers. Special thanks to John W. Reeve, John C. Peckham, and A. Rahel Wells for their expertise that strengthened the manuscript. Others participated in several social media forums: Benjamin Baker, Keith Clouten, Bill Cork, Andrew Gradzikiewicz, Blake Jones, Adam Kis, Jud Lake, Matthew J. Lucio, Ethan J. Muse, Jay and Kendra Perry, Ovidiu Radulescu, Graeme Sharrock, Tom Shepherd, Arthur Shoemaker, Carmen Seibold, Mike Sims, Sheryl Stull, Mike Tucker, Efraín Velázquez, and Jim and Laura Wibberding. I am particularly thankful for the careful editorial eye and constructive comments of Daniela Pusic, who strengthened the manuscript. I am also grateful to my colleagues at Southwestern Adventist University, especially those who have been active in our faculty book club; between more introspective conversations about books, we have lingered to discuss Adventist lingo. I would like to particularly express appreciation to Tony Zbaraschuk, Elizabeth and Kip Bowser, Buster Swoopes Jr., and Ryan Loga. A word of thanks is due to those at Pacific Press®, especially Scott Cady, Miguel Valdivia, and Dan Ross, for their editorial support and guidance. Clifford Goldstein’s keen editorial pen further strengthened the manuscript. While their expertise is deeply appreciated for improving this manuscript, any shortcomings are my responsibility. Last but certainly not least, I want to express a word of gratitude to my wife, Heidi, and to my children, Emma and David, who have provided encouragement along the journey. Without their love and support, this book would not have been possible.

The Development of Adventist Theology

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entral to the development of Seventh-day Adventist theology was a commitment to the primacy and authority of Scripture (in the spirit of Martin Luther and the Protestant Reformation). By the nineteenth century, Restorationists continued this legacy by appealing to the authority of Scripture in order to return to the primitive purity of the New Testament church, along with their commitment to search continually for “present truth.” Seventh-day Adventist pioneers, in particular, shared a belief at a most basic level in progressive truth and revelation, fostering the need for Bible study. They were convicted that everyone must study the Bible for themselves and continually evaluate and challenge themselves to live by the Book. Adventist theology did not begin in a vacuum. Though this brief essay cannot possibly touch on all the many formative influences on Adventist theology, some are paramount. Most noticeable is the long heritage of prophetic interpretation spanning the entire history of the Christian church. Le Roy Edwin Froom, in his magnum opus, The Prophetic Faith of Our Fathers (Washington, DC: Review and Herald® Pub. Assn., 1946–1954, 4 vols.), traces through the centuries the many people who have shared a commitment to a historicist interpretation of Bible prophecy. Briefly defined, the historicist approach is an ancient methodology that takes the Bible seriously, meaning that a historicist trusts the Bible for what it says. In the historicist view, the plan of salvation is “plain,” or obvious, to all who study it (Habakkuk 2:2). Bible prophecy should be expected to be clearly fulfilled through the outworking of history. Such a position stands in stark contrast to the ideas of two sixteenthcentury Roman Catholic theologians. Luis del Alcázar (1554–1613)

suggested that Bible prophecies were symbolic descriptions of events that happened during the time of the author (thus in the distant past); Francisco Ribera (1537–1591) proposed that all prophecy would extend far into the future. Adventists reject both of these positions, sticking with the historicist view that Bible prophecy has been and will continue to be historically fulfilled. Seventh-day Adventists believe that Bible prophecy will literally be fulfilled during this earth’s history, culminating in the second coming of Jesus Christ. The commitment to the high view that Scripture is inspired, the commitment to progressive truth and revelation, the historicist understanding of Bible prophecy, and the commitment to vigorous Bible study all form the foundation of Adventist identity and ethos. While there are many formative influences that contributed to the development of Seventh-day Adventist theology, some historical events are particularly significant. One of the most obvious within North American religion was the Second Great Awakening. This series of revivals, which peaked between the 1820s and the 1830s, lay the foundation for the Millerite revival (alternatively called the Advent Awakening) in the midst of so many other revivals. Revivalists, such as Charles Finney (1792–1875), emphasized the need for each individual to make a personal decision for Jesus Christ. The altar call, with the “anxious bench” up front, became a hallmark of these revivals as the revivalists made personal appeals for people to be saved. At the same time, North American Christianity shifted away from the Calvinist Puritans’ theology of once saved always saved, which was popular during the colonial era, to a much more democratic and Arminian and Wesleyan approach that emphasized each person’s personal choice. (This move can be seen most dramatically as some of the older established churches, such as the Congregational and Anglican denominations, gave way to the Methodists and Baptists, which became the dominant denominations by the mid-nineteenth century.) This democratic temper was the perfect climate for a host of often overlapping political, social, and religious reforms that characterized the time when the Seventh-day Adventist Church began to coalesce into a denomination. Thus, a revival of Restorationism spread across America. Restorationists also shared a careful suspicion of organized religion, hierarchy, and creeds.

These historical pulses can be seen in some of the early formative debates within Adventism. Most of the early Sabbatarian Adventist pioneers came out of the Baptist, Methodist, or Christian Connexion (Restoration) denominations during the foundational time between 1846 until the Seventh-day Adventist denomination was organized in 1863. Such influences help explain why the early Adventist pioneers touted the Bible as their only creed and were distrustful of formal organization and creedal statements—a process that would take two decades to work through. During this formative time, various signs of the end served as catalysts for renewed interest in Bible prophecy. Many proponents saw the French Revolution—in particular, when Napoleon’s General Berthier (1753–1815) captured Pope Pius VI in 1798—as the termination point for the 1,260 day-year prophecy. Prophesied signs on the earth and in the sky similarly caught the attention of individuals. Whether the massive Lisbon earthquake of 1755, New England’s Dark Day in 1780, or the spectacular Leonid meteor shower of 1833—these events reminded Bible students of Jesus’ warning about dramatic signs in the heavens (Luke 21:25). Within a relatively brief span of time, a variety of individuals around the world were calling attention to Christ’s soon return. Edward Irving (1792–1834) and Joseph Wolff (1795–1862) in Europe, Manuel Lacunza (1731–1801) in South America, Daniel Wilson (1778–1858) in India, Thomas Playford (1795–1873) in Australia, and a host of other individuals became convicted, based upon Bible study, that all of these biblical prophecies were pointing to the second advent of Christ. The rise of Adventism William Miller (1782–1849) was the most immediate impetus for the rise of Adventism in North America. He grew up in a Baptist home, but, during his adolescence, he embraced Deism. As a rising civic and patriotic leader, Miller led a local militia group that later became incorporated into the United States Army and rose to the rank of captain. After the pivotal Battle of Plattsburgh (September 6–11, 1814), Miller felt his life had been providentially spared, which led him to conscientious introspection and his eventual conversion. Reflecting upon his experience as he carefully compared Scripture with Scripture (often using Cruden’s Concordance), he stated that “in Jesus I found a friend” (Sylvester Bliss, Memoirs of William Miller [Boston: Joshua V. Himes,

1853], 67). It is noteworthy that Miller utilized the Baconian Scottish Common-Sense approach as he systematically used the Bible to interpret itself. Miller, a farmer turned preacher, imbibed deeply of the democratic spirit of his age, becoming both a revivalist and a catalyst for others to take up the Advent cause. Miller came to believe Christ would return “about the year 1843” (Bliss, Memoirs of William Miller, 106). As the time drew closer, some Millerites expected Christ to come between March 21, 1843, and March 21, 1844. During the summer of 1844, Samuel S. Snow (1806–1890), using the conservative *Karaite Jewish calendar, pointed to the Jewish Day of Atonement that would fall on October 22 of that year. This “seventh month movement” brought the grand termination of the cleansing of the sanctuary, which the Adventists believed would be this earth, to October 22, 1844 (Bliss, Memoirs of William Miller, chap. 19). This was the day of anticipation as people looked forward to Christ’s second advent. On October 22, 1844, believers sang songs about their faith, prayed to God for the forgiveness of their sins, and exhorted others to be ready. When Christ did not come, they were deeply disappointed. As Hiram Edson (1806–1882) later reflected, “We wept and wept, till the day dawn” (Hiram Edson, quoted in H. M. Kelley, “The Spirit of 1844,” RH June 23, 1921). Out of their disappointment, the early believers of Sabbatarian Adventism emerged through vigorous Bible study. Most of these pioneers had previously been influenced by the Millerite preacher George Storrs (1796–1879), who taught the conditional immortality of the soul (rejecting the idea, based on Neoplatonic dualism, that the soul goes to heaven after death). The morning after the Great Disappointment, Hiram Edson gathered a group of men in his barn to study and pray. After breakfast, Edson and another man went to encourage other believers. While crossing a field (to avoid ridicule from unbelievers), he had an epiphany in which he saw, as it were, the heavens opened and Christ, the High Priest, moving from the Holy Place to the Most Holy Place in the heavenly sanctuary. This new understanding challenged believers to go back and study the Bible again. They realized that they had been in error by assigning the cleansing of the sanctuary to this earth; based upon their subsequent study of Hebrews 4, they recognized that Christ was doing a special work in the sanctuary in heaven. This new insight focused on what

Christ was doing to prepare a people at the end of time for His return. They also realized their story as a prophetic people whose history was divinely foretold in Revelation 10. In this chapter, an angel offers the apostle John a small book (the book of Daniel) that, at first, is as sweet as honey in the mouth but afterward becomes bitter. At the end of the chapter, the angel admonishes, “You must prophesy again about many peoples, nations, languages and kings” (Revelation 10:11, NIV). Another group of Millerites from Washington, New Hampshire, discovered the seventh-day Sabbath doctrine from Rachel Oakes Preston (1809–1868), who was a Seventh Day Baptist. During a church service, Frederick Wheeler (1811–1910), the local minister, offered Communion to those who kept the commandments. Afterward, Oakes Preston challenged Wheeler to begin keeping all of God’s commandments. Flustered, Wheeler asked her what she meant. She called for him to keep the fourth commandment—the seventh-day Sabbath. After he carefully studied the Bible on this topic, he joined her in keeping the next seventh day as the Sabbath. Soon a small group of Sabbatarian Adventists met each week. Thomas M. Preble (1810–1907), a minister in a town neighboring Washington, New Hampshire, wrote up his views in an article, which later became a pamphlet. It was titled A Tract, Showing That the Seventh Day Should Be Observed as the Sabbath, Instead of the First Day; “According to the Commandment.” (The entire tract can be read in its original form at https://archive.org/details/ThomasM.PrebleTractShowingThatSeventhDa yShouldBeObservedAsA). A copy of Preble’s tract was given to Joseph Bates (1792–1872). Bates was a retired sea captain who experienced a conversion, then retired from the sea and devoted his fortune to sharing his faith. At the time he received Preble’s tract, he lived in New Bedford, Massachusetts, and traveled around sharing various reforms, including abolitionism and temperance. During the Millerite revival, he became a minor preacher, traveling and leading out in Advent camp meetings. After receiving Preble’s tract, he, too, was challenged to study the Bible. He traveled to Washington, New Hampshire, in order to meet the believers there. After his questions were answered, he returned home. As he crossed the bridge into New Bedford, an acquaintance asked him, “What is the news?” Bates replied, “The news is that the seventh day is the Sabbath of the Lord our God” (J. N. Loughborough, The Great Second Advent

Movement: Its Rise and Progress [Nashville, TN: Southern Pub. Assn., 1905], 251.) Bates later became known as “the apostle of the Sabbath” (EW xxii). Subsequently, he wrote The Seventh Day Sabbath, a Perpetual Sign, From the Beginning, to the Entering Into the Gates of the Holy City, According to the Commandment, which was first published in 1846 and then expanded in 1847. (The second edition can be read at https://archive.org/details/JosephBatesTheSeventhDaySabbathAPerpetua lSignFromTheBeginningTo_35.) Bates enthusiastically shared his faith in the seventh-day Sabbath with others, such as James White (1821– 1881) and Hiram Edson, who also accepted this doctrine after they studied the issue for themselves. Finally, in December 1844, Ellen Harmon (1827–1915), a teenager living in Portland, Maine, was staying at a friend’s home due to her poor health. While there, she received a vision during a morning worship service. Afterward, she shared her experience. There were three parts to her vision. She saw a narrow path from this world to the heavenly city. At the beginning of the path was a light that she recognized as the “midnight cry,” or the Millerite revival (EW 14). At the end of the path was an even brighter light, where Jesus stood, and as long as people kept their eyes on Jesus, they were safe. Unfortunately, some took their eyes off of Jesus and fell off the path. Next, she saw the glory of the Second Advent, with Jesus coming again with thousands of angels. Finally, Ellen went for a walk through the heavenly city, seeing how bright and glorious it was. She asked if she might eat of the heavenly banquet table but was told she could not. At the conclusion of her vision, she was taken back to “this dark world” (EW 20). As she shared with others about what she had seen, she encouraged them in their faith in Christ’s soon return. Ellen White’s first vision—one of many prophetic dreams and visions that she would receive during her lifetime—emphasized the centrality of Christ and the need for Bible study; these two themes would be paramount in her prophetic ministry. Early Sabbatarian Adventists, such as Joseph Bates and James White (whom Ellen White would marry on August 30, 1846), realized that if they took the Bible seriously, they also had to believe that in the last days God would bestow the prophetic gift once again (Joel 2:28–30). The Sabbatarian Adventist theological package

These early Sabbatarian Adventist pioneers continued to study their Bibles. From 1848 to 1850, they held several dozen Bible conferences. The nature of these conferences caused Adventist historian C. Mervyn Maxwell to dub them the “Sabbath and Sanctuary Conferences.” In reality, at these meetings, the five pillar doctrines of Sabbatarian Adventism coalesced into an integrated theological package: The second coming of Christ The seventh-day Sabbath The nonimmortality of the soul The priestly ministry of Christ in the heavenly sanctuary The end-time bestowal of the gift of prophecy Together these five pillar doctrines would become the theological core of the Seventh-day Adventist Church. Today, we refer to them as the five S doctrines because each of them begins with the letter S: Second Coming, Sabbath, state of the dead, sanctuary, and spirit of prophecy. Sabbatarian Adventism continued to refine and develop the Adventist theological package, but it never moved away from these five pillar doctrines. It is imperative to note Ellen White’s role in these early Bible conferences. At times, early believers came to her to ask if she could have a vision. She explained that this was not how the visions worked. In fact, they were the opposite. She described her mind as “locked” as they had these debates (Ms 135, 1903). At times, she would be taken off into vision, only to point her fellow believers to important Bible texts. Sometime later, after this process of vigorous Bible study, Ellen White would receive a vision affirming the positions arrived at through prayerful study of God’s Word.

The 28 Fundamental Beliefs

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eventh-day Adventists accept the Bible as their only creed and hold certain fundamental beliefs to be the teaching of the Holy Scriptures. These beliefs, as set forth here, constitute the church’s understanding and expression of the teaching of Scripture. Revision of these statements may be expected at a General Conference session when the church is led by the Holy Spirit to a fuller understanding of Bible truth or finds better language in which to express the teachings of God’s Holy Word. (A set of fundamental beliefs was first formally adopted by the Seventh-day Adventist Church in General Conference Session in 1980.) 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. (Ps. 119:105; Prov. 30:5, 6; Isa. 8:20; John 17:17; 1 Thess. 2:13; 2 Tim. 3:16, 17; Heb. 4:12; 2 Peter 1:20, 21.) 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. (Gen. 1:26; Deut. 6:4; Isa. 6:8; Matt. 28:19; John 3:16; 2 Cor. 1:21, 22; 13:14; Eph. 4:4–6; 1 Peter 1:2.) 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. (Gen. 1:1; Deut. 4:35; Ps. 110:1, 4; John 3:16; 14:9; 1 Cor. 15:28; 1 Tim. 1:17; 1 John 4:8; Rev. 4:11.) 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. (Isa. 53:4–6; Dan. 9:25–27; Luke 1:35; John 1:1–3, 14; 5:22; 10:30; 14:1–3, 9, 13; Rom. 6:23; 1 Cor. 15:3, 4; 2 Cor. 3:18; 5:17–19; Phil. 2:5–11; Col. 1:15–19; Heb. 2:9–18; 8:1, 2.) 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. (Gen. 1:1, 2; 2 Sam. 23:2; Ps. 51:11; Isa. 61:1; Luke 1:35; 4:18; John 14:16–18, 26; 15:26;

16:7–13; Acts 1:8; 5:3; 10:38; Rom. 5:5; 1 Cor. 12:7–11; 2 Cor. 3:18; 2 Peter 1:21.) 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 [Exodus 20:11, NIV]. 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 [Genesis 1:31, NIV]. (Gen. 1–2; 5; 11; Exod. 20:8–11; Pss. 19:1–6; 33:6, 9; 104; Isa. 45:12, 18; Acts 17:24; Col. 1:16; Heb. 1:2; 11:3; Rev. 10:6; 14:7.) 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. (Gen. 1:26–28; 2:7, 15; 3; Pss. 8:4–8; 51:5, 10; 58:3; Jer. 17:9; Acts 17:24–28; Rom. 5:12–17; 2 Cor. 5:19, 20; Eph. 2:3; 1 Thess. 5:23; 1 John 3:4; 4:7, 8, 11, 20.) 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. (Gen. 3; 6–8; Job 1:6–12; Isa. 14:12–14; Ezek. 28:12–18; Rom. 1:19–32; 3:4; 5:12–21; 8:19–22; 1 Cor. 4:9; Heb. 1:14; 1 Peter 5:8; 2 Peter 3:6; Rev. 12:4–9.) 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. (Gen. 3:15; Ps. 22:1; Isa. 53; John 3:16; 14:30; Rom. 1:4; 3:25; 4:25; 8:3, 4; 1 Cor. 15:3, 4, 20–22; 2 Cor. 5:14, 15, 19–21; Phil. 2:6–11; Col. 2:15; 1 Peter 2:21, 22; 1 John 2:2; 4:10.) 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. (Gen. 3:15; Isa. 45:22; 53; Jer. 31:31–34; Ezek. 33:11; 36:25–27; Hab. 2:4; Mark 9:23, 24; John 3:3–8, 16; 16:8; Rom. 3:21–26; 8:1–4, 14–17; 5:6–10; 10:17; 12:2; 2 Cor. 5:17–21; Gal. 1:4; 3:13, 14, 26; 4:4–7; Eph. 2:4–10; Col. 1:13, 14; Titus 3:3–7; Heb. 8:7– 12; 1 Peter 1:23; 2:21, 22; 2 Peter 1:3, 4; Rev. 13:8.) 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. (1 Chron. 29:11; Pss. 1:1, 2; 23:4; 77:11, 12; Matt. 20:25–28; 25:31–46; Luke 10:17–20; John 20:21; Rom. 8:38, 39; 2 Cor. 3:17, 18; Gal. 5:22–25; Eph. 5:19, 20; 6:12–18; Phil. 3:7–14; Col. 1:13, 14; 2:6, 14, 15; 1 Thess. 5:16–18, 23; Heb. 10:25; James 1:27; 2 Peter 2:9; 3:18; 1 John 4:4.) 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. (Gen. 12:1–3; Exod. 19:3–7; Matt. 16:13–20; 18:18; 28:19, 20; Acts 2:38–42; 7:38; 1 Cor. 1:2; Eph. 1:22, 23; 2:19–22; 3:8–11; 5:23–27; Col. 1:17, 18; 1 Peter 2:9.) 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. (Dan. 7:9–14; Isa. 1:9; 11:11; Jer. 23:3; Mic. 2:12; 2 Cor. 5:10; 1 Peter 1:16–19; 4:17; 2 Peter 3:10–14; Jude 3, 14; Rev. 12:17; 14:6–12; 18:1–4.) 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. (Ps. 133:1; Matt. 28:19, 20; John 17:20–23; Acts 17:26, 27; Rom. 12:4, 5; 1 Cor. 12:12–14; 2 Cor. 5:16, 17; Gal. 3:27–29; Eph. 2:13–16; 4:3–6, 11–16; Col. 3:10–15.) 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. (Matt. 28:19, 20; Acts 2:38; 16:30–33; 22:16; Rom. 6:1– 6; Gal. 3:27; Col. 2:12, 13.) 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 footwashing 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. (Matt. 26:17–30; John 6:48–63; 13:1–17; 1 Cor. 10:16, 17; 11:23–30; Rev. 3:20.) 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. (Acts 6:1–7; Rom. 12:4–8; 1 Cor. 12:7–11, 27, 28; Eph. 4:8, 11–16; 1 Tim. 3:1–13; 1 Peter 4:10, 11.) 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. (Num. 12:6; 2 Chron. 20:20; Amos 3:7; Joel 2:28, 29; Acts 2:14–21; 2 Tim. 3:16, 17; Heb. 1:1–3; Rev. 12:17; 19:10; 22:8, 9.) 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. (Exod. 20:1–17; Deut. 28:1–14; Ps. 19:7–14; 40:7, 8; Matt. 5:17–20; 22:36–40; John 14:15; 15:7–10; Rom. 8:3, 4; Eph. 2:8–10; Heb. 8:8–10; 1 John 2:3; 5:3; Rev. 12:17; 14:12.)

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. (Gen. 2:1–3; Exod. 20:8–11; 31:13– 17; Lev. 23:32; Deut. 5:12–15; Isa. 56:5, 6; 58:13, 14; Ezek. 20:12, 20; Matt. 12:1–12; Mark 1:32; Luke 4:16; Heb. 4:1–11.) 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. (Gen. 1:26–28; 2:15; 1 Chron. 29:14; Haggai 1:3–11; Mal. 3:8–12; Matt. 23:23; Rom. 15:26, 27; 1 Cor. 9:9– 14; 2 Cor. 8:1–15; 9:7.) 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. (Gen. 7:2; Exod. 20:15; Lev. 11:1–47; Ps. 106:3; Rom. 12:1, 2; 1 Cor. 6:19, 20; 10:31; 2 Cor. 6:14– 7:1; 10:5; Eph. 5:1–21; Phil. 2:4; 4:8; 1 Tim. 2:9, 10; Titus 2:11, 12; 1 Peter 3:1–4; 1 John 2:6; 3 John 2.) 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, honor, 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. (Gen. 2:18–25; Exod. 20:12; Deut. 6:5–9; Prov. 22:6; Mal. 4:5, 6; Matt. 5:31, 32; 19:3–9, 12; Mark 10:11, 12; John 2:1–11; 1 Cor. 7:7, 10, 11; 2 Cor. 6:14; Eph. 5:21–33; 6:1–4.) 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. (Lev. 16; Num. 14:34; Ezek. 4:6; Dan. 7:9–27; 8:13, 14; 9:24–27; Heb. 1:3; 2:16, 17; 4:14–16; 8:1–5; 9:11–28; 10:19–22; Rev. 8:3–5; 11:19; 14:6, 7; 20:12; 14:12; 22:11, 12.) 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. (Matt. 24; Mark 13; Luke 21; John 14:1–3; Acts 1:9–11; 1 Cor.

15:51–54; 1 Thess. 4:13–18; 5:1–6; 2 Thess. 1:7–10; 2:8; 2 Tim. 3:1–5; Titus 2:13; Heb. 9:28; Rev. 1:7; 14:14–20; 19:11–21.) 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. (Job 19:25–27; Ps. 146:3, 4; Eccl. 9:5, 6, 10; Dan. 12:2, 13; Isa. 25:8; John 5:28, 29; 11:11–14; Rom. 6:16, 23; 1 Cor. 15:51–54; Col. 3:4; 1 Thess. 4:13–17; 1 Tim. 6:15; Rev. 20:1– 10.) 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. (Jer. 4:23–26; Ezek. 28:18, 19; Mal. 4:1; 1 Cor. 6:2, 3; Rev. 20; 21:1–5.) 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. (Isa. 35; 65:17–25; Matt. 5:5; 2 Peter 3:13; Rev. 11:15; 21:1–7; 22:1–5.)

The Relationship of Ellen White’s Writings to the Bible

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common misperception about Seventh-day Adventist history and theology is that Adventists drew their core beliefs from the writings of Ellen G. White. This is simply false. While Seventh-day Adventists uphold the validity of spiritual gifts, including the end-time manifestation of the gift of prophecy (Joel 2:28–30; Revelation 12:17; 19:10), they also uphold the Reformation principle of sola scriptura and maintain that all the core doctrinal beliefs of the Seventh-day Adventist Church were derived through vigorous Bible study. As recounted in “The Development of Adventist Theology,” the core doctrines of early Adventism were consolidated during a series of Bible conferences held in the late 1840s. While the early Adventist pioneers continued their study of Scripture and the theological system developed, Ellen G. White played a confirming role instead of an initiatory one. This point is important. At times, during the Bible conferences, Ellen White said that her mind was “locked” (Ms 135, 1903). When prompted to have a vision to settle their disagreements, she urged the believers to instead work out their differences through the Bible. And even at this very early date, Ellen White was directed in vision, at times, to rebuke fanaticism or to deal with interpersonal conflicts. But Ellen White never initiated any of the major doctrines of the Seventh-day Adventist Church. When it came to other aspects of church life, such as organization (a crucial issue in the early 1860s) or lifestyle (e.g., health and dress reform during the latter 1860s through the 1870s), Ellen White did play a major role by helping guide the church. Historical research has carefully documented a very significant point: Ellen White never introduced any

of the pillar doctrines, but when it came to lifestyle and practical aspects of the Christian life, she often played a much more initiatory role. This contrast can be seen in the authority of Ellen White’s writings. During her lifetime, when there was a theological conflict, she would appeal to church members not to use her writings to settle their differences. During the 1888 General Conference Session and later with the conflict regarding the interpretation of the “daily” (a conflict over the word tamid in Daniel 8:11–13; 11:31; 12:11, translated as “daily,” “continual,” or “perpetual”), Ellen White consistently appealed for church members to wrestle with the Bible. She saw her writings as a “lesser light” to lead men and women to the “greater light”—the Bible (RH January 20, 1903). Similarly, she urged Adventist pastors to preach from the Bible instead of her writings on Sabbath morning. Finally, at the end of her life, during her last public presentation to the world church in General Conference session, she stood before the delegates, lifted up the Bible, and stated: “I commend unto you this Book” (William Spicer, The Spirit of Prophecy in the Advent Movement [Washington, DC: Review and Herald®, 1937], 30). A healthy and balanced understanding of the interpretation and authority of Ellen White’s writings should always lead to a high regard for the primacy of Scripture. While some Adventists have not always practiced this ideal, this fact does not negate the truth of how Ellen White and the early Adventist pioneers uniformly understood the relationship of her writings to the Bible. Though Adventists place confidence in the prophetic writings of Ellen White and teach that by studying these writings a believer can become a more “loving and lovable Christian” (MH 470), her words were never intended to replace the preeminence of the Bible. It is important to note that Ellen White never saw her writings as a divine commentary on how to interpret the Bible. Instead, she affirmed that the Bible should be carefully and prayerfully read and accepted as the final authority for all Christian beliefs and practices.

The Development of Adventist Lifestyle

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he foundational principle behind the Seventh-day Adventist lifestyle is God’s love. We do the things that we do—our outward behavior—out of love for God. Once we lose sight of God’s love, we run into trouble. The way we know God’s love is through Jesus Christ, who is the expression of that love. At its core, practicing the Adventist lifestyle ensures that we stay centered on Christ. “The strongest argument in favor of the gospel is a loving and lovable Christian” (MH 470). We must ensure that our lifestyle leads us to become more loving and lovable Christians! Adventists have struggled with the best way to show God’s love when it comes to lifestyle. Unlike Seventh-day Adventist theology, the Adventist lifestyle did not develop in a systematic way. Only gradually, did Adventists (like many of their contemporaries) face challenges, study various issues, and develop lifestyle principles. At times, such changes were the result of socioeconomic and cultural changes. For example, when it came to Adventist giving, pragmatic concerns dominated. Every major discussion about Adventist giving occurred in the midst of a significant financial recession. Practical concerns were raised regarding how to live one’s faith and support the work of the church. In this way, it is possible to see how a fundamental principle of Adventist lifestyle centers on dealing with change. Some denominations have chosen to resist change (e.g., the Amish), while others have chosen to accommodate it (e.g., Methodists). In the former example, the Amish choose clothes from a bygone era, and some restrict their use of technology, including cars and other modern forms of transportation, but the latter have become so lax that people hardly have to change their lifestyles. Adventism can learn something from both

extremes. How does a group continue to maintain standards over time without losing the principles behind them? This short section highlights a few brief case studies to illustrate how Adventism needed to prioritize the understanding of principles so that they could be applied in fresh and new ways across both space and time —in new geographic regions and from generation to generation. It should also be noted that the Adventist lifestyle is not an end in itself, but rather it is a means to an end. And, ultimately, all aspects of the Adventist lifestyle should center on Jesus Christ and enhance one’s Christian experience of growing closer to God. Early Adventists were pragmatic when it came to their lifestyle concerns. They resolved their differences through vigorous debates in the pages of the Review and Herald. Naturally, they were people of their time and place, which means that their answers to problems may not apply today. But by understanding both the challenges they faced and the historical context, one can better appreciate how various aspects of the Adventist lifestyle developed. The way that early Adventists learned to keep the seventh-day Sabbath is a helpful starting point. At first, James and Ellen White thought that Joseph Bates dwelled too much on the seventh-day Sabbath. Later, through their own Bible study, they came to adopt the seventh-day Sabbath as truly biblical. After this point, the question of how to observe this day arose. The generally accepted practice then, based upon the influence of Joseph Bates, was that the Sabbath should be kept from 6:00 P.M. on Friday until 6:00 P.M. on Saturday. Yet there was no agreed-upon time for the beginning and ending of the Sabbath. Finally, James White commissioned J. N. Andrews to study the matter and report on his biblical findings. As a result of his conclusions, a conference held in Battle Creek, Michigan, in 1855 voted to accept the principle of observing the Sabbath from sunset to sunset (RH Dec. 4, 1855). This practice continues as normative to the present day. Another example is the development of Adventist health reform. Early Adventists were involved in a wide variety of reforms, and some, such as Joseph Bates, were ardent health reformers. Once again James and Ellen White were nervous about his promotion of health reform and even urged him not to advocate his views to avoid disunity. Once more practical concerns carried sway as many early Adventist leaders found themselves sick. At one point, a group of church leaders, including the

Whites and a number of other key members, sought out medical treatment at Dr. James C. Jackson’s water-cure institution, “Our Home on the Hillside.” It is important to note that while early Adventists were aware of these “water cures,” Ellen White found a new spiritual impetus for health and healing, especially after her June 5, 1863, health reform vision in Otsego, Michigan. In this vision, Ellen White was shown the importance of health reform for God’s remnant people. When it comes to Adventist health reform, it is crucial to note how often she referred to the importance of common sense and that each person’s dietary needs may be different. Rather than being legislative or prescriptive over each person’s diet, she taught eight laws of health: “Pure air, sunlight, abstemiousness, rest, exercise, proper diet, the use of water, trust in divine power—these are the true remedies” (MH 127). Today, Adventists are well known for living longer than the general population. In fact, a National Geographic article featured Seventh-day Adventists living in Loma Linda, California (where Loma Linda University is located), as some of the longest-living people on Earth (Dan Buettner, “The Secrets of Long Life, National Geographic, November 2005, https://bluezones.com/wp=content/uploads/2015/Nat_Geo_LongevityF.p df). Yet Adventists do not just practice health reform to live longer— they do it because of their grateful and loving relationship with Jesus in order to live whole and happy lives. In other words, God knows what is best for us, and because He created us, He knows what our bodies need to live life to the fullest.

Tips for Understanding Adventist Social Traditions

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eventh-day Adventists have developed unique words and expressions that serve as easy ways for “insiders” to express what they mean. Often such expressions are associated with Adventist beliefs (e.g., the Spirit of Prophecy refers to the prophetic writings of Ellen G. White) or the Adventist lifestyle (e.g., such terms as haystack and various meat substitutes). Because most church members gather on Sabbath morning, many words and expressions center on the Adventist worship experience. Here are some tips to help become more familiar with the Adventist tradition. • Adventists love to use familiar expressions to greet one another at church, especially the phrase “Happy Sabbath” because worship on the seventh-day Sabbath is central to Adventist theology and identity. When showing up for a church service, be prepared for plenty of “Happy Sabbath” greetings. • Ask people for recipes. When attending a church potluck, there will be a wide sampling of Adventist foods, which are often, but not always, vegetarian. If there is a food that you like, be sure to ask who made the particular dish and ask that person for a recipe. • Subscribe to Seventh-day Adventist publications. There are a number of periodical publications, such as Adventist World (https://www.adventistworld.org), the Adventist Review (https://www.adventistreview.org), and Signs of the Times® (http://www.signstimes.com), that regularly contain articles

about Adventist beliefs and practices. Many of these articles are meant to introduce new members to Seventh-day Adventism, so take the opportunity to subscribe to these publications. Additionally, most of the church’s conferences or unions (various administrative bodies in the church) have regular newsletters or magazines for church members in their particular regions. Check with your local church for subscription information. • Most Adventist pastors love to help new members feel more comfortable. Some churches have a new believers’ class or a similar kind of small group where people can become better acquainted with their local church.

Getting Ready for Baptism

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elcome to your new church family! As you prepare for baptism (or if you have been baptized recently), here are some practical suggestions for your new spiritual journey. First of all, remember that you are not perfect—only Jesus is perfect. So after baptism, you will undoubtedly make mistakes, but the important thing is to grow closer to Jesus constantly. Some ways that are helpful in drawing closer to Jesus include spending time in prayer, studying the Bible, and going to church. Second, keep in mind that your local church is made up of imperfect people just like you. As Morton T. Kelsey wrote, “The church is not a museum for saints, but a hospital for sinners” (Caring: How Can We Love One Another? [Mahwah, NJ: Paulist Press, 1981], 53). As part of this “hospital,” think of ways that you can be an instrument of grace and a blessing to others. A great way to get to know your church family better is to become involved in your local church. Some congregations may have a spiritualgifts inventory. Do not be afraid to reach out to your pastor or other church leaders to find out what opportunities are available. Similarly, if possible, find a small group to become involved with. This may be a group from Sabbath School or a small group Bible study that meets during the week, or perhaps something else. Small groups are a great way to make new friends and grow spiritually. Another excellent way to become better acquainted with your new church family is to subscribe to denominational magazines. Most unions in the North American Division have a free union magazine that will alert you to news and events that are going on in your particular region. Similarly, church members who pay tithe on a regular basis receive a

complimentary subscription to Adventist World, which is a monthly publication with uplifting articles about Adventist beliefs along with church news from around the world. A weekly version of this magazine, Adventist Review, is available for a nominal subscription fee (https://www.adventistreview.org). As you prepare for baptism, it is important to develop habits of daily Bible study. There are many Bible reading plans available in addition to individual, family, and children’s devotionals, which are created each year and can be purchased from the Adventist Book Center® (https://www.adventistbookcenter.com). The daily Sabbath School lessons are also a great help; you can study them in preparation for participation in your local Sabbath School class. They can be accessed at http://absg.adventist.org, or you can usually receive a printed copy from your local church.

1. 2. 3. 4.

5. 6.

Baptismal vows Do you believe there is one God: Father, Son, and Holy Spirit, a unity of three coeternal Persons? 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? Do you accept Jesus Christ as your Lord and personal Savior, 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? 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-centered life in your home and before the world? 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? 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” [1 Corinthians 15:54, KJV]? As you prepare to meet the Lord, will you witness to His loving salvation by using your talents in personal soul-winning endeavor[s] 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, and abstaining from all unclean foods; from the use, manufacture, or sale of alcoholic beverages; from 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?

How to Interpret a Tithe Envelope

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he purpose of the tithe envelope is to enable people to give of their tithes and offerings. A tithe is 10 percent of one’s “increase,” or income. The tithe is used to support those in full-time gospel ministry (typically pastors or Bible teachers in schools) and includes funds for outreach and evangelism. Offerings support all other ministries of the local church and conference. This differentiation is generally seen on all Adventist tithe envelopes. On a tithe envelope, Tithe is inevitably listed at the top on the list of opportunities to contribute. This is because tithe is a specific amount required by God (Malachi 3:8–10; Leviticus 27:30–32), whereas all other offering amounts above and beyond the 10 percent tithe are determined by the giver. A note about how Seventh-day Adventist pastors are paid: While each local church collects tithes and offerings, pastors and schoolteachers are paid by the local conference (or mission), which receives all tithes from the churches in its particular region. This process is done to avoid favoritism or bias; for example, if an individual church member disagrees with or does not like a particular pastor’s style of sermons, this person cannot simply stop paying his tithe as a way to get rid of the pastor. This also allows for consistency in salary, as pastors are paid according to their training and experience, and not by the popularity of their sermons. Part of the reason for this is to ensure that church members do not see the pastor as their employee, who gets paid to do their work for them. Instead, the Adventist pastor is to train and equip church members to work together as a team to reach their community with the gospel. Yet Adventist pastors do serve an important purpose in the lives of parishioners—for example, they conduct child dedications,

weddings, and funerals—even as they lead out in training members for discipleship and evangelism. On the tithe envelope, there are offerings listed after Tithe. Such offerings often begin with Church Budget, or something similar, to indicate support for the function and activities of the local congregation. The church budget is typically used to pay for utilities, rent or mortgage, and maintenance of the local church facility and for other church programs, such as local outreach or Adventist education. After Church Budget, typically each conference (or mission) will list some type of fund to support evangelism and Adventist education across its territory. And finally, most envelopes list World Budget as an opportunity to give to the missionary efforts of the Seventh-day Adventist Church around the globe. While a physical tithe envelope is usually available near the seat or pew in your local congregation, a very popular way of giving in recent years is through a kiosk or online at the Adventist Giving website (https://adventistgiving.org). Some church members opt for a weekly or monthly online contribution rather than place a physical envelope in the offering plate on Sabbath morning, as this allows for greater anonymity.

Entries

abortion. The intentional termination of an unborn child. Seventh-day Adventists have a strong stance that values life, but they also acknowledge that there are rare cases where abortion may be used as a last resort (e.g., to save the life of the mother). On October 16, 2019, the Executive Committee of the *General Conference voted a statement affirming a pro-life stance for the denomination. academy. Within Seventh-day Adventism, an academy is a denominational high school. Some academies are day schools; others, called boarding academies, offer food and lodging on campus. accreditation. Seventh-day Adventist schools are required to be accredited by the Adventist Accrediting Association and may also be accredited by other independent or governmental accrediting associations. Advent. Literally meaning “coming” or “arrival,” within Adventism, this term generally refers to the *second advent of Christ to the earth. Advent movement. A reference to the rise and development of the Seventh-day Adventist Church, specifically as a distinct prophetic movement called by God with a specific purpose—to share the *three angels’ messages. Advent Review. The Advent Review was a publication started by *James White in 1850 to inspire confidence in God’s prophetic leading through the *Millerite movement. This publication merged with the Present Truth

to become the Second Advent Review and Sabbath Herald (often shortened to *Review and Herald). Adventist Book Center (ABC). A Christian bookstore containing primarily Seventh-day Adventist books as well as health foods, including *vegetarian meat substitutes and other products. Adventist Development and Relief Agency (ADRA). A humanitarian agency operated by the Seventh-day Adventist Church for the purpose of providing development and disaster relief to individuals and communities throughout the world. The agency was founded in 1956 and is headquartered at the *General Conference offices in Silver Spring, Maryland. Adventist Review. The main publication of the Seventh-day Adventist Church. Originally called the Second Advent Review and Sabbath Herald (often shortened to *Review and Herald) and later to the Adventist Review, it remains the primary organ for disseminating news and inspiration within the denomination. Adventist Today. An independent journal that was started in 1993 by Adventist scholars. It has an online presence and produces a quarterly print publication. It often takes controversial stances that do not necessarily reflect the official stance of the denomination. Adventist World. Launched in 2005, this magazine is the official monthly publication of the Seventh-day Adventist Church. It remains closely affiliated with the *Adventist Review (a weekly publication) and is managed by the same editorial staff. Adventist World Radio (AWR). An international Christian broadcast ministry owned and operated by the Seventh-day Adventist Church. AWR first began to broadcast from a rented shortwave radio station in Portugal. As of 2019, AWR provides coverage across Europe, Asia, Africa, and parts of the Americas in more than one hundred languages via AWR’s Guam broadcast station and leased transmitters in various locations. It also includes more than seven hundred local AM and FM stations that carry AWR programming and has podcast media in more than one hundred languages.

Adventist Youth (AY). A department of the local church that focuses on youth ministry, typically led by young people who engage with other young people. AY typically organizes activities within the local congregation, often on Sabbath, but at other times as well. The term is still used in some parts of the world, but in North America, it tends to be passé. Adventurer(s). A denominational ministry that has club chapters in the local church. The Adventurer Club is open to children from four to nine years old(preschool through grade 4) who agree to keep the Adventurer pledge and law. In 2016, the Adventurer Club expanded from the original four levels (first through fourth grade) to six (including preschool and kindergarten). amillennialism. The belief that the thousand-year period mentioned in Revelation 20 does not represent a literal period of time between Christ’s first and second comings. See also millennium/millennialism. Anabaptist. Arising out of the *Protestant Reformation, this movement, which was radical in its time, advocated that *baptism should be the immersion of adults after they have accepted Christ, as opposed to the sprinkling of infants. The Anabaptists were harshly persecuted and, in many cases, killed by other *Protestants because of their views and lifestyle. They were known for their rejection of oath taking, refusing *military service, and avoiding government involvement. They also held progressive-for-the-time views on the separation of church and state. Though not directly descended from the Anabaptists, Seventh-day Adventists can trace some of their teachings back to them. analogy of faith (analogia fidei). A principle of interpretation asserting that clearer passages of *Scripture should be used to interpret those texts deemed more obscure or difficult. This essential unity of Scripture is a concept that Adventists accept. anathema. A formal declaration of the Roman *Catholic Church, by either the pope or a church council, of *heresy. Andrews, John Nevins (1829–1883). An Adventist pioneer, *minister, author, and missionary. As a young boy, he accepted the *Millerite

message in February 1843; in 1845, he accepted the seventh-day Sabbath. In 1850, he became an itinerant minister and was *ordained in 1853. In 1856, he married Angeline Stevens (1824–1872), and they had two children: Charles (b. 1857) and Mary (b. 1861). Andrews wrote the first edition of History of the Sabbath and the First Day of the Week. In 1864, Andrews represented the denomination in an attempt to secure noncombatant status for church members during the American Civil War. He later was elected as the third president of the *General Conference and became the editor of the *Review and Herald (1869–1870). After Angeline died of a stroke in 1872, the family accepted a call to Europe to become the first official missionaries of the Seventh-day Adventist Church. Here they began the French periodical Les Signes des Temps in 1876. Tragically, Andrews’s daughter Mary died of tuberculosis in 1878 —a disease that later killed him too. Andrews is buried in Basel, Switzerland. Andrews Study Bible. A study Bible prepared by Adventist thought leaders and scholars, which is available in either the New King James Version or New International Version. The Andrews Study Bible is published by Andrews University Press and includes twelve thousand study notes, as well as a reference system, maps, charts, and a basic concordance. Andrews University. Founded as Battle Creek College in *Battle Creek, Michigan, in 1874, the school was later relocated to Berrien Springs, Michigan, and renamed Emmanuel Missionary College. In 1960, it was combined with the Seventh-day Adventist Theological Seminary and renamed after the scholar and pioneer *J. N. Andrews. To this day, the Andrews University Seventh-day Adventist Theological Seminary continues to train *pastors and teachers. angel(s). The term in both Hebrew and Greek indicates the idea of a messenger for God. Early Adventists regarded angelic beings as real and believed that it is possible to “entertain angels unawares” (Hebrews 13:2). Ellen G. White frequently recorded encountering angels during her prophetic dreams and visions and pointed out the important roles that they have played throughout sacred history.

anointing of the sick. From the *Advent movement’s earliest beginnings, *Sabbatarian Adventists have followed the biblical practice of anointing the sick with oil (James 5:14). This practice has, at times, resulted in remarkable healings; however, Seventh-day Adventists believe strongly in receiving professional medical help as needed. anthropology. The scientific study of humans and their development and behavior. From a Christian theological context, it is the study of human nature and the relationship between humans and God. Adventists adhere to *trichotomism, which emphasizes the connection between the body, *soul, and *spirit. For Adventists, a proper understanding of humanity’s nature, especially its inherent sinfulness, is central to Adventism’s theology of the *cross and the *atonement. anthropomorphism/anthropomorphic language. The attribution of human characteristics to anything, from objects to God. Some examples include describing God as having hands or eyes or referring to God as “Father.” antichrist. The term antichrist only appears in 1 and 2 John in both singular and plural forms. Adventists equate this antichrist with the “man of sin . . . , who opposes and exalts himself above . . . God” (2 Thessalonians 2:3, 4, NKJV) and with the little horn of Daniel 7 and 8, which “shall intend to change times and law” (Daniel 7:25, NKJV). Though the term antichrist is often used broadly, Seventh-day Adventists apply it to the papacy, which sought to “change times and laws.” This attempt was specifically made manifest in its “replacement” of Sunday for the biblical Sabbath—an act that represents one of the ways that it exalted itself above God. antinomianism. Any view that rejects the need to adhere to the law. In Christianity, antinomianism claims that Christians are no longer obligated to follow the Ten Commandments. Seventh-day Adventists reject antinomianism. Instead, they view God’s *law as a perpetual expression of His divine character, which means that it has and will exist throughout eternity and that God’s people are obligated to follow it even now, not as a way to obtain *salvation but as an expression of the salvation that they already have (Romans 8:1).

Apocalypse. A reference either to the *book of Revelation or to the final events that take place near or at the time of the end of the world when Jesus Christ returns. Seventh-day Adventists hold the book of Revelation in high regard—as they do all *Scripture—and believe it contains critical *present truth for our times. apocalyptic literature. Any literature that describes end-time events. Apocrypha. Though the word Apocrypha originally meant “hidden” or “concealed,” it eventually came to refer to the religious books considered of inferior quality to the Old and New Testaments. Thus, the term Apocrypha was used in contrast to the word canonical. Most *Protestants and Jews accept the fifteen apocryphal books as having some religious value, but they are not deemed canonical and, especially for Protestants, are not a source of authority in any way. At the *Council of Trent (1545–1563), Roman *Catholics made these books canonical. Early *Sabbatarian Adventists, including Ellen G. White, referenced these apocryphal books. apologetics. Any explanation given by those inside a group or organization to explain and promote a better understanding of the group to those outside it. In the Christian context, apologetics are wellreasoned arguments or writings used to justify the Christian *faith. Within Seventh-day Adventism, Adventist apologetics indicates those arguments or reasons used to support Adventist beliefs and lifestyle practices. apostasy. The abandonment or renunciation of one’s *faith. The term originally comes from the Greek word apostasia, meaning “defection,” “departure,” “revolt,” or “rebellion.” The Bible warns against apostasy (Hebrews 3:12–14), especially during the latter days (1 Timothy 4:1). The history of Christianity includes examples of those who have fallen into apostasy. apostate Protestantism. A reference within Adventism to those *Protestants who choose to ally with the apostate Roman *Catholic Church to undermine God’s *law (GC 445, 446). Such forces are described collectively as *Babylon.

apostle/apostolicity. Apostle is from a Greek word that means “sent forth” (verb) or “envoy” or “messenger” (noun). An apostle is typically identified as one of the twelve *disciples of Jesus Christ or any important early Christian teacher, such as the apostle Paul, who described himself as being “called to be an apostle” (1 Corinthians 1:1), which meant that he believed he had been sent on a mission. The term apostolicity refers to a belief or practice that hearkens back to the early Christian church. appropriation. Within theological contexts, appropriation is the idea that “a feature belonging to the nature of God, common to all three persons, is specially ascribed to one of the divine persons” (Gilles Emery, The Trinitarian Theology of Saint Thomas Aquinas, trans. Francesca Aran Murphy [New York: Oxford University Press, 2010], 312). It consists of attributing certain names, qualities, or operations to One of the Persons (but not to the exclusion of the Others). Arianism. A term linked to Arius (ca. AD 250–AD 336), who denied the eternal existence of Jesus Christ and, therefore, His full deity. Arius’s views were deemed unorthodox. Though some early Adventist leaders assumed a form of Arianism, Ellen G. White and other Adventist thought leaders guided the church away from an Arian understanding during the 1890s, and the church embraced the full and eternal deity of Jesus Christ. This belief paved the way for the denomination to clarify its own understanding of the *Trinity during the twentieth century and incorporate the Trinity as a *fundamental belief. Arminianism/Arminian. A branch of *Protestant belief based on the teachings of the Dutch Reformed theologian Jacobus Arminius (1560– 1609). Arminianism recognizes the *fall of Adam as the cause of human sinfulness. Human beings also have the ability to choose between good and evil. Seventh-day Adventists have adopted, basically, a view of Arminianism as interpreted and taught by *John Wesley. This means that Adventists believe people must choose for themselves whether to follow Christ, whereas *Calvinism teaches that God predestines those who are saved and those who are lost. ascension. The ascension of Jesus Christ describes Christ’s departure from this earth to the presence of God (Acts 1:9–11). Seventh-day

Adventists point to this as the beginning of Christ’s ministry in the first apartment of the heavenly *sanctuary. asceticism. This term refers to the denial of physical or psychological desires in the hope of attaining a spiritual ideal or goal. Within Christianity, asceticism refers to a lifestyle characterized by abstinence from sensual pleasures, often taken to radical extremes. Though Seventhday Adventists believe in Paul’s biblical admonition not to “let sin reign in your mortal body, that you should obey it in its lusts” (Romans 6:12, NKJV), they also understand that God created us as physical beings and has given us physical pleasures that can be enjoyed within the parameters that God has set within His Word. assurance of salvation. The inward witness of the *Holy Spirit that a person has present *salvation in Christ (Romans 8:16; Galatians 4:6). Though it is possible to have salvation without assurance (Romans 2:11– 16) or false assurance without salvation (Matthew 7:21–23), a genuine biblical assurance is essential to the Christian life (Romans 8:38, 39). An experience in salvation does not exclude the possibility of falling from *grace, but Jesus also will do whatever is necessary to save us and will do so unless we purposely turn away from Him (Romans 5:10, 19, 20). Athanasius (ca. AD 296/298–AD 373). Athanasius served as a *deacon and assistant to Alexander, the bishop of Alexandria, during the First *Council of Nicaea (AD 325), which addressed the nature of Christ’s divinity. Three years later, he succeeded Alexander as the bishop of Alexandria. Athanasius’s thirty-ninth Festal Letter, which identified the twenty-seven books of the New Testament, was an important step in the recognition of the biblical *canon. He is also considered one of the four doctors of the Eastern Church. atheism. Disbelief or lack of belief in the existence of God or a deity of any kind. atonement. Atonement (at-one-ment)—the central message of the Bible —is the process whereby God reconciles human beings, after *the Fall and entrance of *sin, into a right relationship with Him. There are three major theories about the atonement: (1) moral exemplar, (2) *ransom theory, and (3) satisfaction/punishment. Though Adventist theologians

(including Ellen G. White) have utilized the ideas and language from the first two positions to describe the process of *salvation, the last one— satisfaction/punishment—forms the core of the Seventh-day Adventist theology of atonement. This belief teaches that Christ, as our Substitute, satisfied the claims of the *law on our behalf, having been punished for our sins so that we do not have to face that punishment ourselves. Also central to the Adventist theology of atonement is the ministry of Jesus Christ in the heavenly *sanctuary (Hebrews 8:1, 2), where He applies the merits of His completed work on the *cross on our behalf as well. attribute(s) of God. God is unlike human beings in ways that are so different that there is nothing to which we can compare Him (Isaiah 40:25), even though humans are encouraged to emulate some of His attributes, such as His *love (1 John 3:16; 4:7). Theologians generally list at least three major incommunicable attributes that distinguish God from humans: (1) *omnipotence, meaning God is all powerful; (2) *omniscience, meaning God is all knowing; and (3) *omnipresence, meaning God is all present. authority of Scripture/authority of the Bible. The Bible asserts its divine *inspiration and authority as God’s Word (2 Timothy 3:16, 17; 2 Peter 1:20, 21). Though God speaks through nature (*general revelation), Scripture is the result of *special revelation. The Bible is authoritative because it is directly inspired by God and, consequently, must stand as the ultimate and final arbiter of belief and practice for Christians. It is therefore a guidebook for living in a right relationship with Him and with other human beings. During the *Protestant Reformation, *Martin Luther made the authority of *Scripture over human *tradition or even the authority of the church his rallying cry. He summarized this into the principle of *sola scriptura (Scripture alone). Seventh-day Adventists, including Ellen G. White, have consistently asserted the principle of sola scriptura. For Ellen White’s part, she believed that her writings were a “lesser light to lead men and women to the greater light” of the Bible (3SM 30). Babylon. The capital of the Babylonian Empire during the middle of the first millennium BC. Babylon played a large role in the Old Testament as the nation that destroyed the temple in Jerusalem in 586 BC and took many Jews captive. It has also become a metaphor for religious

*apostasy and appears in the *book of Revelation as a symbol of corrupt powers that lead people astray. badventist. A sarcastic expression for someone who self-identifies as Adventist but may deviate from generally accepted theological or lifestyle practices or may oppose decisions made by church leadership. baptism. A visible demonstration of the inward acceptance of Jesus Christ as one’s Lord and Savior. Seventh-day Adventists follow the practice of immersion by any person who has come of age (rather than infant baptism), citing the example of Christ’s own baptism (Matthew 3:13–17). It is the first step of *discipleship (Acts 8:26–39). As a person is submerged and then brought forth out of the water, this ritual symbolizes the *death, burial, and *resurrection of Jesus Christ. The cleansing through water serves as a reminder of the cleansing that takes place and is made possible through the blood of Jesus Christ. baptismal vows. Baptismal vows are a list of questions that indicate one’s commitment to the beliefs and practices of the Seventh-day Adventist Church, as attested by the person being baptized. In some instances, an Adventist *minister may use the abbreviated list of thirteen affirmations at *baptism, rather than reciting all 28 *fundamental beliefs, and ask the person whether she or he accepts them. See the chapter entitled “Getting Ready for Baptism.” Bates, Joseph (1792–1872). Sea captain, *temperance advocate, theologian, and cofounder (with James and Ellen White) of the Seventhday Adventist Church. Around the age of fifteen, Bates signed on as a cabin boy on a merchant ship. In 1810, he was forced into the British navy and later was a British prisoner during the War of 1812. He eventually became a sea captain and experienced conversion. In 1827, he joined the Christian Connexion and became an abolitionist. In 1839, he accepted the teachings of *William Miller and later experienced the *Great Disappointment. Afterward, he had difficulty in making sense of this disappointment. In the spring of 1845, he accepted the seventh-day Sabbath through the writings of Thomas M. Preble. He eventually shared his views about the Sabbath with James and Ellen White. He wrote his book The Seventh Day Sabbath, a Perpetual Sign in 1846. Early on, Bates accepted that Ellen White had the gift of *prophecy. In 1847, he

expanded The Seventh Day Sabbath, a Perpetual Sign to include a connection with the *sanctuary as part of the larger *great controversy theological theme from Revelation 12:17 and Revelation 14. These views would be further developed during the *Sabbath and Sanctuary Conferences. Bates was especially well known for his love of the seventh-day Sabbath. He died on March 19, 1872, in Battle Creek, Michigan. Battle Creek, Michigan. The center of activity for early *Sabbatarian Adventism from 1855 until about 1904, when the church headquarters relocated to Takoma Park, Maryland. In 1859, the city founders voted to incorporate the city as Battle Creek. Adventists were attracted by the city’s low cost of real estate. The community grew from a population of 1,064 in 1850 to 3,509 in 1860 due, in large part, to the significant number of Adventists who moved there. Neighbors described the largely Adventist section of town as “Advent Town.” beast. See mark of the beast. beast power. See mark of the beast. believers’ church. The belief that one’s membership in the church, the *body of Christ, is the result of a new-birth experience (sometimes referred to as personal *conversion). The *doctrine has its origin in the *Anabaptist branch of the *Protestant Reformation. Bible, authority of the. See authority of Scripture/authority of the Bible. Bible Bowl. See Pathfinder Bible Experience (PBE). Bible conferences. Any large gathering devoted to Bible study. The early *Sabbatarian Adventist pioneers met during a series of Bible conferences from 1848 to 1850 in order to establish the theological pillars of Sabbatarian Adventist theology: the Sabbath, *sanctuary, *Second Coming, *spirit of prophecy, and state of the dead. During the twentieth century, Adventists held three major Bible conferences (1919, 1952, 1974). More recently, during the past two decades, the *Biblical Research Institute (BRI) has held large Bible conferences for church

leaders and scholars to discuss important theological and biblical topics. See also Sabbath and Sanctuary Conferences. Biblical Research Institute (BRI). The official organization of the church for dealing with theological issues. As a result of a gathering of scholars during the 1940s and 1950s, the Biblical Research Institute became an official department of the *General Conference in 1975. Its various functions include holding *Bible conferences around the world, drafting statements on behalf of the world church, and representing the church when scholars or leaders of other religious faiths have questions about Seventh-day Adventist beliefs. Biblical Research Institute Committee (BRICOM). An appointed group of Adventist scholars who deliberate over biblical and theological issues. BRICOM is under the guidance of the *Biblical Research Institute (BRI). biblical theology. A system of theology that derives its interpretation from the study of the Bible as a whole. Bibliology. The study of the Bible as the *Word of God. It recognizes the sixty-six books of the Bible as the *canon of *Scripture. The Bible is a “lamp to my feet and a light to my path” (Psalm 119:105, NKJV). Big Franks. A *vegetarian substitute for hot dogs that was introduced in 1966. birth control. Adventists recognize that birth control is a very personal issue and that married couples should evaluate what is best for them in light of human sexuality and stewardship of human procreation. blessed hope. A biblical reference (Titus 2:13) to the *second coming of Christ. blueprint, the. A reference to Ellen G. White’s prophetic guidance for a broad philosophy of Adventist *education. body of Christ. A reference to the Christian church; for example, the *apostle Paul states, “Now you are the body of Christ” (1 Corinthians 12:27, NIV). See also church.

Book and Bible House. An antiquated term for an *Adventist Book Center (ABC). Bragg Liquid Aminos. An alternative to traditional soy sauce made from soybeans; similar in taste to tamari. Paul Bragg (1895–1976), the creator, founded Live Food Products, Inc. Although this food is popular in Adventist circles, Bragg was not an Adventist. Branch Davidian (a.k.a. the Branch). A religious group that originated in 1955 from a schism within the Shepherd’s Rod or Davidians *offshoot from the Seventh-day Adventist Church. Branch Davidians are infamous for the 1993 siege at their Waco, Texas, compound. Branch Davidians are in no way affiliated with the Seventh-day Adventist Church; however, they often try to convert Adventist church members. branch Sabbath School. The most common way to organize a new Seventh-day Adventist Church is by starting a branch Sabbath School, often from an established congregation. Once this *Sabbath School has reached a sufficient size, typically twenty-five members, it can then be organized into a *company. brethren, the. A reference to church leadership, most often at the local congregational level. It can also refer to the higher echelons of church leadership, particularly to *General Conference leaders, even though the term has fallen out of favor, especially as more women have leadership roles in the church. Brinsmead, Robert (b. 1933). A controversial Adventist *minister from Australia who came to prominence during the 1960s and 1970s. After bouncing around from one theological extreme to another, he eventually rejected the seventh-day Sabbath and many mainstream Christian teachings. brother/sister. Terms of affection used to describe members of God’s family at church. These terms were used particularly often in early nineteenth-century Adventism and continue to be used in some cultural circles.

Calvinism/Calvinist. Branch of *Protestantism named after John Calvin (1509–1564); Calvin was a French *Protestant who became an influential church leader in the sixteenth century. Calvinist theology is known for its distinctive emphasis upon God’s *foreknowledge and *predestination, which is sometimes also known as Reformed theology. camp meeting. A religious gathering lasting several days, typically with a number of large tents where meetings are held (although camp meetings today may or may not use tents). Camp meetings were a distinctive feature of American *revivalism and became ubiquitous during the *Second Great Awakening. During the *Millerite revival, *Joshua V. Himes used the largest tent in America up to that time in order to hold the sizable crowds. Early Seventh-day Adventists began to hold regional camp meetings around 1867 or 1868 to conduct evangelism and *disciple church members. Ellen G. White spoke on *temperance to an estimated ten thousand people at the Groveland, Massachusetts, camp meeting in 1877. Though they exist in North American Adventism to this day, camp meetings have become much less frequent than in the past. camporee. A gathering of *Pathfinders at the *conference (including different areas or districts), *union, and *division levels. The first Pathfinder camporee was held from October 9 to October 11, 1953, in Ashburnham, Massachusetts. Later, the first union camporee was held from April 11 to April 14, 1960, near Lone Pine, California. In August 1985, the first North American *Division Pathfinder camporee was held in Camp Hale, Colorado. The International Pathfinder Camporee occurs every five years; since 1999, the event has been held near Oshkosh, Wisconsin. canon/canon of Scripture. The sixty-six books of the Bible that Christians believe are the *Word of God. The word canon comes from the Greek word kanon (found in Galatians 6:16), which means “rule” or a “standard.” Only those books found in the canon—the Bible—are deemed as the final rule or standard for *faith and practice, which is a position that Seventh-day Adventists accept. canonical theology. A method of biblical study that centers divine authority intrinsically within the biblical books. This position rejects

placing authority within the community itself. Seventh-day Adventist theologian John Peckham describes a canonical approach to theology as “one that views the biblical canon as the uniquely authoritative, sufficient source of theological doctrine, adopts the biblical canon as the rule of faith, and denies the positing of any normative extracanonical interpretative authority” (Canonical Theology [Grand Rapids, MI: Eerdmans, 2016], 73). This view reflects what Seventh-day Adventists believe. canvassing. The act of selling literature door-to-door, popularized as a commercial enterprise during the nineteenth century. Church leaders found canvassing to be an effective way to disseminate Adventist literature. The *colporteur work was developed early within Adventism, when George A. King proposed selling books about health and Christian beliefs, with the hope that these contacts would lead to Bible studies. Ellen G. White strongly supported the canvassing work. It was, and remains today, a form of outreach to the world. capital punishment. The termination of a person’s life for committing a murder or other significant crime. There are three positions on capital punishment, ranging from abolitionists who want to abolish the death penalty to retentionists who favor retaining it. There is a middle position, called procedural abolition, that sees nothing wrong with the death penalty but claims that it should only be used in extreme circumstances. The Biblical Research Institute Ethics Committee (BRIEC) in 2017 issued a statement that reminded Adventists that both “violence and capital punishment have no place within the Church.” Cappadocian fathers. Three early church fathers originally from Cappadocia (located in modern Turkey) who were instrumental in affirming the *doctrine of the *Trinity. The Cappadocian fathers were Gregory of Nazianzus (AD 329–AD 389), Patriarch of Constantinople; Basil the Great (AD 330–AD 379), bishop of Caesarea; and Basil’s younger brother, Gregory of Nyssa (ca. AD 335–ca. AD 395), bishop of Nyssa. catholic/Catholic(s). A transliteration of the Greek katholikos, meaning “throughout the whole” or “general.” Within early Christianity, this word was used to indicate the universal church; however, since the *Protestant

Reformation, it usually refers to Roman Catholics. At one time, this was a very derogatory term but no longer today. cessationism. The belief that certain spiritual gifts—for example, *prophecy, speaking in tongues, miracles, and healings—ceased occurring in the church since the apostolic age. Early *Sabbatarian Adventists rejected this idea as unbiblical, noting for instance that Joel 2:28–30 teaches that in the end time people will have dreams and visions. Seventh-day Adventists believe that Ellen G. White’s prophetic ministry, described as the “spirit of prophecy” (Revelation 19:10), is a manifestation of the spiritual gift of prophecy (1 Corinthians 14:1; Ephesians 4:11). Chalcedonian formula. Also known as the Chalcedonian Definition or Chalcedonian Creed, the statement voted by the *Council of Chalcedon in AD 451 in response to heretical teachings about the *nature of Christ. Despite earlier debates, especially those raised by Arius, which led to the First *Council of Nicaea, there continued to be significant disputes about Christ’s divine-human nature. Eutychianism (also known as monophysitism) confused both Christ’s true humanity and His true deity. The Chalcedonian formula strongly affirmed that Christ’s nature was both fully human and fully divine; Seventh-day Adventists accept this position as orthodox teaching. The Chalcedonian formula Therefore, following the holy fathers, we all with one accord teach men to acknowledge one and the same Son, our Lord Jesus Christ, at once complete in Godhead and complete in manhood, truly God and truly man, consisting also of a reasonable soul and body; of one substance . . . with the Father as regards his Godhead, and at the same time of one substance with us as regards his manhood; like us in all respects, apart from sin; as regards his Godhead, begotten of the Father before the ages, but yet as regards his manhood begotten, for us men and for our salvation, of Mary the Virgin, the God-bearer . . .; one and the same Christ, Son, Lord, Only-begotten, recognized IN TWO NATURES, WITHOUT CONFUSION, WITHOUT CHANGE, WITHOUT DIVISION, WITHOUT SEPARATION;

the distinction of natures being in no way annulled by the union, but rather the characteristics of each nature being preserved and

coming together to form one person and subsistence . . ., not as parted or separated into two persons, but one and the same Son and Only-begotten God the Word, Lord Jesus Christ; even as the prophets from earliest times spoke of him, and our Lord Jesus Christ himself taught us, and the creed of the Fathers has handed down to us. (Henry Bettenson, comp. and ed., Documents of the Christian Church, Galaxy ed. [New York: Oxford University Press, 1947], 72, 73). Chamberlain-Creighton, Alice Lynne “Lindy” (b. 1948) and Michael Chamberlain (1944–2017). A Seventh-day Adventist couple wrongfully convicted in one of Australia’s most public murder trials. Lindy was accused of killing her nine-week-old daughter, Azaria, while camping at Uluru (Ayers Rock) in 1980. They both maintained that a dingo, a wild dog, took their daughter while she was sleeping in their tent. In 1982, Lindy was convicted of murder, but after the discovery of new evidence in 1986, she was released from prison. In 1988, they both were officially exonerated, and in 1992, the Australia government paid Lindy $1.3 million in compensation for wrongful imprisonment. The Chamberlains’ story was featured in the movie Evil Angels (1988; also marketed as A Cry in the Dark), based on John Bryson’s 1985 book by the same name, starring Meryl Streep as Lindy Chamberlain. charismatic/charismatic movement. A movement that began within churches in the 1950s, identified with the *Pentecostal movement, which is characterized by two emphases: (1) belief in a special *baptism of the *Holy Spirit and (2) speaking in tongues (*glossolalia). The initial charismatic expansion began within traditionally mainline *Protestant churches, followed by some Roman *Catholics (after 1967), and more recently, within the Greek Orthodox Church (post-1971). The charismatic movement has affected almost every major religious group; however, it has had little impact within the Seventh-day Adventist Church. Christ/Christology. The study of the person, nature, and work of Jesus Christ, dealing both with His humanity and His divinity. Christ, divine nature of. One of the two natures of the God-man, Jesus Christ (the other being His human nature). As the Son of God, the Second Person of the *Trinity, He exists eternally with the Father and the

*Holy Spirit. He is coequal with Them in power and *glory and in the one divine nature, which is characterized by independence, eternality, *omnipresence, *omnipotence, *omniscience, goodness, *holiness, *justice, *love, and so on. Seventh-day Adventists believe that God is immutable in terms of His character; that is, He is always loving, faithful, and so on but is also capable of emotions. The *incarnation of Jesus did not change His deity, so He remained fully God while He also became what He had never been before—fully human as well. Ellen G. White countered early semi-Arian views about Christ being the first created being or proceeding forth from God “in the days of eternity” (Micah 5:2, NKJV, margin). Instead, Ellen White wrote that “in Christ is life, original, unborrowed, underived” and “from all eternity Christ was united with the Father” (DA 530; 1SM 228). See also Christ, human nature of. Christ, human nature of. One of the twvo natures of the God-man, Jesus Christ (the other being His divine nature). As the divine Son of God, He became fully incarnate, in that He took on a real and fully human nature—both in material and immaterial aspects. As a human, He was a first-century Palestinian Jew who exercised His mind, emotions, passions, will, motivations, and body. In the same way as all humans, He was born; He developed physically, spiritually, relationally, and intellectually; He ate, drank, became tired, and slept; He experienced *love, joy, and righteous anger; He related to other people; and He died. Questions have been raised about whether Christ had the nature of Adam before *the Fall or after the Fall. Ellen G. White wrote that “Jesus accepted humanity when the race had been weakened by four thousand years of *sin” and that “our Saviour took humanity, with all its liabilities. He took the nature of man, with the possibility of yielding to temptation” (DA 49, 117). Yet she also warned believers to be “exceedingly careful” in defining every detail, noting that “not for one moment was there in Him an evil propensity” (5BC 1128). Hence, this debate still exists within Adventism, with faithful Adventists on both sides of the question. See also Christ, divine nature of. Christian education. Seventh-day Adventists place a high importance upon education. This is one reason why the Seventh-day Adventist Church has one of the largest private school systems in the world. One of the Seventh-day Adventist Church’s last major organizational

developments was Christian education. The Adventist pioneers’ hesitance was due in large part to their conviction about Christ’s soon return. After several short-lived attempts, the first permanent Adventist school was established by a new convert, Goodloe Harper Bell, in *Battle Creek, Michigan, in 1872. Over time, Adventists began seeing Adventist *education as an essential part of the church’s *mission for discipling and training young people. Adventist education is, at its heart, about training young people to know and love Jesus Christ as their personal Savior and equipping them to be responsible citizens in preparation for the life to come. Christocentrism. The centrality of Christ at the heart of the plan of *salvation. The plan of *redemption is more than just an intellectual idea; it is wrapped up in the person of Jesus Christ. Seventh-day Adventist theology, at its heart, is the message of “the everlasting gospel” and sharing the good news about Jesus Christ with a lost world (Revelation 14:6). Christology. See Christ/Christology. church. A local body of believers who organize into a local congregation. Typically, a new church begins as a *branch Sabbath School and then becomes a *company. After the group reaches fifty regular members, it can be organized as a church, subject to the approval of the *conference, by an *ordained Seventh-day Adventist *pastor. The term church may also refer to the larger denomination or the body of Christian believers in the broadest sense. church board. The core leadership team elected by a local church to work together to make decisions for that local church. Most churches have at least one annual business meeting in which all members in good and regular standing make major decisions (such as voting the annual budget or before embarking on a major building project). Similarly, most churches empower the local church board to meet on a more frequent basis, often monthly, in order to take care of more mundane decisions. The church board is typically chaired by the local church *pastor. church discipline. The act of a local church in dealing with problematic members. The Seventh-day Adventist Church Manual provides a list of

extenuating situations that may cause the leadership of a local congregation to recommend that a person face church discipline. The first step is generally censure, which means that a person cannot hold any position within the local congregation for a specified time period. If a person continues in the same course, the church may, in extreme situations, remove that person from membership. Only the local church can administer church discipline (the *General Conference president can, at best, lend some influence but cannot force a church to administer discipline). The purpose of all church discipline should be redemptive, with a view toward lovingly encouraging the person to change. church organization. See organization, church. church plant. A church plant is a congregation that is created with the intent of forming a new local Seventh-day Adventist church. Typically, a church plant starts out as a *company under the guidance of the local *conference, with support from other area Adventist congregations. circumcision. The removal of the foreskin of the penis. Initially, circumcision was a sign of the Abrahamic *covenant (Genesis 17:1–14). For Jews during the intertestamental period, circumcision represented physical descent from Abraham. During the early New Testament period, a debate arose concerning whether Gentile converts must practice circumcision (Acts 15). The *apostle Paul (and others) said that it was not necessary (Galatians 5:1–5). clean and unclean foods. A distinction made between types of animals, fish, and other creatures that should and should not be used for food. Though the demarcation existed long before the Jewish nation did (Genesis 7), a clear explanation of what foods were clean and unclean was spelled out in the books of Deuteronomy and Leviticus. Discussions about clean and unclean foods in early Seventh-day Adventism began in the 1860s and matured toward the turn of the century. Because the distinction between clean and unclean foods existed prior to the Jewish nation and even the *apostle Peter continued to claim that he had not eaten any unclean thing after Christ’s *death and *resurrection (Acts 10:14), Seventh-day Adventists believe that members should not eat unclean foods.

Clear Word, The. A popular (and somewhat controversial) paraphrase of the Bible by Jack J. Blanco. He began this Bible as a *devotional exercise, beginning with the New Testament, and had it printed by College Press in Collegedale, Tennessee. It became so popular that Dr. Blanco expanded it to include the Old Testament. Since then, The Clear Word has gone through numerous printings. The author insists that readers should remember this is a paraphrase, not a Bible translation. clergy. A formal term for a professional *minister or *pastor. Seventhday Adventists believe in the *priesthood of all believers; thus, their clergy do not carry any special status that makes them higher or better than any other church member. Adventist clergy devote themselves to ministry, are employed through their *conference, and receive salaries. Most Adventist clergy preach regularly, although some in larger congregations with more than one pastor may share pastoral responsibilities. Adventist clergy are paid according to denominational wages. This means that, regardless of the size of the congregation or the popularity of their preaching, all Adventist pastors are paid the same, with variations based upon cost of living. See also pastor(s). cloning, reproductive. The intentional genetic replication of a specific living thing. In 1996, researchers Ian Wilmut and Keith Campbell cloned an adult sheep named Dolly after 276 failed attempts. Since 2001, scientists have been able to clone human embryos through the method of somatic cell nuclear transfer. In the case of humans, this is known as reproductive cloning. The process involves putting the nucleus of an adult donor’s cell into a woman’s enucleated egg. Currently, such cloning cannot be done without significant risk. Ethical questions have been raised about tampering with God’s creation and the sanctity of human life. On September 27, 1998, the Seventh-day Adventist Church voted the statement “Ethical Considerations Regarding Human Cloning” (https://www.adventist.org/articles/ethical-considerations-regardinghuman-cloning/). colleges and universities. In the United States and Canada, there are thirteen Seventh-day Adventist institutions of higher learning: AdventHealth University, Orlando, Florida; *Andrews University, Berrien Springs, Michigan; Burman University, Lacombe, Alberta, Canada; Kettering College, Kettering, Ohio; La Sierra University,

Riverside, California; Loma Linda University, Loma Linda, California; Oakwood University, Huntsville, Alabama; Pacific Union College, Angwin, California; Union College, Lincoln, Nebraska; Southern Adventist University, Collegedale, Tennessee; Southwestern Adventist University, Keene, Texas; Washington Adventist University, Takoma Park, Maryland; Walla Walla University, Walla Walla, Washington. colporteur(s)/colporteuring. The door-to-door distribution and sale of literature. Colporteurs are also known as literature evangelists. George A. King was the first colporteur who sold copies of *Uriah Smith’s classic Daniel and the Revelation. See also canvassing. commission/commissioning. Formal recognition (credentialing) by the church of one’s calling to gospel ministry. A teacher or *minister can be commissioned, which is similar to being *ordained. Commissioned *pastors may conduct all of the same ceremonies that their ordained counterparts can, including officiating at *Communion, *baptism, marriage, and funeral services. But there are exceptions: for example, commissioned pastors may not organize or disband a congregation or ordain local elders and deacons. See also ordain/ordination. committee to nominate the nominating committee. This is a general committee elected by the church body at large to appoint a nominating committee. The report of this committee to elect the nominating committee is then presented in two readings to the church body as a whole and then voted upon. After this, the nominating committee begins its work. Communion. See Lord’s Supper. company/company status. A small group of believers initially meeting together with the intent of eventually becoming organized as a *church. compilation. A book compiled of excerpts from the writings of Ellen G. White. Some of her compilations were assembled during her lifetime and under her supervision and others after her *death. As a rule, when Adventists refer to a compilation, they are indicating one of the many books compiled after her death in 1915. Official compilations are done under the auspices of the Ellen G. *White Estate.

complementarianism. The position that men and women have complementary roles to one another, equal in nature yet different in functions and responsibilities. Such distinctions can be found in the home and the church. Complementarianism should be contrasted with *egalitarianism, which objects to such distinctions. concupiscence. Strong desire, particularly strong sexual desire. The Bible warns against “the lust of concupiscence” (1 Thessalonians 4:5). In theological terms, concupiscence refers to inborn, inherited tendencies or inclinations to *sin. conditional immortality. In connection with *eschatology, conditional immortality is the position that God alone possesses immortality, and human beings receive eternal life—*immortality—only as a gift of *grace through *faith in Jesus Christ. Seventh-day Adventists reject the idea of an immortal soul, believing it to be a pagan belief that has infiltrated Christianity, and the idea that it bestows unconditional immortality on all humans. Those who reject God’s gift of immortality will, at the end of time, face “everlasting destruction” (2 Thessalonians 1:9); that is, they are destroyed completely, as opposed to burning in conscious torment forever, which is another false belief that comes out of the immortality-of-the-soul error. conference(s) (unit of church organization). A conference is a group of churches in a geographic region, often (but not always) in a given state, province, or territory. confession. The admission of *sin and guilt, along with the expression of belief in God’s saving *grace. Believers follow an act of sin with a sincere acknowledgment of the wrong that they have done and their guilt in having done it. Confession recognizes and embraces the forgiveness that is available only through Jesus Christ. It acknowledges the believer’s total dependence on what Jesus did on the *cross as his or her only hope of forgiveness and, ultimately, *salvation. Adventists believe in direct confession to God and reject public confession and confessionals. Conflict of the Ages series. A prominent series of books that began with Ellen White’s 1858 The *Great Controversy. She would spend the rest of

her life expanding and extrapolating the ideas from this first volume. At first it became a series of four volumes known as Spiritual Gifts (1858– 1864), then as the Spirit of Prophecy (1870–84), and then finally as a series of five volumes (in their present form): Patriarchs and Prophets (1891), The Desire of Ages (1898), The Great Controversy (1911), The Acts of the Apostles (1911), and Prophets and Kings (1917). The books are known collectively as the Conflict of the Ages series because they explain the *great controversy theme from the beginning of sin, extending across all salvation history, until sin is at last eradicated and the earth is made new. congregationalism. In church governance, congregationalism is government by the local congregation, which retains complete authority. Each church is autonomous with no external leader (including a bishop or *conference president) or structure (any formal church organization), except Christ. Congregationalism is based upon two principles: (1) the autonomy of each church as independent and self-governing; and (2) democracy, where the authority in each church resides in its local members. Some of the earliest *Sabbatarian Adventist congregations tended toward congregationalism, but they ultimately moved away from such a position, noting the value of a larger church *organization in order to facilitate their *mission. conscience(s). An internal sense of right and wrong, and the perception of moral accountability that accompanies it. God has created everyone with a conscience and expects them to follow it by doing what is right and avoiding wrong (Romans 2:12–16). When following conscience fails, a guilty conscience *convicts an individual of wrongdoing. Believers should live with clear consciences (1 Peter 3:16) and encourage freedom of conscience, so as not to bind the consciences of others beyond scriptural commands and prohibitions. Seventh-day Adventists acknowledge that the *Holy Spirit can and, indeed, does speak to our consciences; however, they also recognize that because our consciences have been corrupted by *sin, we must always make the *Word of God, not our conscience, the final authority in our actions. conscientious objector(s). Someone who refuses to bear arms during times of war. Early *Sabbatarian Adventists wrestled with how to relate to the American Civil War, which was waging at the time that the

denomination formally organized (1863). Increasing calls for troops led to forced conscription. At first, conscientious objectors could buy their way out of serving, which almost bankrupted the fledgling church. Finally, *J. N. Andrews was commissioned to present the case of the Seventh-day Adventist Church to the United States government, which ultimately led to the formal recognition of Adventist church members as conscientious objectors. This remained the default position of the denomination through most of the twentieth century. After the Vietnam War, the Adventist stance changed. Today, Adventism is split between those who strongly support pacifism, including laying down arms, and others who actively serve in various militaries. The topic remains a complex and controversial one within Adventism. The most famous Adventist conscientious objector was Desmond Doss, a Medal of Honor recipient, whose heroics were immortalized in the 2016 film Hacksaw Ridge. Constantine (ca. AD 272–AD 337). Roman emperor who legalized and even gave preferential status to Christianity. He is, at times, erroneously blamed for shifting the Christian day of *worship from Saturday to Sunday, but that process was already underway more than a century before his time. He is also mistakenly credited with pushing the *doctrine of the *Trinity at the First *Council of Nicaea, which he called and presided over. Constantine delayed *baptism until the end of his life, continuing to largely function as a pagan emperor even though he gave preferential treatment to Christians. consubstantiation. The real presence of Christ. A theological *doctrine claiming that during the sacrament of the *Lord’s Supper, the substance of the body and blood of Christ coexists with the bread and wine, which are still there as well. This view is held by some Lutherans, in contrast to the Roman *Catholic belief that the bread and wine literally become the body and blood of Jesus. Seventh-day Adventists reject both views in favor of a more Zwinglian position: the bread and wine of the Lord’s Supper are symbols of Christ’s body and blood. contextualization. The adaptation of the gospel and the church to the various times and cultures in which they exist. As the church engages with various cultures, it must adjust how it presents its message and forms of *worship in order to make it more accessible to nonmembers.

Contextualization can be seen in Peter’s Old Testament proclamation to his Jewish audience at *Pentecost (Acts 2:14–41) and in Paul’s simple words to the peasants of Lystra (Acts 14:8–18) and his address to the Athenians (Acts 17:16–34). The path to proper contextualization is fraught with many pitfalls, most notably *syncretism, in which the church compromises key teachings in an attempt to reach others. For instance, Seventh-day Adventists believe that the adoption of Sunday for the seventh-day Sabbath was an egregious example of how the early church, in an attempt at contextualization, compromised crucial truth. conversion. In the context of *salvation, conversion is what happens when a sinner fully gives his or her heart to Christ and accepts the salvation that He offers. Conversion often involves two aspects: (1) repentance or sorrow and hatred of *sin, along with a resolve to turn away from it; and (2) *faith or belief in God’s provision of forgiveness and trust in Christ for salvation. Conversion is not a mere intellectual assent to the truths of the gospel. Rather, it is the experience of a human who has responded to God’s call for salvation (Acts 3:19; Romans 10:17). convict/conviction. People who experience *conversion may describe their experience as the *Holy Spirit convicting their hearts. Alternatively, during a sermon, people may sense that they need to change some aspects of their lives. cosmological argument(s). A category of rational arguments for God’s existence. Though coming in different forms, the cosmological argument is that nothing created came from itself, and thus all created existence needed to come from something that was not created by something else before it. The cosmological argument leads to the idea of an uncreated being or creator, who would be called God. Christians have used this naturalistic argument to demonstrate that only the eternally existing God depicted in *Scripture fits this category. cosmology. The study of the origin and development of the universe. Council of Chalcedon. The fourth general council of the early church (AD 451). This council condemned the heresies of *Arianism (denying Christ’s deity), Apollinarianism (denying Christ’s full humanity),

Nestorianism (separating the two natures into two persons), and Eutychianism (fusing the two natures). The council accepted a continuum of *orthodoxy between Theodore who emphasized duality (one *divine and the other *human) as acceptable as well as the unity of the two natures as expressed by Cyril of Alexandria. The early church fathers recognized the profound depth and breadth of this doctrine as articulated through the orthodox *doctrine of the *hypostatic union in the one person of Jesus Christ. The Chalcedonian formula stands as the classic expression of *Christology and remains the standard orthodoxy for most Christians. Council of Nicaea (I, II). The first and seventh general ecumenical councils of the early church (although most often a reference to the first council). The First Council of Nicaea (AD 325) condemned the *heresy of *Arianism. This council coined the term homoousios to affirm that the Son is the same substance as the Father. It also denied that the Son is a created being who is not eternal. The Second Council of Nicaea (AD 787) reversed the ban against the use of icons, affirming instead that such *holy images may be venerated. While Seventh-day Adventists recognized the importance of these *early church councils, Adventists (like most *Protestants) have rejected Nicaea II and its veneration of images. Council of Trent. A series of *Catholic Church councils, held between 1545 and 1563, that were intended to respond to the *Protestant Reformation. The council met for twenty-five sessions during three periods of time (1545–1547, 1551–1552, 1562–1563). This council reaffirmed the traditional list of sixty-six biblical books but also canonized the *Apocrypha. They furthermore reaffirmed *Scripture and apostolic *tradition as equal sources of truth, thereby rejecting the *Protestant understanding of *sola scriptura. One of the notable outcomes was a strong confirmation of the real presence of Christ through transubstantiation during the Mass, thus ratifying a decision made in 1215 at the Fourth Lateran Council. The council pronounced as *anathema, and condemned to *hell, all those who subscribed to “erroneous” views, especially those associated with *Martin Luther and the Protestant Reformation. Adventists, as Protestants, identify many of these decisions as reasons why the Roman Catholic Church is *Babylon.

councils, early church. Historically important and highly influential assemblies of leaders from a wide representation of churches. Initially convened to articulate the church’s orthodox theological stance in light of biblical teaching, in order to address conflict, these councils often are titled general or ecumenical (in contrast to local or regional) because of the participation of a wide range of church leaders. The first seven general councils are the most important. *Protestants, including Seventhday Adventists, generally recognize only the first four of these seven general councils as authoritative. Some Protestants accept these general councils as authoritative, but Seventh-day Adventists do not because of their concern about rigid creedalism. However, even though Adventists do not accept them as authoritative, they do find value in these same early church councils because of the wisdom in how they dealt with various heresies in the past with wisdom that can be useful for the present.

Council (date)

Key doctrines formulated

Key heresies condemned

Nicaea I (AD 325)

Deity of the Son

*Arianism, *Sabellianism

Constantinople I (AD 381)

Affirmed Nicaea I; deity of the Spirit

Apollinarianism

Ephesus (AD 431)

Unity of two natures in Christ

Nestorianism

Chalcedon (AD 451)

*Hypostatic union

Eutychianism; earlier four heresies as well

Constantinople II (AD 533)

Clarified Chalcedon

Nestorianism; Origenism

Constantinople III (AD 680–AD 681)

Dyothelitism (two wills in Christ)

Monothelitism

Nicaea II (AD 787)

Affirmed veneration of icons

covenant. In *Scripture, this is a sacred promise that comes in the form of a pact, or deal, between two individuals or entities. For example, God has made a covenant with fallen humanity. Similarly, the *Trinity made the covenant of *redemption to save humanity from *sin. Though God has made various pacts with His people through the millennia, in the New Testament, we find the ultimate expression of a covenant in the gospel of Jesus Christ, in which sinners who accept the *grace of Christ for their sins enter into what is known as the new covenant (Hebrews 9:15; 1 Corinthians 11:25). creation. The act of God in forming the world as recorded in the first two chapters of Genesis. Adventists believe in a literal and recent six-day creation followed by the Sabbath as the origin of the seven-day week. creation ex nihilo. The belief that God brought this universe into existence out of nothing (from the Latin ex, “out of,” and nihilo, “nothing”) instead of forming it from existing matter. According to *Scripture, God spoke everything into existence through His Word. (This is called fiat creation, from the Latin fiat, “let it be”; the words “God said,” are used ten times in Genesis 1.) Seventh-day Adventists believe in the concept of creation ex nihilo. creationism. The belief that God created our world, as opposed to cold and unconscious natural processes, which is the prevailing scientific view. Christian history has been filled with various theories regarding what the Genesis account means. Seventh-day Adventists are youngearth creationists, believing that God created our world in six literal twenty-four-hour days in the recent past, rather than using long ages or billions of years as part of His creation process. As stated in the church’s *fundamental beliefs: God “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 [Exodus 20:11, NIV]. 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” (“Creation,” Seventh-day Adventist Church, accessed February 7, 2020, https://www.adventist.org/beliefs/fundamentalbeliefs/humanity/creation/).

creed(s). A creed is a formal written statement of belief that summarizes a church’s understanding of the affirmations of *Scripture. It often exposes and condemns *heresy and constitutes presumptive (but not final) authority for church beliefs. Early church *councils produced a number of important creeds addressing such issues as the *Trinity, the human and divine natures of Christ, and the *Holy Spirit and church. Early *Sabbatarian Adventists rejected the notion of creeds, believing that they were a step toward *Babylon’s spirit of persecution. (They remembered that many *Millerites were cast out of their churches for their belief in the *second advent of Christ.) Throughout Adventist history, various statements of belief have been promulgated, but none have been touted as a creed. This is due in large part to concerns that the Seventh-day Adventist Church might move away from its core theological reliance on Scripture itself as well as the desire to avoid a rigid and narrow interpretation of Scripture. Even the current statement of 28 *fundamental beliefs contains a preface, which opens the way for flexibility to adapt and revise these statements as needed. criticism (biblical, canonical, form, redaction). The term biblical criticism refers to the process of establishing the biblical text and assessing its plain meaning. Biblical criticism can also refer to higher criticism and the historical-critical method, which does not necessarily consider the Bible as an inspired work. (In fact, the historical-critical method evaluates the Bible the same as any other piece of literature.) Lower biblical criticism, however, utilizes some of the best of these methods while still maintaining that the Bible is *inspired as the *Word of God. Seventh-day Adventists hold a high view of *Scripture; while they recognize the benefits of scholarly study, they do so without subscribing to any critical assumptions that negate the Bible as the divinely inspired Word of God. Adventists believe that the Word of God passes *judgment upon human thought rather than human thought passing judgment on the Word. See also historical-grammatical method; historical criticism/higher criticism/historical-critical method. cross/crucifixion. A cross was a wooden structure used for execution during the first century AD. A cross consisted of a vertical post, which was placed in the ground and upon which the victim’s legs were nailed, and a horizontal beam, upon which the wrists were nailed. Jesus was crucified and died on a cross. The *death of Christ on the cross

represents (1) the *reconciliation between a *holy God and a sinful people (Ephesians 2:16); (2) the gospel message (1 Corinthians 1:18); (3) Christians who die to this world (Galatians 6:14); and (4) the daily death to self to which Christians are called (Matthew 16:24). curriculum. Textbooks and other class resources for teachers. Seventhday Adventist schools generally obtain curriculum materials from two sources: (1) some textbooks (Bible, reading, science, and health) are authored, published, and facilitated by the Seventh-day Adventist Church; (2) other curriculum materials are reviewed by SDA education committees and approved for use. Daniel, book of. An Old Testament book set against the background of the prophet Daniel in Babylonian captivity. The book of Daniel contains powerful faith-affirming prophecies that foretell world history and point to the *second coming of Christ. Daniel, together with the *book of Revelation, helps form the core of the Seventh-day Adventist understanding of *prophecy and last-day events. Daniel’s dream. A reference to King Nebuchadnezzar’s dream in Daniel 2, which pointed to successive kingdoms of the earth: *Babylon (the statue’s head of gold), Media-Persia (its chest and arms of silver), Greece (its belly and thighs of bronze), Roman Empire (its legs of iron), and the divided Roman Empire (its feet a mixture of iron and baked clay). Finally, the image is destroyed by a rock made without human hands, symbolizing the *second advent of Christ. Adventists point to Daniel 7 as a parallel passage, with the beasts describing these same successive kingdoms. This dream provides powerful rational evidence not only for God’s existence but for His *foreknowledge and ultimate *sovereignty. Davenport scandal. A reference to a Ponzi scheme led by Donald J. Davenport (1913–1996), an Adventist physician from California whose financial empire crumbled after he declared bankruptcy in July 1981. This act, in turn, left more than twenty-one million dollars in unpaid debts to church entities and members. Over the course of subsequent years, much of the money was recovered, but the scandal called for greater fiscal accountability in the church.

Day of the Lord. The future climactic event encompassing Christ’s *second advent, which, after the *millennium, results in a new *heaven and new earth. The Old Testament associates the day of the Lord with Israel’s expectation of God’s decisive intervention to rescue His people. The New Testament transforms it into the day of Christ—that is, when Jesus returns at the end of time. day-year principle. The concept, firmly established in *Scripture, that a day in certain Bible prophecies equals a literal year. Historicist interpreters of Bible *prophecy based this principle on several examples in the Bible, including Numbers 14:34; Ezekiel 4:5, 6; and Daniel 9:24– 27. During the late eighteenth and early nineteenth centuries, many Bible expositors around the world, using the day-year principle, pointed to the fulfillment of the 1,260 day-year prophecy as concluding around 1798, when the French general Berthier took Pope Pius VI captive (who subsequently died), effectively curtailing the influence of the papacy. This event was seen as a stunning realization of prophecy and more validation for the day-year principle. Seventh-day Adventists accept the day-year principle as a crucial tool for understanding prophecy and lastday events. deacon/deaconess. These terms—from the Greek diakonia, “service,” or diakonos, “servant”—are used generically to refer to anyone who engages in service and are used specifically for a person who is recognized publicly as an officer of the local church. Deacons in the New Testament are described as those who serve. The New Testament contrasts the position of the deacon with that of the bishop or *elder. The qualifications for both men and women are described in 1 Timothy 3:8– 13. Deacons are not generally responsible for leading and teaching; instead, they focus upon various serving ministries. death. The cessation of life. Seventh-day Adventists believe in the nonimmortality of the soul, thus rejecting the influence of the Platonic dualistic distinction between body and soul, in which the soul supposedly lives on after the death of the body. When a person dies, his or her body returns to dust, awaiting *resurrection by Jesus Christ, who is the Life-Giver, at the *Second Coming. (See Luke 8:53; 1 Corinthians 15:51.) See also sleeping in the Lord.

Deism/Deist. A philosophy that emphasizes that God is a distant “landlord” who may have initially created the world but let it continue afterward without His involvement in the affairs of humankind. Deism leads to a rejection of divine *revelation. Starting in Europe amid the *Enlightenment, Deism became popular in America during the American Revolution through the early nineteenth century. Some early Adventists, most notably *William Miller, were Deists before they experienced a personal *conversion and repudiated their earlier Deist views. demon(s). Demons are fallen *angels who were originally created good but followed *Satan in rebelling against God, thus losing their goodness and becoming evil. Demons actively work to tempt, deceive, lie, express false belief(s), torment, cause sickness, and at times, possess people. Described as “rulers,” “authorities,” “powers,” and “spiritual forces of evil,” demons are resisted through spiritual warfare (Ephesians 6:10–18, NIV). Jesus’ ministry was characterized by liberating people from demon possession (Matthew 8:28–34; Mark 5:1–17), and Jesus gave His *disciples authority to cast out demons (Matthew 10:1). Paul later exorcised a fortune-teller (Acts 16:16–18). depravity. See total depravity. Desire of Ages, The. Ellen G. White’s seminal work on the life of Christ. First published in 1898 by *Pacific Press® Publishing Association, the book has gone through numerous editions, including a modern paraphrase titled *Messiah. Ellen White believed this was one of her most important books. It is the pinnacle of the five-volume *Conflict of the Ages series. determinism. The philosophical position that for every decision and action that happens, causal conditions exist so that no other decision or action could happen in light of those conditions. Determinism, at its core, denies the possibility of human *free will. Though coming in various forms, determinism is a characteristic of *Calvinism, which Seventh-day Adventists—who adhere to the reality of moral free will—reject. devotional/devotional thought. A devotional can refer to a short public presentation, often for a youth group or during some church activity. It can also be personal time spent with God in Bible study and prayer.

disciple(s)/discipleship. A disciple is a follower of Jesus, and discipleship is the process by which a person grows and matures as a follower of Jesus. While on Earth, Jesus appointed twelve men as His disciples, equipped them, and then empowered them with the *Holy Spirit. He commissioned them to go and make disciples of all nations (Matthew 28:19, 20). The church continues to make disciples, baptizing them and training them to make other disciples. The process of discipleship is a continuous one. dispensationalism. A popular concept among some Christians in which world history, as revealed in the Bible, unfolds in different stages—or dispensations. Though coming in many forms and variations, some of today’s erroneous teachings, such as the secret *rapture (in which Christ secretly returns and takes some people to *heaven), reflect dispensationalist theology. While Seventh-day Adventists believe that the human understanding of God’s truth progresses through the ages, they are not dispensationalists and reject much of what this view promotes, especially in regard to last-day events. divine nature. See Christ, divine nature of. divine service. A reference to the *worship service during church each week. Most Adventist congregations hold the divine service on Sabbath morning or late Sabbath afternoon, but many larger congregations have a variety of services at various times and in various styles (spanning from traditional to contemporary). division(s) (unit of church organization). Divisions in the Seventh-day Adventist Church began to be established in 1918 as large regions of the world church. They are formed from *unions, which are composed of *conferences, and conferences consist of local churches. Each division serves as a regional headquarters for the *General Conference, and each division president is a vice president of the General Conference. At present, the Seventh-day Adventist Church comprises thirteen divisions. Docetism. An ancient *heresy that denied the genuine humanity of Christ. Docetism (from the Greek dokeo, meaning “to appear, seem”) contends that Christ only appeared to be a man but did not truly suffer and die; instead, He was a *spirit whose appearance as a human was an

illusion. *Scripture warns against this heresy (1 John 4:1–3). The early Christian church rejected this teaching as spurious, noting that Christ was born, ate, drank, suffered, and died. Adventists reject Docetism as heresy. See also Christ, human nature of. doctrine. A Christian belief based upon *Scripture. Some examples include the *Trinity, the divine and human natures of Christ, and *salvation by *grace. Doctrine is right belief (*orthodoxy) confessed (publicly recited), lived correctly (*orthopraxy), and taught (Latin docere, from which the word doctrine comes). Sound doctrine is associated with Christian maturity (Ephesians 4:14–16) and is a requirement for church leadership (1 Timothy 4:6). Sound doctrine reflects the teachings of Scripture, in contrast to *heresy. domesticity, cult of. A Victorian notion that emphasized the spheres of men and women within the household. A man was to serve in the intellectual sphere; he was capable of owning land and participating in government by voting, but he was to be the protector of his wife and children. A woman was to have a refined role; her primary realm was in the home. As a wife, she cooked and took care of the needs of her husband, and as a mother, her primary responsibility was to raise her children. This position was the default understanding for most Victorians. Early Adventist pioneers, including Ellen White, avoided the extremes of either the cult of domesticity or radical women’s rights. Instead, they sought a middle position that elevated the role of the woman as wife and mother but also empowered women to be active in church leadership and evangelism and to receive an education. Donatism. A movement of rigorist churches in the fourth and fifth centuries. The central issue was the consecration of bishops by those who, during times of Roman *persecution, denied the *faith by handing over copies of Scripture, among other things. Donatus, a church leader in Carthage, adopted a hard-line stance, arguing that any sacrament administered by a compromised bishop was invalid. The church in Rome, and later Augustine, took the opposite view, contending instead that fallen leaders could be forgiven after repentance and the sacraments that these bishops had administered were effective. Adventism takes this latter view and accepts as valid the *baptism of a church member, even if

the minister who officiated the service later apostatizes. Donatism and its rigorist churches were eventually condemned. Dorcas Society. Many local congregations have a Dorcas Society or ministry to provide food and clothes for the needy people in their communities. They base this ministry on the example of Dorcas—a woman who lived in Joppa and went about helping others (Acts 9:36– 42). The term has largely been replaced by that of Community Services. dress reform. A movement regarding proper dress for women. First spurred on by concerns that certain forms of dress were actually unhealthy for women (and some clothing easily caught on fire in kitchens), during the 1860s and 1870s, Adventists gradually encouraged principles of healthful dress so that Adventist women could express their individual tastes and preferences while, at the same time, dressing modestly and in a way that would not draw undo attention to themselves. dualism. The philosophical position that reality consists of two fundamental states. Several forms of dualism exist: Moral dualism contends that two different yet equal forces—good and *evil—are eternally in conflict. Plato proposed a separation between matter and ideas, *time versus *timelessness, and so on. Later, Descartes introduced substance dualism; it argues that the mind and body are completely different substances. Dualism differs from *monism or holism, in which all reality is unified. In Christianity, dualism has contributed to problematic theology in which the body and *spirit are thought to be separate to the extent that there is supposedly an immortal *soul that leaves the physical body at *death and goes either to *heaven or *hell. Adventists reject this teaching of the *immortality of the soul. See also conditional immortality; idealism; monism. drums. Ancient musical instruments that began to be used during American religious services in the late nineteenth century. Ellen G. White warned against *charismatic and fanatically extreme forms of *worship, especially those associated with the *Holy Flesh movement. Recent research has revealed that drums were one of many instruments, including the *piano, used during this false revival, suggesting that it was how these instruments were played rather than the instruments themselves that Ellen White was concerned about. In some cultures,

particularly in some African and African American contexts, drums are utilized as part of Adventist worship services. ecclesiology. A topic of *systematic theology that concerns the nature and structure of the church (from the Greek ekklesia, meaning “assembly”). economic Trinity. The Three Persons of the *Trinity acting in Their distinct roles. (The word economic derives from the Greek oikonomikos, meaning “an ordering of activities.”) Economic Trinity refers to the different roles that each Person of the Trinity plays regarding *Creation, *salvation, and *sanctification. The inseparable operation of the Three means They are united in Their work. See also ontological Trinity. ecumenism/ecumenical movement. From the Greek oikoumene, meaning “the inhabited world,” ecumenism is the promotion of unity among churches. Jesus prayed that His *disciples would be united (John 17:21), thus asserting that such unity is possible. During early Christianity, Christians confronted heretics who split the church. When Christendom divided between the Eastern (Orthodox) and Western (Roman *Catholic) churches, ecumenical efforts failed to heal this rupture. The *Protestant Reformation brought about even greater separation, not only between *Protestants and Rome but among Protestants themselves. Most *evangelical churches are suspicious of contemporary ecumenicalism because of its perceived doctrinal and evangelistic weaknesses and its liberal theological basis. Though Seventh-day Adventists engage at times in formal and informal dialogues with other churches, Adventism is extremely wary of the ecumenical movement. Bible *prophecy warns that right before Christ returns *apostate Protestantism will join forces with Catholicism and *spiritualism to oppress God’s people (GC 588), who are depicted as “those who keep the commandments of God and the faith of Jesus” (Revelation 14:12, NKJV). education. See Christian education. efficacy/efficacious. The ability to produce a desired or intended result. In Christian theology, efficacy most often refers to the atoning *death of Jesus Christ on the *cross, which is deemed efficacious because it

sufficiently paid the debt that the sinner owes to God and, thus, provided all that is needed for a person to have *salvation in Jesus. egalitarianism. The position that men and women are equal to one another in nature, relationships, and roles. These equalities can be found in the home, the church, and society (or any combination of these). Egalitarianism differs from *complementarianism, which argues that men and women are equal in nature yet have distinct relationships and roles. eisegesis. The act of reading into the text what one wants to read, thus placing the reader, not the text, in authority. Eisegesis is the opposite of *exegesis. All true Bible study should avoid eisegesis and give the true meaning of the text priority over what the reader wants it to say. elder(s). An appointed leader in a local church. A small group of local church elders are elected by the local church congregation to provide leadership for the church and to work closely with the church’s *pastor. The term elder is also used as a special designation of respect for an *ordained Seventh-day Adventist *minister. election. In terms of the *doctrine of *salvation, election refers to God’s purpose regarding the *redemption of humanity. *Calvinists focus especially upon divine election as unconditional, meaning that God Himself predetermines who is elect and who is not. Most Adventists, who are *Arminian, argue that election is conditional. It is based upon a person’s *faith in God and perseverance throughout life; that is, though God elected all people for salvation, only those who accept His salvation and persevere in it will be saved in the end (Matthew 10:22). Ellen G. White Writings app (EGW Writings app). The Ellen G. *White Estate provides a free app containing all of Ellen G. White’s published and unpublished writings (also available on its website, https://www.ellenwhite.org). Ellen White’s writings are available in a variety of different languages on the app too. Ellen G. White Estate. See White Estate/Ellen G. White Estate, Inc.

empiricism. The theory that all knowledge is derived from sensory experience. This particular idea was popularized by John Locke (1632– 1704) and David Hume (1711–1776) during the *Enlightenment. Though humans gain much knowledge through their senses, it is not possible to reason one’s way to God through sensory experience. While Seventh-day Adventists certainly accept empiricism, they understand its limits (especially for theological knowledge), which is why their final authority must be revealed truth—that is, Scripture. Enlightenment, the. Various philosophical, scientific, and political movements in Europe during the seventeenth and eighteenth centuries that contributed to the rise of *modernity. Also referred to as the age of *reason, it emphasized human reason above other traditional sources of knowledge and authority, especially divine *revelation (*Scripture) and religion (the church). The Enlightenment’s political systems, naturalistic approaches to science, social upheavals, and anti-supernatural philosophies sparked a challenge to Christianity that exists to this day in different forms. epistemology. Epistemology—from the Greek word episteme, meaning “knowledge”—is the branch of philosophy that studies the question of knowledge itself. The essential question for epistemology is, How do we know what we know? This study asks such questions as, What is knowledge? What is the difference between knowledge, belief, and opinion? What can be known? How is knowledge acquired? What constitutes justification for knowledge? Epistemology encompasses all knowledge, including issues such as the existence of God (the *ontological, *cosmological, *teleological, and *moral arguments) and how He may be known (through *revelation, *reason, mystical experience, etc.). See also ethics; metaphysics. eschatology/eschaton. Eschaton refers to the *Second Coming and the end of the world. Eschatology refers to end-time events. essence. Used with regard to the *Trinity. The Three Divine Persons of the *Godhead all consist of the same divine substance. At the same time, each of the Divine Persons remains distinct.

eternal generation of the Son. Scripture teaches that Jesus is both one with the Father yet distinct from the Father. The *doctrine of the eternal generation of the Son teaches that the Father continually communicates the divine *essence to the Son, without division or change, so that the Son shares an equality of nature with the Father (including all the attributes of Deity) yet is also eternally distinct from the Father. Seventhday Adventists believe in the eternal and underived deity of Jesus and His divine essence is of Himself, not derived from the Father. See also eternal procession of the Holy Spirit; Trinity/Trinitarianism. eternal procession of the Holy Spirit. A reference to the *Holy Spirit’s relationship to the other persons of the *Trinity; that He is always proceeding from both the Father and the Son. It does not mean He was created by them or that His divine nature is derived from theirs, nor does it mean He is in any way inferior to the other divine persons. Seventhday Adventists reject the belief that the Holy Spirit’s origin or existence are somehow eternally dependent upon either the Father or the Son. They believe any divine interdependence as part of the Trinity in no way diminishes from His own individual or eternal personhood. See also eternal generation of the Son. eternity. This *doctrine refers to the belief that God is not bound by space or time in the same way that humans are bound by space and time. He exists “before all ages, now and forevermore” (Jude 25, NIV). This does not mean that God operates outside of human history and works outside of created time. God has no beginning or end; God does, however, act within time. Jesus Christ arrived at precisely the right time (Galatians 4:4). ethics. The discipline that studies moral matters. The word ethics comes from the Greek word ethikos, meaning “moral, character.” The scope of ethics spans nature, knowledge, determination of right principles, deciding what is right versus wrong, and a sense of moral duty. eucharist. See Lord’s Supper. euthanasia. The term euthanasia comes from the Greek for “good death.” Patients who are seriously ill, near *death, or in great pain that cannot be relieved may request assistance to die. There are two different

forms: (1) intentional intervention and (2) foregoing medical care. Adventists reject the former type, but the latter may be permissible (see the statement voted on October 9, 1992: “A Statement of Consensus on Care for the Dying,” Seventh-day Adventist Church, May 9, 2013, https://www.adventist.org/articles/care-for-the-dying/). evangelical/evangelicalism. The term evangelical dates to the sixteenth century as another term for Protestant. During the eighteenth century, the term began to take on four primary characteristics: (1) evangelism, a focus on sharing the gospel; (2) crucicentrism, a focus on the *efficacy of the *death of Christ on the *cross for the individual believer; (3) conversionism, the need for each person to accept Jesus as his or her personal Savior; and (4) biblicism, a strong emphasis on the *authority of Scripture as the norm for the Christian believer’s life (David W. Bebbington, Evangelicalism in Modern Britain [London: Unwin Hyman, 1989], 2, 3). In this classical sense of the term, Adventists consider themselves fully evangelical, even though the term has in recent decades taken on new meanings, particularly within American politics, that have nothing to do with Adventism. evil. Evil is any thought, motivation, act, word, or inclination, including any natural occurrence, that is contrary to God’s good plan. It is the absence or opposite of good, involving anything bad or damaging. The original creation was good. Evil began in the heart of a perfect being, *Lucifer (Ezekiel 28:15), who then brought it to the earth through Adam and Eve’s disobedience. *Sin—a manifestation of evil—is the cause of all moral transgression (murder, lying, etc.) and, ultimately, all forms of natural evil (hurricanes, drought, etc.). God seeks good and is not the author of evil. evolution. Evolution, which was popularized by Charles Darwin (1809– 1882), is the idea that the existence and diversity of life on Earth arose from the chance processes of natural selection over billions of years of predation, suffering, and *death, instead of being the purposeful creation of God. The Seventh-day Adventist Church, though acknowledging the existence of microevolution or small variations in existing species, officially rejects macroevolution. Macroevolution claims that large-scale changes, turning one species into another over billions of years, explains the existence and variety of life on Earth.

exegesis. The act of interpreting the Bible by studying (1) the grammar of the text (words, phrases, sentences); (2) the historical context of the text (author, readership, socioeconomic and cultural background, purpose); (3) the genre or literary type (narrative, poetry, prophetic, letter, Gospel, etc.); (4) canonical context (placement within the story of *redemption); and (5) *illumination of the *Holy Spirit. All true Bible study should involve the principles of exegesis. See also eisegesis. existentialism. Popularized in the nineteenth and twentieth centuries, this is a philosophy that emphasizes existence over essence (reflecting John Paul Sartre’s expression that “existence precedes essence” [Existentialism and Humanism, trans. Philip Mairet (London: Methuen, 1960), 28, 58]). In effect, all human thought and activity needs to emphasize, first and foremost, our basic individual existence, as opposed to any grand philosophical schemes that focus on some kind of overarching essence or the like. Instead, each individual is unique and free without any obligation to anyone or anything transcendent. What becomes paramount to human existence is determining one’s own values, morals, goals, and actions. Though coming in different forms (including something called, ironically enough, Christian existentialism), it is generally a very pessimistic perspective on the world, leaving humans alone, adrift, and without anything beyond themselves to cling to for hope. expiation. An aspect of the *atonement that focuses on how Christ’s *death removed the sinner’s liability to suffer punishment for his or her *sin and guilt. Christ’s death was both a *propitiation (assuaging divine wrath) as well as an expiation, cleansing and purifying through the removal and forgiveness of sins (Hebrews 9:6–15; 10:5–18; 13:10–13). See also atonement. extraordinary tithe. Any single, onetime gift of *tithe in excess of one hundred thousand dollars is generally considered extraordinary tithe. Most local *conferences, after receiving such a gift, do not include this large gift in their general operating budget and designate it for special projects (such as evangelism) in harmony with biblical principles and church policies.

faith. Though faith can mean simply a system of religious belief or even any strongly held theory, in Christianity, the word often refers to a Christian’s belief and personal trust in God and in the plan of *salvation. The phrase salvation by faith expresses the sinner’s acceptance of the *grace offered through Jesus’ *death on the *cross, which leads to the person’s repentance of *sin and new life in Him (Romans 6:1–4). Fall, the. The cataclysmic event of Adam and Eve’s *sin, which had devastating consequences for humanity. These first humans were created perfect and had right relationships with God; all creation was in harmony with the Creator as well. When tempted by *Satan, Eve disobeyed God’s prohibition to eat of the tree of the knowledge of good and *evil; Adam also transgressed the same prohibition, but unlike Eve, he was fully aware of what he was doing. The results of the Fall were a corrupt human nature, guilt before God, interpersonal conflict, and disharmony with the creation. A state of separation and alienation from God was transmitted to all humanity after Adam and Eve’s sin. See also Lucifer. fallen human nature. See Christ, divine nature of; Christ, human nature of. fideism. The position that Christian truth must be acknowledged by *faith alone, apart from *reason, evidence, or argument. Fideism—from the Latin fides, meaning “faith”—can adopt a negative stance toward reason due to the idea that reason is either incompatible or at odds with faith or reason cannot provide the certainty that faith can. Søren Kierkegaard (1813–1855) dismissed rational arguments for the Christian faith and, instead, presented faith as a wholehearted abandonment to God (even against reason). The opposite approach emphasizes the importance and necessity of reason, such as proofs for God’s existence. Though Seventh-day Adventists acknowledge the centrality of faith and one’s need to believe in what one does not fully understand, they also highly regard the role of reason in building a solid foundation for Christian belief, even while understanding its limits. See also faith; reason. field(s) (unit of church organization). A field is a territory made up of a number of local churches in a state, province, or mission unit. In rare instances a field can come under the direct supervision of the *General Conference. As of this writing, the Israel Field is the only territory under

such direct supervision. The idea behind a field is to provide greater financial funding and supervision, in areas where there are extremely limited resources, in order to further *mission. Filioque. This Latin term, translated as “and the Son,” was inserted into the Nicene-Constantinopolitan Creed at the Synod of Toledo in AD 589. The original *creed affirmed that the *Holy Spirit proceeds from “the Father,” yet the addition of “and the Son” resulted in modifying the creed to affirm that the Spirit proceeds from “the Father and the Son.” The addition had the practical effect of affirming the full equality and personhood of the Holy Spirit, which Seventh-day Adventists accept. The Eastern Orthodox Church did not participate in this council and dissented from this addition; this change became a major point of division between the Eastern Orthodox and Roman *Catholic (and *Protestant) Churches. See also eternal generation of the Son; eternal procession of the Holy Spirit; Holy Spirit; Trinity/Trinitarianism. footwashing. The washing of feet during the *Lord’s Supper as a means of following the example of Jesus Christ, who washed the feet of His *disciples. Seventh-day Adventists are the largest denomination in the world who retain the practice of regular footwashing services (although a few small Baptist denominations also practice footwashing). Ford, Desmond (1929–2019). An Australian Adventist *minister and religion teacher who was controversial for dismissing the Adventist understanding of the *sanctuary *doctrine. Ford, a classmate of *Robert Brinsmead, opposed Brinsmead’s emphasis on *perfectionism and *last generation theology. Ford studied under F. F. Bruce (1910–1990), a renowned New Testament scholar. In 1977, he became an visiting professor at Pacific Union College. On October 27, 1979, he gave a speech titled “The Investigative Judgment: Theological Milestone or Historical Necessity?” He questioned the legitimacy of the 1844 prophetic chronology and the legitimacy of Christ’s cleansing ministry in the heavenly sanctuary and asserted that Ellen G. White’s prophetic ministry was merely pastoral. The denomination responded by giving Ford six months to develop his views, which he did, writing a 991-page manuscript titled “Daniel 8:14, the Day of Atonement, and the Investigative Judgment.” Church leaders met in August 1980 at Glacier View Ranch, northwest of Denver, Colorado, to discuss Ford’s views.

When it became clear that Ford was unwilling to retract his views, he was removed from denominational employment, and later his ministerial credentials were revoked. He remained an Adventist and cherished Adventist fellowship. The questions he raised prompted the creation of a series of books by the Daniel and Revelation Committee (DARCOM) and a host of other theological resources that answered Ford’s charges, affirming the sanctuary as a biblical belief. In later years, Ford moved further away from Seventh-day Adventist belief—for instance, rejecting the seven-day *Creation narrative. Ford theology. See Ford, Desmond. foreknowledge. A divine attribute signifying how God knows all things that will transpire in the universe. God knows the end from the beginning (Isaiah 46:10). *Calvinist theologians associate divine foreknowledge with *predestination, which Adventists reject. God’s foreknowledge does not preempt human *free will; that is, even though God knows what we will do, His foreknowledge does not predestine us to do it any more than, for instance, a teacher who knows that a student will fail an exam means the teacher predestines that student to fail. free will. Within Wesleyan *Arminian theology, the *doctrine of free will teaches that at the *Fall all humans lost the capacity to have a genuine free will, but God, through the gift of prevenient *grace, restored a measure of free will to all human beings. This made it possible for humans to have enough free will to make a decision regarding their *salvation. FriChik. A meatless chicken substitute made from spun soy protein fibers. This *vegetarian product was first introduced in 1965. fundamental beliefs. Seventh-day Adventists adhere to 28 fundamental beliefs not as an immutable *creed but as an expression of *faith, subject to modification and change, as a tangible way to express the central beliefs of Seventh-day Adventism according to the teachings of the Bible. The earliest list of beliefs was written by *Uriah Smith in 1872. The 1980 General Conference Session voted and adopted 27 fundamental beliefs. In 2005, the denomination in General Conference session added a twenty-eighth fundamental belief.

fundamentalism/fundamentalist-modernist debate. Fundamentalism is a movement within American religion that developed during the late nineteenth century and early twentieth century. Some conservative American *evangelicals sensed a profound spiritual and cultural crisis due to the rise of *modernism—the philosophical idea that humans can solve their problems through *reason and technology. They also, and correctly, saw *evolution as a threat. In contrast, some modernist Christians attempted to synthesize a new path forward by integrating modernist ideas into liberal forms of Christianity, including deemphasizing the validity of miracles (including the virgin birth), the *death and *resurrection of Christ (treating them more as metaphors), and the inerrant teachings of *Scripture (thus downplaying the validity of the *Creation account in Genesis 1 and 2). Fundamentalists regarded modernism as a serious threat that required, if necessary, a militant and forceful response. Hence, they published a series of essays in The Fundamentals: A Testimony to the Truth (1910–1915) in order to warn Christians about these dangers. During the early twentieth century, Seventh-day Adventists consistently saw themselves on the side of the fundamentalists, even though other problematic aspects of the movement, such as *inerrancy, sparked new debates within Adventism about the nature and authority of Ellen G. White’s writings (as seen at the 1919 Bible Conference). General Conference. In 1863, local Seventh-day Adventist conferences were organized into an overarching body called the General Conference. Its purpose was to unite the interests of the developing church. Later *unions and *divisions would be added. The General Conference serves as the highest entity of the worldwide Seventh-day Adventist Church. The church headquarters were originally located in *Battle Creek, Michigan, but relocated to Takoma Park, Maryland, around 1904. Since 1989, the General Conference headquarters have been in Silver Spring, Maryland. General Conference Session of 1888. One of the most controversial General Conference sessions in Adventist history. During the lead-up to the session, there were controversies over the *law in Galatians and prophetic interpretation. Two young men—*E. J. Waggoner and *A. T. Jones—challenged established positions by *Uriah Smith and G. I. Butler, asserting that the law in Galatians referred to the moral law (as

opposed to the ceremonial) and the identity one of the ten horns in Daniel 7 should be the Alemanni instead of the Huns. These new positions threatened the authority of Smith and Butler’s theology of law and *grace and their triumphalist theology of an infallible interpretation of the *remnant; as a result, Smith and Butler tried to silence Waggoner and Jones. *Ellen G. White admonished that these two men should be given a fair hearing at the 1888 meeting. As they presented, Jones and Waggoner focused instead on the importance of *righteousness by faith, which, despite significant opposition at the time, led to a revival among the *laity. Afterward, Smith and Butler (along with others) repented for the way that they treated these two young men, and both went on to make significant contributions to the denomination in their later years. Ironically, both Waggoner and Jones eventually left the denomination. general revelation. The way God communicates to all peoples at all times and in all places the knowledge of His existence, His attributes, and (to a lesser extent) His moral *law. General revelation has four modes: (1) the created order (Romans 1:18–25), (2) the human *conscience or an internal sense of right versus wrong (Romans 2:12– 16), (3) God’s providential care (Acts 14:8–18), and (4) an innate sense of God (Acts 17:22–31). Glacier View Ranch. See Ford, Desmond. gladventist. A facetious reference to an Adventist who is cheerful and happy and enjoys being an Adventist—as opposed to a *badventist or *madventist. glorification. God’s final mighty act in *salvation. Glorification occurs at the *second advent of Christ. It is both (1) the reembodiment of deceased believers and (2) the instantaneous changing of the bodies of believers who are still alive on Earth. In the case of the former, they are raised from the dead and transformed; in the latter, their bodies are immediately changed. In both cases, the glorified bodies are imperishable (no longer subject to wear or sickness), glorious (beautiful), powerful (full of strength), and spiritual (dominated by God’s Spirit). See also resurrection; Second Advent/Coming.

glory. The infinite beauty that is God’s because of who He is; it is manifested through *Creation, *redemption, and consummation. When asked to reveal His glory, God proclaimed His character (Exodus 33:18, 19; Exodus 34:6, 7). When created beings enter His presence, they are to engage in praise and *worship, honoring and exalting Him, which is what it means to give God glory. See also heaven. glossolalia. Speaking in tongues. The word glossolalia comes from the Greek words glossa, meaning “tongue,” and lalia, meaning “speech.” At *Pentecost, the *disciples, given the gift of glossolalia, spoke in known languages in order to preach the gospel to non-Aramaic speakers (Acts 2:5–13). Modern *Pentecostals argue that the gift of tongues is some kind of heavenly language, even the language of *angels, which believers receive as a sign of being baptized with the *baptism of the *Holy Spirit. Seventh-day Adventists reject this view, believing that the gift of tongues, as revealed in *Scripture, was the supernatural ability to speak in earthly foreign languages. Gnosticism. A collective term for a group of teachings in the early Christian church that focused upon gnosis (secret knowledge) as the gateway to *salvation. Gnostic groups concluded that matter is *evil and that spirit is pure, and they developed an elaborate primordial mythology to explain their views. For instance, in this mythology, Jesus came to dispel the errors of the old pagan religions (including Judaism). Because matter was perceived as evil, these Gnostics said that Jesus did not come in the flesh to suffer but came as an example to bring enlightenment, instead of being our Savior. Some scholars think the churches in Corinth and Colossae were influenced by early strands of Gnostic thought. The *canon of Scripture excluded Gnostic writings by emphasizing the *human nature of Christ, highlighting that Christ was resurrected in the flesh. Godhead. A biblical expression for the *Trinity. grace. Unmerited favor. An expression of divine *love, grace is revealed as God’s goodness and forgiveness given to those who do not deserve it, which includes all humanity. Grace is associated with mercy, patience, love, and faithfulness (Exodus 34:6). Grace is God’s unconditional and unmerited favor bestowed upon sinners, who claim it by *faith

(Ephesians 2:8, 9). It forms the heart and soul of the Seventh-day Adventist understanding of the plan of *salvation. Great Anticipation. The time period during the *Millerite revival when believers looked forward with eager expectation to the *second coming of Christ. It was only after Christ did not return that they were disappointed. Great Commission. A reference to Jesus Christ’s declaration, found in Matthew 28:18–20, to share the gospel with the whole world. great controversy. The great controversy, revealed in *Scripture (and elaborated on by *Ellen G. White), teaches that the world is involved in a cosmic struggle between Christ, the Creator, and *Satan, a fallen *angel. Beginning with the origin of *sin in *heaven and ending with the final eradication of sin after the *millennium, the great controversy theme forms the overarching story—the narrative—upon which world history plays out and helps us better understand how *evil can exist in a world created by a loving God. Great Controversy, The. The classic book by *Ellen G. White about church history and end-time events, culminating in the *Second Coming and the conclusion of the *great controversy, when *sin is finally vanquished. In 1858, Ellen White first published her views in a 219-page book titled Spiritual Gifts: The Great Controversy, Between Christ and His Angels, and Satan and His Angels. The book went through numerous revisions and expansions (sometimes due to worn-out printing plates); the last and most complete edition—The Great Controversy—came out in 1911. Great Disappointment. The period immediately after October 22, 1844, when the *Millerites expected Christ to return. When He did not, many Millerites were devastated, hence the phrase the Great Disappointment. Grillers. A *vegetarian hamburger MorningStar Farms in 1979.

substitute,

introduced

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Guide. A magazine published for young people between the ages of ten and fourteen.

hamartiology. The study of the *doctrine of *sin. Happy Sabbath. A common greeting among church members; it is used to welcome the beginning of the Sabbath on Friday evening or to greet one another during the hours of the Sabbath day, particularly during church. Hartlein special. Another term for *haystack. Harvest Ingathering. See Ingathering. haystack. A meal made by combining corn chips and beans, covered with a large variety of toppings, often including lettuce, tomatoes, onions, olives, and other options. Ella May Hartlein is credited with developing this popular meal while working at Adventist academies during the 1950s. The meal has spread around the globe as a popular staple of Adventist *potlucks. health message. See health reform. health reform. The phrase health reform points to the Seventh-day Adventist emphasis on healthful living, both for the individual believer’s advantage and as a means of outreach to others. Though some early Adventists were health reformers, Seventh-day Adventists did not truly start promoting the health message until *Ellen G. White received a comprehensive health reform vision on June 5, 1863. This vision focused on the importance of the whole person—body, mind, and *spirit—and included laws of health. heaven. The realm of God. Though God is omnipresent, He still manifests His absolute *glory in heaven, where He is appropriately worshiped by adoring *angels. God’s people will ascend to heaven after the *Second Coming when God’s people—both the dead and those still alive—will be transformed and taken with Christ and His angels to heaven for the *millennium. hell. An event when God destroys *Satan and his *demons after the final *judgment. Hell can also mean the sphere of punishment for rebellious *angels (2 Peter 2:4). Seventh-day Adventists reject the notion that people go to hell to be punished immediately following *death; instead,

they believe that both the righteous and wicked “sleep” until Christ’s *second coming (with a few rare exceptions, such as Moses and Enoch). Seventh-day Adventists claim that the fires of hell will be real, but contrary to the popular belief based on the idea of the *immortality of the soul, they will not burn and torture the lost eternally. Instead, hell is an event when those who cling to *evil are completely and forever destroyed. Adventists reject the idea that hell is eternal suffering. heresy. In Christian theology, the word heresy indicates what is deemed as dangerous theological error. Church history is filled with unfortunate accounts of *persecution against those believed to hold heretical views, which is why the term needs to be used carefully. Within Seventh-day Adventism, heresy is generally defined as anything that goes directly against the 28 *fundamental beliefs. Yet the punishment of heretics is a prerogative of God alone. hermeneutic of suspicion. A philosophical term used to describe a mode of thought, made popular in the twentieth century, in which the common use of words, terms, and ideas are brought under suspicion. A form of *postmodernism, it promotes the idea that people need not assume the validity of present power structures, whether political or intellectual. In theology, the idea can refer to assuming the worst about someone else’s beliefs. It can also lead to an undermining of the *authority of Scripture. hermeneutics. In Christian theology, hermeneutics are the principles used for the interpretation of *inspired writings. These methods involve knowing the meaning of the words, grasping the grammar and syntax of sentences, and understanding the genre of writing (e.g., apocalyptic or poetry). Some general hermeneutical principles include studying a passage in its historical and literary context, differentiating between a principle and its application, and discerning the overall narrative of the *great controversy and the centrality of Christ. Hermeneutics are essential for understanding inspired writings because *Scripture must be correctly interpreted (2 Timothy 3:16, 17; 2 Peter 1:19–21). high priest. The high priest was the chief priest in the ancient Levitical priesthood. Aaron is mentioned as the first high priest in this system (Exodus 28:1, 2). The succession of subsequent high priests was to be

through his sons (Leviticus 6:20–22). The Bible describes Jesus as our “High Priest” (Hebrews 4:14, NKJV). Seventh-day Adventists refer to the *sanctuary ministry of Jesus in the heavenly sanctuary; in 1844, He went from the Holy Place to the Most Holy Place in the final work of His heavenly intercession on behalf of His people. Himes, Joshua V. (1805–1895). Ardent reformer, abolitionist, *minister, and *Millerite leader. He became the *pastor of the First Christian Church in Boston in 1830. In 1839, Himes met *William Miller and invited him to speak at the Chardon Street Chapel about the *Second Advent. The next year he started the Millerite paper the Signs of the Times. He went on to organize numerous general conferences and *camp meetings and traveled extensively with William Miller. In 1842, he started a second newspaper—the Midnight Cry. (Himes was described by his detractors as the “Napoleon of the press,” due to his indefatigable and creative energy.) After the *Great Disappointment, he arranged the Albany Conference of April 1845 that rejected radicals who claimed to receive visions or who kept the seventh-day Sabbath. In 1863, he accepted the *doctrine of the *nonimmortality of the soul and joined the Advent Christian Church. He later had a falling out with that church and became an Episcopalian priest in the Dakota Territory. historical criticism/higher criticism/historical-critical method. A method of biblical interpretation that elevates human *reason and treats the Bible the same as any other ordinary book. This method of biblical interpretation became particularly well known during the 1960s and 1970s, especially within liberal Christianity, but it has generally given way to many other forms of scholarly study. Adventists, instead, have embraced the *historical-grammatical method of interpretation (see the statement voted on in 1986 at the Annual Council in Rio de Janeiro: “Methods of Bible Study,” https://adventistbiblicalresearch.org/materials/bible-interpretationhermeneutics/methods-bible-study). See also criticism. historical-grammatical method. A method of biblical interpretation that takes advantage of biblical scholarship, while still maintaining the divine *inspiration and *authority of the Bible. In the tradition of *Protestant scholarship, Bible students recognize that one needs to adhere to the highest academic standards, but this should never

compromise one’s reverence for the Bible as the divinely inspired *Word of God. See also criticism. historical theology. The study of the development of *doctrines and ideas within the history of the Christian church. Holiness movement. A movement in the nineteenth century that emphasized the *doctrine of *sanctification. The Holiness movement grew out of *John Wesley’s appeal for Christian *perfection. holy/holiness. An *attribute of God, who is exalted above creation and exists in absolute moral purity. He is portrayed as “sitting upon a throne, high and lifted up” (Isaiah 6:1). Such a holy God is completely distinct from His creation. He is worthy of our *worship. He is proclaimed as “holy, holy, holy” (Isaiah 6:3), utterly pure and uncorrupted by *sin. Not only is God holy but He also seeks to make His people holy as well, in the sense that they reflect His moral goodness. See also sanctification. Holy Flesh movement. A revival movement, based primarily in Indiana, that took shape during the late 1890s, peaking around 1901. It received a strong rebuke from *Ellen G. White. The movement was effectively an Adventist version of the *Holiness movement and Pentecostalist phenomena, leading adherents to go through a “Gethsemane experience,” after which they believed they could not *sin and had the *assurance of salvation. Home and School Association. The Adventist equivalent of a parentteacher association (PTA) in schools. The idea behind this association is that the church and school should work together to engage families in supporting the *education of their children. homiletics. The study or science of preaching. Holy Spirit. The Third Person of the *Trinity, eternally existing together with the Father and Son as part of the Godhead. Like the two other Persons, the Holy Spirit is fully divine, possessing the attributes of independence, eternality, *immutability, *omnipresence, *omniscience, goodness, etc. In the same way as the Father and Son, the Holy Spirit is a distinct divine person. In the same way, the Holy Spirit has unique roles

in creation, redemption, and consummation. The Holy Spirit works to *convict about sin (John 16:7–11) and regenerates (John 3:1–8). Furthermore, the Holy Spirit is a guarantee of God’s continuing work (2 Corinthians 1:22), and He sanctifies believers (1 Peter 1:2) ultimately producing Christlike behavior (Galatians 5:22, 23). The Holy Spirit leads believers into the truth of God’s Word (1 Corinthians 2:12–15), guides believers in their actions and desires (Galatians 5:16–18), and fosters unity (Ephesians 4:3). hope. In Christianity, hope is the positive anticipation of the future, brought about through the *conviction that God is directing this world and He will ultimately bring about its restoration through Christ. It is also the belief that we can trust in God’s *love and goodness toward us, regardless of what we face in this world. Hope Channel. The official *television network of the Seventh-day Adventist Church. The Hope Channel began broadcasting in 2003, and as of 2020, it has more than sixty channels airing programs in various local languages. Hope Channel is available on the internet at https://www.hopetv.org. human nature. See Christ, human nature of. humanism. A late-medieval educational and intellectual movement that emphasized ad fontes (a return to the original sources), especially the great classical sources of Western civilization (i.e., ancient Greek and other texts). Humanism contributed to the *Protestant Reformation, and several of its important figures—notably John Calvin—were humanists. One of the best-known humanists of the sixteenth century was Desiderius Erasmus (1469–1536). In its later form, humanism has become a secular movement, dismissive of religious belief; its focus is on humanity and the human ability to perfect itself and improve the world through rational thought. humiliation of Christ. One of the three states of Christ; the others were His preexistent state and His state of exaltation. Though Christ preexisted eternally, He became incarnate in human flesh, yielded His preexistent *glory, took on limited *human nature without sinning, and submitted Himself to God’s *law. Christ was betrayed, was accused of

blasphemy, was condemned though innocent, suffered, died on the *cross, and finally was buried. All of this was His humiliation, which ended only after His *resurrection. Adventists affirm this traditional *Protestant understanding. See also cross/crucifixion; Incarnation. hymnal. A collection of religious songs. The American religious landscape has a rich history of singing hymns, particularly the early Adventists. The *Millerites produced a number of hymnals containing songs that reflected their *hope in the *Second Advent. The first bound book published by *Sabbatarian Adventists was a collection of hymns, compiled by *James White, titled Hymns, for God’s Peculiar People (1849). hypostatic union. In *Christology, the hypostatic union refers to the joining together (union) of the fully divine and fully human natures in the one person (Greek hypostasis) of Jesus Christ. The preexistent Son of God became incarnate—became a human being—by taking on a fully *human nature. The human nature exists within the divine person. See also Christ, divine nature of; Christ, human nature of. iconoclasm. The rejection or attack of cherished beliefs or institutions, or the rejection or destruction of religious images as heretical. idealism. In philosophy, the notion that the highest reality is immaterial. In this view, reality can be known only through ideas, or how it appears filtered through one’s mind. George Berkeley (1685–1753), a philosophical idealist, believed that the physical world exists as bundles of ideas and all that exists is dependent on the mind. Though humans only know reality through the filter of their minds, an objective physical reality that is independent of human minds may exist, which is what Seventh-day Adventists believe. See also dualism; monism. illumination. The work of the *Holy Spirit in enabling a person to understand *inspired writings. Illumination is necessary due to humanity’s spiritual blindness and sinful ignorance. For people to grasp divine truth, the same Holy Spirit who inspired *Scripture must open up their comprehension (1 Corinthians 2:10–16). Illumination thus removes ignorance and error and leads to certainty about the plan of *salvation. See also perspicuity of Scripture.

imago Dei (image of God). Human beings are made in the image of God, including various attributes such as *free will, rationality, and moral consciousness, which distinguishes human beings from other creatures. Furthermore, humans have been given dominion over the creation (Genesis 1:26). immanence. God’s personal involvement with creation. God is actively engaged in everything that occurs in this world. Whether it is the rhythms of nature, human activity, or historical events, God is present in all of them. He dwells “with him also that is of a contrite and humble spirit” (Isaiah 57:15). Within Adventism, this does not mean that God is equated with His creation (*pantheism) or contained in it (*panentheism). Divine *transcendence and immanence are two contrasting *attributes of God that must be balanced. immanent Trinity. See ontological Trinity. immortality. The incapability of dying. Immortality is a divine attribute; God’s immortality (from the Latin words in, meaning “not,” and mortalis, meaning “death”) is part of His self-existence. God’s very nature is to exist; thus, He cannot die. Human beings are promised immortality through the plan of *salvation as a divine gift, which reflects God’s immortality. See also conditional immortality; death; sleeping in the Lord. immortality of the soul. See conditional immortality; death; immortality; sleeping in the Lord. immutability. A divine attribute describing God’s utter changelessness. God is immutable in (1) His *essence (existing eternally as Three Persons in one divine nature); (2) His perfection (perpetually possessing the attributes of *omniscience, *love, *omnipotence, *holiness, etc.); (3) His decree (having everlastingly established His purpose for creation); and (4) His promises (complete commitment to fulfilling His covenants). impassibility. The controversial belief that God is unaffected by external realities; in other words, God is unmoved by human decisions, actions, and suffering. (The word impassibility comes from the Latin words in, meaning “not,” and passibilis, which means to experience passion.) In

Greek philosophy, it is said that God is an unmoved mover, incapable of emotions. Though the Seventh-day Adventist Church does not have an official *doctrine on this topic, Adventists tend to see God’s impassibility as existing in His self-sufficiency, which means that His expression of emotions in no way limits or diminishes Him. They believe God does have emotions that are impacted by what happens here (see Genesis 6:6; Exodus 20:5; Psalm 78:31). impeccability. In *Christology, impeccability can refer to the question of whether Christ could have sinned. (The word impeccability comes from the Latin words in, meaning “not,” and peccare, meaning “to sin.”) Impeccability does not imply that Christ sinned. *Ellen G. White describes how Christ’s *human nature meant that He felt real temptations and could have sinned, which potentially could have jeopardized the entire plan of *salvation (5BC 1128). Of course, He did not *sin, and in His *righteousness we have the *hope of salvation, as His perfect and sinless life is credited to us by *faith. imputation. In the plan of *salvation, imputation is the divine work of crediting the *righteousness of Christ to those who believe in Him. The object of the Christian’s *faith is Jesus Christ, whose perfect obedience is imputed, or credited, to the individual as if it were his or her own. Here is the basis of the entire plan of salvation and the means by which sinners can be accepted by God. Imputation is different from Roman *Catholic theology, which teaches an infusion of *grace. *Ellen G. White writes, “The righteousness by which we are justified is imputed; the righteousness by which we are sanctified is imparted. The first is our title to heaven, the second is our fitness for heaven” (RH June 4, 1895). See also justification/justification by faith. Incarnation. Concerning Christ’s *human nature, the Incarnation refers to the divine Son of God taking on a fully human nature. The Incarnation —from the Latin word carne, meaning “flesh,” “body”—occurred about two thousand years ago through the power of the *Holy Spirit. The Son assumed a fully human nature, including a human mind, emotions, will, motivations, and body. When Christ took on human nature, it did not diminish His *divine nature. The Son became the God-man and will remain so for all eternity. The purpose of the Incarnation was the

*redemption of sinful humanity (Hebrews 2:14–18). See also Christ, human nature of; humiliation of Christ; hypostatic union. inclusivism. The position that *salvation comes through Christ yet extends to adherents of all religions, including Islam, Buddhism, and Hinduism. Like exclusivism, inclusivism affirms that salvation comes through the *death of Christ; however, this does not mean that only those people who know the name of Christ will be saved. While people from non-Christian religions are saved only by what Christ accomplished, they may experience salvation apart from any conscious *faith in Christ or even knowledge of Him other than *general revelation. independent ministries. Those organizations whose ministries lie outside the scope of the official organization of the Seventh-day Adventist Church. These ministries are generally *self-supporting. Some are very loyal to the official church and work closely with it. Others are very critical of the denomination and tend to put the worst spin possible on all that the church does. Independent ministries that accept *tithe are generally considered divisive and should be avoided. individualism. The refusal to subscribe to any definite *creed or to an external religious authority; individualism’s adherents consider themselves, therefore, freethinkers. Generally, most *Protestants embrace individualism in their methodology of the Bible. They accept the *perspicuity of Scripture—the idea that people can understand the teachings of the Bible for themselves—while still recognizing the historic creeds of the early Christian church and the *canon of Scripture as important landmarks in Christian belief. Their ultimate authority remains in the canon of Scripture rather than in the authority of the church. Seventh-day Adventists agree and assert that those who join the church should believe in the teachings of the church, though members are left to their own *consciences before God. induction. An event held at the beginning of the *Adventurer or *Pathfinder Club year as a way to dedicate young people as they commit to following the pledges and laws of these respective organizations. indulgences. The Roman *Catholic practice of earning *merit based upon good works. “An indulgence is a remission before God of the

temporal punishment due to sin whose guilt has already been forgiven” (United States Conference of Catholic Bishops, “Indulgences,” in Catechism of the Catholic Church, 2nd ed. [Vatican City: Libreria Editrice Vaticana, 1997], 370). During the medieval period, the practice of giving alms became corrupted as people came to believe that they could thereby lessen the punishment of the dead in purgatory. The abuse of indulgences (which *Protestants claim that the entire system of indulgences was a perversion of the gospel) was the main motivation behind *Martin Luther’s writing his Ninety-Five Theses, which led to the Protestant Reformation. Seventh-day Adventists reject the practice of indulgences as contrary to the entire plan of salvation. inerrancy. The concept that there are no mistakes in *inspired writings, most notably by affirming the Bible is inerrant in “all its real affirmations.” The concept was promoted in reaction to *modernism and liberal Christianity as it came to emphasize a rigid and overly literalistic reading of inspired writings. Some Adventists, using a *Fundamentalist approach, have applied the concept of inerrancy to interpreting Ellen G. White’s writings, despite the fact that during her lifetime she was known to revise her writings and adhered to a much more flexible understanding of inspiration. Thus, historically Seventh-day Adventists have rejected inerrancy in favor of thought, or *plenary, inspiration. infallibility. Concerning *inspired writings, infallibility refers to the Bible’s accuracy, reliability, and trustworthiness on the topics that it addresses. While Seventh-day Adventists do not believe in *inerrancy, which fails to allow for human imperfections in the writing of the Bible, they do accept the infallibility of Scripture— meaning that questions of *faith are presented without error. Ingathering. An annual drive, popular during the twentieth century, to raise funds for missionary work. The program originated in 1903 when Jasper Wayne was unintentionally sent some surplus denominational periodicals. He decided to give them away to the general public and, as he handed them out, he requested donations for *missions. In 1908, the *General Conference adopted the idea and renamed it Harvest Ingathering. Today the practice is all but forgotten in North America.

inseparable operations. The external (economic) works or operations of the *Trinity that are indivisible. See also economic Trinity. inspiration. The special work of the *Holy Spirit by which the Lord speaks to His people through a chosen messenger. After communicating with a messenger, the Holy Spirit inspires that person to proclaim the message either verbally or in writing. While the messengers employ their own personalities, perspectives, and speaking or writing styles, the Holy Spirit ensures that the message is what God intended for them to share, and it is, therefore, truthful and divinely authoritative. Inspired by the Holy Spirit (2 Timothy 3:16), all *Scripture is the *Word of God and is accepted by Seventh-day Adventists as the final authority on issues of *faith and morals. inspired pen, the. See pen of inspiration. inspired writings. A euphemism for either the Bible or *Ellen G. White’s writings—most often as a subtle reference to the latter. integration of faith and learning. The teaching of all subjects from a biblical worldview. Students are encouraged to build their lives on biblical beliefs and values and fulfill their roles in ministry as part of their lifework. investigative judgment. The work of Jesus in the Most Holy Place of the heavenly *sanctuary in preparation for the *Second Coming. Initially, *William Miller believed that the cleansing of the sanctuary described in Daniel 8:14 indicated the cleansing of the earth. After the *Great Disappointment, *Sabbatarian Adventists shifted their attention to the ministry of Christ in the heavenly sanctuary. Over time, early Sabbatarian Adventists connected the idea of the cleansing of the sanctuary with the pre-Advent *judgment. As early as 1841, Josiah Litch taught that such a judgment must take place prior to Christ’s return. Through the years, the group that became the Seventh-day Adventist Church refined the *doctrine, which is explained in great detail by *Ellen G. White in *The Great Controversy. It is also part of the twenty-fourth *fundamental belief.

investiture. An event held at the end of the *Adventurer or *Pathfinder Club year as a celebration after completing all the investiture achievement requirements. For example, someone may become invested after completing all the requirements for *Master Guide. Investment. A reference to giving a certain amount of money in a project or similar venture dedicated to God and then using the returned investment profits to help further the *mission and outreach of the church. invisible church. The invisible church is made up of God’s children who, across the ages, have remained faithful to Him. Both the *visible church and *invisible church coexist until the *Second Coming when Jesus Christ returns. irenics. The portion of Christian theology focused on reconciling different denominations or sects. See also ecumenism. It Is Written. A Seventh-day Adventist media ministry, approved during the 1955 Autumn Council of the *General Conference Executive Committee, which first broadcast in 1956 in California. Founded by the evangelist George Vandeman, it was the first religious program to air in color as well as the first to utilize satellite technology. Today it broadcasts in more than 140 countries and is headquartered outside of Chattanooga, Tennessee. Jones, Alonzo Trévier (1850–1923). Adventist *minister and advocate of *righteousness by faith. At the age of twenty, he joined the United States Army, in which he served until 1873. He joined Adventism the next year after an evangelistic meeting. Eventually, he and *E. J. Waggoner were coeditors of the Signs of the Times until 1889. In 1887, Jones also became the editor of the American Sentinel and began work as a religious-liberty advocate within Adventism. During the years leading up to the *General Conference Session of 1888, he battled with *Uriah Smith, the leading expert on prophetic interpretation and the editor of the *Review and Herald, over minor issues in prophetic interpretation. As tensions mounted, *Ellen G. White recognized in Jones and Waggoner’s teachings a much-needed emphasis upon Christ within Adventism. She strongly supported their work and claimed that, even if they should lose

their way, this neglected area was greatly needed within Adventism. Jones, along with Dr. *John Harvey Kellogg, later became embroiled in a power struggle for control of the denomination, eventually growing bitter and leaving the denomination. judgment. An idea found in various contexts throughout *Scripture; it is a promise (or warning) that God will bring *justice and recompense for all the deeds done on Earth. In the end times, the divine judgment is the authoritative decision of evaluation and justice that will be meted out to all people who have ever lived. God is the ultimate Judge, but He delegates all judgment to the Son, who is also our Advocate. All human beings who choose salvation will have been saved not by human *merit but by the merit and blood of Jesus Christ. Through *conversion and *grace, He makes conformity to God’s *law possible by His work of daily *sanctification. God’s law is the ultimate standard in this judgment. See also investigative judgment. justice. The quality of being fair and giving to individuals what they are due, especially in regard to God’s *law. Human concepts of justice are inherently flawed, which is why Christians can trust that God can be “just and the justifier of the one who has faith in Jesus” (Romans 3:26, NKJV). justification/justification by faith. “Justification” is the act by which God declares sinful human beings as righteous. “Justification by faith” is the way through which God imputes (or credits) His *righteousness to each human being. While human beings are not righteous in and of themselves, God views them as such because of what Christ has accomplished for them by His life and substitutionary *death (Romans 3:21–25; 5:9). This teaching forms the heart of the “everlasting gospel” (Revelation 14:6) and resulted in the *Protestant Reformation. This Protestant understanding differs from the Roman *Catholic *heresy that sees justification as both *regeneration and *sanctification. kairos. In Greek, kairos refers to an opportune time, “moment,” or “season,” such as harvesttime. This term differs from chronos, which refers to a specific amount of time (e.g., see Acts 13:18; 27:9).

Kant, Immanuel (1724–1804). Philosopher who had a profound impact on religion. He transformed *epistemology by proposing transcendental idealism instead of *empiricism and rationalism. Transcendental idealism is the idea—true to some degree—that the mind contains innate categories for processing sensory experience; in other words, the world in and of itself comes to us filtered as a mental construct. His book Religion Within the Limits of Reason Alone argued that religion should not rely on *revelation but solely on *reason—a position that Seventhday Adventists reject, instead accepting that revelation, the senses, and reason all point to the existence of God, with *Scripture (revelation) as the final authority to which both reason and the senses must submit. See also Enlightenment, the. Karaite Judaism. A very conservative sect of Judaism in the nineteenth century. The *Millerites utilized the Karaites’ dating of Jewish festivals, such as the Day of Atonement, to come up with the date October 22, 1844, as the fulfillment of the 2,300 day-year *prophecy in Daniel 8:14. Kellogg, John Harvey (1852–1943). Adventist physician, inventor, *temperance advocate, author, and health activist. James and Ellen White saw potential in the young man and helped sponsor his medical *education. Upon his return to *Battle Creek, Michigan, he became superintendent of the Health Reform Institute (which he renamed the Battle Creek *Sanitarium). He wrote extensively about health in denominational periodicals and was an editor of the Health Reformer. During the 1890s, he became involved in a series of revivals in the wake of the *General Conference Session of 1888. Contrary to Ellen White’s counsels, he taught speculative ideas, such as *pantheism (really *panentheism), that ultimately led to his dismissal from the denomination in 1907. kingdom. A scriptural theme dealing with God’s rule. God’s kingdom includes (1) His universal reign over creation (Psalm 47:7); (2) the ancient Israelites (Exodus 19:5, 6); (3) the kingdom of David (2 Samuel 7); (4) a new reality brought by Jesus who preached the gospel of the kingdom (Mark 1:14, 15); and (5) a “not yet” kingdom that will be inherited in the future (Matthew 25:34).

koinonia. A Greek word meaning Christian “fellowship” or the “body of believers.” It can also refer to the intimate spiritual communion brought about through active participation in the life of *faith and the church. See also church; disciple(s)/discipleship. Koresh, David (1959–1993). The assumed name of Vernon Wayne Howell, who became the leader of the *Branch Davidian *offshoot movement. A charismatic cultic figure, he took over the Branch Davidians from Lois Roden (1916–1986) and developed their compound in Waco, Texas, as a refuge from the world in preparation for apocalyptic events. When federal authorities learned about weapons stored on the compound, they attempted a raid, which led to a violent standoff that resulted in Koresh’s *death and those of his followers. The siege became a media sensation. Koresh had been disfellowshiped from the Seventhday Adventist Church long before these events, and the denomination officially condemned the actions of this offshoot group in the media. Even after the tragedy, some Branch Davidians continued to occupy the compound and sought to do “missionary” work. They, as with the earlier Branch Davidians, are in no way connected to the Seventh-day Adventist Church. lacto-ovo vegetarian. A *vegetarian who does not eat meat but consumes dairy products and eggs. laity. All the members of the *body of Christ; typically, it is used in contrast to the *clergy, who are full-time church employees. Whether laity or clergy, Seventh-day Adventists adhere to the teaching of the *priesthood of all believers, which means that all must work together in order to fulfill *the work and *mission of the church. last days, the. A biblical expression often used by Adventists to refer to the time right before Christ’s return. This expression is used in conjunction with Christ’s warning, found in Matthew 24, about “wars and rumors of wars” (verse 6, NIV) and the overall moral degradation of humanity (similar to the days of the biblical Sodom and Gomorrah, which were destroyed, or before Noah’s flood). Some people also reference any of Earth’s final events, such as the *time of trouble that will happen immediately before Christ’s *second advent, as being signs of the last days.

last generation theology (LGT). The teaching that when God’s people are perfect, they will trigger the end-time events leading up to the *Second Coming. A concept first promulgated by *E. J. Waggoner during the 1890s, it reached full maturity during the *fundamentalist era of the 1920s and 1930s through the writings of M. L. Andreasen. Though a last generation will exist before Christ comes, the emphasis within LGT often focuses upon *perfectionism. The problems with this emphasis are twofold. First, it focuses the *great controversy narrative upon the accomplishments of human beings rather than on Jesus Christ. Second, it utilizes an unbiblical understanding of *sanctification that fixates on the believer’s external behavior instead of an internal transformation leading to a Christlike character. Some advocates of LGT misuse one of *Ellen G. White’s most widely circulated statements: “ ‘When the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come.’ Christ is waiting with longing desire for the manifestation of Himself in His church. When the character of Christ shall be perfectly reproduced in His people, then He will come to claim them as His own. “It is the privilege of every Christian not only to look for but to hasten the coming of our Lord Jesus Christ, (2 Peter 3:12, margin)” (COL 69). Unfortunately, some people do not read the rest of the chapter, in which Ellen White clearly describes true Christian *perfection in terms of character rather than human achievement or works. Though many faithful and loyal Adventists adhere to LGT, it is not generally accepted by church theologians. latter rain. A biblical reference to the agrarian cycle in the Holy Land as a symbol of the *Holy Spirit’s outpouring in the *last days (Joel 2:28; Isaiah 44:3). The early rain helped seeds germinate, and the latter rain helped ripen crops for harvest. Adventists connect the latter rain outpouring of the Holy Spirit with the final preparation of God’s people for the *Second Advent. *Ellen G. White notes, “But near the close of earth’s harvest, a special bestowal of spiritual grace is promised to prepare the church for the coming of the Son of man. This outpouring of the Spirit is likened to the falling of the latter rain; and it is for this added power that Christians are to send their petitions to the Lord of the harvest ‘in the time of the latter rain’ ” (AA 55).

law. A binding rule for conduct, established by an authority. God establishes laws (commands) for the blessing of His people. He knows what is best, and violations bring negative consequences. Ultimately, God’s moral law is described in the Ten Commandments (Exodus 20; Deuteronomy 5:6–21). The ancient Israelites also had many ceremonial laws, called types, that pointed forward to the sacrifice of Christ on the *cross. When Christ died on the cross, He fulfilled this system of types, thus eliminating the need for the temple system of sacrifices. lay activities. The work of the laity for the *mission of the church. The term lay refers to the idea of the *laity—that is, those in the church who are not *clergy. In Seventh-day Adventist jargon, the term is sometimes used humorously to refer to Sabbath “activities,” such as taking a nap (linking the word lay to lying down). legalism. The attempt to earn merit before God by one’s own good works or obedience to the *law. Seventh-day Adventists are often accused of being legalists because of their emphasis upon keeping all of God’s commandments, including the seventh-day Sabbath. Adventists do not keep God’s commandments in order to be saved; they keep them as a result of the *salvation that they already have in Jesus, through *faith in Him. Any church that takes obedience seriously, which they all should (because Jesus said, “If you love Me, keep My commandments” [John 14:15, NKJV]), must always guard against the dangers of legalism. Legalism is more an attitude of the mind rather than actions of the body. Even the strictest lifestyle lived out of appreciation for Jesus and His death for us on the *cross is not legalism. liberalism. Though coming in many forms, liberalism is a theology that too readily seeks to incorporate modernist ideas—most notably, *evolution and *historical criticism—into the Christian *faith. Seventhday Adventists, though not strictly *fundamentalists, reject much, if not all, of the liberal theological agenda, even though elements of this agenda have made inroads into segments of the Adventist Church. See also theistic evolution. liberation theology. A theological movement with Marxist tendencies that arose in Latin America during the 1950s and 1960s. Some of its most prominent representatives include Gustavo Gutiérrez and Leonardo

Boff. Its varieties (without necessarily any Marxist ideology) encompass black, feminist, and other developing world theologies. Some major tenets include (1) the idea that *sin comes in the form of political, social, and economic oppression; (2) God takes the side of the exploited poor over their oppressors; and (3) *salvation is liberation from repressive tyranny as the *kingdom of God introduces a new social order. Liberation theology may provide a successful critique of Western *Protestant theology with an individualistic view of salvation, but it forgets to focus on the implications and consequences of *the Fall on all human activities (society, government, politics, economy, etc.). While Adventism does not embrace liberation theology officially, there have been some Adventist theologians who have been markedly influenced by these ideas. literalism. A method of biblical interpretation that conforms to the exact letter or the literal sense of every word in a Bible text in an overly rigid way, without regard for metaphors or figures of speech. Though often associated with the *historical-grammatical method within *fundamentalist circles, biblical literalism goes to an extreme when associated with *inerrancy. An example of extreme literalism is when someone insists that Jesus’ statement in Matthew 5:29—“If your right eye causes you to sin, pluck it out and cast it from you” (NKJV)—must be literally applied, rather than taken as a figure of speech indicating the importance of resisting temptation. Adventists reject such extreme interpretations and advocate instead for a more moderate method of *hermeneutics. Little Friend. See Our Little Friend. Little Lambs. A *discipleship ministry for four-year-old (prekindergarten) children as an introduction to the Adventurer Club. From age four onward, children are encouraged to join the *Adventurer Club (and later the *Pathfinder Club). Little Lambs creates opportunities for parents to learn how to nurture their young children during this formative age. liturgy. The order of the formal *worship service. Adventists most often participate in worship liturgy during the Sabbath morning church service. Since the Seventh-day Adventist Church is a diverse, worldwide

denomination, many different forms and varieties of Adventist liturgy exist. For example, Adventist congregations in China often read every biblical passage, including during the sermon, out loud as a congregation. Other congregations use a wide range of instruments and singing styles during their worship services. In Western countries, there is a great deal of diversity between contemporary and more traditional types of worship services. But there are some commonalities: singing, reading *Scripture, prayer, and a sermon. Adventist congregations also typically celebrate the *Lord’s Supper and *footwashing at least once a quarter. In other denominations, liturgy can also refer to a liturgical calendar with events, topics, and scripture passages for various weeks and days of worship and devotion. Lord’s Supper. A Christian rite instituted by Jesus Christ (Matthew 26:26–29). Adventists celebrate this particular *ordinance as both a remembrance of Christ’s *death on the *cross and of His *second coming. *Communion bread is broken (portraying Christ’s broken body) and cups of grape juice (portraying Christ’s shed blood) are distributed within the congregation. The Lord’s Supper proclaims the gospel as the central aspect of the Christian’s life and *faith. For Adventists, the Lord’s Supper is preceded by *footwashing as a sacred ordinance. love. A divine attribute, signifying God’s selfless and sacrificial giving of Himself. The *Godhead is characterized as three eternally loving Persons who are each distinct, consisting of the Father, Son, and *Holy Spirit, while remaining a unified whole. This *Trinity makes divine love possible as each Member of the Trinity exists to express love to one Another and all creation. In infinite love, God gave His Son to rescue fallen humanity. Jesus demonstrates self-sacrificial love for His enemies. In a secondary sense, humans reflect God’s selfless love for God and others. Lucifer. Another name for Satan. Although some denominations believe Lucifer and Satan are separate entities, Seventh-day Adventists believe they are the same individual who brought *sin into the world. Luther, Martin (1483–1546). Leader of the *Protestant Reformation. After training to be a lawyer, Luther had a dramatic *conversion while caught in a thunderstorm. He prayed to Saint Anne (supposed mother of

the virgin Mary) to intercede on his behalf and promised that, if he lived, he would become a monk. On July 17, 1505, he joined the monastery of the Eremites of Saint Augustine in Erfurt, Germany. In 1507, he was ordained, and he began to teach at the newly founded University of Wittenberg in the fall of 1508. Luther catapulted to fame after posting his Ninety-Five Theses on October 31, 1517; in his theses, he described a number of popular grievances against Rome, most notably the vulgar sale of *indulgences. His protest, facilitated by the printing press, became the catalyst for a movement that morphed into the epochal Protestant Reformation. Significant themes in Luther’s theology include *sola scriptura and *justification by faith. Seventh-day Adventists trace their spiritual lineage back to Luther and other Magisterial Reformers, even though they do not accept all of their teachings and believe that our understanding of biblical truth has progressed since then. *Ellen G. White, in The *Great Controversy, upholds the work of Luther as of crucial importance in the narrative between Christ and *Satan. See also Magisterial Reformation madventist. Used facetiously to describe a Seventh-day Adventist church member who is always upset and may be gloomy at times about the church or life in general. magabooks. Books formatted as colorful magazines. Because of the inexpensive cost, they are often sold by young people to raise funds for their schooling. Many conferences in North America have magabook programs. Magisterial Reformation. The Magisterial Reformation refers to the Lutheran, Zwinglian, and *Calvinist portions of the *Protestant Reformation, in contrast to the *Radical Reformation. The Magisterial Reformation united Protestant church and secular authorities and had strong leaders who strove to combat church abuses and point people to the Bible (e.g., *Martin Luther, *Hyldrych Zwingli, and John Calvin). maranatha. The Greek word maranatha means “come, Lord” (1 Corinthians 16:22, NIV). This term is a frequent expression among Adventists as a reminder of their *hope in Christ’s *second coming.

Maranatha Volunteers. A *self-supporting ministry founded in 1969 that organizes short-term mission trips for projects and has worked in more than eighty countries around the world. mark of the beast. One of Revelation’s central themes is worshiping the Creator (Revelation 4:11). Revelation 13 describes a beast coming “out of the sea” (verse 1, NIV) that will seek to enforce false *worship from the world. Adventists believe that worshiping on the seventh-day Sabbath is a symbol of loyalty to God by His people at the end of time, and Sunday worship is a counterfeit for God’s divine command and will be linked at the end time with the “mark of the beast” (Revelation 16:2). Adventists are very clear that no one has the mark of the beast today, but the issue of Sabbath keeping as a sign of allegiance to the Creator will be a crucial factor in the *last days. Master Comrade. A predecessor to *Master Guide, first introduced in 1922. The term Comrade was replaced by Guide in 1951, following World War II, due to the word’s association with Communism. Master Guide. A distinct leadership *curriculum originally intended for those who have completed all Pathfinder Club levels (or classes), but it can also be conducted independently to train youth ministry leaders. Medical Cadet Corps (MCC). A program begun in the United States in the 1930s with the intention of preparing young men for noncombatant roles in the military. After World War II, it was temporarily deactivated but restarted in 1950 until deactivated again in 1973. merit. In Roman *Catholic theology, merit is the reward God grants for good works that enable the faithful to gain *salvation. In this belief, God and humans cooperate so that the merit of good works is owed first to God’s *grace, then to the actions of the faithful. The *Protestant Reformation vigorously denied any role human merit supposedly plays in achieving salvation. Instead, all that is required for salvation is Christ’s merit, His perfect life of obedience, which is credited to the sinner by *faith; the sinner then claims that perfect merit as his or her own. This is what Seventh-day Adventists, along with all faithful *Protestants, believe, which is a radical and irreconcilable difference from Roman Catholic theology.

message, the. Typically, Adventist jargon alluding to the third angel’s entire message or a collective reference to Adventist theology as a whole. See also three angels’ messages. Messiah. A reference to Jesus Christ, especially His role as the world’s Redeemer. Messiah. Jerry D. Thomas’s popular paraphrase of *Ellen G. White’s *The Desire of Ages. metamodernism. A developing philosophy, aesthetic, and culture that is emerging as a reaction to *postmodernism. With the onslaught of the internet and social media, metamodernism mediates the best of modern faith in progress with the postmodern critique. metanarrative. An overarching story line that explains the whole story. Seventh-day Adventists point to the *great controversy conflict between Christ and *Satan as an overarching theological metanarrative. metaphysics. The branch of philosophy that studies the nature of reality. Two aspects of metaphysics are *ontology (What does it mean for something to exist?) and *cosmology (What is the nature of the universe?). Metaphysics seeks to answer such questions as, Why is there something rather than nothing? Are time and space real, or are they only ideas in one’s mind? These large philosophical questions certainly impact *biblical theology, in that the Christian worldview presents its own understanding of metaphysics in contrast to the metaphysics of atheistic materialism. See also epistemology; ethics. method in theology. See theological method. method of correlation. A theological approach promoted by liberal theologian Paul Tillich that centers on the correlation, or link, between contemporary questions and *systematic theology. Because systematic theology is based upon divine *revelation, it responds to (or correlates with) basic philosophical questions about human existence. In this way, existential questions and theological answers become inseparable. The content always comes from revelation, but the form always originates from pertinent questions and issues. Though Seventh-day Adventists

believe that their understanding of revelation should address relevant questions about human existence, Tillich’s theology is often extreme and not reflective of Adventist belief. See also theological method. Methodism. See Wesley, John. military service. The issue of Adventists taking part in military service first arose during the American Civil War (1861–1865). At that time, *J. N. Andrews sought noncombatant status for the denomination. In 1972, the Seventh-day Adventist Church reaffirmed an earlier official statement that Adventists “advocate a noncombatant position, following their divine Master in not taking human life, but rendering all possible service to save it” (“What Does Non-combatancy Mean?,” Adventists in Uniform, accessed March 19, 2020, https://adventistsinuniform.org/military-service/non-combatancy/). Over the years, the church’s stand has changed. See also conscientious objector(s). millennium/millennialism. A thousand-year period of time described in Revelation 20, which occurs after the *second advent of Christ. Miller, William (1782–1849). A farmer from Low Hampton, New York, who became famous as a revivalist for promulgating the fulfillment of Bible *prophecy around the year 1843. Despite his Christian upbringing, Miller became a *Deist during his young-adult life. After the War of 1812, he experienced an existential crisis that prompted him to study the Bible. After a personal *conversion experience, he embarked upon an intensive two-year study of the Bible using Cruden’s Concordance to cross-reference difficult passages. His discovery, based upon the 2,300 day-year prophecy of Daniel 8:14, led him to conclude that the cleansing of the *sanctuary would take place at the *Second Coming. He believed that Christ would cleanse this earth with fire at that time. His message caught on, leading to the *Millerite movement. When Christ did not return, Miller experienced the *Great Disappointment, although he clung to the *hope that Christ would come “To-day, To-day, and To-day” (“Letter From Wm. Miller,” Midnight Cry, December 5, 1844, italics in the original). He died and is buried near his home, which is now a museum registered as a National Historic Landmark.

Millerite. A reference to a follower of *William Miller, especially during the time leading up to the *Great Anticipation, when Christ would return on October 22, 1844. Millerite movement. A revivalist movement that was part of the *Second Great Awakening; it focused on the *premillennial *second advent of Christ. The catalyst for the movement was *William Miller, who began taking short, itinerant preaching trips across New England in 1831. In 1839, *Joshua V. Himes, along with other *ministers, helped transform a series of local revivals into a much larger movement. Himes inaugurated a number of *Millerite periodicals, most notably the Signs of the Times and the Midnight Cry. Some historians estimate that at its height as many as one million people may have been part of the Millerite movement. Though the Seventh-day Adventist Church did not come officially into existence until almost twenty years after the *Great Disappointment, its roots were in this movement. minister(s). Another term for a *pastor. mission(s) (unit of church organization). A group of churches can be organized either into a mission or *conference. If this group is not financially *self-supporting, it is given the designation of a mission until it is able to support itself. mission(s). The organized spread of the Adventist message to gain new adherents. A sense of mission would only gradually dawn upon early *Sabbatarian Adventists. Immediately after the *Great Disappointment, many Adventists maintained October 1844 was the fulfillment of Bible *prophecy, especially the *shut door of Matthew 25:10 and Revelation 3:7, which they interpreted as meaning that the close of *probation had already occurred. Eventually, that view was discarded, and today the Seventh-day Adventist Church has a worldwide outreach to “to every nation, tribe, tongue, and people” (Revelation 14:6, NKJV). mock meat. A *vegetarian meat substitute. See also vegemeat/veggie meat. modalism. A *heresy maintaining that the Father, Son, and *Holy Spirit are three names or modes of the same Person and that They are not Three

Persons. Modalism fails to account for the *baptism of Jesus, where all Three Persons of the *Trinity were active (the Father spoke words of commendation, and the Spirit descended upon Jesus [Mark 1:9–11]). At another time, Jesus prayed; however, the Son of God did not direct His prayers to Himself but to His Father, who is a Person distinct from the Son (John 17). See also Trinity/Trinitarianism. modernism/modernity. A number of momentous shifts in attitude, caused by the *Enlightenment, that resulted in breaking free from established systems of thinking. For religion, this meant elevating the importance of human *reason above divine *revelation; in some cases, it has led to the rejection of religion completely. Though beginning as a break from Aristotelian scholasticism, which dominated higher *education in the Middle Ages, modernism eventually shifted away from any kind of received authority, even though in the past hundred years the acceptance of science as a final authority has become a dominant feature of modernity. A radical response to modernism is *postmodernism, which itself rejects the idea of any kind of ultimate authority at all. See also postmodernism. Monarchianism. A system of theology that emphasizes God as one, in contrast to *Trinitarianism, which defines God as Three Persons coexisting consubstantially. monism. The idea of oneness or singleness. Various forms of monism exist, ranging from *Neoplatonism, where everything is derived from the One, to *pantheism, where all nature is an expression of the divine. See also dualism; idealism. monotheism. The belief in and *worship of one God. In contrast to henotheism, which accepts that other gods exist but believes in worshiping only one of them, monotheism recognizes that only one God exists. Monotheism—from the Greek monos, meaning “one,” and theos, meaning “god”—characterizes Judaism, Christianity, and Islam. The Jewish Shema prayer proclaims, “Hear, O Israel: The LORD our God, the LORD is one” (Deuteronomy 6:4, NKJV). The *apostle Paul affirms, “There is only one God” (Romans 3:30, NIV). The one *Godhead eternally exists as Three distinct Persons—Father, Son, and *Holy Spirit —who are equal in all things, being one in *essence, power, and

purpose. Christians uniquely affirm a version of monotheism that is Trinitarian. See also Trinity/Trinitarianism. moral argument(s) (for God’s existence). In reference to the *doctrine of God, moral arguments are a category of rational arguments for God’s existence. They are based on human moral experience. In Mere Christianity, C. S. Lewis argues, based on the moral *law and the fact that people quarrel, the following presuppositions: (1) moral obligation exists for every human person; (2) a sense of obligation can come only from the One to whom moral authority is rightly ascribed; therefore, (3) this obligation must come from a moral Lawgiver—God. See also ontological argument(s); teleological argument(s). moral influence theory. A model of *atonement, first proposed by Peter Abelard (1079–1142), that argued (1) people need their love for God to be stimulated; (2) a persuasive exhibition of God’s *love is necessary to stimulate such love for God; and (3) Christ’s *death provided the ultimate demonstration of divine love, which in turn stimulates people to love God. Though the *cross causes people to love God, this theory turns the objective legal work of the cross into mere subjective influence upon people. Furthermore, this idea detaches the atonement from the legal forgiveness of sins—a position that the Seventh-day Adventist Church rejects and is why it refutes the moral influence theory, even though variants of it have crept into segments of the church. See also satisfaction theory of the atonement. morning watch. A reference to the practice of having devotions each morning by studying the Bible or reading some *devotional material related to *Scripture. *Pathfinders are admonished to “keep the morning watch.” movies. See television. music. Music is a collection of notes and chords used together to convey a specific message. As a form of *worship, music utilizes people’s voices and instruments in melodies and harmonies of prayer and praise. Occasionally, music can be a controversial issue, due to the wide range of preferences in hymns, contemporary songs, instruments, and worship styles. It is often used liturgically, including as an emotional appeal.

Music styles frequently vary between cultures and generations. *Ellen G. White notes, “Music can be a great power for good; yet we do not make the most of this branch of worship. . . . Music should have beauty, pathos, and power” (GW92 325). my favorite author. A colloquial expression often used by Adventist *pastors as a way to refer to *Ellen G. White’s prophetic writings, typically in a public setting (such as during an evangelistic meeting or the Sabbath morning *worship service). mysticism. An approach to engaging in a direct encounter with God. Christian mysticism, which has been around since the early church, emphasizes direct communication and communion with God through contemplation, intuition, and personal union. It may appropriate dreams, visions, and other ecstatic revelations to experience God and, at times, involves ascetic practices, such as fasting and solitude. The usual means of a relationship with God—reading and meditating on *Scripture and participating in the church and ordinances—may still be incorporated in the mystic’s experience but are often de-emphasized because they fail to provide the intimacy of a direct encounter with God. Seventh-day Adventists believe God can directly communicate with humanity, chiefly through Bible study and prayer; beyond this, Adventists avoid extreme *asceticism and reject Eastern meditation that emphasizes mindless contemplation. See also sanctification. natural church development (NCD). A church assessment tool that evaluates church health by measuring eight quality characteristics of a church. It was developed during the 1980s and has become a standard benchmark for measuring the vitality of a local church congregation. When implemented correctly, the assessment improves specific characteristics and overall church health. The assessments are conducted through the Seventh-day Adventist Theological Seminary’s Department of Church Ministry at *Andrews University. nature of Christ. See Christ, divine nature of; Christ, human nature of. Neoplatonism. A philosophical system that originated in the third century AD, founded by Plotinus on the teachings of Plato in combination with Eastern *mysticism and Christianity. It contends that all existence

consists of emanations from the ultimate One with whom the *soul will be reunited. Adventists have noted that Neoplatonism contributed to theological errors, such as the *preexistence of the soul. See also nonimmortality of the soul; Platonism. Nicene Creed. A basic statement of Christian belief first adopted by the *Council of Nicaea in AD 325 and reaffirmed at the Council of Constantinople in AD 381. The original purpose of the Nicene Creed was to squelch the Arian controversy. The original version (AD 325) affirms the coessential divinity of the Son. The later (AD 381) version adds the *Holy Spirit as worshiped and glorified with the Son. Adventists find this and other early church *creeds useful but not normative. See also Arianism. non-Adventist. Anyone who is not a Seventh-day Adventist. nones. A colloquial term for people without a religious affiliation. This category developed into a significant demographic after the year 2000; various studies estimate that a quarter to one-third of the population of the United States tends to avoid religious institutions. Adventist leaders and *pastors, searching for new ways to reach out to nones among millennials (those born from 1981 to 1996) and Gen Z (those born after 1996), have contributed to the spread of house churches. nonimmortality of the soul. See conditional immortality; death; sleeping in the Lord. offshoot(s). Any group that originated within the Seventh-day Adventist Church, either officially or unofficially, but eventually developed an antagonistic stance toward the denomination. Most offshoots are easily recognizable because they accept *tithe and state the denomination has become *Babylon. In some instances, those who participate in such offshoots may face *church discipline and may be disfellowshiped. See also church discipline. omnipotence. The divine attribute of being all powerful. God can do everything that is consistent with His character. Examples include *Creation, the Exodus, and the *incarnation of Jesus Christ. God cannot do certain things, such as lie or steal—anything that is out of harmony

with His perfect character. “He does all that he pleases” (Psalm 115:3, ESV). Also, some have argued that God cannot do anything that is logically inconsistent, such as making a triangle that has four sides or a circle with four 90-degree right edges. See also Incarnation; providence. omnipresence. The divine attribute of being all present. God is present everywhere with His entire being at the same time. He is not limited by space and, therefore, should not be delimited by size or a single location. God is both nearby and far away (Jeremiah 23:23, 24). God manifests His presence in different ways across different situations. People cannot escape God (Psalm 139:7–10), and *worship is not confined to one place (John 4:20–24). omniscience. The divine attribute of being all knowing. God fully knows (1) Himself with His limitless knowledge encompassing His infinite being (1 Corinthians 2:10); (2) the past, which is as vivid as the present; (3) the present, even the minutest details of life (Psalm 139:1–6); (4) the future, even the freewill decisions and actions of His creatures (Isaiah 41:22, 23); (5) all things, including events that happened and people; and (6) all possibilities that could exist and happen but have and do not (Matthew 11:20, 21). See also foreknowledge. one hundred forty-four thousand (144,000). The *book of Revelation refers to the 144,000 as God’s *saints at the end time who stand triumphant, undefiled, and, ultimately, victorious at the *Second Advent (Revelation 7:4). While this number has prompted speculation, particularly as the Seventh-day Adventist Church reached 144,000 members around 1918, Adventists, including *Ellen G. White, have traditionally maintained that this is a symbolic number consistent with the rest of the symbolism in Revelation 7. one-teacher school. Many Adventist schools, especially in rural areas, operate a small school with a multigrade classroom. Often one or two teachers share teaching and other administrative responsibilities. ontological argument(s). A category of arguments for the existence of God. The word ontological—from the Greek word ontos, meaning “being”—refers to being, including God’s existence. Ontological arguments are a priori arguments, meaning that these arguments are

assumed and thus deal with the concept of God rather than human interactions with God. Anselm (1033–1109) defined God as that “which nothing greater can be conceived” (Gregg R. Allison, Historical Theology [Grand Rapids, MI: Zondervan, 2011], 192). Anyone can understand the concept that nothing greater than God can be conceived. However, if an object only exists in one’s mind, it is not the greatest thing. Many things exist in both one’s mind and the physical world; therefore, God must exist to, in fact, be the greatest thing that can be conceived. Though more sophisticated forms of the argument have been presented in recent years, and there seems to be some truth in the argument, it is not likely that this argument, in and of itself, has turned many atheists or agnostics into Christians. See also cosmological argument(s); teleological argument(s). ontological Trinity. A reference to the *essence and nature of God and the eternal relationship between the Three Persons. ontology. The philosophical concept that deals with the nature of being. Ontology—from the Greek word ontos, meaning “being”—is a branch of *metaphysics. It asks such question as, What does it mean for something to be and exist? Is, for instance, the name of something as real as the object it names? If not, how does it differ? Ontological ideas are often abstract thoughts and questions. Operation Whitecoat. Operation Whitecoat was a biological research program (1954–1973) conducted by the United States Army to find ways of dealing with biological weapons used against armed forces and civilians. Those involved were purposely infected with bacteria and viruses as part of the research. During this time, many Adventists, as *conscientious objectors, were involved in the program as US Army personnel to avoid serving in active combat. Their generally healthy lifestyle made them an ideal control group to test. There was some controversy about the project. Although it aided in the development of vaccines that are still used around the world, it left a bitter taste for many Adventists who felt taken advantage of and, thus, contributed toward a popular shift away from *pacifism. ordain/ordination. The act of consecrating or officially recognizing a person’s calling to ministry by the laying on of hands. Ordination—from

the Latin word ordo, meaning “order”—is conferred upon *clergy, who are responsible for preaching, administering *baptism and the *Lord’s Supper, and providing overall leadership within a local church. Adventists also ordain local church *elders and *deacons and deaconesses. *Protestants see ordination as a confirmation of a candidate’s calling, character, theological and pastoral competencies, and ultimately, as a public recognition of ministerial responsibility. See also pastor(s); priesthood of all believers. ordinance. Within the church, an ordinance is a rite instituted by Christ as a tangible sign of an unseen reality. Most Christians, other than *evangelicals, prefer the term *sacrament because they believe a sacrament imparts actual *grace (a few *Protestants also use this term). Adventists, like Protestants in general, embrace only two church ordinances: (1) *footwashing and the *Lord’s Supper, which are enacted in the same ceremony and thus are generally considered as a single ordinance, and (2) *baptism. Protestants furthermore believe that it is not the actual symbolic rites that impart grace; instead, they are effective through the *Word of God and *faith. organ. A musical instrument with roots dating back to ancient Greece; its more modern form developed during the medieval period. In Adventist history, organs were adopted into Seventh-day Adventist churches during the 1880s. Some early congregations who included organs in their *worship services sparked a significant crisis over concerns about worldliness. During the twentieth century, the popularity of organ *music became more associated with conservative and traditional worship services, particularly in North America. organization, church. The Seventh-day Adventist Church is organized into five basic levels. The foundation of the denomination is the local church; churches in an area, in turn, are organized into *missions or *conferences. Various conferences are organized into *unions; unions are organized into *divisions of the *General Conference. The General Conference provides overall leadership for the world church. Major decisions (such as *fundamental beliefs) are determined at General Conference sessions, which are held every five years. Between sessions, the Executive Committee of the General Conference meets to conduct official business for the denomination.

original sin. In Christian theology, original sin has a very specific theological meaning, consisting of (1) original guilt, inherited from Adam because of his *sin; and (2) original corruption, which is the sinful nature or tendency toward *evil that humans receive. Seventh-day Adventists do not use the term original sin because they do not believe that we inherit Adam’s guilt. However, they do believe that, because of Adam’s original sin, all human beings from birth are in a state of alienation from God (lost) and thus are in need of the *salvation offered only through Christ. orthodoxy. Right *doctrine or belief; from the Greek words ortho, meaning “right” or “proper,” and doxa, meaning “opinion.” The New Testament refers to this as “sound doctrine” (1 Timothy 1:10; 2 Timothy 4:3; Titus 1:9; 2:1). Orthodox doctrine concerns all that is affirmed in *Scripture and is, therefore, what the church is bound to believe and obey. Such sound doctrine was upheld in early Christian *creeds. Orthodoxy differs from *heresy. See also doctrine; orthopraxy. orthopraxy. Right practice or behavior. Orthopraxy—from the Greek words ortho (“right,” “proper”) and praxis (“practice”)—emphasizes correct behavior, not simply in terms of morals but right conduct befitting a *disciple of Christ (Ephesians 4:1; Philippians 1:27; Colossians 1:10). Christians should imitate God (Ephesians 5:1), becoming like Him in *holiness, mercy, and *love. They should be patient with others, forgiving their mistakes, and in faith and trust, endure their own personal suffering. They should exhibit the fruits of the Spirit, including “love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control” (Galatians 5:22, 23, ESV). See also orthodoxy. Oshkosh. See camporee. Our Little Friend. A weekly church publication for one- to five-year-old children. Pacific Press® Publishing Association. A Seventh-day Adventist publishing house located in Nampa, Idaho. In 1874, *James White appealed for funds to establish a publishing house on the West Coast of the United States to publish tracts, books, and new periodicals, such as

Signs of the Times. This was the beginning of Pacific Press®, which has been in operation since then. Today it prints materials for the church that are distributed worldwide. pacifist/pacifism. A person who is antiwar and thus refuses to bear arms or contribute in any way to taking life in armed conflicts. The American Civil War (1861–1865) prompted a crisis about pacifism for the developing Seventh-day Adventist Church, especially when the United States government instituted a mandatory draft. At first, draftees could pay a large commutation fee, but when this process changed, the church’s leaders sent *J. N. Andrews to US government and military leaders to plead for an exemption for Seventh-day Adventists. Desmond T. Doss (1919–2006) is the most famous example of Adventist pacifism. He earned the Medal of Honor, the United States’ highest recognition of bravery and valor, for his heroic efforts as a combat medic with an infantry company in World War II. After the Vietnam conflict and the debacle of *Operation Whitecoat, Adventists have increasingly moved away from their historically pacifist past. Today the church takes a noncombatant stance but still ministers to people in the military. panentheism. The belief that God is both superior to the universe and yet included in it. This speculative idea emphasizing God’s transcendence was promulgated by Dr. *John Harvey Kellogg during the 1890s, and it ultimately led to his separation from the Seventh-day Adventist Church. See also pantheism. pantheism. The belief that God is the universe and the universe is the manifestation of God. See also panentheism. paradigm. A paradigm is a model or pattern of something; the earthly *sanctuary was a paradigm of the heavenly sanctuary. paradox. A seemingly self-contradictory idea that upon further investigation is proven true. The mystery of the *Trinity is a theological paradox. Parousia. A Greek term for the *Second Coming.

pastor(s). In the Seventh-day Adventist Church, a pastor is the leader of a local church congregation and is employed by a *conference. The primary role of the pastor is to *disciple church members, develop a vision for evangelistic outreach (including training church members), preach biblical sermons, champion Adventist *education, conduct visitation, and provide overall leadership (such as chairing the local *church board) to unite the church in order to fulfill its *mission of sharing the Adventist message in the community. Adventists view pastors in the *Protestant understanding of the *priesthood of all believers, so pastoral *ordination does not convey any special spiritual status, nor is the pastor to do the church members’ work for them. See also clergy. Pathfinder Bible Experience (PBE). Also known as a Bible Bowl, this *Pathfinder Bible study program is administered through the North American *Division. Every year teams consisting of six club members study assigned books of the Bible and memorize large portions of them. Pathfinder(s). A club created to organize fun experiences for Adventist young people, help them develop life skills, and grow closer to Jesus. The idea of Pathfinder Clubs was first advocated by A. W. Spalding and further developed by Harriet Holt in the early twentieth century. The Pathfinder Club was officially recognized at the 1950 General Conference Session. Pathfinders frequently participate in the *Pathfinder Bible Experience and *camporees to develop and earn honor badges for various skills. Pathfinder Clubs are divided into different classes (or levels) based upon age and grade. The highest level of leadership training is *Master Guide. Pelagianism. Pelagius’s teaching, originating in the fourth century, that rejected *original sin. It emphasized one’s own ability to make the initial steps (i.e., *free will), apart from God’s *grace, in the process of *salvation. Pelagius stood in stark opposition to Augustine, who emphasized the absolute necessity of God’s grace in order to have salvation. Pelagianism has become a shorthand reference to righteousness by works, or *legalism, in Christian history. pen of inspiration. A reference to *inspired writings. This phrase was often used by Adventist preachers in sermons to refer unobtrusively to

Ellen G. White’s prophetic writings. penal substitution theory of the atonement. An *atonement theory concerning what Christ’s *death accomplished. Major tenets include the following: (1) the atonement is grounded in the *holiness of God, who hates and punishes *sin. (2) A penalty for sin must be paid. (3) People cannot pay the penalty for their sins. (4) Only God can pay the penalty for sin. (5) By His death, Jesus Christ atones for human sin. (6) The atonement was thus accomplished in this way. Seventh-day Adventist theology believes very strongly in this model of atonement, which is, in fact, central to its whole understanding of the plan of *salvation. penance. Within Roman *Catholic theology, it is one of the seven sacraments; it deals with sins after *baptism. Through *confession, acts of contrition, and satisfaction, penance becomes a means divine *grace. Specific acts may be prescribed by the priest in order to make satisfaction for *sin. Adventists reject the Roman Catholic idea of penance, which they see as a counterfeit for biblical repentance and an attempt to merit *salvation. Pentecost. The annual Jewish *holy festival observed on the fiftieth (from the Greek word pentekoste) day after Passover. (It is also known also as the Feast of Weeks, the Feast of Harvest, and the Day of First Fruits.) Pentecost was celebrated by acknowledging God’s providential care for His people. Fifty days after Christ celebrated the Last Supper, the *Holy Spirit descended on the believers in Jerusalem at Pentecost, inaugurating the Christian era (Acts 2). Pentecostalism/Pentecostal(s). A movement that began in 1906 during the Azusa Street Revival; this revival gave rise to what adherents believe was a widespread outpouring of the gift of tongues (*glossolalia). Pentecostalism is characterized by the *baptism of the *Holy Spirit, which Pentecostals claim leads to speaking in tongues as a sign of that baptism. Furthermore, it allows for manifestations of other spiritual gifts, such as prophecies, miracles, and healings. Though Seventh-day Adventists believe in the gifts of the Spirit, they are not Pentecostals, nor do they accept the Pentecostal understanding of what the gift of tongues is.

perfection/perfectionism. Perfection refers to living in harmony with God, which is a biblical concept. Perfectionism is strident obedience, typically through human effort alone, to make oneself better before God. Adventists traditionally understand biblical perfection within the framework of the Wesleyan *Holiness movement, which emphasizes true *sanctification, or perfection, as the work of a lifetime and reflects a life lived in harmony with God rather than a status achieved through human effort. persecution. Hostility toward another person or group, often because of race or religious belief. Throughout salvation history, God’s people have been persecuted by *Satan through his followers. Adventists, furthermore, believe that due to faithfulness in abiding by God’s Word, which includes keeping the seventh-day Sabbath (Revelation 12:17; 14:12), God’s end-time *remnant will be persecuted during the *time of trouble just prior to Christ’s *second coming. perseverance of the saints. A teaching, rooted in *Calvinism, that when a person is born of God, the *Holy Spirit dwells within, and therefore, this person cannot be lost, regardless of whatever choices he or she makes. In contrast, Seventh-day Adventists believe that a person can turn away from God and lose eternal life through the persistent rejection of the Holy Spirit. person. A human being. Adventists subscribe to the *doctrine of the whole person rather than to Platonic *dualism, which divides the body from the *spirit in the sense that there is some kind immortal conscious *soul, or spirit, that separates from a person at *death and lives on in some other realm. Adventists believe that the whole person returns to the dust of the earth at death until he or she is resurrected by Jesus Christ at the *Second Coming. perspicuity of Scripture. The belief in the clarity of *Scripture. The perspicuity of Scripture was one of the hallmarks of the *Protestant Reformation. Based on the *doctrine of the *priesthood of all believers, this concept teaches that each person can, through a sincere study of the Bible, understand the plan of *salvation.

piano. A musical instrument that quickly followed the *organ in being adopted by Adventist congregations during the early twentieth century. Prior to the trend toward the piano, the melodeon was quite popular among Adventist musicians in the late nineteenth century. Pietism. A seventeenth-century revivalist movement within the *Protestant Lutheran Church. This movement is characterized by personal experience and individual purity. Pietism—from the Latin word pius, meaning “dutiful”—encouraged personal Bible study, prayer, and various other spiritual disciplines in order to pursue *holiness. The Pietist movement was a reaction to the dry, sterile Protestant scholasticism that became widespread several generations after the original Protestant Reformers. Pietism was a significant influence upon *John Wesley, and some of its ideas were formative for early *Sabbatarian Adventism. Platonism. The teachings of Plato and his followers. Though the term Platonism covers many areas of *metaphysics, Platonism’s most influential idea is that the physical world is just an imperfect reflection, a shadow, of a perfect world of immaterial forms, and rational contemplation and enlightenment enable people to get a glimpse of these eternal forms. Platonic thought in other areas has impacted Christian theology through the ages, particularly the Platonic concept of an immortal *soul, which has greatly distorted Christian theology to this day. See also Neoplatonism. plenary inspiration. See inspiration. pluralism. A system of thought in which two or more authoritative sources coexist. Adventists reject pluralism in favor of *sola scriptura as the absolute authority by which all other sources of authority are evaluated. pneumatology. The study of the *Holy Spirit. polemic. An attack, ether written or verbal, on a person, a thing, or an idea. (The word originates from the Greek word polemos, which means “war.”) In Adventist history, there have been numerous polemics from *non-Adventists who have castigated the denomination (at times, former

believers who have written them) and from those within the church (such as with the current debates about *women’s ordination). In the midst of such disagreements, it is important to model Christian courtesy and kindness, seek *reconciliation whenever possible, and “live peaceably with all men” (Romans 12:18). positivism/logical positivism/logical empiricism. The belief that any assertion can be either proven or disproven through science, logic, or mathematics. Consequently, both *theism and *metaphysics are antagonistic to positivism. The idea has been largely discredited in the philosophical community because the very idea of logical positivism cannot of itself “be scientifically verified or . . . capable of logical or mathematical proof” (Lexico.com, s.v. “positivism,” accessed March 23, 2020, https://www.lexico.com/en/definition/positivism). postmillennialism. The belief that Christ will return after the thousandyear *millennium. This idea was prevalent in North America during the mid-nineteenth century. *William Miller challenged this idea by presenting a *premillennial understanding that Christ would come before the millennium instead. postmodernism. A recent philosophy of criticism that rejects the assertion of absolute truth. In short, it is a more sophisticated version of relativism, in which all beliefs are deemed merely personal, subjective, or cultural. Postmodernism also rejects the idea of a *metanarrative— one grand overarching theory or narrative—that can form the background, the template, in which reality is interpreted. potluck(s). A fellowship gathering in which church members bring various prepared dishes to share together as a meal after the *worship service. pounding. A tradition in some churches in which church members welcome a new *pastor by bringing small gifts, often a pound of some food (e.g., beans, rice, flour) to assist the pastor and his or her family as they move into their new setting. pragmatism. First expounded in the United States in the late 1800s, this philosophy teaches that the truth of something is based on whether it has

a practical application. If it works—if it can be put to good use—then it is true or good. This kind of thinking can have terrible and dangerous consequences because truth can be defined by nothing but utility. One could justify, for example, the dictatorship of Benito Mussolini because he was able to force the trains to run on time in Italy. predestination. In a broad sense, predestination is the idea that all that happens was fated—or predetermined—before it took place, which implies that whatever happens, of necessity, had to occur. Within *Calvinist theology, double predestination is the idea that God predestined some people to be saved and some people to be lost (some Calvinists accept only the former and reject the latter). In this belief system, the decisions that a person makes must be in harmony with what God would want that person to do. Adventists find the idea that God might predestine some to be eternally lost to be a rather dismal thought. In contrast, Seventh-day Adventists believe that God “predestined” all humanity to be saved; that is, He made provision for all to be saved, but those who are lost have turned from God by their own decisions, which each person can make through his or her *free will, as opposed to God’s sovereign choice. preexistence (of the soul). The belief that human souls existed as disembodied entities long before they became beings in the flesh. The earliest version of this idea came from Plato. Origen (AD 184–AD 253) later argued that (1) because God is all powerful, He must have always had a creation that He could rule; (2) through *free will, these beings abused their freedom and sinned; and (3) to rectify this disaster, God created the visible, material world as a home for some of these fallen creatures, who became embodied as humans. This view, rooted in paganism and not Christianity (the Bible has none of this teaching), is central to the theology of the Church of Jesus Christ of Latter-day Saints. Seventh-day Adventists reject the idea of the preexistence of the *soul as well as the *immortality of the soul. premillennial/premillennialism. The belief that the *second advent of Christ will happen before the thousand-year *millennium described in Revelation 20. This view was promulgated by *William Miller, and Seventh-day Adventists continue to support this teaching, which is central to their understanding of earth’s final events.

present truth. The idea of present truth teaches that God has a special message for His people at a particular time, especially for God’s *remnant, who are preparing for Christ’s return. Present truth also encompasses *progressive revelation—our understanding of truth must grow and deepen as we continue to study the *Word of God. This view of present truth has led Seventh-day Adventists to reject *creeds, and the preamble to the statement of the 28 *fundamental beliefs recognizes that both the articulation and understanding of truth must never become rigid. Seventh-day Adventists believe that the *three angels’ messages of Revelation 14 constitute present truth for this time. priesthood of all believers. The *Protestant *doctrine that all Christians stand equal before God through Jesus Christ. *Clergy do not have any greater standing before God than do the *laity, because all are sinners in need of God’s saving *grace. Furthermore, this doctrine teaches that no human should act as a mediator between Christ and the sinner. Primary Treasure. A weekly four-color, sixteen-page magazine for sixto nine-year-old children. It was first published in 1957. probation, close of. The teaching that at a certain point in *salvation history all decisions for or against Christ shall be finalized. At the close of the *investigative judgment, Jesus Christ will conclude His priestly ministry in the *sanctuary in *heaven. At that time, the eternal destiny of all human beings will be finalized. This concept is known as the close of probation, and it occurs just prior to the *second coming of Christ. procession. See eternal procession of the Holy Spirit. progressive revelation. The gradual unfolding and full disclosure of the plan of *salvation, including the *great controversy between Christ and *Satan. Progressive revelation is not an evolutionary development over time; rather, it is the gradual unfolding of truth that has always existed but has not been understood in the past as it is now. This does not mean that truth changes, in the sense that something once was true but now is false. Progressive revelation teaches that more and more truth comes to light over time, enhancing and deepening the understanding of earlier concepts of truth.

Project Sunlight. A novel by June Strong, published in 1980, depicting the *great controversy, especially end-time events. prophecy/prophetic gift. One of the gifts of the Spirit (1 Corinthians 12:4–11); this gift is a form of divine *revelation in which God proclaims Himself or bestows the prophetic gift upon His messenger. Seventh-day Adventists believe that *Ellen G. White fulfills the biblical criteria of a recipient of the prophetic gift: (1) the recipient’s witness is consistent with *Scripture (Isaiah 8:20), (2) the recipient bears evidence of spiritual fruit (Matthew 7:20), (3) the recipient’s predictions come true (Jeremiah 28:9), and (4) the recipient testifies of the unique divinehuman *nature of Christ (1 John 4:2). propitiation. An aspect of the *atonement whereby Christ’s *death appeases the *wrath of God toward sinners. At the heart of propitiation is retributive *justice: because God is just, He must punish any and all *sin. God has the right to exact such deserved punishment. But the great news of the gospel is that the Lord poured out His wrath upon Christ as “the propitiation . . . for the sins of the whole world” (1 John 2:2). In other words, the *judgment and punishment that we as sinners deserve fell on Jesus instead, which is why we can have the promise of *salvation, despite being fallen beings. See also expiation; penal substitution theory of the atonement. Prosage. A *vegetarian sausage-like food made by Worthington Foods. It was first introduced in 1963. Protestant(s)/Protestantism/Protestant principle. A reform movement that arose during the sixteenth century in protest against the Roman *Catholic Church. At first, the movement was spearheaded by *Martin Luther, who followed a number of significant precursors, including John Wycliffe (1324–1384) and John Hus (1372–1415). Major Protestant beliefs include (1) *justification by God’s *grace alone, accomplished through the work of Christ and appropriated by *faith; and (2) the formal principle of *sola scriptura (also known as the Protestant principle)— the Bible is the supreme authority for beliefs and practice. The Protestant Reformation developed in many diverse forms (Lutheran, *Calvinist [Reformed], Anglican, and later, *Anabaptist), along with a number of later movements (Baptist, Methodist, Wesleyan), and has spread

missionally around the globe. Seventh-day Adventists are staunch Protestants. providence. God’s divine intervention within the universe, especially concerning *Creation and the plan of *redemption. God reveals Himself through both *special revelation and *general revelation, and when necessary, intervenes through miracles. publishing work. A reference to the worldwide publishing ministry of the Seventh-day Adventist Church. Beginning with *Review and Herald® Publishing Association, the denomination has developed a worldwide network of publishing houses in order to facilitate the printing and circulation of Adventist literature as part of its calling to spread truth to “every nation, tribe, tongue, and people” (Revelation 14:6, NKJV). purgatory. In Roman *Catholic theology, purgatory is a place or condition where sinners atone for their sins by suffering in order to fit themselves for *heaven. Adventists, like *Protestants in general, reject this belief. Puritans/Puritanism. A group of late sixteenth-century and early seventeenth-century English *Protestants who desired a purer Church of England. They deemed the Reformation under Elizabeth I (1533–1603) incomplete. They had an opportunity to live out their values as they understood them in the New World, where they established new centers, especially the Massachusetts Bay Colony. As their governor, John Winthrop, wrote, “We shall be as a city upon a hill. The eyes of all people are upon us” (John Winthrop, “A Model of Christian Charity,” Winthrop Society, accessed March 23, 2020, https://www.winthropsociety.com/doc_charity.php). Puritanism had a profound influence on American religion, especially in New England, and thus had a significant formative impact on early *Sabbatarian Adventism. quarterly. See Sabbath School quarterly. Questions on Doctrine. One of the most controversial books ever published in Adventist history so far; it was written as a response to a series of inquiries by *evangelical scholars. The full title is Seventh-day

Adventists Answer Questions on Doctrine. It was the result of a series of dialogues between evangelical scholars and denominational leaders from 1955 to 1956. When the book came out, M. L. Andreasen asserted that this book compromised Adventist theology. Meanwhile, the book polarized evangelicals, who were split on whether Seventh-day Adventism should be considered a cult, even though most evangelicals today do not consider the denomination that way. Debate about the book continues in some quarters of Adventism. Radical Reformation. A part of the sixteenth-century *Protestant Reformation that rejected Roman Catholicism but also felt that the work of the *Magisterial Reformation had not gone far enough. In some cases, Radical Reformers became extreme, even fanatical and dangerous. Others, though, formed pious groups whose direct descendants, such as the Mennonites, exist even today. In certain distinct ways, Seventh-day Adventists are heirs of the Radical Reformation, particularly in their rejection of infant *baptism (in favor of baptism by immersion) and their embrace of the need to continue the Reformation, when necessary, by “radically” applying the principle of *sola scriptura. See also progressive revelation. radio. Early twentieth-century Adventists were initially skeptical of radios (as with *television), but the fact that people could listen to radios in their homes made them less intimidating. Eventually, H. M. S. Richards began the first Adventist radio broadcast, and this birthed the *Voice of Prophecy ministry. See also Adventist World Radio (AWR). ransom theory of the atonement. A theory of the *atonement popularized by Origen (AD 184–AD 253) that teaches the *death of Christ was a ransom sacrifice paid to Satan in order to free humans from the bondage and debt caused by *sin. Seventh-day Adventists see the atonement, while including the idea of ransom, as being much broader than that. rapture. Rapture—from the Latin word raptus, meaning “a carrying off”—is the belief that during the *second coming of Christ, believers will be taken up to *heaven with Him (see 1 Thessalonians 4:17). Dispensationalists erroneously believe that this event occurs before a seven-year time of tribulation just before Christ’s return, in order to spare

God’s people from *evil and punishment. Also, some incorrectly believe that when the rapture occurs it will be secret; that is, Christ returns in secret, and His faithful people are then suddenly caught up (raptured) to heaven. For a number of solid biblical reasons, Seventh-day Adventists reject these dispensationalist teachings. See also dispensationalizm. reason. The capacity of the mind to engage in logical thinking, including the power to think, comprehend, and infer. Human beings made in the *imago Dei (image of God) are rational creatures. Even the fall into sin did not eclipse reason. Adventists, like most Christians, do not see faith and reason as being in opposition, but instead, as Anselm put it, as “faith seeking understanding.” reconciliation. The idea of resolving an issue that has estranged parties. In terms of the *doctrine of *salvation, this is an aspect of the *atonement. Reconciliation takes place against the backdrop of the *great controversy with the advent of *sin, which created hostility between God and humanity. Christ made the removal of this animosity possible and brought peace. God acted “through him [Christ] to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross” (Colossians 1:20, ESV). Once reconciled, believers are to announce the gospel of reconciliation (2 Corinthians 5:18–21). red books. A colloquial expression referring to *Ellen G. White’s prophetic writings. During much of the twentieth century, many of her works were published with a distinctive maroon binding. redemption. In Christian theology, redemption is the act of being saved from the legal consequences of *sin. This happens through the *atonement. Because human beings are enslaved to sin, it was necessary for someone to pay a ransom and set them free. Redemption ultimately will come to fruition with the *Second Coming, when Jesus takes His people to be with Him forever. reform dress. The reform dress was a specific type of dress worn by *health reformers in the nineteenth century. The reform dress got rid of long, heavy skirts, which tended to drag along the ground, along with large hoops and tight corsets. The reform dress simplified women’s clothing, making breathing easier. It was safer, too, as women were less

likely to catch their dresses on fire in kitchens. *Ellen G. White insisted Adventist women in the 1860s to adopt *dress reform. A few women urged that Adventist women exclusively wear the reform dress, and only this specific pattern of dress, even as society changed and new and healthier options for women’s clothing became available. Ellen White rebuked these women, noting that it had been the best form when they first embarked upon dress reform, but Adventist women should be flexible. Using principles of modesty, both women and men should choose what looks best on themselves without drawing unnecessary attention. Reformation. See Protestant(s)/Protestantism/Protestant principle. regeneration. The act of God by which *unbelievers are born again and experience a new life in Christ. Regeneration is made possible through the work of the *Holy Spirit (John 3:3–8). In *Scripture, this idea is expressed as a change of heart (Ezekiel 36:26; Titus 3:5) or as being a new creature in Christ (2 Corinthians 5:17). The process of regeneration occurs throughout the believer’s life, during the ups and the downs of the Christian walk. regional conference(s). Administrative units of the Seventh-day Adventist Church operated by African Americans. These conferences cover most of the territory in the continental United States, except for the western states. Regional conferences were established by the *General Conference in 1944 and 1945 in response to systematic and persistent racism perpetrated on black Adventists. Initially, they consisted of five *conferences with a membership of about 20,000; as of 2018, there were ten regional conferences with a membership exceeding 330,000—more than a quarter of the membership of the North American *Division. religious liberty. The concept that people should be allowed to believe and practice their religious *faith according to the dictates of their own *consciences. Seventh-day Adventists have long been proponents of religious liberty, arguing that God does not force religious conformity, and neither should governments. Adventists have and continue to defend the principles of religious freedom, even for people whose beliefs and practices they disagree with. Having faced *persecution themselves in

the United States, Seventh-day Adventists understand how sacred religious liberty is. remnant. A small portion of something that remains or is leftover. In Adventist theology, the term refers to God’s people at the very end of time. According to Revelation 12:17, this remnant will have two primary characteristics: they will (1) keep all of God’s commandments and (2) have the testimony of Jesus, which, according to Revelation 19:10, is “the *spirit of prophecy.” Adventists have identified their own doctrines with this remnant for two reasons: first, their adherence to keeping the commandments, including the seventh-day Sabbath; second, they believe the gift of *prophecy manifested through the life and writings of *Ellen G. White is “the spirit of prophecy.” At the same time, Seventh-day Adventists do not teach that they alone are saved, either individually or collectively. Instead, they see their identification as the remnant as a great responsibility to proclaim what they believe to the world. reproductive technologies. Technologies available to infertile couples who hope to produce a viable embryo. These fertility technologies include intrauterine insemination (IUI), donor insemination (DI), egg donation, gamete intrafallopian transfer (GIFT), in vitro fertilization (IVF), zygote intrafallopian transfer (ZIFT), surrogate motherhood, and more. Reproductive technologies are a sensitive topic for many couples, and any arrangement should be done with great care and prayer. On July 26, 1994, the Seventh-day Adventist Church Administrative Committee voted on the statement “Considerations on Assisted Human Reproduction,” which highlights biblical principles that should be prayerfully examined as part of this process. resurrection. The raising of the dead back to life. There are two resurrection events. First is the resurrection of Christ, which occurred three days after His crucifixion. This was a work in which all Three Members of the *Trinity—Father (Acts 2:24), Son (John 10:17, 18), and *Holy Spirit (Romans 8:11)—participated. Christ’s *death and resurrection make possible all other forms of resurrection, including raising the dead to this life (e.g., Lazarus) and ultimately the resurrection to eternal life that will occur at the *second advent of Christ. At the Second Coming, all those who are sleeping in Christ will be wakened to new life, and our earthly bodies will be glorified into heavenly ones (1

Corinthians 15:42–44). At this same event the Bible furthermore describes the resurrection of damnation (Daniel 12:2; John 5:28–29). See also cross/crucifixion; death; glorification. revelation. God reveals Himself in two ways: (1) *general revelation (His communication of Himself to all peoples at all times and places through nature and *providence), and (2) *special revelation (God’s revealed Word through His servants the prophets). Both necessitate the work of the *Holy Spirit. See also illumination; inspiration. Revelation, book of. The last book of the Bible. It is full of apocalyptic imagery depicting Christian history and the final events leading to the *second coming of Jesus and beyond. The book of Revelation is closely related to the Old Testament *book of Daniel, and Adventists study them together, believing that in their pages God has revealed crucial truths to His people. Revelation 14 contains the *three angels’ messages, which Adventists are to proclaim to the world. Review and Herald. The main periodical of the Seventh-day Adventist Church, first published under another name in 1849. From 1978 onward, the magazine has been titled the *Adventist Review and continues as an official publication of the worldwide Seventh-day Adventist Church. In 2005, the denomination rolled out a monthly version called *Adventist World, which is distributed to *tithe-paying members around the globe and is published in seven languages and available online in nine languages. Review and Herald® Publishing Association. The first *Sabbatarian Adventist publishing house. The Sabbatarian Adventist publishing efforts began in 1849, when *James White published the Present Truth. As the denomination moved toward church *organization, it took steps in 1860 to create the Seventh-day Adventist Publishing Association. The 1903 General Conference Session voted to dissolve the Seventh-day Adventist Publishing Association and incorporate as Review and Herald® Publishing Association under the laws of the District of Columbia. By 1906, Review and Herald® had relocated to a new building. In 1980, it combined operations with Southern Publishing Association; finally, in 2014, it closed its physical printing operations, which by then were located in Hagerstown, Maryland.

Revival and Reformation. A major church initiative voted on during the 1973 and 2010 Annual Council sessions by the Executive Committee of the *General Conference. In 1973, Robert H. Pierson called for deeply spiritual *devotionals, fasting, and prayer on the part of church leaders in anticipation of the *Holy Spirit bringing major revival within the denomination. Similarly, in 2010, church president Ted N. C. Wilson called for the world church to focus on Bible study and prayer in preparation for Christ’s *second advent. revivalism. A movement characterized by an emphasis upon personal *conversion and church renewal. Throughout Christian history, there have been times of renewal and revival, including, most notably, the *Protestant Reformation. The attributes of a revival include (1) a deep sense of repentance; (2) intense, expectant prayer for God to send a renewal; (3) preaching of the gospel to reach the unconverted; and (4) a revitalization indicated by flourishing *worship and devotion to Christ, along with an emphasis on personal *sanctification and *mission. righteousness. An *attribute of God describing His upright ways, standards, and judgments. God is the epitome of righteousness. God establishes moral standards that reflect His character and requires all moral creation to be in harmony with those standards. God’s judgments are always righteous, and He justly punishes those who disobey them. God’s people are tasked with championing what is right and abhorring what is wrong. righteousness by faith. A key concept of the *Protestant Reformation as espoused by *Martin Luther in his repudiation of *indulgences. Luther argued for the *authority of *Scripture above *tradition. He furthermore noted the importance of *salvation by faith rather than works, as taught by the apostle Paul in the books of Romans and Galatians. In Adventist history there have been times when the emphasis has gravitated more toward God’s law than grace. This happened at the time of the 1888 General Conference Session, prompting *A. T. Jones and *E. J. Waggoner to present the “matchless charms of Christ” (Ms 5, 1889). *Ellen G. White admonished the church at that time that they had emphasized the *law until they were “as dry as the hills of Gilboa” (RH, March 11, 1890). She saw this teaching as a neglected emphasis, which, as the church received it, resulted in a significant revival and the

subsequent expansion of Adventist education and mission. Ellen White’s emphasis on the importance of this doctrine can be seen in a number of significant books she wrote in the decade after the 1888 meeting. (Steps to Christ, published in 1892, is just one such example.) Romanticism. A late eighteenth-century and early nineteenth-century movement that emphasized the role of nature and the primacy of the individual and human emotions. Within Christian theology, Romantic influences can be seen by the nineteenth-century emphasis on God’s *love, humanity, and the ways in which God is similar to humanity. Rowen, Margaret (ca. 1879–1939). Adventist who converted from *Methodism around 1912 and claimed to receive visions in 1916. In 1918, her early visions were compiled into a booklet—A Stirring Message for This Time—that drew the attention of church leaders, who formed a committee to investigate. The following year, Rowen claimed that there was a document in the files of the Ellen G. *White Estate at St. Helena, California, that showed *Ellen G. White affirmed her prophetic ministry. The document, however, was an obvious forgery. She was disfellowshiped in 1919, and years later went to prison for her involvement in an attempted murder. She was released on good behavior, fled parole, and disappeared from public life.

Sabbatarian Adventist(s)/Adventism. A reference to the formative period of Seventh-day Adventism after the *Great Disappointment when a small group of believers began to search for new spiritual truths. Their studies led to a series of *Sabbath and Sanctuary Conferences from 1848 to 1850, and subsequent conferences continued up until the time when the denomination officially organized in 1863. This time period, from approximately 1846 to 1863, is generally referred to among Adventist historians as the formative period of Sabbatarian Adventism. Sabbath. A day of rest and *worship that focuses on the believer’s relationship with the Creator and Redeemer. The seventh-day Sabbath was instituted at *Creation. The seventh-day Sabbath will continue throughout eternity. During the end time, observance of the biblical seventh-day Sabbath will be a sign or seal of God’s faithful people who stand upon the *authority of Scripture and choose loyalty to God over the commands of earthly powers. Sabbath and Sanctuary Conferences. A series of more than three dozen conferences held between 1848 and 1850, during which the individual beliefs, most notably the Sabbath, *sanctuary, state of the dead, *Spirit of Prophecy, and *Second Coming coalesced together into a unified whole. While each of these beliefs was significant and adopted prior to these conferences, what made these meetings momentous was how these beliefs became an integrated theological package. A unifying motif was the three angels’ messages of Revelation 14, which became a way of referring to all of these distinctive beliefs collectively. The manifestation of the gift of *prophecy through *Ellen G. White and the observance of all of God’s Ten Commandments, especially the fourth commandment, came to be seen as specific signs identifying God’s endtime people (Revelation 12:17; 14:12; 19:10). Sabbath appropriate. An expression used to articulate what is suitable to do on the seventh-day Sabbath. Often what is deemed appropriate varies widely between different geographic regions and cultures around the globe. Sabbath, guard the edges of the. In the writings of *Ellen G. White, this is a reference to the importance of both preparing for the Sabbath

and keeping the seventh-day Sabbath *holy and sacred. Ellen White writes, “We should jealously guard the edges of the Sabbath. Remember that every moment is consecrated, holy time” (FLB 34). She also stressed the importance of making the Sabbath a delight—a sacred time when people can put aside the stresses and strains of the workweek and strengthen their relationships with one another and with the Lord. Sabbath music. Sabbath *music enhances “the worshipful atmosphere of the Sabbath rest and the person’s relationship with God” (“Sabbath Observance,” Seventh-day Adventist Church, July 9, 1990, https://www.adventist.org/articles/sabbath-observance-1/). Sabbath music differs from worldly or secular music, which is not directly spiritual in nature. Sabbath, opening and closing. Adventists recognize the *holy and sacred nature of observing the seventh-day Sabbath. For this reason, Adventists are encouraged to prepare for the opening and closing of this special day. Adventist families are encouraged to have a special family *worship during the Sabbath, including activities like reading *Scripture, singing, and praying. Some Adventist families develop special traditions, such as lighting a Sabbath candle, to help mark the opening and closing of the Sabbath. See also Sabbath, guard the edges of the. Sabbath reading. On the Sabbath day, church members are encouraged to study the Bible and read various materials that will encourage them in their walk with God. Common forms of acceptable Sabbath reading material for young people are Adventist publications, such as *Primary Treasure or *Guide magazines. *Ellen G. White compiled a number of stories in a series of volumes titled Sabbath Readings for the Home Circle; she intended to provide spiritually uplifting stories for young people to read on the Sabbath day. Reading any secular publications or newspapers during the Sabbath was typically frowned upon. Sabbath School. The Sabbath School program is designed for *worship and Bible study on Sabbath mornings. It is a supplement to rather than a replacement for the regular worship service. The first Sabbath School lessons, targeted at young people, were included in the Youth’s Instructor, edited by *James White, in 1852. In 1863, *Uriah Smith wrote and published the first adult Bible lessons in the *Review and

Herald. Organization of Sabbath Schools throughout the denomination followed after Goodloe Harper Bell began to publish training materials for Sabbath School leaders in 1869. The *General Conference established the Sabbath School Association in 1978, and first Sabbath School songbook, The Song Anchor, was published the same year. It included songs for little children. In 1901, the Sabbath School Department became an official element of the church. Today the Sabbath School and Personal Ministries department is part of the *General Conference of Seventh-day Adventists. Sabbath School quarterly. The Sabbath School quarterly began in 1889 and remains in continuous publication as the official weekly study material for adult *Sabbath School classes around the world. Though the phrase the quarterly is commonly used among Adventists, its official name is the Adult Bible Study Guide (ABSG), which exists as a separate subdepartment within the *General Conference of Seventh-day Adventists. Sabellianism. Another term for modalistic *Monarchianism. sacerdotalism. The *doctrine of priestly mediation between God and sinful people. Adventists reject this belief and instead accept the *priesthood of all believers. sacrament/sacramentalism. A Christian rite or *ordinance that Roman *Catholics and some *Protestants believe imparts *grace. The word sacrament comes from the Latin sacramentum, which was used to translate the Greek word mysterion, meaning “mystery”; thus, sacraments were mysteries of the Christian *faith. Augustine defined a sacrament as a visible sign of invisible grace. The Roman Catholic Church has seven sacraments: (1) *baptism, (2) confirmation, (3) the *Eucharist, (4) *penance and *reconciliation, (5) extreme unction, (6) holy orders, and (7) matrimony. Protestants (including Adventists) reject all but baptism and the *Lord’s Supper, which includes *footwashing, and see them as symbols whose spiritual significance is accepted by faith. sacrificial giving. Adventists believe in sacrificial stewardship. Believers are encouraged to return, through *tithes and offerings, a

portion of what God has given them, even if that means forgoing other things. The Seventh-day Adventist Church has asked for additional sacrificial offerings when it has faced significant challenges, such as entering new *mission territories or expanding an Adventist missionary presence. saints. *Holy people. In the Bible, God’s people frequently are “called to be saints” (1 Corinthians 1:2). According to Roman *Catholic theology, some people have lived such holy lives that they can intercede on our behalf. *Protestants (including Adventists) reject this veneration. salvation. God’s rescue plan through divine intervention that ultimately leads to forgiveness and the gift of eternal life. Salvation has two parts: First, it was accomplished through the life, *death, and *resurrection of Jesus Christ. Second, the gospel is freely offered to people through repentance and *faith in Christ’s saving work. sanctification. The work of the *Holy Spirit in the Christian’s life (2 Corinthians 3:18; Galatians 5:16–23). Adventists, in the tradition of *John Wesley, believe that “sanctification is the work of a lifetime” (COL 65). Such development occurs through the study of the *Word of God (John 17:17) and living a life of obedience. Sanctification is synergistic, requiring both divine agency (the *convicting power of the Holy Spirit) and a willing individual who surrenders his or her life to the Lord. The progressive effect of sanctification results in character formation. See also perfection/perfectionism. sanctuary. The sanctuary is God’s throne room and the center of His *salvation activity for the world. “Thy way, O God, is in the sanctuary” (Psalm 77:13). The ancient Hebrew tabernacle, or sanctuary, was a model of the sanctuary in *heaven (Hebrews 8:1–5; 4:14–16; 9:11–28; 10:19–22; 1:3; 2:16, 17). The earthly sanctuary had two apartments for two ministries: (1) the Holy Place for the ministry of the daily sacrifices, and (2) the Most Holy Place, which was entered once a year on the Day of Atonement. The rituals that took place in these apartments represent Christ’s sequential ministry, beginning in the Holy Place of the heavenly sanctuary after His *death and *ascension (symbolized by the daily ministry in the earthly Holy Place) and then transitioning to the Most Holy Place in 1844 (Daniel 7:9–27; 8:13, 14; 9:24–27; Numbers 14:34;

Ezekiel 4:6; Leviticus 16; Revelation 14:6, 7; 20:12; 14:12; 22:12). This work by Christ our *High Priest is the *investigative judgment. At the conclusion of His work in the Most Holy Place in heaven, Christ will return to claim His people as His own at the *Second Coming. sanitarium. A nineteenth-century term for a medical clinic or hospital, with a particular emphasis upon natural remedies such as hydrotherapy (water treatments). Satan. See Lucifer. satisfaction theory of the atonement. A model of the *atonement that shows what Christ’s *death accomplished. The following are some of the major tenets of this theory: (1) *sin robs God of His honor; (2) people must pay the penalty for their sins; (3) people are unable to pay this debt; (4) only Jesus Christ can offer this satisfaction; (5) thus, by dying, Jesus voluntarily did what we could not do for ourselves (that is, satisfy the claims of the *law); and (6) Christ’s death, satisfying the claims of the law, is why we can have *salvation. This is a view also held by Seventhday Adventists. See also atonement. school board. A group of representatives elected by the constituent church or churches to govern the local church school. Scripture. The written *revelation of God concerning Himself and the plan of *salvation. The Scriptures were composed over many centuries through the collaboration of the *Holy Spirit and human authors by the process of *revelation and *inspiration. Such divinely inspired Scriptures are therefore authoritative and demand *faith and obedience. Furthermore, they are truthful and sufficient, providing correct wisdom that leads to salvation. Finally, they are the ultimate mode of divine communication and are so clear that anyone who chooses to can understand God’s *will for his or her life. Christians accept both the Old and New Testaments as Scripture. See also authority of Scripture/authority of the Bible; perspicuity of Scripture. seal of God. The seventh-day Sabbath is the visible symbol of God’s approval and ownership of His people at the end of time (Revelation 7:2, 3; 14:7). The *Holy Spirit is the sealing Agent that settles us into a

commitment to Christ and His truth so that we cannot be moved (Ephesians 4:30). See also mark of the beast. Second Advent/Coming. According to Bible *prophecy, the Second Coming is the future return of Jesus Christ. At His first coming, two thousand years ago, Christ came “to bear the sins of many.” He “will appear a second time, not to deal with sin but to save those who are eagerly waiting for him” (Hebrews 9:28, ESV). Christ’s return will be personal, physical, sudden, and ultimately, triumphant. No one knows the precise time of His return (Matthew 24:36), even though signs will indicate the time is drawing near. For Seventh-day Adventists, the Second Coming is the consummation of all of their *hopes, for it leads to the end of this sinful world and the beginning of a new existence without *sin, suffering, and *death. Second Great Awakening. A series of revivals that occurred in American religious history soon after the American Revolution and climaxed during the 1820s and 1830s, with continuing effects up to the American Civil War (1861–1865). Many scholars recognize the *Millerite revival as a natural outgrowth of this broader trend of *revivalism. second tithe. Adventists are encouraged to return a faithful *tithe to God. Some people give a voluntary second tithe, or an additional 10 percent, as a special thank offering to the Lord. secularism/secular humanism. An ideology that prioritizes explanations of human existence from a natural or nonreligious standpoint. Secularism—from the Latin word saeculum, meaning “of this age”—rejects a religious ordering of life; instead, it claims that all aspects of reality are shaped and can be explained by natural (as opposed to supernatural) causes. Critics of secularism point out that such a viewpoint is too simplistic, noting God’s work in *revelation, the *Incarnation, and God’s ability to transform lives. See also Enlightenment, the; modernism/modernity. self-supporting. Any *supporting institution, ministry, or work that is financially self-sustaining. Some self-supporting ministries (especially

schools) have industries that help generate revenue and provide work for members. seminary, the. A center for higher theological *education in the Seventh-day Adventist Church. In the North American context, the seminary usually refers to the Seventh-day Adventist Theological Seminary at *Andrews University. Most Seventh-day Adventist *ministers are strongly encouraged, or are required, to obtain a master of divinity degree at one of the church’s seminaries. Other seminaries include those at the Adventist University of Africa and the Adventist International Institute of Advanced Studies. Seventh-day Adventist. The official name chosen in 1860 by early *Sabbatarian Adventists for those who believe in the *message and *mission of the worldwide Seventh-day Adventist Church. After the name was voted upon, *Ellen G. White wrote, “The name Seventh-day Adventist carries the true features of our faith in front, and will convict the inquiring mind. Like an arrow from the Lord’s quiver, it will wound the transgressors of God’s *law, and will lead to repentance toward God and faith in our Lord Jesus Christ” (1T 224). Seventh Day Adventist Reform Movement. A reform movement that began during World War I primarily over the issue of conscription in Germany. Due to increased political pressure, some Adventist church leaders in Germany informed government authorities that Adventists would bear arms and engage in essential *military service on the Sabbath. When some members refused, they were disfellowshiped, which sparked a breakaway movement that exists to this day. As of 2020, the Seventh Day Adventist Reform Movement has approximately fortytwo thousand members and is headquartered in Roanoke, Virginia. shaking. The time right before the *Second Coming when those individuals who are not anchored in a personal relationship with Jesus and do not have solid confidence in *Scripture will leave God’s people. The belief has no relation the Shaker religion. shepherdess. A somewhat archaic term for a pastor’s wife who serves the congregation in a supportive role. The term shepherdess ministry usually referred to any ministry devoted to supporting the pastor’s

spouse, although with the increasing number of women in ministry, this term is losing is relevance. There is now a Ministerial Spouses Association. shut door. The belief that the close of *probation for Christians occurred in 1844. Initially, *Ellen G. White accepted this position, but after a vision in March 1849 portrayed Jesus as shutting the door to the Holy Place when He moved to the Most Holy Place (Revelation 3:7, 8), she and other early *Sabbatarian Adventists dropped the teaching, viewing it as an error, especially as they developed the *doctrine of the *investigative judgment and embraced a worldwide *mission. sin. Any and all lack of harmony with the *law of God. Such nonconformity includes (1) a sinful nature or tendency to sin, (2) all *evil actions, (3) attitudes involving envy or pride, (4) gossip or slander, and (5) motivations that lead to pride and selfishness. “Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law” (1 John 3:4). Unfaithfulness, disobedience, pride, rebellion, deception, indifference, and hopelessness are also elements included in sin. See also original sin. sinlessness of Christ. See impeccability. Sister Betsy. A reference to *systematic benevolence, which was a predecessor of the *tithing system in early *Sabbatarian Adventism. sleeping in the Lord. A euphemism for *death. The Bible describes death as a “sleep” (Acts 7:60); it is a state in which people lose consciousness (Psalm 115:17; Ecclesiastes 9:10) until they awake at the *resurrection (Psalm 17:15). At death, the body returns to dust (Ecclesiastes 3:19, 20). Adventists embrace the *nonimmortality of the soul. See also soul; spirit. Smith, Uriah (1832–1903). Author, editor, minister, and church administrator. As a young person, he and his sister, Annie, waited for Christ’s *Second Advent. After the *Great Disappointment they briefly lost their faith, but afterward went to assist *James and *Ellen G. White with the fledgling *publishing work. In 1855 he became the editor of the *Review and Herald, a position he would hold for more than five

decades. He was elected in 1863 as the first secretary of the *General Conference, a position he would hold five times, and he once served as treasurer (1876–1877). He authored numerous books, his best-known being the Thoughts on Daniel and the Revelation. At the 1888 General Conference Session he was remembered for his strong opposition to *A. T. Jones and *E. J. Waggoner, but later he made amends with the two men. He wrote extensively on prophetic interpretation and conditionalism. smoking clinic, stop. A program to help smokers break the habit. As early as 1848, *Ellen G. White received a vision about the dangers of tobacco, and Dr. *John Harvey Kellogg published literature about the harmful effects of smoking. social meeting. A term used frequently by early Adventist pioneers to describe a specific gathering when every believer would share his or her testimony. *James White stipulated that such testimonies should not last more than two or three minutes each, and a “social meeting” was excellent when everyone in the room had several opportunities to share their *faith and encourage one another in their *hope of Christ’s *second advent. sola fide. The term for “faith alone,” used to describe a key belief of *Martin Luther and the *Protestant Reformation. It is, essentially, another phrase for *justification by faith—the biblical concept that a sinner is accepted by God based on his or her *faith in Jesus and what He has accomplished. The phrase sola fide was formulated as a way for the Reformation to distinguish its understanding of *salvation from the Roman *Catholic Church’s view. Adventists, in the tradition of *Protestants, accept sola fide. sola gratia. The term for “grace alone.” Sola gratia is the idea that human beings are saved only by God’s *grace—that is, by unmerited favor, as opposed to the notion that human works can, in any way, give a person *merit before God. This phrase was formulated by the early *Protestant Reformers as another way of distancing themselves from Roman *Catholic theology, especially in regard to how people are saved. Seventh-day Adventists are firm believers in sola gratia.

sola scriptura. A Latin term meaning “Scripture alone” that became widely known through the teachings of *Martin Luther and the *Protestant Reformation. This *doctrine was formulated during the Reformation and has become a bedrock tenet, insisting on the Bible as the sole source of authority for Christian *faith and practice, instead of the authority of tradition or ecclesiastical authority. Adventists adhere strictly to sola scriptura. song service. A song service is the act of a group or congregation singing songs as a part of *worship. A song service may happen during *Sabbath School or the formal worship service or may take place during youth events, including *Adventurer or *Pathfinder Club meetings, among various other church activities. Adventists believe that singing songs is an important expression of their *faith. soteriology. The study of the *doctrine of *salvation. soul. A living being. The word, although used in many ways that connote different ideas, refers, in the Bible, to simply a living being. For instance, nephesh—the Hebrew word translated as “soul” in Genesis 2:7 —comes from a root word that can also mean “throat” or “neck.” The Bible never depicts the soul as an inherently eternal conscious entity that can exist of itself apart from the body; this is a Greek idea that came into Judeo-Christian thinking millennia ago and is now part of popular Christian belief. Thus, Seventh-day Adventists reject the idea of a separate body and soul and instead believe in *trichotomism and the *nonimmortality of the soul. See also spirit. sovereignty. The divine attribute of being all powerful. God, as King and Lord over all creation, is sovereign. Some examples of God’s sovereignty include (1) His ability to create, (2) the working out of *salvation for all who believe in Jesus Christ as Lord and Savior, and (3) His ability to accomplish His prophetic plan through the outworking of world affairs. See also providence. Special K loaf. A *vegetarian casserole made principally from Kellogg’s Special K cereal. This easy-to-make culinary dish is popular at Adventist *potlucks. (A recipe for it can be found at

https://www.kelloggs.com/en_US/recipes/special-k-cheese-loafrecipe.html). special revelation. God’s intentional intervention to communicate to human beings the plan of *salvation. The record of special revelation is found in the Bible as imparted by “His servants the prophets” (Amos 3:7, NKJV). Spectrum. An independent Adventist journal dedicated to reporting on Adventist beliefs and polity. The journal, founded in 1969, provides an opportunity for those who may at times disagree with official church policy to voice their concerns. spirit. The term spirit is used often interchangeably (but not necessarily correctly) with the word *soul to describe human life. During *Creation, God breathed life—spirit—into Adam and Eve. A spirit may refer to a *demon or unclean spirit who oppresses human beings (e.g., Mark 1:23– 28). The word spirit can indicate the realm of *faith rather than that of the flesh (John 3:6). Finally, it can signify the *Holy Spirit. See also soul. Spirit of Prophecy. A term most often used by Adventists to indicate the *prophetic gift as manifested in the life of *Ellen G. White. Additionally, The Spirit of Prophecy is a four-volume set of books authored by Ellen White and originally published over the years 1870–1874. The phrase spirit of prophecy is the spiritual gift of *prophecy and is only used once in the Bible (Revelation 19:10), where it is interpreted as another name for the testimony of Jesus and one of the identifying marks of God’s *remnant church (Revelation 12:17). The Spirit of prophecy is another way of identifying the *Holy Spirit. spiritualism. The belief that the dead can communicate with the living through mediums. The rise of modern spiritualism began with the Fox sisters: Leah (1814–1890), Margaretta (1833–1893), and Catherine (or Kate) (1837–1892). *Ellen G. White identified modern spiritualism as the work of *Satan. Adventists understand that the dead are asleep in the grave and thus recognize this as a Satanic deception. Today, modern forms of spiritualism can be seen in such things as near-death experiences, when those who have been clinically dead come back to life

and tell stories of, among other things, meeting and talking with dead relatives. Stripples. A frozen *vegetarian substitute for bacon, first introduced by Worthington Foods in 1969. student missionaries. The student missionary movement arose within American *evangelical circles during the 1880s and 1890s. Adventist college students participated in the Student Volunteer Movement and were involved with organizing meetings to promote Adventist missions on Adventist college campuses. Most student missionaries go overseas for a year, but some stay even longer. The tradition of sending students overseas as missionaries continues to be an important experience for Adventist young people up to the present day. Parents, friends, and church families will often organize letter-writing campaigns and send care packages to help encourage students while they are away from home. subordinationism. The view that there is a hierarchy within the *Trinity. There are three varieties. First is eternal functional subordinationism, which maintains that the Son and *Holy Spirit are eternally subordinate or submitted to the Father in function, role, and authority; the Holy Spirit is eternally subordinate or submitted to the Son in function, role, and authority. Second, economic subordinationism teaches that the Son was subordinate or submitted to the Father in function, role, and authority temporarily during the *Incarnation, and the Holy Spirit is subordinate to the Father and Son during the post-Pentecost era but only for the missional purpose of *redemption. Once these functions are completed, the Son and Holy Spirit are no longer subordinate. And third, ontological subordinationism is a *heresy that maintains the Son and Holy Spirit are dependent upon the Father for Their deity; therefore, They are inferior to Him in nature. Mainstream Adventism generally accepts economic subordinationism. See also eternal generation of the Son; Incarnation; Trinity/Trinitarianism. Sunday churches/Sunday keepers. Any church or denomination that worships on Sunday. These terms encompass most churches, although there are a few Sabbatarian denominations, such as the Seventh Day Baptists, who worship on the seventh-day Sabbath.

Sunday law(s). Sunday laws, also known as blue laws—the legislated observance of Sunday as a day of rest—were of special concern to early Adventists during the nineteenth and early twentieth centuries. As early as 1858, *Ellen G. White predicted that just prior to the *Second Coming, God’s *remnant people would be persecuted because of their Sabbath keeping. During the 1880s and 1890s, a wave of Sunday legislation brought on localized *persecution. For the eleven years after 1885, there were more than one hundred Adventists (mostly in the South) who were arrested for breaking these laws. Adventists responded by actively opposing such legislation and by bringing notoriety to these cases. Ellen White supported the efforts to ensure “liberty of conscience” (5T 452). She furthermore affirmed that Sunday legislation will take place on a national level as the “last act in the drama” (ChS 50). See also religious liberty. supporting ministries. *Independent ministries that maintain a constructive and, therefore, supportive role for the official Seventh-day Adventist Church. Supporting ministries differ from those ministries that are more critical of the church and those that are outright dissidents and seek to steal *tithe or lure away church members. See also selfsupporting. syncretism. The merging or blending of certain ideas, especially within a religious context. This term is most often used in conjunction with *missions, where in the process of sharing the gospel message other nonChristian elements may become intertwined with the Christian message. Synod of Dort. An international synod held in Dordrecht (1618–1619) by the Dutch Reformed Church. The synod addressed the views of Arminius and his adherents and settled a divisive controversy about the understanding of *salvation. The synod rejected *Arminianism and affirmed traditional *Calvinism as outlined in the Canons of Dort. synoptic Gospels. The Gospels of Matthew, Mark, and Luke. New Testament scholars have highlighted how these Gospels share many similarities in their composition as well as their parables and stories from the life of Christ. The synoptic Gospels differ from the unique style and composition of the Gospel of John.

systematic benevolence. The earliest system in the church for financial giving. The plan was adopted in 1859 in the wake of the 1857–1858 economic panic in the United States. At that time, there were very few paid *ministers, and several gave up ministry to seek secular employment. Consequently, the new denomination embraced the following simple plan: Based on 1 Corinthians 16:2 and 2 Corinthians 9:5–7, it urged men between the ages of eighteen and sixty to give between five and twenty-five cents per week and women to give two to ten cents per week. An additional one to five cents was contributed for every hundred dollars of property owned. This system was later replaced by the *tithing plan. See also Sister Betsy. systematic theology. A system of theology that seeks to present an orderly, coherent presentation of truth, covering all *doctrines of the Christian *faith. Systematic theology works closely with exegetical, biblical, historical, philosophical, and practical theology. See also biblical theology; canonical theology. teacher certification. All Adventist teachers are required to obtain denominational certification. Depending on the country or state, they may also be required to have governmental certification. teleological argument(s). In terms of the *doctrine of God, teleological arguments cover the rational arguments for God’s existence. Teleology— from the Greek word telos, meaning “purpose”—deals with arguments that show intentional design in the world and that point to a Designer or Creator. Despite claims that evolutionary theory alone can explain the appearance of design in nature, teleological arguments remain a powerful witness to God’s creative existence and power. See also cosmological argument(s). television. A telecommunication medium used for transmitting moving images and sound. The popularity of movies during the early twentieth century was met with immediate suspicion by the Adventist Church. The 1925 Annual Council resolved that motion pictures were a “menace to morality,” and the 1935 Annual Council voted to remove from church membership those who frequented movie theaters. By the 1950s and 1960s, the widespread adoption of televisions made these warnings obsolete, as most Americans could choose what they watched in the

privacy of their own homes. Though television usage is ubiquitous among Adventists, members are cautioned about what they allow into their minds. temperance. Temperance has two primary definitions. First, the nineteenth-century historical temperance movement warned about the dangers of alcohol, tobacco, and other harmful substances. Second, temperance can refer to the need for moderation in all things, the exercise of “moral power,” and the exhibition of self-control. In January 1879, *Ellen G. White and other church leaders organized the American Health and Temperance Association, with Dr. *John Harvey Kellogg as the first president. testimonies. A generic term for the prophetic writings of *Ellen G. White; more specifically, the Testimonies are a series of counsels written to individuals, churches, and the denomination at large. They were distributed in pamphlet form and later bound into nine volumes (from 1855 to 1909). theater. In the nineteenth century, early Adventists, especially *Ellen G. White, warned about the dangers of attending the theater. Their environment was of specific concern, as these places were known as havens for gambling and prostitution, especially on the upper floors. See also television. theism. Belief in the existence of God, especially belief in God as the Creator who intervenes and sustains the world through a personal relationship with His creatures. theistic evolution. The belief that God used the process of *evolution to create living things, including humans. Some theistic evolutionists believe in a historical Adam, created by God, but look for macroevolution for all other nonhuman life. Adventists maintain the account of *Creation, in which God created the world ex nihilo and life on Earth during a literal week. Despite many attempts to harmonize *Scripture with theistic evolution, it cannot be done. Theistic evolution, in any form, contradicts the most basic Christian belief.

theodicy. An attempt to vindicate God despite the existence of *evil. Adventists typically explain their understanding of theodicy with the *great controversy narrative between Christ and *Satan. theological method. The approach one takes to formulating *doctrine. It considers the nature of theology (the study of God), its source (*Scripture) or sources (*general revelation, *tradition, experience, and *reason), along with its importance (providing an orderly presentation of divinely revealed truth), and its procedure. See also biblical theology; canonical theology; exegesis; systematic theology. theology. The study of the nature of God and God’s relationship with human beings. thirteenth Sabbath. The Seventh-day Adventist Church calendar is divided into four quarters of thirteen Sabbaths. On the last Sabbath of each quarter—the thirteenth Sabbath—a special thirteenth *Sabbath School offering is collected. It is often the Sabbath when churches celebrate *footwashing and the *Lord’s Supper. Three Angels Broadcasting Network (3ABN). Three Angels Broadcasting Network is an independent *supporting *television ministry, founded by Danny Shelton. It began to broadcast in 1986 and continues to this day. three angels’ messages. A reference to the angelic messages of Revelation 14:6–12, which Seventh-day Adventists regard as symbolic of their own message and *mission to the world just prior to the *Second Coming. The first angel has the “everlasting gospel to preach” to all the world: “The hour of his judgement is come” (verses 6, 7). The second angel’s message is a warning about the fall of *Babylon, which are false systems of *worship, at the end of the world (verse 8). The third angel warns against worshiping the *beast and its image (verses 9–11). The mission of the Seventh-day Adventist Church is to proclaim to all peoples the everlasting gospel in the context of the three angels’ messages. time/timelessness. Time is the succession of moments, and timelessness is that which has no succession of moments. In regard to the *doctrine of

God, theologians debate whether God exists within or outside of time. Adventists generally eschew any theology that proposes such *dualism as Greek or Platonic thinking, noting that God exists within time as a relational God. Yet, at the same time, God is the supreme Ruler of the universe and, as He is eternal, He is not constrained by time or space. time of trouble. Also known as the “time of Jacob’s trouble” (Jeremiah 30:7; see also Genesis 32:22–30), the time of trouble is a brief period of tribulation just before the *Second Coming but after the close of *probation. Believers do not know how long this time will last but understand it to be simultaneous to the seven last plagues. *Ellen G. White points out that keeping the seventh-day Sabbath faithfully will “become the special point of controversy throughout Christendom” as “religious and secular authorities” will seek to enforce Sunday observance (GC 615). tithe/tithing. A belief that teaches a return of tithes and offerings “for the proclamation of His [God’s] gospel and the support and growth of His church” (“Stewardship,” Seventh-day Adventist Church, accessed March 27, 2020, https://www.adventist.org/beliefs/fundamentalbeliefs/living/stewardship/). Such funds are used to support Adventist *clergy, evangelism, and Bible teachers in Adventist schools. See also systematic benevolence. total depravity. The view that every element of human nature is thoroughly infected by *sin. Such depravity does not mean that sinful people are as *evil as they possibly could be and do not possess a will or lack of morality and cannot do good. Instead, total depravity means that every aspect of one’s being—intellect, mind, and *reason; emotions, feelings, and sentiments; will and volition; motivations and purposes; and body—experiences the devasting corruption of sin. No personal element (including *free will) escapes sin’s dreadful impact. Although this is not an official *doctrine of the Seventh-day Adventist Church, Adventists believe that all humans have been greatly marked and damaged by sin and, thus, are in need of Christ’s saving *grace as the only hope of *salvation. Total Member Involvement (TMI). A worldwide initiative of the Seventh-day Adventist Church; it launched in 2016 to engage every

church member in public outreach ministry. tradition/traditionalism. Tradition is the accumulated practices of the church across time. Roman *Catholics make tradition equal with *Scripture (or even above the Bible)—a position that *Protestants deny. transcendence. The concept of a reality beyond the normal, rational, and physical level of existence. While a purely atheistic worldview would deny the existence of transcendence, in Christianity, it often refers to the spiritual realm—the realm of God, the *Trinity, and *heaven—to reinforce the idea that God is distinct from His creation. See also immanence. Trent, Council of. See Council of Trent. trichotomism. A biblically based belief that the body, *soul, and *spirit make up a whole person. Trichotomism is opposed to dichotomism or *monism. Adventists have historically embraced trichotomism. *Ellen G. White strongly emphasized trichotomism, especially for Adventist *health reform and as a philosophy for Adventist *education. Trinity/Trinitarianism. The *doctrine of the Trinity asserts that there is one and only one God in Three distinct Persons—Father, Son, and *Holy Spirit. The Three Persons equally cosubsist or share a single divine *essence. Early *Millerites, such as *William Miller, affirmed the doctrine of the Trinity. Some *Sabbatarian Adventists, such as *James White and *Joseph Bates, were influenced by the anti-Trinitarianism espoused within the Christian Connexion. They were concerned that the term carried with it Roman *Catholic influence. This prompted further debate and study during the nineteenth century, ultimately leading to a consensus about the full deity of Christ and the divine person of the *Holy Spirit. During the twentieth century the doctrine of the Trinity was incorporated into statements of Adventist belief. In *The Desire of Ages, *Ellen G. White lent strong support for the eternal deity of Christ and the full personhood of the Holy Spirit. truth/the truth. Seventh-day Adventists believe that they have a special message to share with people to prepare them for the *second coming of Jesus. This special interpretation of truth (or “the truth”) reflects the

apocalyptic understanding of the role of God’s people, who will be defined by their message and *mission as found in the *three angels’ messages of Revelation 14. Adventists therefore have a special calling as a *remnant to stand for biblical truth before the Second Coming. TULIP. An acronym for the five main tenets of *Calvinist theology: Total depravity of humanity Unconditional *election Limited atonement Irresistible grace *Perseverance of the saints Seventh-day Adventists, who are generally *Arminian, do not accept this set of beliefs. typology. The study and interpretation of types and symbols in the Bible. unbelievers. Those who do not believe in God or the Bible; within the Adventist context, those who do not believe in the *message and *mission of the Seventh-day Adventist Church. unfallen nature of Christ. See Christ, divine nature of; Christ, human nature of. unfallen worlds. *Ellen G. White describes *angels and other “unfallen worlds” who are looking at the events transpiring in the *great controversy between Christ and *Satan (DA 758, 759; Ephesians 3:10; Job 1). While not much is known about these unfallen worlds, the Bible describes God as the Creator of the entire universe. It is hard to believe that, in all the vast cosmos, the earth is the only planet with life. Interestingly, in the past few decades, astronomers have discovered exoplanets—planets that are orbiting other stars just as the planets in our solar system do the sun. union(s) (unit of church organization). A union is an administrative level of church *organization, consisting of a number of *conferences (and possibly *missions). Unions form the basic administrative building block of denominational administration, and union presidents are

automatically members of the *General Conference Executive Committee. Many unions also serve as constituencies for Adventist *colleges and universities (with the union president often acting as board chair), their *accreditation, and various other aspects of administration, such as auditing services. A group of unions generally form a *division of the world church. Unions were first instituted at the 1901 General Conference Session, with strong support from *Ellen G. White, to help create more leadership accountability and also decentralize power out of the hands of just a few people. See also conference(s); division(s); mission(s) (unit of church organization). United States in prophecy. The Seventh-day Adventist Church began in the mid-nineteenth century during a time of hopeful optimism about human progress and democracy. But Adventists shared a growing pessimism that the nation would become an oppressor eventually, despite the fact that America originally embraced the separation of church and state. Adventists point to the lamblike beast in Revelation 13:11, 12, which eventually spoke as a dragon. In prophecy, a beast represents a power or kingdom (Revelation 17:12) and a lamb symbolizes Christ (John 1:29), so the lamblike kingdom originates as a Christian nation that supports the principles of liberty and freedom for the oppressed and has worldwide influence (Revelation 13:12). But this nation is later portrayed as central in enforcing the *mark of the beast upon the world, which means that America will become a religiously oppressive power. *Ellen G. White predicts that when *Protestantism combines with Roman Catholicism and *spiritualism, there will be a “threefold union” that will “repudiate every principle of its Constitution as a Protestant and republican government” (5T 451). universalism. The position that all people will ultimately be saved. Universalism fails to embrace the church’s historic position that upon *death a person’s destiny is forever fixed (Hebrews 9:27). Adventists reject universalism, noting that only those who believe in Jesus Christ will ultimately be saved. vegemeat/veggie meat. Vegetarian meat substitutes. Since the late nineteenth century, Adventists have developed a range of meat analogues, most of them made from soybeans, in order to create “healthy” alternatives. Some popular products include *Big Franks,

*FriChik, *Grillers, *Prosage, *Stripples, and *Wham. See also mock meat. vegetarian/vegetarianism. A person who does not eat meat or who advocates a meat-free diet. Early Adventist health reformers (especially *Joseph Bates and later *Ellen G. White after she received *health reform visions in 1848, 1854, and 1863) promoted the health benefits of vegetarianism. The Adventist Health Study has shown that Adventists tend to live longer than the general population because of their vegetarianism and other lifestyle habits. Adventists have been featured in the Blue Zones of National Geographic. Though vegetarianism is encouraged, it is not mandatory for membership in the Seventh-day Adventist Church. vespers. A religious service held at the beginning and end of the Sabbath. It frequently coincides with the setting of the sun, which marks the biblical beginning and termination of this day of *worship. Many Adventist *colleges and universities have special vespers services that are popular venues for young people to gather for worship. visible church. A theological term describing the visible community of Christian believers on Earth, as opposed to the *invisible church. See also ecclesiology. Voice of Prophecy. A media ministry founded in 1929 by H. M. S. Richards Sr. (1894–1985). It began as an Adventist *radio broadcast, headquartered in Southern California. The first regular broadcasts appeared on KNX in Los Angeles, then later on KGER in Long Beach, California, as the Tabernacle of the Air. The ministry has since grown to numerous radio stations across North America and around the world. In 1942, the Voice of Prophecy began the Voice of Prophecy Bible School (Discover Bible School), which distributes free Bible study guides by mail and, more recently, online. Waggoner, Ellet Joseph (1855–1916). Adventist *minister, author, and advocate of *righteousness by faith. He became the editor of Signs of the Times, along with *A. T. Jones, in California. He disagreed with G. I. Butler over the *law in Galatians. (Butler contended this law was the ceremonial law, fearing that Waggoner’s view would weaken the historic

Adventist position on the seventh-day Sabbath; Waggoner believed it was the moral law, highlighting the believer’s need for divine *grace.) In the events leading up to the historic *General Conference Session of 1888 in Minneapolis, Waggoner began to share his understanding, which Butler, as church president, tried to suppress. *Ellen G. White rebuked Butler and wanted to give Waggoner a fair opportunity to present his views. More important than this controverted point, Ellen White was concerned that Adventists had preached about the law until they were “as dry as the hills of Gilboa” (Ms 10, 1890). She believed that Adventism needed to reemphasize Christ at the center of Adventist theology. She traveled with Jones and Waggoner to take this “most precious message” to the church at large (TM 91). Tragically, Waggoner eventually lost his way. He fell in love with a young woman who became his “spiritual wife.” After his scandalous divorce, his membership was dropped. Week of Prayer. A week of spiritual emphasis held in many churches and schools. Each year the *General Conference publishes a list of Week of Prayer readings to be used in local churches. Most Adventist schools have a Week of Prayer during the fall and spring semesters. At this time, students intentionally reflect upon spiritual themes and the Bible and are given an opportunity to make a decision for Christ and consider *baptism. Wesley, John (1703–1791). English reformer and catalyst of a revival movement within the Church of England that became known as Methodism. During Wesley’s studies at the University of Oxford, he led a “Holy Club” that encouraged personal renewal and Bible study. While on the way to what would prove to be a largely unsuccessful missionary venture to Savannah in the Georgia Colony, Wesley observed the calm assurance of a group of Moravians during a fierce storm. After his return to England, he joined the Moravians. He then experienced a personal *conversion during which his “heart strangely warmed” (Carolyn Nystrom, The Wesleys [Grand Rapids, MI: InterVaristy Press, 2002], 23). Wesley is noted for his adherence to *Arminian theology and the importance of Christian *perfection, which he believed was the lifetime work of *sanctification. Many early *Sabbatarian Adventists, most notably *Ellen G. White, came from a Methodist background.

Wesleyan quadrilateral. A *theological method credited to *John Wesley that is still used by Methodists. It sees *tradition, *reason, experience, and *Scripture as sources and tools for the formulation of *theology and *doctrine. The ultimate seat or authority is Scripture. Wham. A ham-like *vegetarian product created from spun soy protein by Worthington Foods; it was first introduced in 1965. White, Ellen G. (Harmon) (1827–1915). The prophetic voice and cofounder (with *Joseph Bates, and her husband, *James White) of the Seventh-day Adventist Church. She grew up in a Methodist home and experienced *conversion after a tragic accident. When she heard the views of *William Miller, she eagerly accepted the news about Christ’s imminent return. In December 1844, after the *Great Disappointment, she received her first vision, which offered *hope to the discouraged believers. She married James White on August 30, 1846. During the *Sabbath and Sanctuary Conferences (1848–1850), she described her mind as “locked” (1BIO 145, 146). After vigorous Bible study, she would receive a vision confirming positions or pointing to more scriptural texts that needed to be investigated. Thus, she played a confirmatory role, characteristic of her entire prophetic ministry, in which she saw herself as a “lesser light to lead men and women to the greater light” of the Bible (RH January 20, 1903). She later actively encouraged Adventist lifestyle reforms, including *dress reform and *health reform. As a prolific author, she wrote many *testimonies, although her best-known books are part of the *Conflict of the Ages series; her most translated book is Steps to Christ (first published in 1892). She and her husband, James, had four children, of which only two survived to adulthood. After James’s *death in 1881, she traveled overseas to Europe (1885–1887) and Australia (1891–1900). During her later years, she settled in Elmshaven, California, where she focused primarily on her writings and helped establish the Ellen G. *White Estate, which has promulgated her writings since her death in 1915. White, James (1821–1881). Early Adventist *minister and cofounder of the Seventh-day Adventist Church. Born in Palmyra, Maine, he was unable to attend school until the age of nineteen. In 1842, he accepted *William Miller’s teaching about Christ’s soon return around the year 1843. He became an *ordained itinerant Christian Connexion minister.

After the *Great Disappointment, he met Ellen Harmon and accompanied her on her early travels. Following their marriage on August 30, 1846, the couple accepted the seventh-day Sabbath after reading a tract by *Joseph Bates. James and Ellen White participated in the *Sabbath and Sanctuary Conferences (1848–1850) and were instrumental in the founding of the Seventh-day Adventist Church. In 1849, through encouragement from a vision that his wife had, he began to publish the Present Truth. In 1850, this publication combined with the *Advent Review and became the Second Advent Review and Sabbath Herald, for which James White served as editor for numerous years (1850–1855, 1861–1864, 1871, 1872, 1873–1877, 1880, and 1881). He was a prolific author, writing many articles, tracts, and books, and compiled many early Adventist *hymnals. In 1852, James and Ellen White relocated to Rochester, New York, only to settle in *Battle Creek, Michigan, in 1855. As a leader in the publishing and organizational aspects of the fledgling denomination, James White was key in the push for “gospel order” that led to the organization of the *General Conference in 1863 (James White, “Gospel Order,” RH December 6, 1853). He served as church president for several terms: 1865–1867, 1869–1871, and 1874–1880. He was also a leader in the development of Adventist *education and *health reform. In 1874, he founded the Signs of the Times and established what became *Pacific Press® Publishing Association in California. In his later years, he had a series of strokes that made him difficult to get along with. He died from complications of malaria in 1881. Whitecoats. See Operation Whitecoat. White Estate/Ellen G. White Estate, Inc. The official custodians of *Ellen G. White’s writings. In her will, Ellen White entrusted the care, translation, and promulgation of her writings to a board of selfperpetuating trustees. White Lie, The. A book by Walter T. Rea (1922–2014), first published in 1982, that asserted large amounts (50 to 90 percent) of *Ellen G. White’s writings were maliciously plagiarized from other authors, which was not true. Rea originally believed in the *inerrancy of her writings; when he realized she used other sources, this caused him to reject her writings

altogether. His case is a tragic example of how important it is for church members to understand how *inspiration works. White Truth, The. John J. Robertson’s book, written in response to Walter Rea’s *polemic articles, defending the integrity of *Ellen G. White’s writings. John Robertson pointed to examples of biblical prophets who used sources, as did Ellen White. A follow-up project— The Life of Christ Research Project (also known as The Desire of Ages Project)—led by Fred Veltman showed that Ellen White’s literary dependency, mostly paraphrase, was generally around 31 percent, far less than claimed by Rea. will of God. An aspect of divine *sovereignty that deals with the eternal purposes of God and the expression of His moral demands (commands and prohibitions) for His creatures. Though will of God is generally a very broad term that can be used rightly and wrongly in numerous situations, it points to the fact that, ultimately, God’s plans and purposes for the world will be fulfilled. In a narrower sense, God’s revealed will, which includes His moral requirements, is communicated through the human *conscience and *Scripture. women’s ordination (WO). Within the Seventh-day Adventist Church, the question of whether women should be *ordained as *pastors is a highly debated topic. Despite a number of requests to ordain women, the world church has repeatedly voted this issue down. In the 2015 General Conference Session, a request from the North American *Division asked that each *division decide for itself on the issue, but this appeal was similarly turned down. This does not preclude women from serving in pastoral ministry as *commissioned *ministers. Women continue to serve in various ministerial and leadership positions throughout the world church. As of this writing, the issue remains unresolved. Word of God. A phrase, depending on the context, that refers to Jesus Christ, divine speech, or Scripture. Jesus Christ is the eternal Second Person of the *Trinity, who took on *human nature, becoming the incarnate Word of God. He thus renders visible the invisible God (John 1:1, 14, 17). The spoken Word of God is divine speech that creates (Psalm 33:6), addresses His people (“Thus says the LORD”), and blesses them

(Deuteronomy 28:10–14). Scripture, through the process of *revelation and *inspiration under the guidance of the *Holy Spirit, is the Word of God. It remains truthful, authoritative, sufficient, necessary, clear, and powerful. See also Scripture. work, the. A generic reference to the *mission of the Seventh-day Adventist Church. This can refer, in a more specific sense, to the labors of the local church or to something much broader, such as the efforts of the worldwide Seventh-day Adventist Church. workers’ meeting. A gathering of church employees. Most *missions or *conferences have an annual meeting to apprise employees within their territories of important policies. In addition, many conferences use this as a time of spiritual retreat and encourage families to relax and develop collegial relationships with other church workers. World Service Organization (WSO). An entity of the world church that provides support for Adventist members who serve in uniform, in both public and government settings. The WSO administers the Adventist *Medical Cadet Corps and the Adventist Service Corps, open to all church members at least nineteen years old. They are trained and equipped to assist in natural disasters and accidents. worship. The act of acknowledging and acclaiming God’s goodness and greatness. He is worthy of our praise. Worship can be both individual (one’s daily expressions of praise and thanksgiving to God) and collective (glorifying God with others, usually in church). Common forms of worship during the church service include singing, reading *Scripture, prayer, and preaching the *Word of God. On a quarterly basis (at minimum), Adventist congregations also practice *footwashing and the *Lord’s Supper. The issue of worship, in terms of who is worshiped, will become paramount in the final events leading to the return of Jesus (Revelation 13:1–6). wrath of God. A divine attribute describing God’s intense hatred of *sin and, ultimately, the final eradication of sin. Jesus Christ tasted *death in order to appease God’s wrath against sin and *evil. Thus, Christians will not need to experience God’s wrath because Jesus faced it on the *cross

for them (Romans 5:9, 10)—this is a key aspect of substitutionary *atonement and foundational to the plan of *salvation. In contrast, those who willfully reject God’s *grace will face His wrath with the eradication of sin at the final *judgment after the *millennium. Far from being contrary to God’s *love, His wrath is a manifestation of it, just as someone would be wrathful against that which hurt his or her child. Nothing has hurt humanity more than sin. Zwingli, Hylrych/Ulrich (1484–1531). Leader of the *Protestant Reformation in Zurich, Switzerland. He received a university *education where he learned Greek, Hebrew, and Latin and later was influenced by *humanism. In late 1518, he became a priest in Zurich and started reforming the city. He adopted increasingly controversial stances, moving away from the Roman *Catholic Mass to a symbolic understanding of the *Lord’s Supper and pushing for priests to be able to marry. He pressed for the study of the Bible, wrote his Sixty-Seven Articles in 1523, and was given permission to preach from the Scriptures alone. *Martin Luther’s teachings encouraged him to embrace *righteousness by faith in alignment with the development of the Protestant Reformation. He died in 1531 at the Battle of Kappel while serving as a chaplain.

A Select Guide of Helpful Resources

T

housands of books have been written on all aspects of Adventist theology and lifestyle. The following list is a compilation of some of the most helpful resources that the author has found in preparing this volume. Major works Dederen, Raoul, ed. Handbook of Seventh-day Adventist Theology. Hagerstown, MD: Review and Herald, 2000. This collection of essays remains the most authoritative reference work on Adventist beliefs as of the time of this writing. The essays went through a vigorous peer-review process by the Biblical Research Institute Committee. This book remains the single most important reference volume for Adventist theology. Gulley, Norman L. Systematic Theology. 4 vols. Berrien Springs, MI: Andrews University Press, 2003–2016. A scholarly resource about Adventist beliefs as a system, interpreted through the great controversy worldview (with summaries and questions). The intricate detail and indepth biblical research form the most exhaustive and comprehensive study of Adventist beliefs as of the time of this writing. Hanna, Martin F., Darius W. Jankiewicz, and John W. Reeve, eds. Salvation: Contours of Adventist Soteriology. Berrien Springs, MI: Andrews University Press, 2018. An in-depth collection of essays by leading Adventist scholars about the doctrine of salvation. The book discusses the doctrine of Christ, sin, the life and ministry of Jesus Christ, grace, and assurance as major topics.

Knight, George R. The Cross of Christ: God’s Work for Us. Library of Adventist Theology. Hagerstown, MD: Review and Herald, 2008. This book is one of the most detailed volumes on the significance of Christ’s death on the cross. A highly recommended guide with detailed references for further study. ———. A Search for Identity: The Development of Seventh-day Adventist Beliefs. Hagerstown, MD: Review and Herald, 2000. This book is a helpful introductory guide to the development of Adventist theology and is often used as a textbook in Adventist classes. George R. Knight is emeritus professor of church history at the Seventh-day Adventist Theological Seminary at Andrews University and a recognized authority within the denomination on Adventist history. Ministerial Association of the General Conference of Seventh-day Adventists. Seventh-day Adventists Believe. Nampa, ID: Pacific Press®, 2018. This book includes the list of Adventists beliefs, as voted during the 2015 General Conference Session. It contains chapters by Adventist theologians on each belief and study questions, making this a friendly resource for small groups. Rasi, Humberto M., and Nancy J. Vyhmeister, eds. Always Prepared: Answers to Questions About Our Faith. Nampa, ID: Pacific Press®, 2012. A helpful guide to Adventist beliefs, organized in a question-andanswer format, with chapters from a variety of Adventist thought leaders. Rice, Richard. Reign of God: An Introduction to Christian Theology From a Seventh-day Adventist Perspective. 2nd ed. Berrien Springs, MI: Andrews University Press, 1997. A textbook overview of Adventist beliefs within the larger framework of Christian theology. Van Dolson, Leo, and Erwin Gane. This We Believe: An Overview of the Teachings of Seventh-day Adventists. Nampa, ID: Pacific Press®, 1993. An introductory guide to Adventist beliefs with study questions; it was written by two veteran Adventist theologians and organized around the then-current list of 27 fundamental beliefs. We Believe: A Study Guide of Bible Principles. Lincolnshire, England: Stanborough Press, 2017. This helpful guide for Bible studies and small

groups is based upon Seventh-day Adventists Believe. It contains a variety of discussion questions, activities, quizzes, and explanations, making it a great tool for learning about Adventist beliefs. Resources for children and youth Parker, Nicole. Faith Roots: A Story of God’s Trustworthy Love for Children of All Ages. Self-published, 2019. ———. Sanctuary Light: A Story of God’s Redeeming Love for Children of All Ages. Self-published, 2017. Nicole Parker’s books are intended to introduce children to core Adventist beliefs. Sanctuary Lights and Faith Roots acquaint children with the ministry of Christ in the sanctuary and the character of God through the story of Joseph. Pierce, Seth J. What We Believe for Teens: Seventh-day Adventists Believe. Nampa, ID: Pacific Press®, 2007. An engaging guide for teenagers, written by Adventist storyteller Seth Pierce.

Time Line for Key Theological and Lifestyle Developments

1831 William Miller began to share publicly about Christ’s second advent. 1833 The falling of the stars. March 1844 The Seventh Day Baptist Rachel Oaks Preston shares her convictions about the seventh-day Sabbath with Frederick Wheeler, leading to the first Sabbath-keeping Adventist congregation in Woshington, New Hampsire. Oct. 22, 1844 The date of the Great Disappointment and the fulfillment of the 2,300 day-year prophecy in which Christ entered the Most Holy Place of the heavenly sanctuary. Oct. 23, 1844 Hiram Edson received a spiritual insight that led to renewed Bible study about the work of Christ in the heavenly sanctuary. Dec. 1844 Ellen G. Harmon (later White) received her first vision. 1848–1850 The Sabbath and Sanctuary Conferences took place across New England. July 1849 James White published the first issue of the Present Truth. Aug. 1852 James White launched the Youth’s Instructor. 1854 First evangelistic effort held in a tent meeting. 1855 Review and Herald office moved to Battle Creek, Michigan, which became the central headquarters for the growing Sabbatarian Adventist movement for the next five decades. Nov. 1855 Decision made to observe Sabbath from sunset to sunset. 1856 “Laodicean message” of Revelation first applied to Sabbatarian Adventists. 1858 Ellen G. White received great controversy vision in Lovett’s Grove, Ohio. 1859 Systematic benevolence adopted by Sabbath keepers in Battle Creek, Michigan. 1860 The name Seventh-day Adventist chosen, paving the way for legal organization. 1861–1865 The American Civil War raised the issue of military service for the

Oct. 1861 1863 June 5, 1863 1864 Dec. 25, 1865 1866 1869 1871 1872 June 4, 1874 1874 1877 1886 1887 1888

1889 1892 1894

1895

1899 1901

1902 Feb. 18, 1902

first time. The Michigan Conference became the first state conference to be organized. The General Conference was organized, consisting of six state conferences. Ellen White received a comprehensive health reform vision in Otsego, Michigan. M. B. Czechowski set sail for Europe to share his faith. Ellen White received another health reform vision—this time about the need to develop a health institute. The Western Health Reform Institute, later renamed the Battle Creek Sanitarium, opened in Battle Creek, Michigan. Sarah Lindsey is earliest documented female minister. E. B. Lane became the first Seventh-day Adventist minister to preach in the American South. Goodloe Harper Bell started a “Select School” for young people in Battle Creek, Michigan. First issue of Signs of the Times published. Battle Creek College opened. Maud Sisley Boyd goes as first single female missionary overseas to Switzerland. The American Sentinel began as the first Adventist periodical devoted to religious liberty. D. M. Canright apostatized permanently from the denomination. The General Conference Session in Minneapolis, Minnesota, became famous for A. T. Jones’s and E. J. Waggoner’s presentations on righteousness by faith. Charles M. Kinney was the first African American to be ordained as a Seventh-day Adventist minister. Review and Herald exceeds ten thousand subscriptions for the first time. James Edson White and Will Palmer set sail to evangelize the American South in the steamboat Morning Star. The Australasian Union was the first union to be organized. Dr. John Harvey Kellogg established the American Medical Missionary College as the first Adventist institution for training physicians. Marcial Serna ordained as the first Hispanic Seventh-day Adventist minister. The reorganization of the General Conference took place. Battle Creek College relocated to Berrien Springs, Michigan, and was renamed Emmanuel Missionary College. Anna Knight is first single Africa-American woman sent overseas as a missionary to India. J. N. Anderson, Emma Anderson, and Ida Thompson arrive as first official missionaries to China. Battle Creek Sanitarium burned to the ground.

Dec. 30, 1902 The Review and Herald® Publishing Association was also destroyed by fire. 1902–1907 Dr. John Harvey Kellogg struggled with church leaders, which ultimately led to his departure from the denomination. 1903 A formal vote was taken in General Conference session to relocate denominational headquarters from Battle Creek. 1905 Property and sanitarium in Loma Linda, California, purchased to begin health and education center. 1907 Young People’s Society of Missionary Volunteers was organized. 1914–1918 World War I hampered missions and brought up the issue of noncombatancy. July 16, 1915 Ellen G. White died at her home in Elmshaven, California. 1918 Divisions of the General Conference were established. 1919 Bible conference discussed issues relating to prophetic interpretation, hermeneutics, and the authority and inspiration of Ellen G. White’s writings. 1922 The General Conference Ministerial Association was formed. 1928 Ministry magazine was created to encourage the development of Adventist pastors. 1930s Adventist colleges in North America gained accreditation. 1934–1936 The Advanced Bible Training School became the forerunner of the Seventh-day Adventist Theological Seminary. 1944 Regional conferences were formed. 1948 Annie Loo is first Chinese woman to be listed in the SDA Yearbook as a licensed minister. 1952 A major Bible conference discussed prophetic interpretation, covenants, and other theological topics. 1957 Questions on Doctrine, one of the most controversial books in Adventist history, was published. 1960 Emmanuel Missionary College became Andrews University. 1961 The College of Medical Evangelists became Loma Linda University. 1968 The Northern Europe Division forwarded the first request (from Finland Union) to ordain women. 1970 Insight replaced the Youth’s Instructor. 1974 Series of Bible conferences were held around the world, focusing on the topic of hermeneutics. 1975 At the General Conference Spring Council, church leaders authorized women to serve as local church elders. 1980 Glacier View meeting of the Sanctuary Review Committee examined challenges about the sanctuary doctrine raised by Desmond Ford. The General Conference session voted to adopt the statement of 27 fundamental beliefs. 1986 During the North American Division Year-End Meetings, constituents voted that those who wear wedding rings should be

1990 1995

2005 2020

fully accepted in the fellowship and service of the church. The issue of women’s ordination to pastoral ministry was discussed and voted upon during General Conference session. The General Conference voted to deny a request by the North American Division that divisions be allowed to ordain women to pastoral ministry. The twenty-eighth fundamental belief was added. General Conference holds Spring Meeting of Executive Committee by Zoom for the first time.

Abbreviations

1888 AA 7ABC AG AH ApM AUCR AY 1–7BC BE 1–6BIO BLJ BTS CC CCh CD CE CET CEv CG CH ChL ChS CIHS CL CM CME COL Con COS

The Ellen G. White 1888 Materials The Acts of the Apostles The Seventh-day Adventist Bible Commentary, vol. 7A, 1956 ed. God’s Amazing Grace The Adventist Home An Appeal to Mothers (Australasian) Union Conference Record An Appeal to the Youth The Seventh-day Adventist Bible Commentary, 7 vols., 1956 ed. Bible Echo Ellen G. White, 6 vols. To Be Like Jesus Bible Training School Conflict and Courage Counsels for the Church Counsels on Diet and Foods Christian Education Christian Experience and Teachings of Ellen G. White The Colporteur Evangelist Child Guidance Counsels on Health Christian Leadership Christian Service Christ in His Sanctuary Country Living Colporteur Ministry A Call to Medical Evangelism Christ’s Object Lessons Confrontation Christ Our Saviour

CS CSA CSW CT CTBH CTr CW DA DD DG Ed 1EGWLM EP Ev EW ExV ExV54 FE FH FLB FW GC GC88 GCB GCDB GdH GH GRH_c GW GW92 HDL HFM HL HLv HP HR HS Hvn LDE LHU

Counsels on Stewardship A Call to Stand Apart Counsels on Sabbath School Work Counsels to Parents, Teachers, and Students Christian Temperance and Bible Hygiene Christ Triumphant Counsels to Writers and Editors The Desire of Ages Darkness Before Dawn Daughters of God Education The Ellen G. White Letters and Manuscripts, vol. 1 From Eternity Past Evangelism Early Writings of Ellen G. White A Sketch of the Christian Experience and Views of Ellen G. White Supplement to the “Christian Experience and Views of Ellen G. White” Fundamentals of Christian Education From the Heart The Faith I Live By Faith and Works The Great Controversy The Great Controversy, 1888 ed. General Conference Bulletin General Conference Daily Bulletin Good Health Gospel Herald The Great Hope Gospel Workers Gospel Workers, 1892 ed. Help in Daily Living The Health Food Ministry Healthful Living From Heaven With Love In Heavenly Places The Health Reformer Historical Sketches of the Foreign Missions of the Seventh-day Adventists Heaven Last Day Events Lift Him Up

LP Sketches From the Life of Paul LS Life Sketches of Ellen G. White LS80 Life Sketches, Ancestry, Early Life, Christian Experience, and Extensive Labors of Elder James White and His Wife, Mrs. Ellen G. White, 1880 ed. LS88 Life Sketches of James and Ellen White, 1888 ed. Lt. letter LYL Letters to Young Lovers Mar Maranatha, the Lord Is Coming MB Thoughts From the Mount of Blessing MC Manual for Canvassers 1–2MCP Mind, Character, and Personality, 2 vols. MH The Ministry of Healing ML My Life Today MM Medical Ministry 1–21MR Manuscript Releases, 21 vols. Ms manuscript MTC Ministry to the Cities MYP Messages to Young People NL A New Life: Revival and Beyond 1–2NL Notebook Leaflets From the Elmshaven Library, 2 vols. OFC Our Father Cares OHC Our High Calling PaM Pastoral Ministry PCP Peter’s Counsel to Parents PHJ Pacific Health Journal and Temperance Advocate PK Prophets and Kings PM The Publishing Ministry PP Patriarchs and Prophets Pr Prayer PUR Pacific Union Recorder RC Reflecting Christ RH Review and Herald RR Radiant Religion RY The Retirement Years SA A Solemn Appeal 1–2SAT Sermons and Talks, 2 vols. SC Steps to Christ SD Sons and Daughters of God SF Echo Southern Field Echo 1–4SG Spiritual Gifts, 4 vols. SJ Steps to Jesus, or The Story of Jesus

SL 1–3SM SOJ 1–4SP SpTA SpTB SpTBCC SpTEd SpTMMW SpTMWI SpTPH SR SS ST SW SW 1–9T TA TDG Te TM TMK TSA TSB TSDF TSS TR 1–3TT TT UL VSS WLF WM YI YRP

The Sanctified Life Selected Messages, 3 vols. The Story of Jesus The Spirit of Prophecy, 4 vols. Special Testimonies, Series A (Nos. 1–12) Special Testimonies, Series B (Nos. 1–19) Special Testimonies to the Battle Creek Church Special Testimonies on Education Special Testimonies Relating to Medical Missionary Work Special Testimonies to Managers and Workers in Institutions Special Testimonies to Physicians and Helpers The Story of Redemption From Splendor to Shadow Signs of the Times The Southern Work Southern Watchman (with date) Testimonies for the Church, 9 vols. The Truth About Angels This Day With God Temperance Testimonies to Ministers and Gospel Workers That I May Know Him Testimonies to Southern Africa Testimonies on Sexual Behavior, Adultery, and Divorce Testimony Studies on Diet and Foods Selections From the Testimonies Bearing on Sabbath School Work True Revival Testimony Treasures, 3 vols. From Trials to Triumph The Upward Look The Voice in Speech and Song A Word to the “Little Flock” Welfare Ministry The Youth’s Instructor Ye Shall Receive Power