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Copyright 1993 by the Christian Research Institute.
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COPYRIGHT/REPRODUCTION LIMITATIONS:
This data file is the sole property of the Christian Research
Institute. It may not be altered or edited in any way. It may
be reproduced only in its entirety for circulation as "freeware,"
without charge. All reproductions of this data file must contain
the copyright notice (i.e., "Copyright 1993 by the Christian
Research Institute"). This data file may not be used without the
permission of the Christian Research Institute for resale or the
enhancement of any other product sold. This includes all of its
content with the exception of a few brief quotations not to
exceed more than 500 words.
If you desire to reproduce less than 500 words of this data file
for resale or the enhancement of any other product for resale,
please give the following source credit: Copyright 1993 by the
Christian Research Institute, P.O. Box 500-TC, San Juan Capistrano,
CA 92693.
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"From Controversy to Crisis: An Updated Assessment of Seventh-day
Adventism" (an article from the Christian Research Journal, Summer
1988, Volume 11, Number 1, page 9) by Kenneth R. Samples.
The Editor-in-Chief of the Christian Research Journal is Elliot
Miller.
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Since its inception in the mid-nineteenth century, Seventh-day
Adventism (SDA) has remained extremely controversial among
evangelical Christians (evangelicalism being defined as that
movement in modern Protestant Christianity which emphasizes
conformity to orthodox theology, evangelism, and, particularly, the
new birth). There was, in fact, something of a consensus among
evangelical scholars that SDA was little more than a non-Christian
cult until the 1950s, when Donald Grey Barnhouse and Walter Martin
began a comprehensive evaluation of Adventist theology. After
thousands of hours of research and extensive meetings with
Adventist officials, Barnhouse and Martin concluded that SDA was
not an anti-Christian cult, but rather a somewhat heterodox (i.e.,
departing from accepted doctrine) Christian denomination.
Gradually, the climate of evangelical opinion began to change
in favor of Barnhouse and Martin's view, though there were always
many dissenting opinions. As the 1960s dawned, SDA enjoyed an
unprecedented openness with evangelical Protestantism. Ironically,
this openness also raised some very difficult issues as certain key
teachings of traditional SDA were challenged from within the
denomination.
By the mid 1970s, two distinct factions had emerged within SDA.
Traditional Adventism, which defended many pre-1950 Adventist
positions, and Evangelical Adventism, which emphasized the
Reformation understanding of righteousness by faith. This
controversy soon gave way to a full-blown internal crisis which
severely fragmented the denomination. By the early 1980s, severe
denominational discipline against certain evangelical Adventist
leaders left many Adventists disillusioned.
These events have led a number of evangelicals to question
whether SDA should retain the evangelical label. The purpose of
this article is to address this question head-on as we review the
controversial evangelical/SDA dialogues of the 1950s, as well as
trace the doctrinal issues which have contributed to Adventism's
crisis of identity.
*EVANGELICAL/SDA DIALOGUES OF THE 1950s*
Included among those evangelicals in the 1950s who considered
SDA a non-Christian cult were such capable scholars as Louis
Talbot, M.R. DeHann, Anthony Hoekema, J.K. Van Baalen, John
Gerstner, and Harold Lindsell.[1] Walter Martin, at that time the
director of cult apologetics for Zondervan Publishing Company, had
classified SDA as a cult in his book _The Rise of the Cults._ And
Donald Grey Barnhouse, nationally-known Bible scholar and founder
and editor of _Eternity_ magazine, had written critically of SDA
theology. Barnhouse, having encountered some fanatical SDAs earlier
in his life, considered evangelicalism and Adventism to be mutually
exclusive.
Ironically, Barnhouse's first contact with Adventist leaders
came when T. Edgar Unruh, SDA minister and administrator, wrote to
Barnhouse commending him for several lectures he had delivered on
the subject of justification by faith. Barnhouse was puzzled that
an Adventist, who in his mind accepted works righteousness, would
commend him for preaching the Reformation gospel. Though still very
suspicious, Barnhouse suggested that the two men talk further in
regard to Adventist doctrine.
Several years later, Barnhouse mentioned Unruh's name to Walter
Martin, whom he charged with the task of thoroughly researching SDA
for _Eternity._ Martin approached Unruh about receiving
representative materials of their theology and the opportunity to
interview certain Adventist leaders. Unruh supplied Martin with the
documentation he was looking for and arranged for him to visit the
General Conference head-quarters, at that time located in Takoma
Park, Maryland. The General Conference, which is the governing body
for SDA, received Martin warmly and were very cooperative in
supplying him with primary source materials. With the blessing of
R.R. Figuhr, the General Conference president, Unruh arranged a
formal conference between Martin and several Adventist leaders.
Martin had specifically asked to speak with Adventism's leading
historian and apologist, Leroy E. Froom. Froom, the author of such
well-known books as _Prophetic Faith of Our Fathers_ and _Movement
of Destiny,_ requested that two other Adventist leaders
participate: W.E. Read, Field-Secretary for the General Conference,
and Roy Allan Anderson, Secretary of the Ministerial Association of
the General Conference and editor of _Ministry_ magazine. These men
were joined by T.E. Unruh, who acted as chairman. An associate of
Walter Martin, George Cannon, professor of Greek at Nyack
Missionary College, assisted Martin in his research at this
historic conference. When the meetings later shifted to
Pennsylvania, Barnhouse also became an active participant.
*Questions and Answers*
The format of the conference essentially involved the Adventist
scholars answering questions which were being put to them by the
evangelicals. Martin, in particular, submitted dozens of questions
which had arisen from his study of SDA primary sources. One of the
first major issues that the evangelicals brought up was the
tremendous amount of Adventist literature which clearly
contradicted other official SDA statements. For example, along with
orthodox statements regarding the person, nature, and work of
Christ, Adventist publications also contained other articles which
espoused Arianism (the view that Christ was a created being), a
sinful nature of Christ, incomplete atonement theory, Galatianism
(salvation by law keeping), and extreme sectarianism. Martin stated
that he could supply numerous quotations which were unequivocally
heretical. The Adventist scholars were both shocked and appalled at
some of the documentation presented.
Because of Adventism's strong emphasis on progressive
scriptural understanding, they have been reluctant to adopt any
formal creed. Even their doctrinal statement known as the "27
Fundamental Beliefs" allows for change and revision. Historically,
this lack of a formal creed and emphasis on progressive biblical
understanding has given place to a wide spectrum of doctrinal
interpretation among Adventists. In the 1950s, as today, this
tolerance of divergent and sometimes heretical views has hurt the
unity and doctrinal soundness of their denomination. This was a
critical issue for the evangelicals, who could not hope to
accurately represent the position of Adventism to the evangelical
world if the Adventists themselves lacked consensus as to those
positions.
At the 1955-56 conference, Martin accused the A