Madelynn Jones-Haldeman wrote in 2001,

"It is only within the last few decades that the Adventist Review has recognized editorially that there exists within the Seventh-day Adventist Church, at least in North America, 'liberals,' 'liberal churches,' 'liberal colleges/universities' and 'liberal conferences.' Depending on the author and his/her agenda, Adventist liberals are compared and/or contrasted with 'conservative Adventists,' 'historic Adventists,' 'Bible-believing (or EGW-believing) Adventists,' 'traditional Adventists,' 'evangelical Adventists,' 'cultural Adventists,' and/or 'ecumenical Adventists.'"^[1]

[edit] Beliefs

Progressives tend to agree on many beliefs, while there is greater variation on others. They resist drawing up any formal belief statement.^[1] This is in contrast to historic and perhaps conservative Adventism, which do draw up belief statements or hold quite similar beliefs.^[2]

Inclusive. Progressives are inclusive of other types of Adventists, and believe different types should be welcomed as part of the community.^[1][3]

That being said, the common factor shared by all progressive Adventists is some degree of discomfort with certain of the church's official or traditional doctrinal positions.

Ron Corson identifies four common areas of progressive belief:^[3]

• Investigative judgment. A different view of the investigative judgment, or a denial of its biblical basis.
• Remnant. An inclusion of other Christians in the term remnant.
• Ellen White. A less rigid view of the Inspiration of Ellen White, from recognizing her fallibility to perhaps even denying her prophetic gift.
• Sabbath. An emphasis on the benefits of the Sabbath, but a denial that it is the "seal of God" or that Sunday keeping will ever become the mark of the beast.

Madelynn Jones-Haldeman defines the six points:

• "Felt need produces doctrine"
• "Present truth must be recycled"
• "Pluralistic interpretations are all right"
• "Trappings don’t make the person"
• "The Bible deserves genuine study"
• "New questions are not addressed by the Bible".^[4]

See also Julius Nam's definition.^[5]

Present Truth. Progressive Adventists appreciate the church's pioneers particularly in their concept of "present truth",^[1] rather than specific beliefs themselves. They believe the church should not be limited by its founders' teaching.^[3] Present truth refers to the ongoing search for truth and an attitude of humility that there is no time at which the church's beliefs are perfect.

Young earth creationism. Other traditional teachings may also be challenged, such as young earth creationism. In a 1994 survey of North American Division science educators, 43% of the respondents affirmed the statement "God created live organisms during 6 days less than 10,000 years ago."^[6] The book Understanding Genesis: Contemporary Adventist Perspectives edited by Brian Bull, Fritz Guy and Ervin Taylor challenges the traditional beliefs. However other progressive Adventists believe in a more traditional view.^[7] Clifford Goldstein has argued that evolution and Adventism are incompatible, while Ervin Taylor disagrees.^[8]

Bible. The same survey showed close agreement on the nature of the Bible, with 92.6% affirming the moderate statement "Bible is God's word with human thought forms and perspectives." Only a minority affirmed the competing statements, "Bible is the actual word of God, to be taken literally word for word" or "Bible is ancient book of myths, history, and moral precepts." Alden Thompson argues for a small use of the historical-critical method.^{[citation needed]}

Church structure. Progressive Adventists typically believe the present church structure is very "top heavy" with too many levels of leadership, and possibly too much hierarchical control.^[1] (Many mainstream Adventists such as George Knight have also called for change in this area.)

Reporting of events. Progressive Adventists typically believe in candid reporting of news and information about the church. They believe in open discussion in a free press.^[1] (This view is also shared by many more mainstream Adventists such as former editors of the Australian Record James Coffin^[9] and Bruce Manners.^{[citation needed]} Coffin was also on the staff of the Adventist Review.)

According to one author, Progressive Adventism

"regrets the anti-intellectual, authoritarian and obscurant tendencies that characterize a significant segment of traditional, historic Adventism, along with the attempts at creating a creed out of the "27 Fundamental Doctrines.""^[1]

[edit] Evangelical Adventism

[edit] History of evangelical/progressive Adventism

See also: History of the Seventh-day Adventist Church

Throughout the history of the Adventist church there have been thinkers who were progressive, relative to their time. Many of these individuals and movements would also be claimed by mainstream Adventists today. They did not necessarily hold identical beliefs to modern progressives.

[edit] Early leaders

Church co-founder Ellen G. White fought for Christ-centeredness (such as during the 1888 conflict), emphasized the theme of "present truth", urged for church restructuring,^[10] her encouragement to try new things, and her spiritual depth and personal counsels. Her writings also formed a key part of the conversion experience of many modern progressives, although they typically disagree with parts of her writings, such as certain sections of The Great Controversy and others.

General Conference president A. G. Daniells showed many Christ-like and progressive tendencies regarding White's inspiration (such as exhibited at the 1919 Bible Conference) and other matters. Willie White had a moderate understanding of her inspiration. W. W. Prescott had quite progressive views for his time. Many of these leaders resisted the influence Christian Fundamentalism on the Adventist church during the early 1900s.

The Seventh-day Adventist Bible Commentary published in the mid-1950s marked the period when, according to Raymond Cottrell, "Seventh-day Adventist study of the Bible came of age", and the so-called 'proof-text' method of defending Adventist beliefs "began to give way to an objective investigation of Scripture using the historical-contextual-linguistic method."^[11]

[edit] Moves toward mainstream Christianity

The 1957 publication of Questions on Doctrine as a result of dialog with Walter Martin and others moved Adventists closer to the evangelical mainstream, and marginalized historic Adventism. According to one author, the roots of evangelical Adventism can be traced to the scholars who met with Martin and Barnhouse.^[12] According to Julius Nam, the mainstream majority came to see Adventism as part of "the larger flow of biblical Christianity and to regard themselves as evangelical" while the traditionalist heirs of Andreasen viewed these developments as "the beginning of the end-time apostasy".^[13] "The seeds of this movement were sown within the denomination via the book QOD in 1957, and the seed-plot was watered by the public ministries of such men as R. A. Anderson, H. M. S. Richards, Sr., Edward Heppenstall, Robert Brinsmead, Desmond Ford, Smuts van Rooyen, and others."^[14] This book precipitated the different factions. This movement grew throughout the 1970s with Ford and Brinsmead as its main spokesmen.^[12]

According to one author, this group was united by belief in righteousness by faith alone, the sinless nature of Jesus (who was primarily our substitute rather than example), assurance of salvation, perfectionism impossible, Jesus ascended straight to the most holy place (heaven) at his ascension (although opinions varied on a pre-advent judgment), Ellen White had the gift of prophecy but was not infallible nor should be used for doctrine.^[12]

As part of the broader social and political changes during the 1960s, many Adventists began to challenge their tradition as well. During the 1960s many Adventists completed PhDs at secular universities. This occurred partly because of a new requirement that feeder colleges to medical institutions needed to be accredited, which meant that a large number of professors at the union colleges were required to take PhDs in secular universities. This allowed a widening of ideas and a greater degree of open-mindedness, and a greater appreciation of other Christians. Groups of these students started to meet. They merged to form the Association of Adventist Forums (now Adventist Forums) in 1967, and the founding of its publication Spectrum magazine in 1969.

[edit] Doctrinal challenges and adjustment

In the 1970s, Australians Desmond Ford and Robert Brinsmead "spearheaded what would be the beginnings of an evangelical Adventism, centered on justification by faith, not Adventism's uniqueness."^[15] Some regard Ford as the father of evangelical Adventism.^[12] In the 1970s, scholars such as Walter T. Rea and Ronald Numbers did much study on how White's background impacted her writings. While Rea's book is regarded as caustic by many Adventists and non-Adventists alike, his work did increase understanding of White's work.

According to Raymond Cottrell, a triumvirate consisting of Robert H. Pierson, Gordon M. Hyde and Gerhard Hasel were the "three architects" behind "the decade of obscurantism (1969-1979)".^[16] According to Cottrell, this trio attempted to gain control of Adventist biblical studies, and Hasel (who was dean of the Seventh-day Adventist Theological Seminary) made Drs. Sakai Kubo, Ivan Blazen, Fritz Guy, and Larry Geraty feel very unwelcome. Scholars at other institutions were also moved on or pressured.^[16]

Present Truth Magazine, founded by Robert Brinsmead, has a gospel-centered perspective. The material on its website is produced by the "Gospel Friends Christian Fellowship", which they explain to be an association of evangelical Seventh-day Adventists. It does not necessarily represent Brinsmead's current views.^[17]

Adventist Heritage, "which provided an important liberal platform",^[18] was published from 1974 to 1998.^[19]

When Fred Veltman was called to closely investigate literary parallels in Ellen White's writings following the plagiarism charges of the 1970s and 80s, he was highly concerned about his ongoing employment in the church, due to the controversial nature of Ellen White studies. He was also concerned that the results of his study might be swept under the rug and not publicized to the church, as he believed had happened to many other studies. He writes that he was constantly reassured by then General Conference president Neil C. Wilson that both his employment was secure and that his work would not be in vain.^[20] Sure enough, his study is now available online from Adventist Archives.

The controversial 1980 dismissal of Desmond Ford from ministry over the investigative judgment is typically regretted by progressives. He started the magazine Evangelica in 1980, which was published until 1987^[21] and promoted the cause of evangelical Adventism.^[22][23]

While harsh in tone, Walter T. Rea's work on Ellen White caused a shift in the church's position, along with other authors. Fred Veltman was concerned about the implications of his research into her writings, yet was constantly reassured by then General Conference president Neil C. Wilson that both his employment was secure and that his work would not be in vain.^[24] Sure enough, his study is now available online from Adventist Archives.

The magazine Adventist Currents was published for a time. The progressive magazine Adventist Today was first published in 1993.

[edit] Adventists and liberal Christians

Although the terms liberal Adventist or left-wing Adventist are also used, these may be considered derogatory, and "progressive" is the preferred self-designation.^[25][1] This is appropriate because most progressive Adventists are not liberal Christians, for example most do believe in the resurrection of Jesus.^[3] They do not hold to a "libertine" or "anything goes" attitude which the term "liberal" sometimes implies.^[1]

However a small number of Adventists are actually liberal Christians. According to evangelical Kenneth Samples, "It should also be mentioned that, though small, there was and is a segment in Adventism which could be described as being theologically liberal."^[12]

Ron Corson wrote,

"[Progressive Adventists] could be termed liberal, except that the term 'liberal Christian' generally refers to those who don't believe that Christ was resurrected nor that he performed miracles, and who hold other tenets with which most Progressive SDA's would not agree. These 'liberals' are often involved in the Jesus Seminars. While some Adventist church members sympathize with these views, they would not make up a sizable proportion of the Progressive SDA's.^[3]

Usually the phrase "liberal Adventist" means liberal for an Adventist, so in the context of the Adventist church being a conservative denomination, this usually does not mean "liberal Christian". However, less commonly, it may.

[edit] Social action

Some Adventists describe themselves as "liberal" to mean they are liberal or left-wing politically.

[edit] Charismatic Adventism

Adventist churches with charismatic leanings are often controversial in the denomination.^[26]

[edit] History

The early Adventists, or at least one segment of them, engaged in some very charismatic worship. Those who became the Seventh-day Adventist Church believed Ellen White exhibited the prophetic gift in a major way. There were also incidences of speaking in tongues. Their worship later became more moderate, often to the extent of being opposed to charismatic displays.

Ronald Graybill describes frequent charismatic experiences in Adventism, summarizing:

"Fervent enthusiasm marked Adventist religious experience during the 1840s and 1850s, and joyous outbursts continued to occur on occasion even in the 1860s and 1870s. But by the 1870s religious feelings were apt to be demonstrated in a more sedate manner — by the 'tearful eye and earnest looks' that Mrs. White spoke approvingly of observing at a camp meeting...

By the 1890s Ellen White seemed to be discouraging any vocal expressions of enthusiasm."^[27]

In one example, Ellen White's 1846 document "To the Little Remnant Scattered Abroad" contained a "charismatic 'Hallelujah'", but later editing in Early Writings shows "'softening'... to the more sedate 'Alleluia.'"^[28]

[edit] Israel Dammon trial

In 15 February 1845, a group of Millerite Adventists led by Israel Dammon met for very lively, exuberant worship. Ellen White (then Ellen Harmon) was present, and was 17 years of age at the time. Israel Dammon was arrested that night for disturbing the peace, and later trialled.^[29] Ellen White described the incident in Spiritual Gifts book two, pages 40–42. A local newspaper account which was published in 7 March 1845 (reprint on a critical site) in the Piscataguis Farmer^[30] of Dover, Maine was rediscovered in the 1980s. See "Incident in Atkinson: The Arrest and Trial of Israel Dammon" by former Adventist Bruce Weaver[6], Adventist Currents 3:1 (1988) (reprint).

[edit] Modern

Some Adventist individuals and churches could be described as part of the charismatic movement. Some Adventists practise "speaking in tongues" (glossolalia). Jon Paulien compared "some Adventist circles" who "focus on the Spirit as the key to church life" to the charismatic Montanists in early Christianity.^[31]

New Life Celebration church was one of the earliest Adventist "celebration churches".^[32] Some such churches have had tension with the Adventist leadership,^[33] and some have left the Adventist denomination. Conservative Adventist E. Bruce Price has criticized the churches, which he says were introduced to the world Adventist church in the 1980s.^[34]

Music. Progressive Adventists are typically open to a variety of styles of worship music in church including contemporary Christian music.^[35][36]

Speaking in tongues. Adventists commonly believe that speaking in tongues refers to speaking in earthly languages not known to the user, not to a personal prayer language or similar as practiced by many charismatic and Pentecostal Christians. The 1991 National Church Life Survey in Australia found that approximately 5% of Australian Adventists approve of and/or speak in tongues, whereas 11% have no opinion and approximately 85% disapprove. This was the highest disapproval rating amongst all denominations surveyed.^[37]

An Adventist with an appreciation for charismatic experiences could be considered progressive in one sense, particularly because traditional and moderate Adventist views are suspicious of the Pentecostal and charismatic movements. More charismatic Adventists tend to be more progressive in their theology and have increased respect for and interaction with other Christian groups. For example, Jon Paulien suspects the charismatic movement could be the unifying force between Christian groups which will persecute God's people at the end time.^{[citation needed]}

See the Spiritual Discernment Conference Papers (including Arthur Patrick's papers on worship and the Holy Spirit in early and later Adventism) and Spiritual Warfare papers from SDAnet AtIssue. Other articles online^[38] and offline.^[39]

[edit] Other terms

Also compare to the "Evangelical left" and "Progressive Christianity". Also compare to the "Christian/religious left" (although this term is associated with left-wing politics).

Progressive Adventists may be contrasted with "historic Adventists", who lie at the other end of the Adventist theological spectrum, and more mainstream Adventists who lie somewhere in between. While progressive Adventists may not be mainstream in the context of the theology of the world church, they are mainstream in the sense that many are employed as university lecturers in church operated institutions. By contrast, historic Adventists generally operate outside of the official church structure.

[edit] Cultural Adventism

A very similar group have been referred to as "cultural Adventists".^[40] These individuals feel an attachment towards the Adventist church for cultural reasons rather than strict theological conformity. Clifford Goldstein has declared,

"A cultural Adventist? The concept's incomprehensible to me... I'm an Adventist for one reason: the beliefs, the teachings, the doctrines that this church — and this church alone — espouses. If it were not for them, I'd be gone faster than the junk food at church potlucks. The Seventh-day Adventist culture had nothing to do with bringing me here. On the contrary, coming as I did from a secular Jewish background, the culture was the biggest obstacle."^[41]

Compare "Cultural Christian", which may or may not have a similar meaning.

Other terms such as ecumenical Adventist and evangelical Adventist have been used, with presumably related meaning.^[25] (Compare the much broader movements "Ecumenism" and "Evangelicalism" within Christianity as a whole).

[edit] Demographics

Demographics vary by location, age group, ethnicity, culture and other factors. According to conservative scholar Samuel Koranteng-Pipim, a significant number of Adventist scholars are liberal.^[42] In an 1980s survey of Adventist theologians, 45% described their beliefs as "liberal" compared to other church members; 40% as "mainstream", 11% as "conservative", and 4% did not respond to the question.^[43]

The Adventist Review has recognized the existence of "liberal" colleges/universities, churches etc.

[edit] Young people

The younger generation of Adventists is often acknowledged as thinking differently to earlier Adventists. See for example, "Young Adults Make Adventism Their Own" by a twenty-something Adventist, with responses "Out on a Limb!" and "Right On".

[edit] Media

The Adventist magazines Spectrum, produced by Adventist Forums, and Adventist Today are generally progressive in viewpoint, although they do include articles from more mainstream, conservative and even historic Adventists as well. (The new editor has announced changes for 2008). The magazine of Good News Unlimited, founded by Desmond Ford, might be described as progressive.

Present Truth Magazine was founded by Robert Brinsmead and his brother John, and soon switched to an evangelical focus. According to its website, it is now produced by "an association of evangelical Seventh-day Adventists",^[44] as Robert has changed in his views.

The now-defunct magazines Adventist Currents and Evangelica were progressive.

[edit] Blogs

The internet is having an increasing role in Adventist theology.

Various Adventist blogs are also progressive, such as The Spectrum Blog and many others. Seeking a Sanctuary coauthor Keith Lockhart believes "Adventism is currently in a conservative phase, and... a new liberal epoch in Adventism is due anytime from now... Maybe it has already started with [Julius Nam and his] fellow progressive bloggers—the Julius-Monte-Alex-Ryan-Johnny axis!"^[18] This presumably refers to the blogs Progressive Adventism (Julius Nam), Faith in Context (Monte Sahlin), Spectrum Blog (Alexander Carpenter), intersections (Ryan J. Bell), and Johnny on C.P.R. [Culture, Society and Religion] (Johnny Ramírez-Johnson).

[edit] Colleges and universities

See also: Seventh-day Adventist education#Theological control

In the United States, Adventist colleges and universities on the West Coast are thought of as being progressive. One meeting is the West Coast Religion Teachers' Conference. Places of learning with a more liberal/progressive reputation include Walla Walla University, Pacific Union College, Loma Linda University and La Sierra University.

Progressives believe in academic freedom for the church's theologians and scientists.^[1] Progressive Adventists and many other church scholars have reacted against certain proposals to introduce centralized oversight of theological education, such as former General Conference president Robert Folkenberg's "Total Commitment to God" initiative, which was voted by the Annual Council at Costa Rica in 1996.

[edit] Meetings

Numerous Adventist meetings have a progressive flavor. Adventist Forums holds an annual conference.

[edit] Spiritual Renaissance Retreat

The Spiritual Renaissance Retreat is an annual event hosted by John and Joan Hughson of Pacific Union College Church, and co-sponsored by Adventist Forums and Adventist Today.^[45] Held in Monterey, California, it is based partly on a yearly retreat concept popularized by Bill Clinton.^[46] Desmond Ford has been invited as a speaker, but after complaints to church leadership this invitation was withdrawn.^[47]

[edit] Relations with church administrators

The church administrators are generally thought of as conservative.

The relationship more progressive Adventists have had with church administrators tends to depend on the nature of the administration at the time. General Conference Presidents, editors of the Adventist Review, book editors at Pacific Press and Review and Herald etc. have been of varying theological persuasions at different times.

[edit] Relations with other Christians

See also: Seventh-day Adventist interfaith relations

Progressive Adventists display an open and inclusive attitude towards other Christians and other people. Other Christians have often had positive experiences interacting with more progressive Adventists. Tony Campolo has had positive experiences speaking on numerous Adventist university campuses.^[48] Clark Pinnock gave very favorable reviews of Alden Thompson's Inspiration, despite the significant attention given to Ellen White in the content, and Richard Rice's theology textbook Reign of God.^[49] Pinnock was also impressed by Richard Rice's book The Openness of God, and later was the editor for another work of the same name, contributed by authors Rice, John E. Sanders and others.

The evangelical Christian Research Institute has offered "a hand of fellowship and encouragement" to what they describe as Evangelical Adventism.^[12]

[edit] Notable progressive Adventists

Caution. Progressive Adventists do not fit in a "box". They have no formal organization and no official list of beliefs.

• Raymond Cottrell, was an associate editor of the Adventist Review and the Seventh-day Adventist Bible Commentary amongst other major positions. A founding member of Adventist Today, he also served in an editorial role.
• Richard Rice, whose book Believing, Behaving, Belonging: Finding New Love for the Church was published by the progressive Association of Adventist Forums. He is a leading contributor to open theism, a term he created, which is highly controversial in both Adventism and Christianity in general.
• Desmond Ford retains many Adventist beliefs, such as the Sabbath and the validity of Ellen White's prophetic gift, but rejects the 1844 investigative judgment, the day-year principle, the remnant doctrine and others. He writes for progressive Adventist journals, and has spoken in some Adventist churches.
• Steve Daily, author of Adventism for a New Generation, in which he boldly argues for changes in Adventism for it to remain relevant; denying many traditional doctrines such as the remnant.
• Ervin Taylor, emeritus professor of anthropology at the University of California and currently (as of 2007) executive editor of Adventist Today. He rejects what he sees as past fundamentalist influences on Adventism, such as Ellen White having doctrinal authority, and young earth creationism with a recent global flood. "The view that the Seventh-day Adventist institutional church is “the” remnant church of Biblical prophecy is a classic cultic, fundamentalist position."^[50] He could be described as a theistic evolutionist. See interview of Taylor.
• Bonnie Dwyer, the editor of Spectrum, is a self-professed liberal.

A significant proportion of Adventist theologians are considered progressive. Many contributors to Spectrum and Adventist Today would consider themselves progressive, although articles are also contributed by authors across the theological spectrum.

[edit] Criticism

Samuel Koranteng-Pipim's book Receiving the Word,^[42] particularly the section "Liberals are not bad people" on pages 198-200, displays a strong concern about progressive Adventist scholars. According to Alden Thompson's count, "The footnotes label some 66 Adventist scholars, authors, administrators as being on the wrong side of the divide."^[51] An article in Proclamation!, a magazine produced by former Adventists critical of Adventism, criticizes progressive Adventism in particular, claiming that evangelicalism and Adventism are incompatible.^[52] Clifford Goldstein has criticized cultural Adventists and the Adventist left, as described above. The authors of Seeking a Sanctuary have argued that a common theology keeps Adventists together. They claim religions usually remain unified by ethnicity, but this doesn't hold for Adventism which is very culturally diverse.^[53]

[edit] See also

• Spectrum, the foremost progressive journal
• Adventist Today, another progressive journal
• Adventist Currents
• Evangelica
• Progressive Christianity
• Seventh-day Adventist theology
• Historic Adventist, a contrasting group

[edit] References

[edit] Other resources

• "Toward A Definition of the Term 'Liberal'" by Raymond Cottrell, 5pp. From his Manuscript Collection at Andrews University (Box 14, Folder 1i)^[54]

[edit] External links

Progressive:

• The Spectrum Blog, by Spectrum magazine
• Adventist Today articles from the Jan/Feb 1994 edition. "The Faces of Adventism Across America (introduction) by James Walters
  • "Evangelical Adventism: Clinging to the Old Rugged Cross" by Michelle Rader, David Vandenburgh and Larry Christoffel
  • "Progressive Adventism: Dragging the Church Forward" by Madelynn Jones-Haldemann
• "Progressive Adventism: A Nonfundamentalist Vision" by Ervin Taylor in Adventist Today Sep/Oct 2001
• "Progressive Adventism" by Madelynn Jones-Haldeman in Adventist Today
• "'Liberals' and 'Conservatives'" by John McLarty in Adventist Today 6:3, p.
• "Caught in the Middle" by Dennis Hokama
• Adventist for Tomorrow forum, "a VERY independent discussion forum"
• Alden Thompson Online, Alden Thompson's personal homepage which contains many of his articles

Critical:

• "The Hypocrisy of the Adventist Left" by Clifford Goldstein (he makes some positive comments also)

Non-Adventist Evangelical:

• "From Controversy to Crisis: An Updated Assessment of Seventh-day Adventism" by Kenneth R. Samples. Christian Research Journal 11:1 (Summer 1988), p. 9