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Early in [[History of the Seventh-day Adventist Church|its history]], Adventists engaged in expressive worship. (As with certain indigenous [[neo-charismatic churches]], these expressions predated the 20th century Pentecostal movement). From its roots in the [[Millerites|Millerite movement]], and through the 1840s and 1850s Adventists displayed "fervent enthusiasm" in their worship, even [[fanaticism]]. For example, exuberant worship led by [[Israel Dammon trial|Israel Dammon]] instigated a court case. In the 1860s and 1870s "joyous outbursts" occurred "on occasion". By the 1870s expression was "sedate", and discouraged by the 1890s. The "[[Holy Flesh movement]]" in [[Indiana]], influenced by the [[Evangelicalism|evangelical]] [[Holiness movement]], was a strong outburst of powerful phenomena. The reaction against its excesses left a skepticism still felt by Adventists today. Worship was restrained or unexpressive for much of the 20th century. In the 1980s, contemporary or "Celebration" churches were officially introduced to the [[General Conference of Seventh-day Adventists|world Adventist church]]. Debate over these churches became particularly heated in the 1990s. Worship style remains typically described as conservative.
Early in [[History of the Seventh-day Adventist Church|its history]], Adventists engaged in expressive worship. (As with certain indigenous [[neo-charismatic churches]], these expressions predated the 20th century Pentecostal movement). From its roots in the [[Millerites|Millerite movement]], and through the 1840s and 1850s Adventists displayed "fervent enthusiasm" in their worship, even [[fanaticism]]. For example, exuberant worship led by [[Israel Dammon trial|Israel Dammon]] instigated a court case. In the 1860s and 1870s "joyous outbursts" occurred "on occasion". By the 1870s expression was "sedate", and discouraged by the 1890s. The "[[Holy Flesh movement]]" in [[Indiana]], influenced by the [[Evangelicalism|evangelical]] [[Holiness movement]], was a strong outburst of powerful phenomena. The reaction against its excesses left a skepticism still felt by Adventists today. Worship was restrained or unexpressive for much of the 20th century. In the 1980s, contemporary or "Celebration" churches were officially introduced to the [[General Conference of Seventh-day Adventists|world Adventist church]]. Debate over these churches became particularly heated in the 1990s. Worship style remains typically described as conservative.


Adventists believe that [[spiritual gift]]s do [[Continuationism|continue]] to manifest today. They believe church co-founder [[Ellen G. White]] exercised the gift of [[prophecy]]. There have been numerous other [[Prophecy in the Seventh-day Adventist Church|claims by Adventists of the prophetic gift]]. The majority of Adventists believe [[glossolalia]] or "speaking in tongues" refers to [[Xenoglossy|speaking unlearned human languages]] only, and are generally suspicious of charismatic/Pentecostal tongues. However a number of prominent Adventist sources allow for both alternatives. [[Tongues in the Seventh-day Adventist Church|Tongues in Adventism]] include four recorded incidences of tongues in early Adventist history, and occasional claims since. [[Faith healing|Divine healing]] was also claimed by the pioneers. They also experienced falling down [[Prostration|prostrate]] (described by Pentecostals as being "[[slain in the Spirit]]").
Adventists believe that [[spiritual gift]]s do [[Continuationism|continue]] to manifest today. They believe church co-founder [[Ellen G. White]] exercised the gift of [[prophecy]]. There have been numerous other [[Prophecy in the Seventh-day Adventist Church|claims by Adventists of the prophetic gift]]. The majority of Adventists believe [[glossolalia]] or "speaking in tongues" refers to [[Xenoglossy|speaking unlearned human languages]] only, and are generally suspicious of charismatic/Pentecostal tongues. However a number of prominent Adventist sources allow for both alternatives. [[Tongues in the Seventh-day Adventist Church|Tongues in Adventism]] include four recorded instances of tongues in early Adventist history, and occasional claims since. [[Faith healing|Divine healing]] was also claimed by the pioneers. They also experienced falling down [[Prostration|prostrate]] (described by Pentecostals as being "[[slain in the Spirit]]").


This article also describes Adventist attitudes towards the charismatic and Pentecostal movements.
This article also describes Adventist attitudes towards the charismatic and Pentecostal movements.

Revision as of 15:12, 11 February 2009

This article describes both contemporary worship music, and also ecstatic experiences within the Seventh-day Adventist Church

Within the Seventh-day Adventist Church, charismatic or ecstatic experiences and phenomena, attributed to signs of God's Holy Spirit, have been evident in the church. While today they are atypical, forming only a small minority, they were typical of the church in its very early years. These are comparable to that found in the 20th century charismatic and Pentecostal movements. Seventh-day Adventist worship with a contemporary style and music is more common, although Adventist worship is still described as generally conservative or restrained, despite being "free" or non-liturgical.[1] This segment of the church tends to be related to "progressive Adventism", the liberal movement within the church which challenges certain traditional Adventist beliefs.

Early in its history, Adventists engaged in expressive worship. (As with certain indigenous neo-charismatic churches, these expressions predated the 20th century Pentecostal movement). From its roots in the Millerite movement, and through the 1840s and 1850s Adventists displayed "fervent enthusiasm" in their worship, even fanaticism. For example, exuberant worship led by Israel Dammon instigated a court case. In the 1860s and 1870s "joyous outbursts" occurred "on occasion". By the 1870s expression was "sedate", and discouraged by the 1890s. The "Holy Flesh movement" in Indiana, influenced by the evangelical Holiness movement, was a strong outburst of powerful phenomena. The reaction against its excesses left a skepticism still felt by Adventists today. Worship was restrained or unexpressive for much of the 20th century. In the 1980s, contemporary or "Celebration" churches were officially introduced to the world Adventist church. Debate over these churches became particularly heated in the 1990s. Worship style remains typically described as conservative.

Adventists believe that spiritual gifts do continue to manifest today. They believe church co-founder Ellen G. White exercised the gift of prophecy. There have been numerous other claims by Adventists of the prophetic gift. The majority of Adventists believe glossolalia or "speaking in tongues" refers to speaking unlearned human languages only, and are generally suspicious of charismatic/Pentecostal tongues. However a number of prominent Adventist sources allow for both alternatives. Tongues in Adventism include four recorded instances of tongues in early Adventist history, and occasional claims since. Divine healing was also claimed by the pioneers. They also experienced falling down prostrate (described by Pentecostals as being "slain in the Spirit").

This article also describes Adventist attitudes towards the charismatic and Pentecostal movements.

Beliefs and practices

Music

Main article: Seventh-day Adventist worship

According to one book, "Adventist worship is generally restrained and carefully organized".[2] Yet a church document also states the instruments and forms of worship music vary greatly throughout the worldwide church.[3] Gordon Bietz says "Around the world Adventists demonstrate many varieties of worship. Some express a great deal of enthusiastic emotion, and others tend to be more formal."[4] Many youth-focused churches in the Western world have a contemporary Christian music style, whereas other churches enjoy more traditional hymns including those found in the Seventh-day Adventist Hymnal. "Progressive Adventists" are typically open to a variety of styles of worship music in church, not excluding contemporary Christian music.[5][6] (Charismatic and Pentecostal Christians are known for their upbeat, contemporary worship style.)

Viviane Haenni believes "The celebration movement and the reactions against it can be both understood as grass-roots attempts to bring renewal within White Anglo North American Adventism."[7]

Prophecy

Main article: Prophecy in the Seventh-day Adventist Church

Adventists believe church cofounder Ellen G. White was a prophet, understood today as the New Testament "gift of prophecy" (see: inspiration of Ellen White). Two Millerites claimed to have had visions prior to Ellen White – William Foy (1818–1893), and Hazen Foss (1818?–1893), Ellen White's brother-in-law. Adventists tend to believe the prophetic gift offered to these two men was instead passed on to White. Adventists believe Hiram Edson received a vision about the heavenly sanctuary or investigative judgment on October 23, 1844 – the day following the "Great Disappointment".

Dorinda Baker was another purported visionary (see Israel Dammon trial). E. J. Waggoner claimed "a revelation direct from heaven" at a campmeeting in Healdsburg, California in 1882. Anna Rice Phillips was a claimed new prophetess, and supported by some church leaders. Mrs. Mackin claimed the gift of prophecy, and under her and her husband Ralph's influence, a young girl (a family friend) also prophesied. Soon after White's death in 1915, Margaret Rowen claimed to receive visions, and formed the short-lived Reformed Seventh-day Adventist Church.

Numerous leaders of offshoot groups have also claimed the gift of prophecy, for example Victor Houteff, founder of the Shepherd's Rod offshoot; and also subsequent breakaways. Another is French "visionary" Jeanine Sautron. Amateur archaeologist Ron Wyatt claimed to meet "at least" an angel, and another time four angels. There have been other claimants also.

Speaking in tongues

Main article: Tongues in the Seventh-day Adventist Church

There have been isolated occurrences of "speaking in tongues" throughout the history of the Adventist church. Adventists generally believe the legitimate gift is of speaking unlearned human languages only, and are generally critical of the gift as practiced by charismatic and Pentecostal Christians today.

Exorcism

The Mackins claimed to practice exorcism, but Ellen White later rebuked them.

See "Exorcism"-related articles as cataloged in the Seventh-day Adventist Periodical Index.[8]

End time beliefs

See also: Seventh-day Adventist eschatology

Adventists have traditionally believed that in the end times, other Christians will unite and become a persecuting force. Many Adventists, such as Jon Paulien, have speculated that the charismatic movement could be such a unifying force. Those with charismatic leanings reject this, as do progressive Adventists generally.[citation needed]

One charismatic Adventist pastor said, "By calling the Sabbath God's seal instead of acknowledging that the Holy Spirit is God's seal, we have come perilously close to blaspheming the Holy Spirit."[9] (See: Eternal sin).

Ellen White's views

Ellen White herself practised many charismatic expressions earlier in her experience, but was more cautious and skeptical later in life (see also below).

In 1891 she stated that more preaching should address the Holy Spirit:

"Christ, the Great Teacher, had an infinite variety of subjects from which to choose, but the one upon which He dwelt most largely was the endowment of the Holy Spirit. What great things He predicted for the church because of this endowment. Yet what subject is less dwelt upon now? What promise is less fulfilled? An occasional discourse is given upon the Holy Spirit, and then the subject is left for after consideration."[10]

See sources such as chapters of Selected Messages.[11] There were claims to miracles accompanying her visions, such as holding a heavy Bible and not breathing – see: Inspiration of Ellen White#Tests of her inspiration.

"[God's worship] service should be made interesting and attractive and not be allowed to degenerate into a dry form."[12]

History

See also: History of the Seventh-day Adventist Church

Overview

Early Adventists were very expressive or charismatic in their worship. Ronald Graybill summarized early charismatic experiences in Adventism as follows:

"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."[13]

Their attitude towards worship had changed by 1900, often to the extent of being opposed to charismatic displays.

Millerites and early Adventists

See also: Millerism and Adventism

The Millerite movement from which Seventh-day Adventists (amongst other groups) emerged, was "strongly marked" by charismatic experiences, especially in the "Seventh Month movement" of 1844. However after the October 22, "Great Disappointment", the main group of Adventists (out of which the Advent Christian Church arose) "moved away from such manifestations."[14] However they continued amongst the small offshoot of Sabbath-keeping Adventists, who would later formally organize as the "Seventh-day Adventists" who form the largest Adventist group today. These believed Ellen White exhibited the prophetic gift in a major way. Hiram Edson, James White and Ellen White all experienced the Holy Spirit in dramatic ways.[15] Arthur L. White described four categories of ecstatic experiences in early Adventist history: physical prostration, shouting the praises of God, speaking in unknown tongues, and divine healing.[16][17]

Ellen White often fell prostrate. After such an experience in 1843, she later reflected, "The Spirit of the Lord often rested upon me in great measure."[18] Adventists believe her first vision was in December 1844. She also wrote, "My strength was taken away, and I fell to the floor. I seemed to be in the presence of the angels."[19]

Hiram Edson described a meeting in 1844 in which most of those present were slain in the Spirit (fell down prostrate), and 13 were converted. James White described a similar experience in 1860. These sorts of phenomena continued until at least the 1870s.[14] Ellen White mentions other individuals also.[20]

There was occasional speaking in tongues amongst early Adventists (see above). Dozens of other Adventists apart from Ellen White have also claimed the gift of prophecy (see above).

Enthusiastic worship

In early Adventist worship, "joy overflowed in shouts as well as song."[21] These "shouts" included "Glory! Glory! Glory!", "Glory to God", "Hallelujah", "Blessed Jesus", and others.[21] James White criticized the skeptics of this expressive worship:

"If the speaker becomes earnest in presenting all-important truths, and feels the perishing conditon of his hearers, and if the Spirit of God is poured out, and the unprepared weep, and saints shout aloud for joy, the lukewarm, deceived, hardened Laodicean is ready to call it all Mesmerism, and is joined by the multitude who have a "form of godliness, but deny the power thereof."[22] (2 Timothy 3:5)

Ellen White's letters written in 1853 and earlier were supportive of "unreserved worship."[23] She wrote in 1850,

"Singing, I saw, often drove away the enemy and shouting would beat him back. I saw that pride had crept in among you, and there was not childlike simplicity among you."[24]
"I saw there was too little glorying God, too little childlike simplicity among the remnant."[25]

She would later be more critical.

Fanaticism

See also: fanaticism and religious fanaticism

In 1845, following the "Great Disappointment" of the previous year when Jesus did not return to earth as expected, the Adventists divided into "shut door" and "open door" groups. Some fanaticism was present in the shut door group; it was "overrun by a multitude of individuals claiming charismatic gifts" according to Knight.[26] These excesses prompted William Miller to join the latter group. Of the shut door group, the "spiritualizers" were one portion, of which "Fanaticism and charismatic excesses plagued the[ir] ranks".[27] (The non-spiritualizers were merely scattered individuals, yet among them were the future leaders of the Seventh-day Adventists.)

The spiritualizers believed Jesus came "spiritually" in 1844 and not literally, which according to Jerry Moon "led to a wide range of aberrant behavior."[28] Some of the most extreme were the "no work" fanatics, who believed it was the seventh millennium of earth's history and hence a "Sabbath". To demonstrate their faith, they refrained from all work, condemning it as sinful.

Others crawled around town, to prove their humility for the kingdom.[29]

Some thought that to be in the kingdom of heaven, they must become like little children, and so gave up knives and forks and ate with their hands (compare Matthew 18).

Others argued for free license: if you're in the kingdom, you can't sin. Hence they argued that whatever they did wasn't sin.

Others dabbled in mesmerism.[30] Enoch Jacobs, editor of the Day-Star, led a move to join the Shakers (emotive/demonstrative worshippers developed from the "Quakers" or Religious Society of Friends).[31] Others even followed occult spiritualism.[32]

Additionally there had been the "Down East Fanatics" who believed Christ's Second Coming was so close that work was unnecessary, and others who claimed sinless perfection.[33] 1861 Mauston fanaticism.[13][34][35]

On 15 February 1845, a group of Millerite Adventists led by Israel Dammon met for very lively, exuberant worship. Included were strange excesses. Ellen White was there, but there is no record of fanatical activity by her. Dammon was subsequently trialled for disturbing the peace – see: Israel Dammon trial.

The later Holy Flesh movement was also considered fanatical by Adventists.

Ellen White later recalled how damaging early incidents of fanaticism were to the Adventist cause. In 1908, she reflected to the Mackins on how some had thought it wrong to work. Also "A few sought to cultivate a spirit of humility by creeping on the floor, like little children... Sometimes a person would jump up and down on the floor, with hands uplifted, praising God; and this would be kept up for as long as half an hour at a time."[36]

Decline

These "enthusiastic outbursts" were slowly curbed.[21] Even in 1850, Ellen White wrote,

"I saw that we should strive at all times to be free from unhealthy and unnecessary excitement. I saw that there was great danger of leaving the Word of God and resting down and trusting in exercises."[37]

Such shouting became rare by the late 1860s.[21]

There was a decline in such expressive worship over that century. In one example, an early account of Ellen White's first vision contained a "charismatic 'Hallelujah'" (1846),[38] but later editing shows "'softening'... to the more sedate 'Alleluia.'" (1882?)[39][40] Some suggested reasons are changes in American culture following the American Civil War in the 1860s, maturation of the Adventist church, and as a reaction to what had been seen as earlier excesses.[14] Graybill writes,

"What was appropriate to the rough and ready woodsmen of northern Maine was not appropriate or appealing to the earnest, sober farmers of the Midwest during America's Gilded Age. Does this suggest, perhaps, that what is appropriate for one congregation today might not be appropriate for another?"[13]

Revivals in the 1880s and '90s

In summer 1885, Ellen White was living in Healdsburg, California and prayed for a revival at the Healdsburg College (now Pacific Union College, in Angwin), until she left for Europe in July. The College president W.[illiam] C. Grainger (1844–1899), Adventist educator and missionary to Japan,[41][42][43] invited E. P. Daniels to preach a sermon. Grainger said, "I noticed that the people seemed greatly moved." Thus the meetings continued for 5 weeks. There were some fanatical elements, and mistakes were made. Two men from the conference came out, and they stopped the meetings. People were unhappy.[44] Ellen White wrote to the Californian church leaders,

"I wish to say some things in reference to the revival at Healdsburg. I wish to say I am not in harmony with your treatment of this matter. That there were fanatical ones who pressed into that work I would not deny. But if you move in the future as you have done in this matter, you may be assured of one thing, you will condemn the work of the latter rain when it shall come. For you will see at that time far greater evidences of fanaticism."[45][46]

Later, the 1888 Minneapolis General Conference provided "impetus" to those radically seeking God's presence, such as W. W. Prescott[47] as well as Jones and Waggoner. Waggoner promoted faith healing, and held a highly subjective view of the indwelling Christ.[48] In fact all three promoted faith healing.[49]

Another revival occurred at Battle Creek, Michigan in 1892 and 1893.[50]

Holy Flesh movement

Main article: Holy Flesh movement

The Holy Flesh movement was a controversy within the Adventist church over worship and theology from the 1890s till 1901. Its background influences were the evangelical Holiness movement, and renewed interest in Pentecostalism. The Holy Flesh movement was an outbreak of Pentecostal-like phenomena in the U.S. state of Indiana. In 1901, Ellen White rebuked the movement based on a vision, and it died shortly thereafter. Additionally, the reaction to its excesses led Adventist worship away from the charismatic expression of its early years, to a more restrained style.

Ralph Mackin

Main article: Ralph and Mrs. Mackin

In November 12, 1908 Ralph Mackin and his wife from Ohio visited Ellen White at her "Elmshaven" home in California. Aged in their thirties, they sought her counsel and approval of some spectacular experiences such as speaking in tongues, "extemporaneous" singing dictated by the Spirit, prophecy, and even casting out demons. They visited various families, and had caused a stir at the Adventist camp meeting in Mansfield, Ohio, which resulted in their arrest along with three others.

Ellen White expressed her caution, sharing how past experiences had made her "fearful of anything savoring of a spirit of fanaticism." In December she received one or two visions about the case, and wrote letters to the Mackins and to Californian Adventists portraying her concerns.

Pentecostal offshoots and Holiness

The True Jesus Church is a Pentecostal offshoot founded in 1917 in China, and has some Adventist influences (see below).

According to Paxton, "In the period of the 1920's there arose a 'victorious-life' emphasis within Adventism." This was indistinguishable from holiness teaching.[51]

The Adventist Church of Promise is a Pentecostal offshoot of the Adventist church, formed in Brazil in 1932 (see below).

Modern

Beginnings

Some modern Adventist individuals and churches have charismatic leanings. Jon Paulien compares them to "the Montanists, early charismatics who believed that every Christian was as inspired as the apostles or the Scriptures. Their focus on the Spirit as the key to church life is now mirrored in some Adventist circles as well."[52]

(Outside of Adventism, the non-denominational charismatic movement took off in the 1960s.) The Pentecostal movement influenced Adventists in the 1970s according to one author,[53] and according to another, in 1974 "contacts of charismatics with Adventist church members continue[d] to multiply."[54] (However many sources do not mention its appearance in Adventism till the 1980s). The strong critique Charisma of the Spirit by Rene Noorbergen was published in 1973.[55] The Pentecostal Full Gospel Business Men's Fellowship International mailed their Voice magazine to Adventist leaders in 1973 (see tongues article), which was viewed with strong concern by Adventists.

Roland R. Hegstad (1926—) published Rattling the Gates in 1974,[56] with a condensed version[57] As the Spirit Speaks: A Look at the Charismatic Movement published in 1973.[58]

Charismatic Committee

The "Ad Hoc Committee on the Charismatic Movement" was formed in 1972 by the General Conference.[59] It was chaired by N. R. Dower, and included Fred Veltman, V. Norskov Olsen and others.[60]

The "Charismatic Committee" met from January 4–9, 1973 at Camp Cumby-Gay[61] in Georgia. Gordon Hyde was the chairman[62] of this "research-minded" group formed by the General Conference. It included Roland R. Hegstad, editor of Liberty magazine,[63] and church "Division" leaders worldwide, who met first in Washington. Outside the States, these included Enoch Oliveira, Jean Zurcher, and J. N. Paulsen.[64] Presenters were allowed half an hour each, except for Gerhard Hasel who in a questionable "maneuver" by the chairman was allowed two full hours.[65] Raymond Cottrell's paper on 1 Corinthians 14 argued tongues at Corinth were "charismatic, not a foreign language".[66] He described, "The committee as a whole agreed despite Hasel’s insistence on it being a foreign language."[62][67] A conference report was published.[68]

The next month, February, they reported a consensus of 24 Adventist New Testament scholars on the chapter 1 Corinthians 14, which deals primarily with speaking in tongues.[69]

"Charismatic Countdown" was a series of 10 lessons which debuted in 1975, and prepared by the Charismatic Committee. It was developed by Leo R. Van Dolson of the Ministerial Association and Hegstad. It used Hegstad's book as a textbook, on which it was largely based, and a Leader's Manual authored by the two.[70] (This is apparently the same as Charismatic Countdown: A guidebook to study of last-day charismatic phenomena).[71][54][72][73] A January 1975 advertisement announced the program was ready.[74]

Worship

"As the 1980s began, there were renewed signs of interest in enlivening church life and worship... and [to] make it more vibrant."[75] In 1984 Raymond C. Holmes published the first complete Adventist theology of worship, Sing a New Song: Worship Renewal for Adventists Today.[76] "By the mid-1980s" a trend towards Adventist churches with a contemporary worship style was underway. They came to be known as "celebration" churches. It was influenced by the church growth and small group movements, and the emerging charismatic megachurches. "A number" of Adventist churches also became "joyful, nurturing and dynamic places of worship". They "were identified as having visionary leadership; a warm, informal atmosphere; a participative, creative and emotional worship style; and active lay ministries". At the turn of the 1990s and through that decade there was intense discussion over worship styles and celebration churches. It has led to an increase in contemporary worship.[75] According to one author, "Eventually, numerous churches" went in this direction, and in the 1990s, "hundreds of Seventh-day Adventist churches... have started on the pathway of the charismatic movement."[77]

Ron Corson claims, "excesses such as 'Holy Laughter' and other aberrations" popular in the Toronto Blessing and Pensacola revival in the 1990s "did make some inroads into some SDA churches at the time, though it seems to have died down now also as it has in many of the Pentecostal churches."[78] There was also claims such Pentecostal phenomena exhibited at one Adventist church.[9]

Garrie F. Williams of Trinity Power Ministries (website) published the books How to Be Filled With the Holy Spirit – And Know It (publisher's page),Give the Holy Spirit a Chance, Welcome Holy Spirit, The Healing Power of the Holy Spirit and others, which are very open to the Holy Spirit.

In 2005, an extra statement was added to the fundamental beliefs of Adventists regarding spiritual growth and warfare. It was in response to the requests of Adventists in developing nations for a statement on spiritual warfare. It was inserted at number 11, "Growing in Christ", to yield a total of 28 belief statements (webpage).[79]

African American worship

African American Adventist worship traditionally resembled that of White American Adventists, although with more dynamic and interactive preaching (see also: black church).[75] The [Negro] spirituals have always had a place. In a quest to recover their African roots, Black Gospel music has become popular. However Alma Montgomery Blackmon says the music style is not African but "an American Pentecostal hybrid![80]

However since the 1960s they have begun to establish a unique worship style, drawing on the African-American worship tradition beyond Adventism. Kenneth Stout wrote, "The energy and expressiveness of African-American worship stands as a sharp contrast to the calm and sombre worship style of most North American White churches."[75][81][82] Alma Montgomery Blackmon says black Adventists are fragmented regarding worship style varieties.[80]

Churches

Adventist churches with charismatic leanings have been controversial, and some have left the denomination. One author claims "the first celebration churches" were the New Life Celebration church in the Portland, Oregon suburb of Milwaukie (apparent website); and the Celebration Center in Colton, California in the United States, around the early 1980s.[83] Another source first observed the movement in "the beginning of the 1980s" at Hillview Church (website) near Avondale College in Australia.[77] They also mention the Buffalo Church in the New York Conference; and the Cherrybrook church in Sydney,[77] the first in Australia.[83]

For instance, the New Life Celebration church in Milwaukie was "one of the earliest Adventist 'celebration churches'".[9] It peaked under Dave Snyder with about 1200 weekly attendance, who resigned and was followed by Mike Galeotti, who also resigned, in 1998, over concerns about Pentecostal worship style and phenomena and his theology. He and some church members started a new and independent church, while others stayed on.[9] In 2000, New Life merged with another church,[84] and as of 2008 is known as "Open Arms [Seventh-day Adventist] Church" (website).[85]

See also sources regarding the Celebration Center (Colton, California)[7][86] and other churches.

In another example, Eric Bahme was the pastor of the Woodinville, Washington Adventist church until being fired in 1996 for insubordination, and was disfellowshipped in 1998. He had hired a Pentecostal pastor to lead worship music, privately spoke in tongues, and held to progressive Adventist theology. The church formed the independent congregation now named "New Life Christian Fellowship" (website).[87][88] It had an average attendance of 140 in 1998. It is one of a number of Adventist churches, all of which moved to a congregational style independent of the denomination for the stated reasons of control (most frequently), theology, and worship style.[89] Steve Daily criticized the actions of church leaders towards Bahme.[90]

J. Mark Martin is the senior pastor of Calvary Community Church in Phoenix, Arizona, a megachurch part of the (charismatic) Calvary Chapel network. He is a former Adventist pastor. Greg Taylor describes Adventist converts in Uganda.[91]

Commentators

See the commentary by Jon Paulien,[92] Raymond Cottrell.[93][66] Roy Allan Anderson,[94] Desmond Ford has affirmed the charismatic movement for its joyful religion, criticized some aspects, yet believes God is in the movement overall.[95] He speaks "on occasion at a charismatic church".[96] Bernard Brandstater affirms the movement.[97] See commentary by Arthur Patrick,[98] Peter Roennfeldt,[99] and Fred Hoyt, who has also done much unpublished research.[100] According to one article, former General Conference President Robert Folkenberg "suggested that traditionalists should not engage in 'confrontation' with demonstrative and celebrative worshipers, but should receive an injection of their spirit."[101] General Conference President Jan Paulsen encouraged unity yet also affirmed different cultures and worship styles, including Africans "moving to the music".[102] George R. Knight writes that Adventists don't really believe the fundamental belief about spiritual gifts, but rather restrict it to one gift (prophecy) and one person (Ellen White).[103]

Authors such as Samuele Bacchiocchi,[104] Walter Veith,[105] and Australians Rob Steed,[106] E. Bruce Price[83] and Lloyd Grolimund[107] have criticized the movement. (See a response to Grolimund by Ron Corson).[78] Robert Brinsmead promoted "a critical assessment of the neo-Pentecostal 'tongues' movement" through his Present Truth Magazine.[108] He attacked anything he believed downgraded justification by faith alone.[109] He became acquainted with Anglican Geoffrey Paxton through their mutual criticism of the charismatic movement, and preached together.[110][111] One source described the pair as "anti-Charismatic crusaders" after one such meeting.[112] See also material by Paxton and Brinsmead.[113] Brinsmead has since moved on in his theological journey. See other commentators also.[114][115]

Ronald Lawson, speaking of Ernst Troeltsch who developed church-sect typology, states that "his oft-neglected third pole, 'mysticism,' is relevant to Adventism today."[116] Troeltsch wrote that mysticism arises when religious beliefs and worship harden and formalize, and especially attracts "the intellectual and cultured groups". For some, religious life becomes "purely personal and inward."[117] Lawson believes vitality ensues when all three groups are included, and conversely, religious groups are weakened and become less relevant when diverse groups (sectarian and mystical) are expelled.[116]

Historic Adventists such as the Standish brothers,[118] Ralph Larson,[119] Vance Ferrell,[120] Ron Spear,[121][122] and Neil Livingston[123] are strongly critical, often describing it as "demonic".

Some Adventist authors have associated evangelical megachurches and the charismatic movement. Tom Mostert authored Hidden Heresy? Is spiritualism invading Adventist churches today? in 2005, which is critical of megachurches, describing them as strong on God's love yet light on obedience.[124] Reviewer J. David Newman implies this is incorrect, citing religious practices of Adventists and others. He affirms that Adventist pastors have attended conferences run by Willow Creek and Saddleback churches for 20 years (as of 2005).[125]

By continent

South America

Alongside the Seventh-day Adventist movement, there are also independent Sabbatarian Adventist churches which are Pentecostal or charismatic. The largest one is the Adventist Church of Promise (Portuguese: Igreja Adventista da Promessa, IAP) (website) founded in Brazil in 1932 by João Augusto da Silveira. (Silveira first heard Christianity in 1909 at the age of 16, and was baptised in 1912. At age 19 he married Marcionila Ferreira da Silva. He worked for the Adventist church, became a licensed minister, and later pastor. He ministered from 1918 to 1928, when he left.[126] He claimed to receive the baptism of the Holy Spirit in 1932, after being impressed by the Pentecostal movement and from studying the Bible).[127]

The church retains such Adventist beliefs as the Sabbath and conditional immortality of the soul, while including Pentecostal beliefs such as the Baptism with the Holy Spirit and speaking in tongues.[128] It has spread to other countries in South America and other parts of the world.

Asia

The True Jesus Church (Traditional Chinese: 真耶穌教會, Zhēn Yē sū Jiào Huì) was the "most important Chinese pentecostal church of the 20th century",[129] and has some Seventh-day Adventist influences. It was founded in North China between 1917 and 1919. It holds basic pentecostal beliefs, accepts speaking in tongues, and rejects the Trinity (Oneness Pentecostalism). It observes the seventh-day Sabbath, which derived from early Adventist missions and publications in the country.[130] It has since spread to other parts of Asia[131] and the rest of the world.

Of its three founders Paul Wei, Ling-Sheng Zhang and Barnabas Zhang,[132] the former two had Adventist influences, and Barnabas was converted by Ling-Sheng. Wei was a member of the non-denominational London Missionary Society who converted to the Adventist church. He later experienced the baptism of the Spirit and began speaking in tongues. Ling-Sheng Zhang was a Presbyterian who studied with the Pentecostal Apostolic Faith Mission, and afterwards began speaking in tongues. He then studied Seventh-day Adventist beliefs, and changed his church services to Saturdays. In 1925 Adventists Thomas Kuo and Silas Lin were converted and started the missionary work in Taiwan.[133]

The church has since spread to other countries in Asia and in the rest of the world.

Australia and New Zealand

In June 1990, a group of 30 Australian pastors attended a tour of (often contemporary) churches in the United States to learn about church growth.[83]

According to one author, five churches were planted in Australia and New Zealand after the model of the Milwaukie and Colton churches in America, and "adopted a celebration-type contemporary style of worship." They were Cherrybrook (website) and Fox Valley (websites a, b) in the New South Wales capital of Sydney, Cornerstone in Auckland, the largest city of New Zealand, Riverside in Western Australia's capital Perth, and Southside (now "Church on the Spot", website; runs "The Spot" community service, website) in Queensland's capital Brisbane. Most of these have since left the Adventist denomination.[83][134] Some established churches such as Mt Colah (website) also adopted this worship style.[83]

In 1999, "Discerning the Spirit" conferences were held in the Australian part of the church, featuring presentations by Richard Rice and Arthur Patrick.[14][135]

See also

References

  1. ^ Beach, Bert B. (1972). "Seventh-day Adventist Worship". In J. G. Davies (ed.). A Dictionary of Liturgy & Worship. London: SCM Press. pp. 345–46. ISBN 0334028833. Also printed as The Westminster Dictionary of Worship (Philadelphia: Westminster Press, 1972); ISBN 0664213731
  2. ^ Malcolm Bull and Keith Lockhart (2006). Seeking a Sanctuary: Seventh-day Adventism and the American Dream (2nd edition ed.). Bloomington, Indiana: Indiana University Press. p. 221. ISBN 978-0-253-21868-1. {{cite book}}: |edition= has extra text (help)
  3. ^ "A Seventh-day Adventist Philosophy of Music - Guidelines". General Conference of Seventh-day Adventists Annual Council. 2004. {{cite web}}: Unknown parameter |month= ignored (help)
  4. ^ Adventist Review 1998, v175, Jan 8, p29(61)
  5. ^ "Beating Up on Upbeat Music". Adventist Today. 9 (5). Loma Linda, CA: Adventist Today Foundation. 2001. ISSN 1079-5499. Retrieved 2007-11-20. {{cite journal}}: Unknown parameter |coauthors= ignored (|author= suggested) (help); Unknown parameter |month= ignored (help)
  6. ^ "When cK isn't Calvin Klein" by Alissa Rouse, who describes attending an Audio Adrenaline concert.
  7. ^ a b "The Colton Celebration Congregation: A Case Study in American Adventist Worship Renewal, 1986–1991" by Viviane Haenni. The Template:PDFlink appears in Andrews University Seminary Studies v35 Spring (1997), p99
  8. ^ One article is Nelson, Debra Gainer (1983). "Casting Out Demons: Adventists and Exorcism" (PDF). Spectrum. 14 (2). Roseville, California: Adventist Forums: 8–13. ISSN 0890-0264. Retrieved 2008-10-10. {{cite journal}}: Unknown parameter |month= ignored (help)
  9. ^ a b c d Tinker, Colleen Moore (1998). "Oregon Pastor Resigns". Adventist Today. 6 (1). Loma Linda, CA: Adventist Today Foundation: 22, 24. ISSN 1079-5499. Retrieved 2008-02-15. {{cite journal}}: Unknown parameter |month= ignored (help)
  10. ^ Manuscript 20, 1891. As appearing in Selected Messages vol. 1, p156–57; "Chap. 19 – What to Preach and Not to Preach"
  11. ^ "Chap. 13 - Importance of Receiving the Holy Spirit". "Chap. 16 - Calls for a Revival". "Chap. 17 - Safeguarding the New Experience". "Chap. 18 - Special Appeals in Public Ministry"
  12. ^ Testimonies for the Church vol. 5 by Ellen White, p609. "Chap. 75 - Love for the Erring"
  13. ^ a b c "Enthusiasm in early Adventist worship"DjVu by Ronald Graybill. Ministry October 1991, p10–12. The internal quote appears in Letter 16, Ellen G. White to Elder G. I. Butler (June 6, 1875), p7; and is republished in Manuscript Releases Vol. 5 (1990), chapter "MR No. 317 - Ecstatic Experiences in the Early Days", p232
  14. ^ a b c d Patrick, Arthur (c. 1999). "Early Adventist worship, Ellen White and the Holy Spirit: Preliminary Historical Perspectives". Spiritual Discernment Conference. SDAnet AtIssue. Retrieved 2008-02-15.
  15. ^ Patrick, Arthur (c. 1999). "Later Adventist Worship, Ellen White and the Holy Spirit: Further Historical Perspectives". Spiritual Discernment Conference. SDAnet AtIssue. Retrieved 2008-02-15.
  16. ^ White, Arthur L. (1973-03-15). "Tongues in Early SDA History" (DjVu). Advent Review and Sabbath Herald. 150 (11). Washington, D.C.: Review and Herald: 1, 4–7. ISSN 0161-1119. Retrieved 2008-08-01. {{cite journal}}: Cite has empty unknown parameter: |coauthors= (help) Reprinted in White, Arthur L. (7 May 1973). "Tongues in early Adventist history". Australasian Record. 77. Warburton, Victoria: Signs Publishing Company: 12–14. ISSN 0819-5633. {{cite journal}}: Cite has empty unknown parameter: |coauthors= (help) Reprinted in one section of White, Arthur L. "Charismatic Experiences in Early Seventh-day Adventist History". Ellen G. White Estate. Retrieved 2008-08-01. {{cite web}}: Cite has empty unknown parameter: |coauthors= (help)
  17. ^ "Charismatic Experiences in Early Seventh-day Adventist History" by Arthur L. White, a reprint of Review and Herald articles from 1972 and 1973. White, Arthur L. (22 March 1973). "Bible Study Versus Ecstatic Experiences" (DjVu). Advent Review and Sabbath Herald. 150 (12). Washington, D.C.: Review and Herald: 6–8. ISSN 0161-1119. Retrieved 2008-10-03. White, Arthur L. (29 March 1973). "Face to Face With the Spurious" (DjVu). Advent Review and Sabbath Herald. 150 (13). Washington, D.C.: Review and Herald: 9–11. ISSN 0161-1119. Retrieved 2008-10-03. White, Arthur L. (5 April 1973). "The Gift of Tongues at Portland, Maine" (DjVu). Advent Review and Sabbath Herald. 150 (14). Washington, D.C.: Review and Herald: 6–7. ISSN 0161-1119. Retrieved 2008-10-03. White, Arthur L. (12 April 1973). "Miraculous Healing" (DjVu). Advent Review and Sabbath Herald. 150 (15). Washington, D.C.: Review and Herald: 4–6. ISSN 0161-1119. Retrieved 2008-10-03. White, Arthur L. (19 April 1973). "Ellen G. White and the Baptism of the Holy Spirit" (DjVu). Advent Review and Sabbath Herald. 150 (16). Washington, D.C.: Review and Herald: 8–10. ISSN 0161-1119. Retrieved 2008-10-03. White, Arthur L. (26 April 1973). "God-given Criteria" (DjVu). Advent Review and Sabbath Herald. 150 (17). Washington, D.C.: Review and Herald: 6–8. ISSN 0161-1119. Retrieved 2008-10-03.
  18. ^ Ellen White. Spiritual Gifts vol. 2, chapter 5, "Opposition of Formal Brethren", p29
  19. ^ Ellen White. Life Sketches of Ellen G. White, chapter 8, "Call to Travel", p71
  20. ^ Spiritual Gifts by Ellen White, 2:27, 221
  21. ^ a b c d "Glory! Glory! Glory! When Adventists shouted for joy" (DjVu) by Ron Graybill. Adventist Review 164:40 (1 October 1987), p12–13
  22. ^ "The Immediate Coming of Christ" by James White. The Advent Review, and Sabbath Herald 3:18 (20 January 1853), p140–41. The relevant portion is on p41
  23. ^ "Incident in Atkinson: The Arrest and Trial of Israel Dammon" (reprint) Adventist Currents 3:1, 1988.
  24. ^ Ellen White, Manuscript 5a, 1850; July 1850 from East Hamilton, NY; as quoted by Bruce Weaver
  25. ^ Ellen White, Manuscript 5, 1850; from a vision on July 29, 1850. As quoted by Weaver
  26. ^ George R. Knight, http://www.adventistreview.org/2001-1524/story5.html. See also Schwarz and Greenleaf, Light Bearers, 53–54. The most thorough overview, according to Jerry Moon, is Merlin D. Burt, "The Historical Background, Interconnected Development, and Integration of the Doctrines of the Sanctuary, the Sabbath, and Ellen G. White's Role in Sabbatarian Adventism from 1844 to 1849" (Ph.D. dissertation, Andrews University, 2002), 60–272
  27. ^ Knight, http://www.adventistreview.org/2001-1524/story5.html He refers the reader to "MF 245–266"
  28. ^ "The Adventist Trinity Debate, part 2: The Role of Ellen G. White" by Jerry A. Moon. Andrews University Seminary Studies 2 (Autumn 2003): 275–92
  29. ^ See for example Tarling, 76, who speaks of extremists in Portland who crawled on all fours
  30. ^ Burt, dissertation, 145; as quoted by Moon
  31. ^ Burt, 231–42; quoted by Moon
  32. ^ Burt, 242; George R. Knight, Millennial Fever and the End of the World (Boise, ID: Pacific Press, 1993), 260; both as quoted by Moon
  33. ^ Tarling, 76
  34. ^ Ellen G. White, [chapter 63, "Jealousy and Faultfinding", p311–23 in Testimonies for the Church, vol. 1 (Mountain View, California: 1948)
  35. ^ T. M. Steward, "A Delusion Confessed" (DjVu). Review and Herald 17:10, 22 January 1861, p77–78
  36. ^ White, Arthur L. (1972-08-17). "The Word — Not Feeling" (DjVu). Advent Review and Sabbath Herald. 149 (33). Washington, D.C.: Review and Herald: 4–7. ISSN 0161-1119. Retrieved 2008-08-01. {{cite journal}}: Cite has empty unknown parameter: |coauthors= (help) Reprinted in one section of Charismatic Experiences by Arthur White
  37. ^ Ellen G. White, visions at Paris, Maine, 25 December 1850 (manuscript 11, 1850). Manuscript Releases vol. 5, chapter "MR No. 317 - Ecstatic Experiences in the Early Days", p227
  38. ^ "To the Little Remnant Scattered Abroad", broadside written by "Ellen G. Harmon, Portland, April 6, 1846". As quoted by Arthur Patrick below
  39. ^ Chapter "Experience and Views" in Early Writings, p15, by Ellen White copyright 1882 and 1945. See also: Hallelujah, which describes both senses of the word
  40. ^ "The Inspired and Inspiring Ellen White, Part 2: Assessing Five Examples of the Documented Evidence" by Arthur Patrick
  41. ^ "(Obituary notice)" (DjVu). The Advent Review and Sabbath Herald. 76 (49). Washington, D.C.: Review and Herald: 16. 5 December 1899. ISSN 0161-1119. Retrieved 2008-08-18. Some SDAPI entries have his birth date as 21 January 1844
  42. ^ U. S. (16 January 1900). "A Sad Harvest (obituary notice)" (DjVu). The Advent Review and Sabbath Herald. 77 (3). Washington, D.C.: Review and Herald: 16. ISSN 0161-1119. Retrieved 2008-08-18.
  43. ^ Kuester, Theda Iles (23 February 1984). "College students commemorate SDA pioneer" (DjVu). Adventist Review. 161 (8). Washington, D.C.: Review and Herald: 1, 15. ISSN 0161-1119. Retrieved 2008-08-18.
  44. ^ Stirling, MaryAn (May–June 2001). "The Healdsburg Incident". Adventist Today. 9. Loma Linda, CA: Adventist Today Foundation: 23. ISSN 1079-5499. Retrieved 2008-08-18.
  45. ^ Letter from Ellen White to church leaders in California in early 1886 (undated). Letter 76, 1886. As quoted by Arthur White (with his addition of italics removed)
  46. ^ White, Arthur L. (2 August 1973). "Revivals: A Time When God and Satan Work" (DjVu). Advent Review and Sabbath Herald. 150 (31). Washington, D.C.: Review and Herald: 4–7. ISSN 0161-1119. Retrieved 2008-08-18. {{cite journal}}: Cite has empty unknown parameter: |coauthors= (help) Reprinted in one section of Charismatic Experiences by Arthur White (White Estate). First of a two-part series, "Two Outstanding Revival Experiences"
  47. ^ Seeking a Sanctuary, 79
  48. ^ E. J. Waggoner: From the Physician of Good News to Agent of Division by Woodrow Whidden, p210
  49. ^ From 1888 to Apostasy by George Knight, p49
  50. ^ White, Arthur L. (9 August 1973). "Revival in Battle Creek" (DjVu). Advent Review and Sabbath Herald. 150 (32). Washington, D.C.: Review and Herald: 7–9. ISSN 0161-1119. Retrieved 2008-08-18. {{cite journal}}: Cite has empty unknown parameter: |coauthors= (help) Reprinted in one section of Charismatic Experiences by Arthur White (White Estate). Second of the two-part series, "Two Outstanding Revival Experiences"
  51. ^ Paxton, Geoffrey J. (1977). "Chapter 4 — Attempted Breakthrough: 1888-1950". The Shaking of Adventism. Zenith. ISBN 0930802012. {{cite book}}: External link in |chapterurl= (help); Unknown parameter |chapterurl= ignored (|chapter-url= suggested) (help)
  52. ^ Paulien, Jon. Questions on Doctrine and the Church: Present and Future (PDF). {{cite conference}}: Cite has empty unknown parameter: |booktitle= (help) See Questions on Doctrine 50th anniversary conference
  53. ^ Tarling, Lowell R. (1981). The Edges of Seventh-day Adventism: A Study of Separatist Groups Emerging from the Seventh-day Adventist Church (1844–1980). Barragga Bay, Bermagui South, NSW: Galilee Publications. p. 81. ISBN 0 9593457 0 1. One review: Ronald L. Lawson, "Beyond the Seventh-day Adventist Fringe". Spectrum 14:2 (1983), p47–49; another review (DjVu) is by James E. Miller, Andrews University Seminary Studies 22:2 (Summer 1984), p283–84. The second (2006) edition is available from the author on CD via the book's website. See also articles by Tarling as cataloged in the SDAPI, and an interview of him
  54. ^ a b Hegstad, Roland R. (1974). "Charismatic Countdown: A Program to Arm Your Church for the Final Conflict" (DjVu). Ministry. 47 (9). Washington, D.C.: Review and Herald: 41–42. ISSN 0026-5314. Retrieved 2008-09-12. {{cite journal}}: Unknown parameter |month= ignored (help)
  55. ^ Rene Noorbergen, Charisma of the Spirit (Mountain View, California: Pacific Press, 1973). His other books relating to the supernatural realm and psychic phenomena include the biography Jeane Dixon: My Life and Prophecies by Jeane Dixon and Noorbergen (William Morrow, August 1969); ISBN 0688021425. Also You Are Psychic: The Incredible Story of David N. Bubar (William Morrow, January 1971); ISBN 0688028276. Nostradamus Predicts The End of the World (Pinnacle Books; April 1, 1991); ISBN 1558175458. Ellen G. White: Prophet of Destiny (Teach Services Inc, June 2001); ISBN 1572581999
  56. ^ Roland R. Hegstad, Rattling the Gates. (Washington, D.C.:Review and Herald, 1974)
  57. ^ Guidebook, p5
  58. ^ Roland R. Hegstad, As the Spirit Speaks: A Look at the Charismatic Movement (Washington: Review and Herald, 1973)
  59. ^ Rattling the Gates, p73
  60. ^ Rattling the Gates, p74 – includes two photographs
  61. ^ This camp apparently became Atoka Pines/Springs ( [Conference camp site name changed to "Atoka Springs"]. Southern Tidings v67 (February 1973), p[25]). It has been since been superseded by Cohutta Springs Youth Camp (website). See also here and here
  62. ^ a b Manuscript collection index of Raymond Cottrell, p12. Collection held at the Center for Adventist Research (website) at Andrews University
  63. ^ Guidebook, p5
  64. ^ "Committee on Charismatic Movement" (DjVu) by F. C. Webster. Review and Herald 150:6 (February 8, 1973), p20
  65. ^ The 'Sanctuary Doctrine' – Asset or Liability?" by Raymond Cottrell, paper presented publicly in 2001 and 2002. Cottrell describes this as an example of one "devious and underhandedly maneuver" by Hyde
  66. ^ a b "An Exegesis of 1 Corinthians 14" by Raymond Cottrell. 51 pages, 1973; cited in Cottrell's manuscript collection, p12 as no. 024091 (Cottrell's own numbering is #86) in box 4, folder 5
  67. ^ Cottrell believes Hasel reads Acts 2 into 1 Corinthians 14, despite the different contexts
  68. ^ The Charismatic Movement: A Report of the Special Committee Meeting in Camp Cumby-gay, Georgia, January 4–9, 1973; as quoted on a website. One article is V. N. Olsen, "The Gift of Tongues – A study of historical theology to the 18th century"; another is by Cottrell as cited above
  69. ^ Quoted in Rattling the Gates, p73–77. It was accepted by the General Conference officers on February 14 (p.77)
  70. ^ Charismatic Countdown: Leader's Manual by Leo Ray Van Dolson and Roland R. Hegstad. (Washington, D.C.:[Ministerial Association] Review and Herald, 1974)
  71. ^ (Washington, D.C.: Review and Herald [/General Conference], 1974). It was "[p]repared under the direction of the Charismatic Committee, the Ministerial Association[...], and the Ellen G. White Estate"
  72. ^ Beeler, Charles R. (1975). "Charismatic Countdown: Pilot Program Held in Takoma Park Church" (DjVu). Ministry. 48 (6). Washington, D.C.: Review and Herald: 8–9. ISSN 0026-5314. Retrieved 2008-09-12. {{cite journal}}: Unknown parameter |month= ignored (help)
  73. ^ Buntain, Ruth Elsie Jaeger, "'Charismatic Countdown'" held in Elmshaven. Pacific Union Recorder v74 (12 May 1975), p2. Webster, Frederick Carlisle, "Charismatic Countdown". Advent Review and Sabbath Herald v152 (17 April 1975), p20. Beeler, Charles R, "Charismatic Countdown held at Takoma Park". Visitor (Columbia Union) v80 (24 April 1975), p10–11
  74. ^ Ministry 48:1 (January 1975), p47
  75. ^ a b c d Stout, Kenneth B. (2002). "Seventh-Day [sic] Adventist Worship". In Paul Bradshaw (ed.). The New SCM Dictionary of Liturgy and Worship. London: SCM Press. pp. 429–32. ISBN 0334028833.
  76. ^ Raymond C. Holmes. Sing a New Song: Worship Renewal for Adventists Today (Berrien Springs, Michigan: Andrews University Press, 1984); publisher's page; sample. Stout makes this assertion
  77. ^ a b c "Spiritism in the Adventist Church, Part 1" by Colin and Russell Standish. Land Marks March 1998. Wichita, Kansas: Steps to Life. Appears equivalent to chapter 17, "Spiritism and Celebration" in Spiritism in the Seventh-day Adventist Church by Colin and Russell Standish (Hartland Publications, 1996), p103–10
  78. ^ a b "Traditional Seventh-day Adventists versus Neo Pentecostals" by Ron Corson
  79. ^ See some articles about it, and more. See commentary by Trevan Osborn from the "Bloggin' the 28" series by independent magazine Spectrum. The Adventist Review may have an article on it from 2008?
  80. ^ a b "Alma Montgomery Blackmon, "Black Seventh-Day [sic] Adventists and Church Music" (apparent reprint), in Perspectives: Black Seventh-Day [sic] Adventists Face the Twenty-First Century, ed. Calvin B. Rock (Hagerstown, MD: Review and Herald, 1996), p183–86; as quoted elsewhere. See articles by Blackmon as cataloged in the Seventh-day Adventist Periodical Index. See also interview in Women of Spirit v6 (May–June 2000), p16–19. See IAMA biography. "Negro spirituals to be included in new church hymnal". Adventist Review v160 (29 September 1983), p16–17
  81. ^ See also, In Spirit and in Truth: The Music of African American Worship by Melva Wilson Costen. (Westminster John Knox Press, 2004); ISBN 066422864X, 9780664228644; section "African American Seventh-Day [sic] Adventists" on p161–64. Common orders of service contrasting the "traditional formal version" and the "informal or contemporary version"s are presented on p163. Quote: "Corporate Sabbath services among black Adventist [sic] vary greatly. Some congregations conduct services very formally, with lots of singing and a variety of accompanying instruments. Others are more informal with praise music and different amounts of African American cultural music offerings."
  82. ^ See also "Black Seventh-day Adventists and Worship" by Mervyn A. Warren
  83. ^ a b c d e f "Church Growth Experiments in Secular Australia" by E. Bruce Price in Here We Stand: Evaluating New Trends in the Church edited by Samuel Koranteng-Pipim. Berrien Springs, Michigan: Adventists Affirm, 2005 (printed by Review and Herald, but published by Adventists Affirm). ISBN 0-9677622-1-9 (publisher's page). Chapter republished in Samuele Bacchiocchi's Endime Issues Newsletter No. 130. E.[rnest] Bruce Price (1932—) owns the website Jehovah's Witness to Seventh-day Adventist. His books God's Channel of Truth – Is it the Watchtower? and Our Friends: the Jehovah's Witnesses may be downloaded from here. His articles in Adventist magazines are indexed here and here
  84. ^ J. Renee Augustine-Geppert, "Two congregations merge as New Life @ Glendoveer Adventist Church". Gleaner (North Pacific Union) v95 (December 2000), p14. See also http://jewel.andrews.edu:82/search/dGlendove
  85. ^ See also "New Life church extends its music ministry" by Jay E. Prall. Gleaner (North Pacific Union) 17 December 1990, v85, p20. See also other articles in the SDAPI
  86. ^ See also some articles catalogued in the SDAPI
  87. ^ Tinker, Colleen Moore (1998). "Washington Conference Disfellowships Independent Pastor". Adventist Today. 6 (2). Loma Linda, CA: Adventist Today Foundation: 22, 24. ISSN 1079-5499. Retrieved 2008-02-15. {{cite journal}}: Unknown parameter |month= ignored (help)
  88. ^ Bahme, Eric (May–June 1998). "What I've learned". Adventist Today. 6 (3). Loma Linda, CA: Adventist Today Foundation: 18–19. ISSN 1079-5499. Retrieved 2008-08-11.
  89. ^ Byrd, Alita (1998). "The Year of SDA Congregationalism" (PDF). Spectrum. 26 (4). Roseville, California: Adventist Forums: 3–10. ISSN 0890-0264. Retrieved 2008-08-06. {{cite journal}}: Unknown parameter |month= ignored (help) Byrd and Bahme specifically mention the churches New Life, Bridge City, Grace Place, Set Free, and Damascus. See further dialogue in Spectrum. Compare William G. Johnsson, "When the family splits". Adventist Review 1997, v174, Nov [6], p16-19 (1520-1523). "Some Experiments in Congregationalism in North America" by Arnold C. Reye. Adventist Professional 11:1 (Autumn 1999), p14–17 reviews articles on Bridge City, Grace Place and Damascus Road Community Centre
  90. ^ Daily, Steve (1998). "The Anatomy of a Defrocking". Adventist Today. 6 (3). Loma Linda, CA: Adventist Today Foundation. ISSN 1079-5499. Retrieved 2008-02-15. {{cite journal}}: Unknown parameter |month= ignored (help)
  91. ^ http://www.ratzlaf.com/pdf_files/Proclamation2005_JulAug.pdf#page=18
  92. ^ "Adventist Outreach Through Worship" in Present Truth in the Real World by Jon Paulien. Reprinted in Endtime Issues Newsletter no. 163
  93. ^ "A new Twist in the Charismatic Movement" (DjVu) by Raymond Cottrell. Advent Review and Sabbath Herald 2 December 1976, v153, p10–11
  94. ^ "Tongues, Gift of – Charismatic Movement", box 53 folder 15; "Tongues, Gift of – SDAs", box 53 folder 16; as indexed in the Anderson manuscript collection at Andrews University
  95. ^ "A Critique of Charismatic Movements" by James H. Stirling, a summary of a Ford presentation
  96. ^ Hook, Milton (2008). Desmond Ford: Reformist Theologian, Gospel Revivalist. Riverside, California: Adventist Today. p. 333. ISBN 0-9786141-9-4. publisher's page
  97. ^ "Spirit-Seeking Needed in Adventism by Bernard Brandstater. Adventist Today July-August 1995, v5, p9–10
  98. ^ "Early Adventists and the Holy Spirit" by Arthur Patrick. Record 4 December 1999, v104, p5–6. "Peril and promise" by Arthur Patrick. Record 4 December 1999, v104, p7–9. See also his Spiritual Discernment Conference papers
  99. ^ "Lessons from the Toronto Blessing" by Peter E. Roennfeldt. Record 28 September 1996, v101, p6–7
  100. ^ Arthur Patrick wrote, "The world church knows little about the illuminating research that Hoyt commenced in the 1970s. Bulging filing cabinets and boxes of data in Hoyt’s crowded office offer potential for a fuller understanding of early Adventist charismatic experiences, the education of Ellen White, the influence of John Wesley on Ellen White’s life and ideas, the relationship between Ellen White’s literary indebtedness and the doctrine of inspiration, as well as a number of related matters." Arthur Patrick, "Recent Tensions in Seventh-day Adventism". Accessed 2008-10-18. Patrick also writes, "...Hoyt's ongoing research has illumined the charismatic milieu of White's early ministry", in "Learning from Ellen White's Perception and Use of Scripture"
  101. ^ Walters, James (July–August 1995). "Robert Folkenberg: Entrepreneur Evangelist". Adventist Today. 3 (4). Loma Linda, CA: Adventist Today Foundation: 18. ISSN 1079-5499. Retrieved 2008-09-16.
  102. ^ "Is the General Conference Necessary?" by Jan Paulsen. Adventist World November 2008, p10–12. See also "Will Adventists speak in unknown tongues?" by Paulsen. Light (Northern Europe-West Africa) v23 (May 1973), p[1],6
  103. ^ "If I Were the Devil" by George Knight, speech presented to the 2000 General Conference Session in Toronto. Quote: "...What would it be like if suddenly today in the pulpit I got the gift of tongues, a true gift? I might be carried off. What if I got a true gift of prophecy? There would most likely be a massive committee to study the situation for the next 10 years. Now, I have to admit that even talking about such things makes me nervous, because the Spirit is impossible to control." Earlier, "A few years ago in the North American Division we had some tension over what was called celebration worship. Now, I don't know much about celebration worship, but I do know that in the average Adventist service I can fall asleep during the invocation, wake up at the benediction, and tell you exactly what happened."
  104. ^ The Christian & Rock Music: A Study on Biblical Principles of Music edited by Samuele Bacchiocchi (four of seven chapters available online). See also his Endtime Issues newsletters, numbers 48, "Worship Wars", number 99, "Intellectual Or Emotional Worship? Finding An Authentic Combination" (by Kevin Morgan), number 115, "The Adventist Identity Crisis: A Look at Worship Music", number 188, "The Sabbath and Worship Music". See also other articles on "music"
  105. ^ http://rekindlingreformation.com/charisma-of-the-spirit.htm / Charisma of the Spirit (Strange Fire) - Part I" excerpt from Truth Matters by Walter Veith (Amazing Discoveries; publisher's page). See chapter 12, "Strange Fire", p293–326
  106. ^ "Just let yourself go?" by Rob Steed. Record 11 September 1999, v104, p8–9. "When seeing is not believing" by Rob Steed. Record 14 August 1999, v104, p8–9
  107. ^ "Fire in the Church" by Lloyd Grolimund – parts one and two, as appearing in Samuele Bacchiocchi's Endtime Issues Newsletters #110 and #114 respectively. See also the documents on the Wahroonga church website, also including "Rock Music in the SDA Church". Index of his articles in Adventist magazines
  108. ^ Light Bearers to the Remnant, 460
  109. ^ http://www.presenttruthmag.com/7dayadventist/shaking/7.html
  110. ^ Tarling, 195
  111. ^ "The Truth of Paxton’s Thesis" by Desmond Ford. Spectrum 9:3 (July 1978)
  112. ^ "Baptists in Queensland and the Charismatic Movement" by David Parker. Queensland Baptist Forum, December 2004. Accessed 2008-04-18
  113. ^ http://www.presenttruthmag.com/archive/VI/6-6.htm. Present Truth Magazine. Vol 3, The Charismatic Movement. Vol 5, Justification by Faith and the Charismatic Movement. Vol 6, Justification by Faith and the Holiness Movement.
  114. ^ "The Pentecostal Herald", box 42 folder 22; and "Pentecostalism", box 42 folder 23; contained in Albion Fox Ballenger, Edward S. Ballenger and Donald E. Mote manuscript collection index
  115. ^ "Charismatic Renewal: Are Adventists Missing Something?" by Bernard Brandstater, May 11, 1996. 2 tapes of an Adventist Forum meeting; as indexed in the Willey Wayne manuscript collection. "Speaking in Tongues", box 10 folder 44 of the Melvin Eckenroth manuscript collection
  116. ^ a b Ronald L. Lawson, "Beyond the Seventh-day Adventist Fringe" (a review of Lowell Tarling's The Edges of Seventh-day Adventism). Spectrum 14:2 (1983), p47–49
  117. ^ Ernst Troeltsch, The Social Teaching of the Christian Churches II:993, as quoted by Lawson. See also Christian mysticism
  118. ^ See for example chapter 15, "Pentecostalism", p109–15 in Keepers of the Faith by Colin D. and Russell R. Standish (Hartland Publications, 1988 edition – 266 pages ISBN 0923309098, 2003 edition – 240 pages, ISBN 0923309810), as well as many other sources
  119. ^ "The Swelling of the Jordan" by Ralph Larson. Land Marks June 1995. One quote: "You do not have to go to a seance to get into direct contact with Satan; all that you have to do is go to a celebration worship program." He believes it is a "counterfeit revival" or "false revival"
  120. ^ "Church planting starts offshoot" by Vance Ferrell. Our Firm Foundation May 2005, v20, p13–14. "Celebration Church Update – Celebration Leads to Separation" by Vance Ferrell. WayMarks p1–4. http://www.sdadefend.com/MINDEX-C/Church-Planting.pdf
  121. ^ "Evangelical/Catholic Encounters of the Worst Kind: Seventh-day Adventist Participation in Interfaith Worship" by Ron Spear. Accessed 2008-06-25
  122. ^ "No time to celebrate" by Ronald D. Spear. Our Firm Foundation November 2000, v15, p2
  123. ^ "Holy Flesh & Celebration Music" by Neil Livingston. LandMarks May 1999. "Holy Flesh & Celebration Music, Pt.2" by Neal Livingston. LandMarks June 1999
  124. ^ Hidden Heresy? Is spiritualism invading Adventist churches today? by Tom Mostert. (Pacific Press, 2005). ISBN 0816321159; publisher's page. (Summary as reviewed by Newman)
  125. ^ Newman, J. David (November–December 2005). "Hidden Heresy: Is Spiritualism Invading?". Adventist Today. 13 (6). Loma Linda, CA: Adventist Today Foundation: 23–24. ISSN 1079-5499. Retrieved 2008-12-10. Newman quotes from "Protestants, Catholics and Mormons Reflect Diverse Levels of Religious Activity". The Barna Group July 9, 2001
  126. ^ http://translate.google.com/translate?u=http%3A%2F%2Fwww.portaliap.com.br%2Findex.php&hl=en&ie=UTF-8&sl=pt&tl=en
  127. ^ http://translate.google.com.au/translate?hl=en&sl=pt&u=http://br.geocities.com/iapro_piedade/1000_nossahistoria.html&sa=X&oi=translate&resnum=8&ct=result&prev=/search%3Fq%3D%2522Igreja%2BAdventista%2Bda%2BPromessa%2522%26start%3D10%26hl%3Den%26client%3Dfirefox-a%26rls%3Dorg.mozilla:en-US:official%26hs%3DJaz%26sa%3DN
  128. ^ Adventist Church of Promise official website (English translation), under construction as of July 2008. See also its article in the Portuguese Wikipedia (English translation) and the article in the Polish Wikipedia (English translation). One website claims it is now part of the Church of God (Seventh-Day). See also a short article from around 1977
  129. ^ D. H. Bays and T. M. Johnson (2002). "China". In Stanley M. Burgess, assoc. ed. Eduard M. van der Maas (ed.). The New International Dictionary of Pentecostal and Charismatic Movements (revised and expanded edition ed.). Grand Rapids, Michigan: Zondervan. pp. 58–64. ISBN 0310224810. {{cite encyclopedia}}: |edition= has extra text (help) Publisher's page. Quote is from section by D. H. Bays on p.62
  130. ^ Dictionary, 62
  131. ^ The Dictionary, 270, mentions its impact in Thailand
  132. ^ Dictionary, 261
  133. ^ "TJC World History timeline" version 1.0, revised 2004-11-16, p1. Accessed 2008-07-23
  134. ^ SDAPI articles: Cherrybrook, none as of 2008; Fox Valley; Cornerstone; Riverside, apparently none as of 2008; Southside ("Tasmania" a mistake?)
  135. ^ LLU Faculty of Religion News- October 7, 1999 TODAY

Articles

Adventist Review:

  • "What Does the Return of Pentecostal Power Mean?" by Herbert Douglass. Review and Herald, 1973. Parts one, two, and three
  • "Glossolalia and the charismatic movement" by Norman Dower. Advent Review and Sabbath Herald v150 (May 10, 1973), p22–23. Reprinted in Australasian Record v77 (November 26, 1973), p10–11
  • "Between fire and ice" by William Johnsson, Adventist Review August 9, 1990, p4
  • "Truth or consequences" by Jackie Ordelheide Smith. Adventist Review 27 September 1990, v167, p5
  • "Adventist worship—Celebration style" by Myron K. Widmer, Adventist Review November 1, 1990, p12–16
  • "Celebration-style (cont.)". Adventist Review 31 January 1991, v168, p2
  • "Concerned about 'Celebration'" by Miriam Mason Wood. Adventist Review 2 May 1991, v168, p11
  • "Worship Conference features new ideas" by Morten Juberg. Adventist Review 20 June 1991, v168, p21–22
  • "Pentecostalism in early Adventism" by Adriel D. Chilson. Adventist Review 10 December 1992, v169, p18–19
  • "Tolerating celebration" by Calvin B. Rock. Adventist Review 17 June 1993, v170, p11

Ministry:

Record:

  • "Wahroonga launches worship initiative". Record 25 May 1991, v96, p13
  • "Forget celebration" by James N. Coffin. Record 15 June 1991, v96, p2
  • "Institute describes worship styles" by Alwyn P. Salom. Record 23 January 1993, v98, p10
  • "The Ministry of the Holy Spirit" ed. Gerhard Pfandl. Record supplement, August 1995 (Wahroonga, NSW: South Pacific Division, 1995). The first 3 articles discuss the Holy Spirit, the next 5 speaking in tongues, and the final one worship generally. Included are Norman R. Gulley, "Adventists and the Charismatic Experience", p26–29. Ray C. W. Roennfeldt, "An Adventist Perspective on Tongues", p30–33 (reprinted in Meaning for the New Millennium as "The Gift of Tongues: A Practical Approach", p121–25). S. Ross Goldstone, "Ellen G. White and Charismatic-Styled Worship", p34–38. Barry Oliver, "Worshipping in the Joy of the Holy Spirit" (reprinted in Meaning for the New Millennium as "Principles of Worship", p101–07).
  • "Early Adventism and the Holy Spirit" and "Peril and Promise" by Arthur Patrick. Record 4 December 1999, 5–9

Other moderate sources:

  • "The new tongues: part 2" by Roland Hegstad. Insight v4 (May 15, 1973), p13–16
  • "About the Celebration Center" by L. Stephen Gifford. Pacific Union Recorder 20 August 1990, v90, p2
  • "Three types of churches described" by David Buxton. Gleaner (North Pacific Union) 20 August 1990, v85, p9
  • "God's beautiful contrasts" by Kay Drumwright. Gleaner (North Pacific Union) 19 November 1990, v85, p2
  • "Celebration Center offers information about local ministry opportunities". Pacific Union Recorder 3 December 1990, v90, p15–16
  • "Northern California Conference constituency delegates settle two controversial issues" by Susan Garza. Pacific Union Recorder 17 December 1990, v90, p4–5
  • "Venn ve all get to heavenn" by J. Christopher Blake. Insight 9 February 1991, v22, p12–13
  • "Time to celebrate a truce" by Edwin A. Schwisow. Gleaner (North Pacific Union) 19 August 1991, v86, p2
  • "What about celebration churches?" by Page McNeil with Melissa McNeil. Insight 23 November 1991, v22, p4–5
  • "Let's warm up worship!" by Richard Duerksen. Visitor (Columbia Union) 15 February 1992, v97, p2
  • "Adventists and Charismatics" by David Norman Marshall. Messenger 2 February 2001, v106

Historic sources:

  • "The war over worship" by William Alan Fagal. Adventists Affirm Fall 1991, v5, p3–4
  • "Baby boomers and moral leadership" by C. Mervyn Maxwell. Adventists Affirm Fall 1991, v5, p5–22, 25–28
  • "The 'Third Wave' roots of celebrationism" by Gerhard Hasel, Adventists Affirm Fall 1991, p36–42

Other:

Special Spectrum section: "Early Adventures in Maine", issue 17:5 (August 1987)

Special Spectrum issue – "Adventism’s Methodist Roots":

Other books

Other links:

Worship periodicals

Celebration magazine has been published by the North American Division Church Ministries Department, and promotes worship renewal.[2] (Hagerstown, Maryland: Review and Herald). ISSN 0887-1094. Published ~1985–1996(?)[3][4] Ron Watts was an editor.[5] There is also a Spanish magazine Celebración (Silver Spring, Maryland: North American Division Church Ministries Department), published 1989–(?)[6] (Adventist Book Centre catalog described it as promoting Sabbath School lesson taking)

Additional references

  1. ^ "Shall We Dance?" by Samuele Bacchiocchi. Adventists Affirm 14:2 (Summer 2000); part 1, part 2. The issue's theme is "Worship v. Performance"
  2. ^ The Complete Library of Christian Worship III:4
  3. ^ Celebration. [WorldCat.org]
  4. ^ SDA Periodicals Index
  5. ^ Adventist Southern Asia church president Watts resigns
  6. ^ Celebración. [WorldCat.org]
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