Review It's Ok Not to be a Seventh-day Adventist part 2

It's Ok Not to be a Seventh-Day Adventist by Teresa and Arthur Beem review Part 2. Part 1 follows this article, again it is a blog thing, If you want to begin with part 1 click here or page down to the next article which is part 1.

Most all books that write about Adventism begin with William Miller and the Millerites. They are an important link in the beginning of Adventism. The book delve into the history of Miller and the Millerites in chapters 2-4. The history while short is written in an interesting manner which is important because it appears to me many people pay little attention to history. History tells us a lot about ourselves as well as our forefathers. In this case the 1800’s spirit of revival and fanaticism which was present in much of America as well as England. The book relates some of the fanaticism of Millerites, the behavior that got many of them kicked out of their respective churches and it covers the heartbreaking results of the great disappointment, the insanity and suicides and the animosity that people felt toward the deceived Millerites before and after 1844.

Unfortunately the authors again lose objectivity when relating the historical information, choosing to ignore the actual feelings of the Millerites and ignoring why they did what they did. That is just as important when dealing with history as the dates and names of people. Here the book falls short. The books states in chapter 2 page 36:

Each church service they disrupted to spread their message of “repent for the hour of Judgement [sic] is at hand” brought expulsion and new cries of victimhood. Millerites saw themselves as “saints” and the masses who rejected them “manifested the spirit of Satan in their opposition to the message” They claimed the reason the mockers and scoffers rejected their message was because “Evil angels urged them on to harden their hearts and to reject every ray of light from heaven, that they might be fastened in the snare of Satan” 60 [ Footnote to Ellen White Early Writings page 238]

The Millerites exhibited little of the love or spiritual fruits for which an authentic movement of God is to be recognized. The midnight cry was to them, God “separating a people from the world , to purify, make white and try, and thus make them ready for the coming of the Lord” 61 Yet in their proclamation of Judgment to the world, they gave Jesus Christ and his gospel peripheral treatment.

That would have been a good place to use all of Ellen White’s quote to show how it was their pious concern to live holy lives for God that lead them to make the harsher statements. How things connect to the gospel is always a very subjective thing. You can make most anything fit into what you think the gospel is. To say that the idea of judgment has nothing to do with the gospel is not very accurate to the Biblical literature. The writer cannot simply ignore the Methodist, the Puritan traditions the proceeded the Millerites and expect that those ideas were not somehow incorporated into the actions of the Millerites when they review their history. Even with the call to repentance in the first paragraph it is clear that they were trying to convey their understanding of the gospel as well as the necessity for repentance to meet their Lord. When looking at the history it is also important to realize that this was predominately a Christian country most people where raised in Christian homes with some knowledge of Christian concepts, it may have only been cultural but it was not the great melting pot of religion that we see in America today. There were certainly pockets of non Christian religions, such as Native Americans and immigrant Chinese but the Millerites did not seem to calculate past their local situations. They did not seem to think about the vast world and how Christianity had not penetrated large areas yet.

Chapter 3 “1844: Look Up For Your Redemption Draweth Nigh” recounts the devastation of the Great Disappointment. The chapter is pretty good again however like the previous chapter on William Miller the authors seem to hold Miller as a prophet or at least that his calculation of the return of Christ was a prophecy. Page 49 begins:

“Was Miller Another Jonah?

Adventists argue that Miller’s prophecy about 1844 was like Jonah’s.101 It was a conditional prophecy; its fulfillment resting on the obedience or disobedience of its audience. But are the two scenarios alike? A comparison shows that Miller denied God had commanded him to preach; Jonah was commanded. Nineveh was spared because of the genuine repentance; the relieved people glorified God. When the people of God repented and listened to Miller, there was only tragedy and disappointment—loss of faith, even suicides. Why would God punish those who had sincerely turned to Him and given all for Him? Miller’s prophecy did not bring glory to God.”

If your like me (someone who grew up as an Adventist) this is the first time you have heard that Miller’s 1844 return of Christ was a conditional prophecy. That is simply not what Adventism teaches. They teach that Miller was right on the date wrong on what was to happen on that date. (interrelates to the Investigative Judgment doctrine). The footnote above is to James White’s book Life Incidents page 188-9. And it does not equate Miller’s 1844 as a prophecy to Jonah. It says:

"And we as much believe that we have done the will of God in thus sounding the alarm, as we believe that Jonah did when he entered into Nineveh a day's journey, and cried, saying, `Yet forty days and Nineveh shall be overthrown.' Nineveh was not then overthrown; nor has the Lord yet wrought deliverance in the earth, nor the inhabitants of the world fallen.

… "So we believe that this last cry has been a test; and that with our views of duty, we should as much have sinned against God, had we refrained from giving that message, as Jonah did when `he rose up to flee unto Tarshish from the presence of the Lord;' that we should as much have sinned, had we refused to give heed to it, as the Ninevites would in refusing to repent at his preaching; and that all who are angry that we have preached a time which has not been realized, are as guilty as Jonah was when he was angry and prayed the Lord to take his life from him, because God had spared that great city."

To James White it is the test of doing what he believes God wanted them to do that is the same, not that Miller is to be compared to a prophet. In some fairness against the many times the book refers to Miller’s interpretation of Daniel and Revelation passages to calculate the Second Coming as a prophecy the book notes that is not how Miller thought. In Chapter 4 “The Remnant Spark Reawakened” page 54 they write:

“Miller publicly admitted that they had been wrong about the prophecy….”I readily confess I was misled in my calculation…” But Miller’s confession was tainted with blame on others:

I confess I have been thus mistaken as to the definite time; but what of that?...I was deceived in the number and character of those who, without study, argument or reason, rejected the (to me at least) glorious news of the coming Savior…I am thankful to God, although much and sorely disappointed, that I never pretended to be divinely inspired. 120

Miller seemed rather cavalier even though his message had cause [sic] widespread despair, death and destruction. He attempted to preach afterward on the soon coming judgement, [sic] but his health failed rapidly. He rejected what became of his movement as it morphed into the different Advent sects, one being the Seventh-day Adventists. He rejoined the Baptist church and died in 1848, just four years after his failed prophecy.”

Here even though the authors are quoting from Miller where he states he was not divinely inspired they twice call Miller’s message a prophecy. Miller was trying to interpret the Bible prophecies he was not making a prophecy. His prediction was based upon the interpretation he made of the Bible passages it was not however a prophecy as in a God given message. The book is amazingly negligent in not recognizing the lasting change that Miller’s message did for Christianity. It moved the majority of Christian denominations away from the post millennial view to the pre millennial view of the Second Coming. A massive shift from the idea that the world would get better and better till it had a 1000 year reign of Christianities dominance and prosperity at the end of which Christ would return. To the view that Christ could return at any time to rescue His people. The immanent return which now is held by most fundamentalist and Evangelical churches. Certainly not solely due to Miller, but a convergence of thought between Edward Irving in England and Miller’s Preaching in the U.S certainly popularized the concept once again. It is to that immanent second coming that Miller’s quote above is addressing. What the authors see as blame for others is his concern against the post millennial view which he thinks violates scripture. What Miller actually says without the ellipses follows, the material in red is what is quoted in Beem’s book:

During the warm months he attempted no public labors; and his pen, even, seems to have lain idle. The next communication received from him was published in the Advent Herald of September 9, 1846, as follows:

"DEAR READER:- Permit me to address you once more, by calling your attention to the great events which the word of God declares are soon to come to pass, that I may faithfully perform my duty; and that you may be able to answer, in that way which will be satisfactory to your own soul, in the day when God shall judge the secret thoughts of men by Jesus Christ.

"In my former communications to you on this subject, - which is near my heart, fills my soul at times with indescribable joy and consolation, and is big with the hope of soon, very soon, coming into possession of immortality and eternal life, - I readily confess I was misled in my calculations; not by the word of God, nor by the established principles of interpretation I adopted, but by the authorities which I followed in history and chronology, and which have been generally considered worthy of the fullest confidence. And I fear many of you have been blinded to your own interest, which may be of eternal consequences to you, by hasty expressions of full confidence in these authors, before I had carefully and more extensively examined the subject to which I had, in the simplicity of my heart, called your candid and serious attention.

"The testimony of historians, as to the dates of events, cannot affect the testimony of the word of God, that, at certain periods from these events, his promises shall be fulfilled. They may fail, but his word cannot fail. I confess I have been thus mistaken as to the definite time; but what of that? Will you or any man dare to take the ground that, because Mr. Miller or any other man made a mistake, the word of God is not true? No, no. There would be nothing in that worthy of being called an argument.

"But, above all things else, I was deceived in the number and character of those who, without study, argument, or reason, rejected the (to me at least) glorious news of the coming Saviour. Neither did I suppose that a man or woman could have been found on the habitable earth, who loved the Lord Jesus Christ and believed the Bible, that would reject the Second Advent or the redemption of the body; the final salvation of the soul, or the inheritance of eternal life, at the appearing of Jesus Christ. Yet facts warrant me to say, I find more than one-half who profess Christianity denying one or more of these fundamental pillars of the Christian hope.

"I am thankful to God, although much and sorely disappointed, that I never pretended to be divinely inspired, but always directed you to the same source from which I obtained all the information I then had and now possess on this glorious and heart-cheering subject. [You will notice in Beem’s quote they end the sentence after inspired.] Let me, then, exhort you, kind reader, by the value of truth, by the worth of your own soul, and the love of life everlasting, to examine your Bible on the coming of Christ, the redemption of the body, the salvation of your soul, and the everlasting inheritance. Lay by all prejudice, all opinions not founded on the plain and clear declarations of God's word; keep close to that rule which will thoroughly furnish you, and make you perfect in every good work; examine for yourselves; let no man deceive you in these days of deception, when the devil has come, deceiving, if possible, the very elect. Now is the time for you to exercise the `sober second thought;' a good time for you to come over on the side of truth, to choose the good, and refuse the evil. I beseech you do not say, `Nay, I will not examine!' Do not say, `I am well enough off, and I have got the truth!' Perhaps you have; if so, it will not hurt you to reexamine, for every reexamination only makes the truth the brighter, our evidence more clear, and our love for the truth more fervent; it helps to establish our faith and hope, and keeps us from wavering. (Sylvester Bliss, Memoirs of William Miller page 350-51)

One sentence and two partial sentences from three separate paragraphs; placed together, used to pretend that Miller was cavalier and blaming others. These are critical errors in judgment by the authors, quotes need to be used in context, and the use of ellipses should not be to avoid important parts of the original author’s intent but used to avoid having to include extraneous material. Certainly you don’t put a period where the original was just a comma and not indicate that the sentence in fact continues. The authors follow the above quote by mentioning that according to a letter to the editor of a Newspaper that Miller was charged with financial misconduct. Really a letter to the editor? Might be an interesting bit of trivia but letters to editors are notoriously irresponsible, as much today as they were in the 1800’s. If space is so important to the authors of this book, they should give better context of quoted material and less space to rumors.

As someone who has done some research on just when did the Adventist coin and start accepting the idea of the Investigative Judgment I was disappointed that this book does not deal with the concept very well. Many Adventist know that James White did not accept the doctrine for years yet the book makes it appear as though it was instantly accepted. The book writes on page 56:

“Hiram began spreading the “Sanctuary Doctrine” and an expansion of it called the “Investigative Judgment” in his Adventist magazine Day Dawn. In it, he more fully explained that Christ’s atonement on the cross had not been complete. Christ’s second step to our salvation was that He was to review the records in heaven, located in the holy of holies, and begin the process of judging mankind. In 1844, Christ started the judgment of the godly dead and was working up to those living in the present. “

No footnote is provided to this statement or any quote from Edson’s Day Dawn magazine. Which leaves us with very little written material on the origin and incorporation of this peculiar Adventist doctrine. The best I have seen was an article from the Adventist Review that was printed in the appendix of Dr. Desmond Ford’s dissertation Daniel 8:14, the Day of Atonement, and the Investigative Judgment You can read the document posted on a discussion forum here. Some good research would have been very welcome in Beem’s book, unfortunately little is supplied and what there is, I think is is questionable on this issue.

The next section will deal with the chapter on Ellen White. As the reader can tell I have already noted enough problems with this book to cause most Adventists to reject it out of hand. I hate to see that happen but I am certain it will if the book continues to be published and distributed without revision. I am sure this is not the kind of review the authors expected from me but I hope that they will consider my comments carefully. I understand the need to write persuasively but more important than being persuasive is being truthful and accurate. When a writer has some important things to say it is important that they don’t allow poor research and/or documentation to poison their work.

Review It's Ok Not to be a Seventh-day Adventist part 1

The authors of a new book entitled It's Ok Not to be a Seventh-Day Adventist by Teresa and Arthur Beem asked me to review their book. They were kind enough to send me a copy, which is kind of a prerequisite for me as I don’t buy a lot of books and certainly I don’t buy them to review. After reading this you may realize why I don’t review a lot of books. In fact I am going to have to review this book in sections because I have several things to say about it and instead of waiting to finish the book I am going to start while things are fresh in my mind.

Right now my opinion is that this could be an important book after it is revised. I would probably think up a new title also.

To begin with there is such clear animosity against Adventism in the Preface that the book is going to be difficult for any Adventist to read further. On the cover above the title the book says “the untold history”, surely the authors don’t want only non Adventists or Ex-Adventists to hear the untold history, so why make the book’s Preface so antagonistic? On page xii of the preface the book states:

The Seventh-day Adventist church is becoming more than just an inconsequential heterodox group. Adventism is quietly cutting a wide swath across believers, causing many people to fall prey to its false teachings.

In Seventh-day Adventism evangelism, the church seeks mainstream status yet its doctrine is not mainstream. The overall thrust of their mission is aimed at people who are already Christians and their ministry is not simply gospel-oriented but focuses on obscure biblical prophecy. Adventism can be confusing because the people can be generous and charitable, so their dogma is assumed to be benign. Unfortunately, the kindness of the members does not reflect the kindness of the doctrines. This church has an eccentric history and culture based in strange, even disturbing doctrines.

So Adventism is not mainstream, ok that is fine but is there something that set’s mainstream apart, does the designation mainstream mean that mainstream churches have no false teachings, no disturbing doctrines or strange beginnings, no personality cults? In the front of the book the authors thank an Assemblies of God Pastor for his inspiration. Their beginning is about as fanatical as the Adventist church, from Brief History of the Assemblies of God:

Seymour had been a student of Charles Parham, who provided the doctrinal framework for the young Pentecostal movement. Parham’s identification in scripture of speaking in tongues as the “Bible evidence” (later called the “initial evidence”) of Spirit baptism became a defining mark of the emerging Pentecostal movement. After students at his Bethel Bible School in Topeka, Kansas, began speaking in tongues at a prayer meeting on January 1, 1901, Parham, through his Apostolic Faith Movement, had some success in promoting the restoration of the gift of tongues. While the Apostolic Faith Movement was largely confined to the south central United States, the revival at Azusa Street catapulted Pentecostalism before a worldwide audience.

If you don’t think Azusa street was an excess of fanaticism then you need to read up on the event as well as Charles Parham. For more see Christianity without a Cross on google books. The sad fact is that Christianity has a lot of fanaticism that smooth out into denominations. Martin Luther was not all that peace loving to those who disagreed with him, nor was Calvin and certainly the Wesley’s moved into Holiness movements that probably rivaled the depression that Millerites suffered with their Great Disappointment in 1844. Methodism’s views no doubt stimulated much of the Millerites understanding just as it does Adventist’s understanding. Those are just some of the recent denominations they don’t deal with the fanaticism that preceded them.

So the preface sets up an “us against them” perspective that carries over in the book. Not really a wise method in my opinion. If you are going to deal with something as emotional as religion you had better write as objectively as possible, if you object to a position as you go through the subject objectively deal with it and present what and why you think something is wrong. Some portions of the book do this within the context of reporting the history and that is good.

The book is heavily footnoted which is incredibly important again when dealing with religion, you have to know who said what and be able to check the context since it is so easy to distort statements on religion. The problem here is the book is not footnoted sufficiently. One of the really big problems with this book is that they confusingly use “ibid”. “Ibid. all by itself means that the footnote comes from the same source and the same page as the footnote that precedes it.” The authors use of ibid while technically correct for a small document does not work for a book for example they have a work cited by author and title and page number and then the next footnote says, ibid Knight p. 190-1, the previous footnote is not to Knight, and if you look back you have to go back chapters to find what they are referring to. I still don’t know as I don’t want to waste that much time reading every footnote to find where that book is fully cited. It would be better to cite fully once in each chapter.

Another footnote problem is found with the following quote on Chapter 3 Pillar 1 Ellen G. White pages 81-2:

“Royalties from the sale of Mrs. White’s books began to rise; in fact, she became, as the White estate puts it, “quite prosperous. In terms of today’s money Mrs. White’s income would have been measured in the millions of dollars.” The books footnote then says: “Ellen G. White Published Writings Website”. Just to test that out I Googled “been measured in the millions of dollars” White – and the first citation is an anti Ellen White website entitled. Ellen White Exposed.com . No other citation from any official Ellen White or Adventist site. That is a pretty major error in citation it is also a violation of the statement that began the chapter on Ellen White.

The book introduces the history of Ellen White by saying on page 69:

“The following biographical history comes almost exclusively from the Seventh-day Adventist sources, which you can find the information online as the official Ellen White Estate website…” By beginning with such a statement and then quoting from an anti Ellen White site and attributing it to a SDA supported site is pretty sloppy.

In my next post I will continue will some comments about the section of the book on William Miller. I promise to say some more good things about the book before I rip apart some other statements. I am doing this because I want to see this book revised so that it can be effective for the benefit of both Adventists and non Adventists. I think it has potential and communicating with one of the authors, I found they live only 40 miles away from me, so maybe there is a chance.

I Am Legend Book Vs. Movie, Changes

I just read the blog article I Am Legend, Advent, and Light at Epicenter Conversations Blog (spoiler alerts for both my post and the Epicenter Blog post). It is interesting to see his take on the movie and how it relates to God. It is possibly as interesting to think about how the movie compares to the book (I Am Legend by Richard Matheson) and what it says about our American culture. As most of our movies work upon the idea of good versus evil, with a good deal of self sacrifice thrown in and usually a happy ending. In this case the happy ending is Robert Neville's self sacrifice and gift of his blood which the others take to the Vermont outpost of other survivors. Who it would seem may also be immune but that it another subject. The end is the happy Hollywood salvation of mankind even though our hero died. In the voice over at the end the woman who saved Robert from his suicidal rage against the sub-humans gives us the epilogue where Robert is remembered as legend who gave his life for humanity “we are his legacy this is his legend”.

There are in fact few things in common between the book and the movie. In the book the plague is caused by the effects of a war which destroyed large areas and subjected the country around Los Angeles with weekly dust storms. The movie is set in New York and the plague is caused by scientists who were working on a cure for cancer and they thought they found it. It is kind of a fear of science mentality there, similar to those afraid of bioengineered crops. We know little about the infected sub-humans in the movie. They are violent and can’t go in the sunlight and they are pretty unconvincing computer animations. However in the book we learn that the disease does cause them to be vampires, it is a bacteria which also reanimates the dead.

But of all the differences it is the ending that is most different. In the end through some deception he finds that there are people who have learned to live with the disease because the disease has mutated. They form a new society, a by no means peaceful society but none the less a new society. Right before he dies in view of this new society he says “I am Legend”, apparently because he is the last of the pre-plague humanity, but a memory of what humanity was once like, now relegated to the realm of myth and legend.

It is not the satisfying OK we will all survive and go on like we are now that the movie portrays but a look at a changed humanity. Not because humanity wanted to change but because it was forced to change and maybe not for the better.

It is after all just a story and like any stories one can draw comparisons between what one believes about God whether God is mentioned or not. But Christianity is more than just about God it is about people. And people don’t like to change and they don’t change if they can help it, the movies play to that idea. Our churches play to that idea as well. We teach the same things we have for years even when we often have no good reason to teach them let alone believe them. But we have the comfort of having them and that is often enough for people who don’t want to change.

But Christianity is about change!