Denis Kaiser | Andrews University (original) (raw)
Scholarly Articles by Denis Kaiser
As a person trained primarily in philosophy, Peter Abelard employed an intense questioning mental... more As a person trained primarily in philosophy, Peter Abelard employed an intense questioning mentality in fleshing out his theological ideas. His extreme debating style of totally deconstructing theological positions and then afterward including some of those same aspects into his own views made it easy for his religio-political enemies to take apparently heterodox statements and declare these as representative of Abelard’s entire atonement theology. However, many of his theological beliefs are supported in the New Testament and were already held by the church fathers. He frequently affirmed Christ’s substitutionary sacrifice as the ransom to redeem man. He rejected various contemporary views in support of a partial human free will, divine predestination preceded by divine foreknowledge, the idea of sin as an internal attitude rather than merely an act, and the view of God as the ultimate Good. Yet, for reconciliation between God and man to be accomplished entirely and completely the Holy Spirit has to perform a change within the individual believer. Therefore Abelard emphasized that Christ’s passion and death was a manifestation of divine love that touches the believer and awakens in him love towards God; yet it is an act of divine grace and not a human merit. Thus Abelard’s view of atonement was actually more comprehensive and orthodox than the views of his contemporaries.
Bookmarks Related papers MentionsView impact
Pope Leo the Great built his rationale for the supreme authority of the bishop of Rome on an exis... more Pope Leo the Great built his rationale for the supreme authority of the bishop of Rome on an existing tradition, yet with his additions he developed a theoretical rationale for later papal claims to absolute and supreme power in the ecclesiastical and secular realms. Previous bishops and church leaders had laid increasing stress on the unique role of the Apostle Peter as the founder of the Roman churches and episcopacy, the significance of the Roman bishop as Peter's successor, and the apostolic significance of the city and episcopacy of Rome. Yet Leo's rationale for the absolute control and power of the Roman bishop was founded on the ideas that Peter was still present and active in his successors, all ecclesiastical authority was mediated through him, Rome as a ecclesial monarchy was supposed to rule supreme above all churches, and Peter with his successors were to rule the universal church.
Bookmarks Related papers MentionsView impact
This article shows that in the late 1840s and early 1850s Sabbatarian Adventists disregarded the ... more This article shows that in the late 1840s and early 1850s Sabbatarian Adventists disregarded the tāmîḏ aspect of Crosier’s sanctuary view of Dan 8:11-14 because it seemed to be associated too closely with “Age to Come” Adventism, a ground for refusal that was no longer present by the turn of the 20th century.
Bookmarks Related papers MentionsView impact
Journal of the Adventist Theological Society 24, no. 2 (2013): 116-136
The article focuses on Luther’s lectures on the biblical creation account as found in Gen 1:1-2:4... more The article focuses on Luther’s lectures on the biblical creation account as found in Gen 1:1-2:4, categorizing the Reformer’s explanations into subjects that reoccur repeatedly in order to extract the themes that seemed to be of special importance to him. These themes are preceded by a section on Luther's basic presuppositions (authority of the sources, worldview and concept of time, the nature of God). The two re-occurring themes are creation as a past act divine benevolence and as a continuous divine activity. While Luther addressed every verse of the Mosaic creation account, he focused specifically on divine activities. The creative, preserving, governing, and recreating activities of the Word stand out distinctly. Luther did not only deal with the biblical text but was also able to apply it to the daily life of the believer. He emphasized that God was not only active in the past but is still active today and wants to play a role in the life of every individual person.
Bookmarks Related papers MentionsView impact
Andrews University Seminary Studies 51, no. 2 (2013): 177–218.
Bookmarks Related papers MentionsView impact
Ellen White’s Trinitarian statements attracted interest and caused responses when they appeared i... more Ellen White’s Trinitarian statements attracted interest and caused responses when they appeared in print between 1896 and 1915. The visible majority of the writers who quoted or referred to her statements understood them in a Trinitarian manner. Surprisingly these writers came from the entire spectrum of the church in North America and Australia. A minority group quoted her statements with a subordinationist and/or modalist mindset. J. H. Kellogg’s panentheistic view constituted an exception. Most statements were of a very practical and spiritual nature, although there were also a few apologetic statements which were primarily directed against Catholicism, Christian Science, etc. When public interest in the topic seemed to vanish, Ellen White emphasized the Trinitarian position again (1904, 1908). At the occasion of her death she is credited with “exalting the Holy Spirit, the third person of the Godhead and Christ’s representative on earth,” a claim that is supported by the factual evidence.
Bookmarks Related papers MentionsView impact
"In the late 1880s and early 1890s a book on the life of Jesus Christ was published in various fo... more "In the late 1880s and early 1890s a book on the life of Jesus Christ was published in various foreign languages in Europe and North America. Ellen G. White was given as the author of the book. It generally was known under the English working title The Life of Christ, although an English counterpart to these foreign language editions has never been published. The circumstance of those editions raises the question of their textual basis, background, and significance. The following article shows that the Life of Christ is an adapted version of Spirit of Prophecy, vols. 2 and 3, which also influenced the chronology and content of the later Desire of Ages. Published in Danish-Norwegian, Swedish, German, French, and Finnish, the Life of Christ had a major impact on evangelistic work and on the principles followed in the preparation of Ellen White’s books in later years."
Bookmarks Related papers MentionsView impact
Ellen White and Current Issues Symposium 6 (2010): 6–34.
Bookmarks Related papers MentionsView impact
"During the more than 160 years since Adventism’s inception, the interpretation of the tāmîd or “... more "During the more than 160 years since Adventism’s inception, the interpretation of the tāmîd or “daily” in the book of Daniel underwent several changes with respect to the identification of the term itself, the employed methodology, and the style of argumentation, as well as the way differing views are handled.
This study analyzes various Millerite and Adventist interpretations of the tāmîd in Dan 8 between 1831 and 2008, focusing especially on the approach to the biblical text, the argumentation, and the atmosphere during the time of conflict (1900 – 1930), as well as on Ellen White’s counsels during that period, her puzzling statement, and possible explanations.
This documentary study was based primarily on published primary sources produced by Millerites and Seventh-day Adventists from 1831 to 2008. Both primary and secondary sources were used to provide background, historical context, and perspective for the present study.
While Seventh-day Adventists first adhered to the Millerite interpretation of the “daily” as Roman paganism, beginning around the turn of the nineteenth century they identified it as Christ’s heavenly ministration. The proponents of the Millerite interpretation eventually relied more on tradition and their understanding of a statement on the “daily” written by Ellen White in 1850. The proponents of the new interpretation drew their reasons rather from exegetical studies. This change did not happen without controversy, and both groups were responsible for the intensity of the conflict. Ellen White’s statement referred to the prophetic dates and the supplying of the word “sacrifice” in the text of Dan 8 rather than to a specific identification of the “daily.”"
Bookmarks Related papers MentionsView impact
Chapters Contributed to Books / Volumes by Denis Kaiser
Ellen White’s Trinitarian statements attracted interest and caused responses when they appeared i... more Ellen White’s Trinitarian statements attracted interest and caused responses when they appeared in print between 1896 and 1915. The visible majority of the writers who quoted or referred to her statements understood them in a Trinitarian manner. Surprisingly these writers came from various spectrums of the church in North America and Australia. A minority group quoted her statements with a subordinationist and/or modalist mindset. J. H. Kellogg’s panentheistic view constituted an exception. Most statements were of a very practical and spiritual nature, although there were also a few apologetic statements which were primarily directed against Catholicism, Christian Science, etc. When public interest in the topic seemed to vanish, Ellen White emphasized the Trinitarian position again (1904, 1908). At the occasion of her death she is credited with “exalting the Holy Spirit, the third person of the Godhead and Christ’s representative on earth,” a claim that is supported by the factual evidence.
Bookmarks Related papers MentionsView impact
“The Biblical Sanctuary Motif in Historical Perspective.” In Scripture and Philosophy: Essays Honoring the Work and Vision of Fernando Luis Canale, ed. Tiago Arrais, Kenneth Bergland, and Michael W. Younker, 154–193. Berrien Springs, MI: Adventist Theological Society Pub., 2016., 2016
The chapter summarizes Fernando Canale’s remarks on the philosophical conceptions concerning a he... more The chapter summarizes Fernando Canale’s remarks on the philosophical conceptions concerning a heavenly sanctuary and outlines the theological and exegetical ideas of Christian thinkers on the sanctuary motif throughout Christian history to determine whether Canale’s observations correspond with the primary sources. These sections will be followed by a survey of studies of more recent Adventist scholars and conclude with some reflections on the potential universal and personal relevance of the sanctuary doctrine. In the end it will be possible to determine whether Canale’s call for the development of a theological system circled around the biblical sanctuary motif is valid and worthwhile.
Bookmarks Related papers MentionsView impact
This chapter focuses on the rationale for ordination, the nature of the ordination act, and autho... more This chapter focuses on the rationale for ordination, the nature of the ordination act, and authority resulting from that action as seen by Seventh-day Adventist writers between the early 1850s and the early 1920s.
Bookmarks Related papers MentionsView impact
The chapter addresses questions about Ellen White’s process of writing, the influence of her lite... more The chapter addresses questions about Ellen White’s process of writing, the influence of her literary assistants on her literary productions, advantages and weaknesses of compilations, as well as the legitimacy of adaptations, translations, and paraphrases.
Bookmarks Related papers MentionsView impact
The chapter is a biography of Ellen G. White (1827-1915), co-founder of the Seventh-day Adventist... more The chapter is a biography of Ellen G. White (1827-1915), co-founder of the Seventh-day Adventist Church. The chapter is divided into five periods: 1. Childhood and Teenage Years (1827-1844); 2. A New Vision—Raising a Church (1844-1863); 3. Shaping the Church and Its Mission (1863-1881); 4. Contending for the Gospel in Foreign Countries (1881-1900); and 5. Senior Churchwoman (1900-1915).
Bookmarks Related papers MentionsView impact
Popular Articles by Denis Kaiser
Ellen White encouraged E. J. Waggoner and A. T. Jones in their preaching of the righteousness of ... more Ellen White encouraged E. J. Waggoner and A. T. Jones in their preaching of the righteousness of Christ because they set the right emphasis, even though she did not necessarily agree with them in every detail. She believed that God gave them a special message for the church in 1888, yet she also stressed that they were certainly not infallible. She did not view their message as "new light" but as something that she had tried to make believers aware of since 1844--"the matchless charms of Christ."
Bookmarks Related papers MentionsView impact
In his study of Creation, the German reformer focused especially on the creative, preserving, gov... more In his study of Creation, the German reformer focused especially on the creative, preserving, governing, and recreating activities of the Word.
Bookmarks Related papers MentionsView impact
Adventist World, January 2015, 22-23.
This article appeared in the section "Fundamental Beliefs" of the international newspaper Adventi... more This article appeared in the section "Fundamental Beliefs" of the international newspaper Adventist World. I discuss the Seventh-day Adventist belief in the gift of prophecy from my own personal perspective. After sharing my initial experience with the writings of Ellen White, I discuss the nature and purpose of the prophetic ministry in the Bible, God's love to us, and the passion for Jesus and Scripture as it was displayed in the life of the biblical prophets and Ellen White.
Bookmarks Related papers MentionsView impact
Ministry, December 2014, 16-19.
The “daily” controversy was another Adventist example for the intensity of theological debates. W... more The “daily” controversy was another Adventist example for the intensity of theological debates. While on the surface Adventists debated over the question whether the tāmîd in Dan 8 refers to Roman paganism or Christ’s heavenly ministration, the real struggle was over the issue of the final authority in biblical or theological matters—whether the issue should be settled by the Bible or the writings of Ellen White. Although Ellen White had previously spoken to several theological matters, she basically remained silent on the issue of the tāmîd chiding both parties for using her writings in support of their argumentation. It was the mutual study of the Word that was to settle the exegetical issue, yet since both parties were unwilling to listen and unable to come to an agreement, she advised to cease from the debate. Every additional argument in the public would only intensify the conflict and make matters worse. Instead of focusing on the issue, they were to focus on true heart conversion, teaching people in the simple Bible truths, training people in reaching out to non-Adventists, and being concerned with mission work. In Ellen White’s opinion the basic problem was a spiritual one—the issue could be solved only if people had an open, loving, and spiritual attitude. While the advice of letting the matter rest is hardly a help in solving urgent practical issues, Ellen White’s advice in the context of the “daily” controversy may provide insights as to underlying issues, contingent repercussions, and possible solutions.
Bookmarks Related papers MentionsView impact
Adventist World, August 2014, 16-19
One hundred years ago a cruel and insane war (1914-18) in Europe pitted believers against believe... more One hundred years ago a cruel and insane war (1914-18) in Europe pitted believers against believers. In the pre-war period European Seventh-day Adventists wanted to help defending their country in case of an attack by a foreign aggressor, yet if their country would attack another country they intended to reject joining in the attack. The outbreak of the war revealed that military conflicts are not as simple and clear-cut but far more complex. Adventists were drafted under opposite banners. How could they remain true to their convictions? Jesus' Sermon on the Mount (Matt 5-7) outlines seven ethical principles that describe the character of his followers. Eventually they are only reflectors of God's own character of perfect love. Reflecting God's character is a worldwide mission to draw people to Jesus so that they may not perish but be saved.
Bookmarks Related papers MentionsView impact
Perspective Digest 19, no. 2 (2014)
The Holy Spirit worked in the revelation-inspiration process in the experience of biblical writer... more The Holy Spirit worked in the revelation-inspiration process in the experience of biblical writers and in that of Ellen White. Her concept of the dynamic influence of the Holy Spirit in the inspiration process does not conflict with the notion of the prophet’s freedom of choice.
Bookmarks Related papers MentionsView impact
As a person trained primarily in philosophy, Peter Abelard employed an intense questioning mental... more As a person trained primarily in philosophy, Peter Abelard employed an intense questioning mentality in fleshing out his theological ideas. His extreme debating style of totally deconstructing theological positions and then afterward including some of those same aspects into his own views made it easy for his religio-political enemies to take apparently heterodox statements and declare these as representative of Abelard’s entire atonement theology. However, many of his theological beliefs are supported in the New Testament and were already held by the church fathers. He frequently affirmed Christ’s substitutionary sacrifice as the ransom to redeem man. He rejected various contemporary views in support of a partial human free will, divine predestination preceded by divine foreknowledge, the idea of sin as an internal attitude rather than merely an act, and the view of God as the ultimate Good. Yet, for reconciliation between God and man to be accomplished entirely and completely the Holy Spirit has to perform a change within the individual believer. Therefore Abelard emphasized that Christ’s passion and death was a manifestation of divine love that touches the believer and awakens in him love towards God; yet it is an act of divine grace and not a human merit. Thus Abelard’s view of atonement was actually more comprehensive and orthodox than the views of his contemporaries.
Bookmarks Related papers MentionsView impact
Pope Leo the Great built his rationale for the supreme authority of the bishop of Rome on an exis... more Pope Leo the Great built his rationale for the supreme authority of the bishop of Rome on an existing tradition, yet with his additions he developed a theoretical rationale for later papal claims to absolute and supreme power in the ecclesiastical and secular realms. Previous bishops and church leaders had laid increasing stress on the unique role of the Apostle Peter as the founder of the Roman churches and episcopacy, the significance of the Roman bishop as Peter's successor, and the apostolic significance of the city and episcopacy of Rome. Yet Leo's rationale for the absolute control and power of the Roman bishop was founded on the ideas that Peter was still present and active in his successors, all ecclesiastical authority was mediated through him, Rome as a ecclesial monarchy was supposed to rule supreme above all churches, and Peter with his successors were to rule the universal church.
Bookmarks Related papers MentionsView impact
This article shows that in the late 1840s and early 1850s Sabbatarian Adventists disregarded the ... more This article shows that in the late 1840s and early 1850s Sabbatarian Adventists disregarded the tāmîḏ aspect of Crosier’s sanctuary view of Dan 8:11-14 because it seemed to be associated too closely with “Age to Come” Adventism, a ground for refusal that was no longer present by the turn of the 20th century.
Bookmarks Related papers MentionsView impact
Journal of the Adventist Theological Society 24, no. 2 (2013): 116-136
The article focuses on Luther’s lectures on the biblical creation account as found in Gen 1:1-2:4... more The article focuses on Luther’s lectures on the biblical creation account as found in Gen 1:1-2:4, categorizing the Reformer’s explanations into subjects that reoccur repeatedly in order to extract the themes that seemed to be of special importance to him. These themes are preceded by a section on Luther's basic presuppositions (authority of the sources, worldview and concept of time, the nature of God). The two re-occurring themes are creation as a past act divine benevolence and as a continuous divine activity. While Luther addressed every verse of the Mosaic creation account, he focused specifically on divine activities. The creative, preserving, governing, and recreating activities of the Word stand out distinctly. Luther did not only deal with the biblical text but was also able to apply it to the daily life of the believer. He emphasized that God was not only active in the past but is still active today and wants to play a role in the life of every individual person.
Bookmarks Related papers MentionsView impact
Andrews University Seminary Studies 51, no. 2 (2013): 177–218.
Bookmarks Related papers MentionsView impact
Ellen White’s Trinitarian statements attracted interest and caused responses when they appeared i... more Ellen White’s Trinitarian statements attracted interest and caused responses when they appeared in print between 1896 and 1915. The visible majority of the writers who quoted or referred to her statements understood them in a Trinitarian manner. Surprisingly these writers came from the entire spectrum of the church in North America and Australia. A minority group quoted her statements with a subordinationist and/or modalist mindset. J. H. Kellogg’s panentheistic view constituted an exception. Most statements were of a very practical and spiritual nature, although there were also a few apologetic statements which were primarily directed against Catholicism, Christian Science, etc. When public interest in the topic seemed to vanish, Ellen White emphasized the Trinitarian position again (1904, 1908). At the occasion of her death she is credited with “exalting the Holy Spirit, the third person of the Godhead and Christ’s representative on earth,” a claim that is supported by the factual evidence.
Bookmarks Related papers MentionsView impact
"In the late 1880s and early 1890s a book on the life of Jesus Christ was published in various fo... more "In the late 1880s and early 1890s a book on the life of Jesus Christ was published in various foreign languages in Europe and North America. Ellen G. White was given as the author of the book. It generally was known under the English working title The Life of Christ, although an English counterpart to these foreign language editions has never been published. The circumstance of those editions raises the question of their textual basis, background, and significance. The following article shows that the Life of Christ is an adapted version of Spirit of Prophecy, vols. 2 and 3, which also influenced the chronology and content of the later Desire of Ages. Published in Danish-Norwegian, Swedish, German, French, and Finnish, the Life of Christ had a major impact on evangelistic work and on the principles followed in the preparation of Ellen White’s books in later years."
Bookmarks Related papers MentionsView impact
Ellen White and Current Issues Symposium 6 (2010): 6–34.
Bookmarks Related papers MentionsView impact
"During the more than 160 years since Adventism’s inception, the interpretation of the tāmîd or “... more "During the more than 160 years since Adventism’s inception, the interpretation of the tāmîd or “daily” in the book of Daniel underwent several changes with respect to the identification of the term itself, the employed methodology, and the style of argumentation, as well as the way differing views are handled.
This study analyzes various Millerite and Adventist interpretations of the tāmîd in Dan 8 between 1831 and 2008, focusing especially on the approach to the biblical text, the argumentation, and the atmosphere during the time of conflict (1900 – 1930), as well as on Ellen White’s counsels during that period, her puzzling statement, and possible explanations.
This documentary study was based primarily on published primary sources produced by Millerites and Seventh-day Adventists from 1831 to 2008. Both primary and secondary sources were used to provide background, historical context, and perspective for the present study.
While Seventh-day Adventists first adhered to the Millerite interpretation of the “daily” as Roman paganism, beginning around the turn of the nineteenth century they identified it as Christ’s heavenly ministration. The proponents of the Millerite interpretation eventually relied more on tradition and their understanding of a statement on the “daily” written by Ellen White in 1850. The proponents of the new interpretation drew their reasons rather from exegetical studies. This change did not happen without controversy, and both groups were responsible for the intensity of the conflict. Ellen White’s statement referred to the prophetic dates and the supplying of the word “sacrifice” in the text of Dan 8 rather than to a specific identification of the “daily.”"
Bookmarks Related papers MentionsView impact
Ellen White’s Trinitarian statements attracted interest and caused responses when they appeared i... more Ellen White’s Trinitarian statements attracted interest and caused responses when they appeared in print between 1896 and 1915. The visible majority of the writers who quoted or referred to her statements understood them in a Trinitarian manner. Surprisingly these writers came from various spectrums of the church in North America and Australia. A minority group quoted her statements with a subordinationist and/or modalist mindset. J. H. Kellogg’s panentheistic view constituted an exception. Most statements were of a very practical and spiritual nature, although there were also a few apologetic statements which were primarily directed against Catholicism, Christian Science, etc. When public interest in the topic seemed to vanish, Ellen White emphasized the Trinitarian position again (1904, 1908). At the occasion of her death she is credited with “exalting the Holy Spirit, the third person of the Godhead and Christ’s representative on earth,” a claim that is supported by the factual evidence.
Bookmarks Related papers MentionsView impact
“The Biblical Sanctuary Motif in Historical Perspective.” In Scripture and Philosophy: Essays Honoring the Work and Vision of Fernando Luis Canale, ed. Tiago Arrais, Kenneth Bergland, and Michael W. Younker, 154–193. Berrien Springs, MI: Adventist Theological Society Pub., 2016., 2016
The chapter summarizes Fernando Canale’s remarks on the philosophical conceptions concerning a he... more The chapter summarizes Fernando Canale’s remarks on the philosophical conceptions concerning a heavenly sanctuary and outlines the theological and exegetical ideas of Christian thinkers on the sanctuary motif throughout Christian history to determine whether Canale’s observations correspond with the primary sources. These sections will be followed by a survey of studies of more recent Adventist scholars and conclude with some reflections on the potential universal and personal relevance of the sanctuary doctrine. In the end it will be possible to determine whether Canale’s call for the development of a theological system circled around the biblical sanctuary motif is valid and worthwhile.
Bookmarks Related papers MentionsView impact
This chapter focuses on the rationale for ordination, the nature of the ordination act, and autho... more This chapter focuses on the rationale for ordination, the nature of the ordination act, and authority resulting from that action as seen by Seventh-day Adventist writers between the early 1850s and the early 1920s.
Bookmarks Related papers MentionsView impact
The chapter addresses questions about Ellen White’s process of writing, the influence of her lite... more The chapter addresses questions about Ellen White’s process of writing, the influence of her literary assistants on her literary productions, advantages and weaknesses of compilations, as well as the legitimacy of adaptations, translations, and paraphrases.
Bookmarks Related papers MentionsView impact
The chapter is a biography of Ellen G. White (1827-1915), co-founder of the Seventh-day Adventist... more The chapter is a biography of Ellen G. White (1827-1915), co-founder of the Seventh-day Adventist Church. The chapter is divided into five periods: 1. Childhood and Teenage Years (1827-1844); 2. A New Vision—Raising a Church (1844-1863); 3. Shaping the Church and Its Mission (1863-1881); 4. Contending for the Gospel in Foreign Countries (1881-1900); and 5. Senior Churchwoman (1900-1915).
Bookmarks Related papers MentionsView impact
Ellen White encouraged E. J. Waggoner and A. T. Jones in their preaching of the righteousness of ... more Ellen White encouraged E. J. Waggoner and A. T. Jones in their preaching of the righteousness of Christ because they set the right emphasis, even though she did not necessarily agree with them in every detail. She believed that God gave them a special message for the church in 1888, yet she also stressed that they were certainly not infallible. She did not view their message as "new light" but as something that she had tried to make believers aware of since 1844--"the matchless charms of Christ."
Bookmarks Related papers MentionsView impact
In his study of Creation, the German reformer focused especially on the creative, preserving, gov... more In his study of Creation, the German reformer focused especially on the creative, preserving, governing, and recreating activities of the Word.
Bookmarks Related papers MentionsView impact
Adventist World, January 2015, 22-23.
This article appeared in the section "Fundamental Beliefs" of the international newspaper Adventi... more This article appeared in the section "Fundamental Beliefs" of the international newspaper Adventist World. I discuss the Seventh-day Adventist belief in the gift of prophecy from my own personal perspective. After sharing my initial experience with the writings of Ellen White, I discuss the nature and purpose of the prophetic ministry in the Bible, God's love to us, and the passion for Jesus and Scripture as it was displayed in the life of the biblical prophets and Ellen White.
Bookmarks Related papers MentionsView impact
Ministry, December 2014, 16-19.
The “daily” controversy was another Adventist example for the intensity of theological debates. W... more The “daily” controversy was another Adventist example for the intensity of theological debates. While on the surface Adventists debated over the question whether the tāmîd in Dan 8 refers to Roman paganism or Christ’s heavenly ministration, the real struggle was over the issue of the final authority in biblical or theological matters—whether the issue should be settled by the Bible or the writings of Ellen White. Although Ellen White had previously spoken to several theological matters, she basically remained silent on the issue of the tāmîd chiding both parties for using her writings in support of their argumentation. It was the mutual study of the Word that was to settle the exegetical issue, yet since both parties were unwilling to listen and unable to come to an agreement, she advised to cease from the debate. Every additional argument in the public would only intensify the conflict and make matters worse. Instead of focusing on the issue, they were to focus on true heart conversion, teaching people in the simple Bible truths, training people in reaching out to non-Adventists, and being concerned with mission work. In Ellen White’s opinion the basic problem was a spiritual one—the issue could be solved only if people had an open, loving, and spiritual attitude. While the advice of letting the matter rest is hardly a help in solving urgent practical issues, Ellen White’s advice in the context of the “daily” controversy may provide insights as to underlying issues, contingent repercussions, and possible solutions.
Bookmarks Related papers MentionsView impact
Adventist World, August 2014, 16-19
One hundred years ago a cruel and insane war (1914-18) in Europe pitted believers against believe... more One hundred years ago a cruel and insane war (1914-18) in Europe pitted believers against believers. In the pre-war period European Seventh-day Adventists wanted to help defending their country in case of an attack by a foreign aggressor, yet if their country would attack another country they intended to reject joining in the attack. The outbreak of the war revealed that military conflicts are not as simple and clear-cut but far more complex. Adventists were drafted under opposite banners. How could they remain true to their convictions? Jesus' Sermon on the Mount (Matt 5-7) outlines seven ethical principles that describe the character of his followers. Eventually they are only reflectors of God's own character of perfect love. Reflecting God's character is a worldwide mission to draw people to Jesus so that they may not perish but be saved.
Bookmarks Related papers MentionsView impact
Perspective Digest 19, no. 2 (2014)
The Holy Spirit worked in the revelation-inspiration process in the experience of biblical writer... more The Holy Spirit worked in the revelation-inspiration process in the experience of biblical writers and in that of Ellen White. Her concept of the dynamic influence of the Holy Spirit in the inspiration process does not conflict with the notion of the prophet’s freedom of choice.
Bookmarks Related papers MentionsView impact
![Research paper thumbnail of [Book Review of] Luigi Guissani, American Protestant Theology: A Historical Sketch (Montreal; Kingston, ON: McGill-Queen’s University Press, 2013), xxxiv + 238 pp.](https://attachments.academia-assets.com/45809767/thumbnails/1.jpg)
](Andrews University Seminary Studies 53, no. 2 (2015): 393–395.
Bookmarks Related papers MentionsView impact
![Research paper thumbnail of [Book Review] Daniel Heinz, ed., Freikirchen und Juden im “Dritten Reich”: Instrumentalisierte Heilsgeschichte, antisemitische Vorurteile und verdrängte Schuld, Kirche – Konfession – Religion, vol. 54 (Göttingen: Vandenhoeck & Ruprecht, 2011), 343 pp.](https://attachments.academia-assets.com/36280623/thumbnails/1.jpg)
](Andrews University Seminary Studies 52, no. 2 (2014): 353–355.
Bookmarks Related papers MentionsView impact
![Research paper thumbnail of [Book Review of] Martin H. Jung, Reformation und Konfessionelles Zeitalter (1517-1648), Basiswissen Theologie und Religionswissenschaft, vol. 3628 (Göttingen: Vandenhoeck & Ruprecht, 2012), 288 pp.](https://attachments.academia-assets.com/38447791/thumbnails/1.jpg)
](Andrews University Seminary Studies 51, no. 2 (2013): 336–338.
Bookmarks Related papers MentionsView impact
![Research paper thumbnail of [Book Review of] Thomas McElwain, Adventism and Ellen White: A Phenomenon of Religious Materialism, Studies on Inter-Religious Relations, vol. 48 (Uppsala, Sweden: Swedish Science Press, 2010), 287 pp.](https://attachments.academia-assets.com/36349174/thumbnails/1.jpg)
](Andrews University Seminary Studies 51, no. 1 (2013): 132–136.
Bookmarks Related papers MentionsView impact
![Research paper thumbnail of [Book Review of] Reiner Zimmermann, Calvinismus in seiner Vielfalt: Die Bedeutung des Reformators für die evangelische Christenheit (Neukirchen-Vluyn: Neukirchener Theologie, 2011), .144 pp](https://attachments.academia-assets.com/36349167/thumbnails/1.jpg)
](Andrews University Seminary Studies 50, no. 2 (2012): 323–328.
Bookmarks Related papers MentionsView impact
![Research paper thumbnail of [Book Review of] David J. B. Trim and Daniel Heinz, eds., "Parochialism, Pluralism, and Contextualization: Challenges to Adventist Mission in Europe (19th–21st Centuries)," Adventistica: Studies in Seventh-day Adventist History and Theology, vol. 9 (Frankfurt am Main: Peter Lang, 2010), 208 pp.](https://attachments.academia-assets.com/36674583/thumbnails/1.jpg)
]( Bookmarks Related papers MentionsView impact
![Research paper thumbnail of [Book Review of] Johannes Hartlapp, "Siebenten-Tags-Adventisten im Nationalsozialismus unter Berücksichtigung der geschichtlichen und theologischen Entwicklung in Deutschland von 1875 bis 1950" (Göttingen: Vandenhoeck & Ruprecht unipress, 2008), 684 pp.](https://attachments.academia-assets.com/33071447/thumbnails/1.jpg)
]( Bookmarks Related papers MentionsView impact
![Research paper thumbnail of [Book Review of] Marc Alden Swearingen, Tidings out of the Northeast: A General Historical Survey of Daniel 11 (Coldwater, MI : Remnant Publications, 2006), 272 pp.](https://attachments.academia-assets.com/33071443/thumbnails/1.jpg)
]( Bookmarks Related papers MentionsView impact
The diachronic study of Ellen White’s concept of inspiration did not reveal a real change of her ... more The diachronic study of Ellen White’s concept of inspiration did not reveal a real change of her understanding of the inspirational process. She rather dealt with certain aspects of inspiration in order to respond to actual questions—degrees of inspiration in the 1880s; verbal inspiration in the 1900s; and partial inspiration in the 1900s. Interestingly, most of her clearer statements were not public statements but remarks to individuals who dealt with certain questions. Yet, her public statements contain all necessary aspects of her concept of inspiration. While she recognized difficulties of a too high or strict view of inspiration, she was continually concerned that people would take too much freedom to pick and choose, and decide what they considered to be inspired or not inspired. While she emphasized that God was the source and originator of the message and ideas, she also admitted that the prophet had to express these with his own limited human vocabulary. If necessary, the Holy Spirit assisted in the choice of suitable words but he did not overrule free choice. The Holy Spirit operated in diverse ways and modes. Her balanced concept of inspiration was informed by her own experience with the inspiration through the Holy Spirit.
Bookmarks Related papers MentionsView impact
The “daily” controversy was another Adventist example for the intensity of theological debates. W... more The “daily” controversy was another Adventist example for the intensity of theological debates. While on the surface Adventists debated over the question whether the tāmîd in Dan 8 refers to Roman paganism or Christ’s heavenly ministration, the real struggle was over the issue of the final authority in biblical or theological matters—whether the issue should be settled by the Bible or the writings of Ellen White. Although Ellen White had previously spoken to several theological matters, she basically remained silent on the issue of the tāmîd chiding both parties for using her writings in support of their argumentation. It was the mutual study of the Word that was to settle the exegetical issue, yet since both parties were unwilling to listen and unable to come to an agreement, she advised to cease from the debate. Every additional argument in the public would only intensify the conflict and make matters worse. Instead of focusing on the issue, they were to focus on true heart conversion, teaching people in the simple Bible truths, training people in reaching out to non-Adventists, and being concerned with mission work. In Ellen White’s opinion the basic problem was a spiritual one—the issue could be solved only if people had an open, loving, and spiritual attitude. While the advice of letting the matter rest is hardly a help in solving urgent practical issues, Ellen White’s advice in the context of the “daily” controversy may provide insights as to underlying issues, contingent repercussions, and possible solutions.
Bookmarks Related papers MentionsView impact
As a person trained primarily in philosophy, Abelard employs an intense questioning mentality in ... more As a person trained primarily in philosophy, Abelard employs an intense questioning mentality in fleshing out his theological ideas. His extreme debating style of totally deconstructing theological positions and then afterward including some of those same aspects into his own views made it easy for his religio-political enemies to take apparently heterodox statements and declare these as representative of Abelard’s entire atonement theology. However, many of his theological beliefs are supported in the New Testament and were already held by the church fathers. He frequently affirmed Christ’s substitutionary sacrifice as the ransom to redeem man. He rejected various contemporary views in support of a partial human free will, divine predestination preceded by divine foreknowledge, the idea of sin as an internal attitude rather than merely an act, and the view of God as the ultimate Good. For reconciliation between God and man to be accomplished entirely and completely the Holy Spirit has to perform a change within the individual believer. Therefore Abelard emphasizes that Christ’s passion and death was a manifestation of divine love that touches the believer and awakens in him love towards God; yet it is an act of divine grace and not a human merit. Thus Abelard’s view of atonement was actually more comprehensive and orthodox than the views of his contemporaries.
Bookmarks Related papers MentionsView impact
Although the three founders of the Sabbatarian Adventist movement already believed in conditional... more Although the three founders of the Sabbatarian Adventist movement already believed in conditional immortality before 1844, it was not until early 1854 that they began considering this teaching a “leading doctrine” and “present truth.” Previously they expressed their conditionalist views only randomly in the context of other topics. However, when the mysterious rappings turned into demonic manifestations claiming the identity of deceased people, Sabbatarian Adventists realized that their conditionalist belief constituted the only safeguard against this deception. Thus they started to publish numerous articles and books on the topic in order to inform people about the deceptive nature of spiritualism.
Bookmarks Related papers MentionsView impact
Ellen White’s Trinitarian statements attracted interest and caused responses when they appeared i... more Ellen White’s Trinitarian statements attracted interest and caused responses when they appeared in print between 1896 and 1915. The visible majority of the writers who quoted or referred to her statements understood them in a Trinitarian manner. Surprisingly these writers came from various spectrums of the church in North America and Australia. A minority group quoted her statements with a subordinationist and/or modalist mindset. J. H. Kellogg’s panentheistic view constituted an exception. Most statements were of a very practical and spiritual nature, although there were also a few apologetic statements which were primarily directed against Catholicism, Christian Science, etc. When public interest in the topic seemed to vanish, Ellen White emphasized the Trinitarian position again (1904, 1908). At the occasion of her death she is credited with “exalting the Holy Spirit, the third person of the Godhead and Christ’s representative on earth,” a claim that is supported by the factual evidence.
Bookmarks Related papers MentionsView impact
This presentation described the two views on the tāmîd (lit. daily, continual, or perpetual) duri... more This presentation described the two views on the tāmîd (lit. daily, continual, or perpetual) during the time of the conflict around 1910, reconstructed the historical context of Ellen White's debated quotation from 1850, and outlined the development of the interpretation of the tāmîd from Millerite times (1830s) until the time of conflict (1900s-1920s). Finally it examined her recollection of the 1850 statement and explained what she feared would be the results of a heated agitation of the topic and what she suggested would be a better focus.
In summary, when Ellen White made her statement in 1850, the early Adventists debated with former Millerites who rejected the 1844 date, set new times, and held “Age to Come” views. Her own recollection of the statement shows that when making this statement she had the time element in mind rather than any specific identification of the “daily.” The history of the conflict shows that we need to be very careful in how to interpret, use, and talk about Ellen White’s statements. The utilization of her 1850 statement for proving either view on the “daily” causes a contradiction in her statements. The rhetoric employed by some people to discuss their opinion on the biblical text left the impression that they rejected Ellen White’s writings. The interpretation that one holds might be correct in a technical sense but his behavior and spiritual attitude may be totally out of place. The study of the history of the “daily” shows how careful we should be when arriving at different interpretations or positions. What might be the impact on the church? What is my spiritual attitude in this matter? How do I view my brother? Does my use of the Bible or Ellen White’s writings weaken people’s faith and confidence in those spiritual authorities? May God grant us wisdom to decide when a certain matter should be agitated and when it is better to be silent and ask God to change our heart!
Bookmarks Related papers MentionsView impact
Leo I (AD 400–461), one of only two popes with the surname “the Great,” is often pictured as the ... more Leo I (AD 400–461), one of only two popes with the surname “the Great,” is often pictured as the first real pope in the history of Christianity. But what is so particular about this 5th century figure? The foundational element for Leo’s understanding of the authority and the supremacy of the bishop of Rome is found in his belief that Peter was invested by Christ with the responsibility and the right to lead and rule the worldwide Church, that this authority was given further to Peter’s successors, and that the apostle Peter was still active and present in his successors. Leo continued the occidental theology of his time but deepened the theoretical explanation of the primacy where the significance of Peter was immensely increased. Upon the bishop of Rome as the vicarius Christi, to whom was given the care for the whole Church, accordingly depended the whole Episcopacy. Even the teaching of the papal inerrancy and infallibility in doctrinal matters was already there in its infancy. Convinced of his leading position, Leo acted in ecclesiastical and political matters as the sole head of the Church, although he was not always successful in this especially in the East.
Bookmarks Related papers MentionsView impact
Previously it was thought that Ellen G. White’s Desire of Ages (1898) formed the direct successor... more Previously it was thought that Ellen G. White’s Desire of Ages (1898) formed the direct successor of vols. 2 and 3 of Spirit of Prophecy (1877, 1878) in regard to her life of Christ theme. However, this research shows that Ellen White published a book with the title The Life of Christ in four different languages in Europe and North America between the years 1885 and 1895. That book is an adapted edition of the two Spirit of Prophecy volumes. The publishing of an English edition was considered as well as the translation into other languages. Yet, constant criticism, the call for revision, and Ellen White’s wish to add new material led to a long process of revision and re-writing which led eventually to the publication of the Desire of Ages. The present study shows that the Life of Christ is a missing link and forms actually a distinct stage in the preparation of the Desire of Ages. It further shows that the book stands at a certain stage of Ellen White’s progressive understanding of the Godhead, in response to some claims by modern Adventist Antitrinitarians.
Bookmarks Related papers MentionsView impact
The narrative in Gen 3 constitutes one of the most basic passages in the Bible. Both Jewish and C... more The narrative in Gen 3 constitutes one of the most basic passages in the Bible. Both Jewish and Christian writers consider the first ten chapters of the book of Genesis as the foundational texts upon which the whole biblical theology is built. On the other hand, these texts have been and still are the object of much criticism by liberal scholars. In this research paper it is not possible to prove the historicity of these chapters in Genesis. Neither is it possible to study and examine all ten chapters since it would go beyond the scope of such a research paper. In this paper I want to examine Gen 3 with a special focus and awareness on what the text has to say. In the first chapter I will present several possible structures for Gen 3, and thereby point out aspects that the narrator wanted to emphasize. In the second chapter I will follow the flow of the narrative, analyze certain terms and phrases, comment on and discuss what the text has to say. In the third chapter I will provide just a brief biblical overview on a selection of theological topics found in Gen 3. Although I consulted several secondary sources during the study of the text, I mainly want to focus on the primary source, the biblical text itself.
Bookmarks Related papers MentionsView impact
Andrews University holds in its Center for Adventist Research a considerable collection of tracts... more Andrews University holds in its Center for Adventist Research a considerable collection of tracts and pamphlets of the Reformation period. Some of these writings still wait for a more thorough investigation than has been possible in the past. One of these tracts that have not yet received the due attention is Martin Luther’s Offenbarung des Endtchrists: auß dem Propheten Daniel, wider Catharinum (1524), a German translation of the Latin Ad librum eximmii Magistri Nostri Magistri Ambrosii Catharini, defensoris Silvestri Prieratis acerrimi, responsio (1521). This book was written to Ambrosius Catharinus, and deals with the prophecy of Dan 8 on the manifestation of the End-Christ (the eschatological Antichrist). In the course of this paper I will refer to it simply as the Responsio. This Streitschrift could, however, be especially interesting for Seventh-day Adventists since their origin and message is undoubtedly connected to the interpretation of the prophecies of Daniel. It is the aim of this study to get a better understanding of the historical background of Luther’s Responsio and how he interpreted the prophecies of Dan 8 in that book. Further, I want to highlight parallels and diversities between Luther’s approach and the Adventist approach to the prophecies of the Dan 8.
Bookmarks Related papers MentionsView impact
The twentieth century has witnessed the spread of the so called moral influence theory among Chri... more The twentieth century has witnessed the spread of the so called moral influence theory among Christian believers. Modern promoters of this theory refer to Peter Abelard’s doctrine of the atonement to support their view that Jesus’ incarnation and death played only an exemplary role rather than a substitutionary one. However, several scholars hold the view that this eleventh century philosopher, theologian, and scholar did not deny the substitutionary part of Christ’s death. Yet, other theologians share the view of the modern proponents of the moral influence theory in regard to Abelard’s atonement theology but criticize it as wrong.
This study analyzes the writings of Peter Abelard with a special focus on the Commentaria in Epistolam Pauli ad Romanos in order to give a comprehensive view of his atonement theology and the factors that may have influenced it.
First, I want to give a sketch of Abelard’s life and a list of his works in a probable chronological order. Both the biography and bibliography, in drawing a picture of his personality, behavior, actions, writings, and teachings, will help to provide insight into Abelard’s character, and eventually give reasons for the inevitability of misunderstandings. Second, a survey through the theology of atonement of the preceding centuries, beginning with the Bible and the church fathers, and concluding with Abelard’s contemporary theologians will show similarities and differences between Abelard’s view and the teachings of his predecessors and contemporaries. Third, Abelard’s writings on atonement are examined with a special attention to his commentary on Romans. Further, I will observe connections to other theological topics, and how they possibly influenced his atonement theology.
Bookmarks Related papers MentionsView impact
This study focuses on one of the most significant texts of the OT, which is also very important f... more This study focuses on one of the most significant texts of the OT, which is also very important for the understanding of the NT. That is one reason why Jer 31:31-34 is so often examined although it is usually interpreted from the perspective of the NT. It is the only OT text that mentions the "new covenant" explicilty. It is the goal of this study to examine the text in its direct context as well as in the broader OT context.
Bookmarks Related papers MentionsView impact
This study gives an overview of the crusades against the Albigensians in the 13th century, of the... more This study gives an overview of the crusades against the Albigensians in the 13th century, of the cultural background in which the crusades took place, and the ramifications of these crusades. Further, the teachings of the Albigensians are discussed from various perspectives.
Bookmarks Related papers MentionsView impact
![Research paper thumbnail of [Book Review of] Freikirchen und Juden im „Dritten Reich“: Instrumentalisierte Heilsgeschichte, antisemitische Vorurteile und verdrängte Schuld, edited by Daniel Heinz](https://attachments.academia-assets.com/73577834/thumbnails/1.jpg)
]( Bookmarks Related papers MentionsView impact