KASPARS OZOLINS | Assistant Professor of Old Testament Interpretation, The Southern Baptist Theological Seminary and Life Assurance Ministries Board Member |
Two major scholarly societies have existed under the umbrella of the Seventh-day Adventist organization over the past half century: ASRS and ATS. The first, originally called the Andrews Society for Religious Studies (named in honor of Seventh-dayAdventist antitrinitarian pioneer J. N. Andrews), was officially organized in 1979. The society was later renamed The Adventist Society for Religious Studies (conveniently, with the same acronym). In the late 1980s, however, a group of denominational leaders and scholars met in order to organize a second professional organization, called the Adventist Theological Society (ATS).
The two societies exist in parallel within Adventist life, partly because ASRS has had a reputation for advancing a progressive brand of Seventh-day Adventism, while ATS is generally regarded as more mainstream and conservative. One measure of this that has been noted by observers is the respective of non-Adventist societies with which ASRS and ATS choose to associate. From its beginnings, ASRS has held its meetings in conjunction with the American Academy of Religion (AAR) and the Society of Biblical Literature (SBL), two of the largest religious studies societies in the world which are non-confessional and often regarded as being “liberal” in their perspectives. By contrast, ATS has, from its beginnings held its meetings in conjunction with ETS (Evangelical Theological Society); of course, the latter by its very name says something about its own theological commitments. Of course, the terms “progressive” and “conservative” need to be used with care, since they do not mean the same thing when describing politics or religion. The same is true for Seventh-day Adventism.
Of course Adventist scholars hold their meetings in conjunction with ETS; ever since I have been attending these annual scholarly meetings, that has simply been taken for granted.
In my examination of the history of both ASRS and ATS, I recently came across an old article, republished by Spectrum Magazine, and authored by well-known Adventist professor Lawrence T. Geraty: “Beyond Fundamentalism: A Short History of Old Testament Adventist Scholarship.” That article begins with an arresting question: “Why don’t Adventist Bible teachers meet regularly with the Evangelical Theological Society?” It grabbed my attention because my own context and experience makes this question completely nonsensical. Of course Adventist scholars hold their meetings in conjunction with ETS; ever since I have been attending these annual scholarly meetings, that has simply been taken for granted.
The first thing to note is that Geraty’s article was originally published in 1982, some years before the founding of ATS. But what was so astonishing to me was the surprisingly frank and honest reply from veteran Andrews University archaeologist Siegfried Horn, who explained: “To join the Evangelical Theological Society, one must sign an un-Adventist creedal statement that declares, ‘The Bible alone and the Bible in its entirety is the Word of God written, and therefore inerrant in the autographs.’ Secondly, the scholarship exhibited at the Evangelical Theological Society’s meetings is often shallow.”
Now, the wording of that doctrinal basis of ETS (as cited by Siegfried Horn) has not been altered by a single letter up to the present day. Yet today, ATS boasts of its association with and influence among the ETS organization. What gives? Should ATS be described as “evangelical”? Has it parted ways with historic Adventist doctrines, such as the Spirit of Prophecy, the sanctuary, and the three angels’ messages? The clear evidence, I suggest, is to the contrary. ATS remains squarely “Adventist,” as its name plainly indicates.
The foundational aims of ATS
The Adventist Theological Society began life with noted Adventist scholar Jack J. Blanco as its first president. Blanco, famously, is the author of The Clear Word paraphrase of Scripture, which surreptitiously sneaks in anti-trinitarian Adventist doctrine into its translation. The second president of ATS was Gerhard F. Hasel, an Old Testament scholar who was well-known to both Adventist and evangelicals. He specialized in the study of the biblical concept of the remnant, and he applied these insights directly to Seventh-day Adventism. His remarks in the Journal of the Adventist Theological Society upon assuming the presidency of ATS in 1990 are worth quoting and examining:
“I believe that the work of ATS is a sacred work. I have accepted the presidency only after serious reflection and prayer. Our mission statement describes the Society as ‘centrist,’ and we are determined to continue on this path. We are living in the end time, when by God’s grace Seventh-day Adventists are described in prophecy as the final remnant.”
This statement clearly indicates that Hasel’s views on the “remnant” do not differ from those as taught by his church. Indeed, we have no reason to assume that he, as president of the Adventist Theological Society, would have any cause to reject the official teachings of the Seventh-day Adventist church.
Hasel continues by explaining:
“To serve the remnant as it should, the Society must engage in ‘theological evangelism,’ informing the church about where theology is today, how it is moving, and what foundations Seventh-day Adventism should build on if it is to move in the right direction. This is no time for panic—or for timidity; it is no time to be alarmist—or to be silent. It is time to speak clearly in a decisive and penetrating voice, a time to speak wisely and affirmingly. It is also a time to pull together, to pull together, on the platform of Scripture in its entirety supported by the writings of the Spirit of Prophecy, the ‘lesser light’ that illuminates the greater one.”
Notice that Hasel uses the terms “remnant,” “church,” and “Seventh-day Adventism” interchangeably. For him they are the same. The church (or remnant) is supported by the writings of the Spirit of Prophecy, and its raison d’être is the propagation of Adventist truth to the world. Furthermore, Hasel is completely frank about what that “truth” is:
“The work of the Adventist Theological Society is sacred—to help build the body of Christ, to foster its mission, to proclaim the truth of the third angel’s message in all the world and thereby to hasten the day when the church militant will become the church triumphant. To this task I solemnly pledge myself as the new President.”
In Adventist doctrine, the third angel’s message is that most fearful warning to flee from spiritual Babylon, represented by apostate Protestantism, which observes Sunday, the false day of worship. In his life, Hasel cultivated friendships with evangelicals, and upon his tragic death in a car accident in 1994, those scholars eulogized him. Yet his own “remnant” theology was on full display for those who cared to investigate.
ATS today
The Adventist Theological Society has not changed in its fundamental identity or vision in the decades since. This is abundantly clear from its website, which describes itself in the following way: “The Adventist Theological Society is a dynamic scholarly resource dedicated to advancing the fundamental beliefs of Seventh-day Adventists and strengthening the heart of Adventist theology.” Note in particular, the following doctrinal points enshrined in the ATS constitution:
- The Society affirms a real sanctuary in heaven and the pre-advent judgment of believers beginning in 1844, based upon the historicist view of prophecy and the year-day principle as taught in Scripture.
- The Society believes that the writings of Ellen G. White possess more than pastoral authority and that in them God has spoken as He did through prophets and apostles of old, to instruct His people concerning His will and the course He would have His people pursue. The Bible alone is the only foundation of Seventh-day Adventist doctrine; Ellen White’s writings, while subject to and judged by the Scriptures, are an invaluable tool for illuminating Scripture and confirming church teaching.
- The Society affirms the identification of the Seventh-day Adventist Church as the remnant movement called by God to proclaim the three angels’ messages of Revelation 14:6-13, which prepare the world for the soon return of Christ.
- The Society affirms its faithfulness to the Seventh-day Adventist Church and pledges to continue supporting it through tithes, offerings, personal effort, and influence.
In light of the above, let’s return to the original question posed to Adventist scholars back in 1982 and rephrase it slightly: “Why do Adventist Bible teachers meet regularly with the Evangelical Theological Society, given their stated doctrinal affirmations?” While God alone is the judge of conscience, one cannot help but notice that the Adventist Theological Society is mired in serious cognitive dissonance by continuing to fellowship with evangelicals while actively maintaining their Adventist doctrinal convictions, even as they strive to present themselves as mainstream to non-Adventists. †
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