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Adventists and Lutherans in
Conversation
Report of the bilateral conversations between the Lutheran World
Federation and the Seventh-day Adventist Church 1994-1998
Preamble
While the Seventh-day Adventist Church (SDA) with its 10 million members
is a comparatively strong Christian denomination, it is extraordinary in
its worldwide missionary thrust. Rooted in more than 200 countries, the
SDA Church is today the most widespread Protestant denomination. The 19th
century origins of the church were marked by the strong expectation of
the Second Coming of Christ. The Adventist teachings concerning the
Sabbath and the Second Coming have, in spite of their strong Biblical
foundations, traditionally created a distance between the SDA and other
Christian denominations. Today the SDA, while maintaining its distinctive
emphases, welcomes opportunities for fellowship, meeting human needs, and
exchange of viewpoints with other Christians.
Born as the firstfruits of the 16th century German Reformation, the
Lutheran churches are today present in all continents. The Lutheran World
Federation (LWF), a worldwide communion of Lutheran churches, comprises
with its 124 member churches and about 55 million members more than 95
percent of today's Lutheranism. In Northern Europe Lutheran churches are
still regarded as national or "folk" churches. Lutheran concentration is
likewise strong in Germany and in some parts of North America. Strong
Lutheran churches are also found in many parts of Africa and, to a lesser
extent, in Asia and South America. For the most part Lutherans have been
active in the ecumenical movement.
During the last decades, the officers of the LWF and the SDA have met
regularly in meetings of the secretaries of the Christian World
Communions. As a result of these contacts and also because Adventists
recognize their Reformation heritage, the idea arose of a joint
theological consultation in order to achieve a better mutual
understanding. This proposal was approved in 1993 by leaders of the
General Conference of SDA and the LWF Council.
The consultation was held November 1-5, 1994 in Darmstadt, Germany. It
defined the following as its goals:
•achieve better mutual understanding, •break down false stereotypes,
•discover the bases of belief, •discover points of real and imaginary
friction.
The discussions in Darmstadt were open, frank and friendly. It quickly
became clear that the strong appreciation among the SDA theologians for
the work of Martin Luther formed a natural starting point for the
interchange. The experience of worshiping together also led to a sense of
deep spiritual fellowship. By the end of the consultation participants
felt that an excellent beginning had been made on all of the goals set
for the gathering. Both Lutheran and SDA representatives were in
agreement that further discussion, building on this beginning, would be a
very positive step for both churches.
To that end the members of the consultation recommended both to the SDA
and to the LWF that three further consultations be held between 1996 and
1998. The proposal for the themes of these three meetings was as follows:
•First session: Justification by Faith; the Law; Law and Gospel •Second
session: Ecclesiology and the Understanding of Church Authority •Third
session: Eschatology
This proposal was approved by both World Communions. The objectives of
the conversations were to remain the same as in Darmstadt. The report
from the Darmstadt meeting explained the reasons for selecting the three
topics:
1.The doctrine of justification by grace through faith alone is central
to both Lutherans and Adventists. A discussion of this central tenet
seems a good place to begin further theological reflection. In the same
way, the understanding of law and gospel is one of the defining doctrines
of Lutheranism. Adventists, on the other hand, have often been called
legalistic because of the central place they give to law and obedience as
the logical result of their stress on justification. A careful discussion
of these issues would be a good foundational starting-point for further
theological exploration.
The issues of the first thematic session were discussed in a consultation
held in Mississauga near Toronto, Canada, June 17-21, 1996. On the basis
of several background papers and extensive discussions a common statement
(Ch. I below) was drafted and approved. Delegations had been appointed by
the respective World Communions. The Lutheran delegation was chaired by
Faith Rohrbough (USA and Canada), and the Adventist delegation by Bert B.
Beach (USA).
The same style of work was continued in the next meeting held in Jongny,
Switzerland, June 1-6, 1997, in which the second thematic part was
drafted, discussed and approved (Ch. II below). Furthermore, a small
drafting group was appointed which met at Silver Spring, USA, October
29-30, 1997, in order to prepare for the last consultation and the
resulting publication.
The final consultation was held in Cartigny, Switzerland, May 10-16,
1998. It completed work on the common statement (Ch. III below), and made
recommendations (after Ch. III below) for the future life of our
churches. The Carting meeting was also visited by the President of the
SDA, Dr. Robert S. Folkenberg, and the General Secretary of the LWF, Dr.
Ishmael Noko. The consultation closed with an Adventist worship service
at Collonges, France, on May 16.
We came together in 1994 as strangers, we parted in 1998 as friends. We
came with questions, we parted with appreciation. While significant
doctrinal differences remain, we found much in common: a love for the
Word of God, a shared heritage from the Reformation, a deep appreciation
for the work and teachings of Martin Luther, a concern for religious
freedom, and above all, the gospel of justification by grace through
faith alone. By spending many hours together in listening and seeking to
understand, in agreeing and disagreeing, in eating and especially
praying, we experienced the bonding of the Spirit under our one Lord
Jesus Christ. Each of us who was given the opportunity to be part of
these common conversations feels enriched intellectually and spiritually
by this adventure of faith, and we give thanks to our God from whom all
blessings flow.
I
Justification by Faith
Both Lutherans and Adventists teach that justification is the work of God
in Christ and comes through faith alone. We are justified by the grace of
God and not by our own works. The Lutheran Augsburg Confession (CA, art.
IV) holds that "we cannot obtain forgiveness of sin and righteousness
before God by our own merits, works, or satisfactions, but that we
receive forgiveness of sin and become righteous before God by grace, for
Christ's sake, through faith..." According to the 10th Fundamental Belief
(FB) of the Seventh-day Adventists, we "exercise faith in Jesus as Lord
and Christ, as Substitute and Example. This faith which receives
salvation comes through the divine power of the Word and is the gift of
God's grace. Through Christ we are justified, adopted as God's sons and
daughters, and delivered from the lordship of sin."
During our conversations it has become obvious that both Lutherans and
Adventists unconditionally affirm the inter-related principles of the
Reformation: sola Scriptura, solus Christus, sola fide, sola gratia. Both
churches regard themselves as heirs of the Protestant Reformation and as
children of Luther. This shared understanding of justification by faith
gives us today the possibility to say that both churches teach salvation
in an essentially congruent manner. This understanding is founded on the
biblical truth: "For we hold that a person is justified by faith apart
from works prescribed by the law" (Rom 3:28 NRSV). Both Lutherans (CA IV)
and Adventists (FB 10) refer to Romans 3:21-26 as foundational for their
teaching.
Different confessional emphases concerning salvation do exist, but in the
light of this shared understanding they need not be incompatible.
Lutherans have traditionally understood the correct teaching on
justification by faith as the criterion of all other central issues of
belief. Adventists do not speak of a criterion but put the notions of
righteousness and justification in the wider context of the experience of
salvation. But nevertheless salvation in Christ and justification by
faith alone are at the heart of Adventism also.
Further, Adventists teach: "Salvation is all of grace and not of works,
but its fruitage is obedience to the Commandments" (FB 18). Lutherans
also teach the "new obedience," i.e., that "faith should produce good
fruits and good works and that we must do all such good works as God has
commanded" (CA VI). However, as the Augsburg Confession immediately
continues, "we should do them for God's sake and not place our trust in
them as if thereby to merit favor before God." Both sides agree in that
they do not speak of good works as requirements or merits but as fruits.
Adventists call these works "an evidence of our love for the Lord" (FB
18); Lutherans customarily refer to the "new obedience." A special
Adventist emphasis on the commandments can here be found, whereas the
Lutherans have a special stress on the freedom of the Christian. But
since both churches speak of obedience and fruits instead of requirements
and merits, we agree that neither side teaches a justification by works
of the law.
Both churches understand justification as God's gracious declaration of
the forgiveness of sins for the sake of Jesus Christ, crucified and
risen, and at the same time as the free gift of new life in him.
Justification in the full sense of the word consists in the fundamental
imputation of God's righteousness for the sake of Jesus Christ and in the
indwelling of Christ in the heart of the repentant believer. This "gift
of new life" or "indwelling of Christ" can be called sanctification;
although it can thus be conceptually distinguished from the fundamental
declaration of the forgiveness of sins, these two aspects of
justification are inseparable in the believer's experience.
Both Lutherans and Adventists characterize the new life or the
sanctifying aspect of justification as the indwelling of Christ or as new
life in the Spirit. Lutherans tend to understand this new life
essentially as receiving the Holy Spirit in the Word and Sacraments of
the church, thus following Luther's exposition of the Apostles' Creed in
his Large Catechism: "the Holy Spirit effects our sanctification through
the following: the communion of saints or Christian church, the
forgiveness of sins, the resurrection of the body, and the life
everlasting." Adventists describe sanctification in a slightly more
immediate manner: "Through the Spirit we are born again and sanctified;
the Spirit renews our minds, writes God's law of love in our hearts, and
we become partakers of the divine nature and have the assurance of
salvation now and in the judgment" (FB 10).
In spite of these emphases both churches agree that this new life "in
Christ" or "in the Spirit" is not something which comes through one's own
strength or effort. The new life is a transforming gift of God; and
precisely for this reason it is a life in Christ or in the Spirit, not a
life centered around ourselves. As a safeguard against perfectionism,
Adventists teach that the new life does not exclude the possibility of
sinning, while Lutheran tradition stresses that even as justified the
believing person remains a sinner.
In the light of this mutual understanding we can say that both Lutherans
and Adventists can hear a truly biblical witness in each other's
proclamation. Lutherans can say this on the basis of their traditional
criterion for accepting other Christians by determining whether they
preach the gospel "with a pure understanding of it" (CA VII). Affirming
this convergence in the central Christian message of justification by
faith alone can be regarded as an important milestone in breaking down
false stereotypes between our churches and in building up relations which
allow us conscientious co-operation in some areas of Christian witness
and service.
We are aware that justification of the sinner is a living reality that
should shape our whole Christian experience here and now. This Christian
life is a life in the Spirit and by the Spirit (Gal 5:16-25). At the same
time it is a life of faith, a life in which Christ's kingdom is hidden
under the cross: "... it is no longer I who live, but it is Christ who
lives in me. And the life I now live in the flesh I live by faith in the
Son of God, who loved me and gave himself for me" (Gal. 2:20).
The Law
Our conversations concerning the law reveal four areas of note. In these
Lutherans and SDAs have significant agreement, as well as differing
nuances and emphases, and some divergences.
1. Both Lutherans and SDAs categorically affirm that justification
rests wholly on the grace of God, so that keeping of the law cannot bring
merit or contribute to salvation. Obeying the law must be understood as
the result of, and response to, God's free gift of salvation. On this
point Lutherans and SDAs are in complete agreement.
2. Lutherans and SDAs recognize the importance of the Ten
Commandments, but the connotations of law differ in each communion.
Adventist concern for the law is demonstrated as follows: "The great
principles of God's law are embodied in the Ten Commandments and
exemplified in the life of Christ. They express God's love, will , and
purposes concerning human conduct and relationships and are binding upon
all people in every age. These precepts are the basis of God's covenant
with His people and the standard in God's judgment. Through the agency of
the Holy Spirit they point out sin and awaken a sense of need for a
Saviour. Salvation is all of grace and not of works, but its fruitage is
obedience to the Commandments. This obedience develops Christian
character and results in a sense of well-being. It is an evidence of our
love for the Lord and our concern for our fellow men. The obedience of
faith demonstrates the power of Christ to transform lives, and therefore
strengthens Christian witness." (FB 18).
Lutherans' appreciation for the Ten Commandments is shown by Luther's
exposition of them in both of his catechisms. In Lutheran families,
congregations and schools they have always been an essential ingredient
of religious instruction. In this larger context of instruction Lutherans
see the Commandments as providing valuable principles for Christian life.
The connotations of law, however, differ significantly between Lutherans
and Seventh-day Adventists. For Lutherans "law" has a wider reference
than the decalogue and can be a negative term contrasting with grace.
Lutherans tend to be careful in regard to the so-called didactic use of
the law, i.e., law as a guide for the Christian life. While affirming the
validity of the content of the Ten Commandments and the necessity of the
"new obedience" for Christians, Lutherans at the same time also want to
affirm Christian freedom. Lutherans consistently see the law in the
context of law and gospel, with the overriding concern to protect
justification as sola gratia and sola fide. In this emphasis Lutherans
reflect the Apostle Paul's concerns in Romans and Galatians, and also the
roots of their communion in the Reformation.
Adventists, however, see the law in a more positive context. They tend to
view the law in terms of God's revealed will focused in the giving of the
Ten Commandments in the Old Testament and the ongoing role of law in the
New Testament. By this emphasis Adventists reflect their concern to show
the perpetuity of the Ten Commandments and obedience to them as the fruit
of sanctification.
3. Lutherans and Adventists agree that the life of the justified
person will be demonstrated by deeds of faith. The Holy Spirit brings
forth "fruit" to God's glory (Gal 5:22-23) in a spontaneous manner that
cannot be reduced to a written code.
Adventist concern for deeds of faith is shown in FB 18 (quoted above).
Lutheran concern for deeds of faith is reflected e.g. in CA XX: "Our
teachers have been falsely accused of forbidding good works. Their
writings on the Ten Commandments, and other writings as well, show that
they have given good and profitable accounts and instructions concerning
true Christian estates and works. ... It is also taught among us that
good works should and must be done, not that we are to rely on them to
earn grace but that we may do God's will and glorify him. It is always
faith alone that apprehends grace and forgiveness of sin. When through
faith the Holy Spirit is given, the heart is moved to do good works."
SDAs see the Ten Commandments as playing a greater role in deeds of
faith. Adventists understand the new life in Christ, sanctification, to
be a spiritual, lived expression of the principles of the law (Rom
8:1-3), in which love to God and love to fellow humans is the ruling
motivation. For Adventists, the law provides a framework for the life of
love.
Both communions teach the doctrine of the final judgment (Lutherans: CA
XVII; SDAs: FB 10, 23), although SDAs place more emphasis on this belief.
While both Lutherans and SDAs agree that the Christian's works come under
review in the judgment (cf. Acts 17:31; Rom 14:10; 2 Cor. 5:10), both
parties hold that it is the Christian's standing in Christ
(justification) that alone gives hope.
4. Both communions take seriously the third/fourth Commandment.
However, the practical conclusions drawn from this Commandment diverge:
Lutherans keep, following the traditional practice of the Christian
church, the holy day on the day of resurrection, the first day of the
week. In Lutheran proclamation and piety Sunday has always been
understood as a day of rest and worship. In fact Sunday has for Lutherans
appropriated much of the function of Sabbath (see Luther's Large and
Small Catechisms).
Adventists see the Sabbath as an essential part of the divine design in
Creation. The 3rd/4th commandment of the Decalogue returns human beings
to this truth, leading them to treat Sabbath observance as a vital
element in the expression of loving obedience to God as Creator and
Redeemer. For Adventists Sabbath keeping is neither a meritorious work
nor something that makes them alone God's people; rather it is a grateful
acceptance of a divine gift. Adventists do not claim that only
Sabbath-keepers can be saved. They acknowledge that Lutherans in their
observation of Sunday will appeal to Biblical arguments as well as to
ancient Christian tradition; however, they hold firm to their conviction
that the Scriptures, both Old and New Testaments, call us to observe the
seventh day as the Sabbath. Nevertheless Adventists recognize that great
servants of God have sincerely kept Sunday in honor of their Lord's
resurrection throughout the Christian era.
For Lutherans, their practice is based on the Apostle Paul's teaching of
the role of law in the life of Gentile Christians. In Christ, Christians
are not under the law in the same manner as the Jews, and the law is seen
from the perspective of Christian freedom. Paul opposes all attempts to
impose the Jewish law on the Gentile Christians. These Pauline guidelines
have shaped the understanding of the Third/Fourth Commandment from the
Early Church to the Reformation. Today, Christ's resurrection on the one
hand shapes the Lutheran view of Sunday. On the other hand, Paul's
acceptance of the Jewish Christians who keep the law also calls Lutherans
to respect the Adventist view.
II
Scripture and Authority in the Church
Both Lutherans and Adventists look to Scripture as the foundation of
church authority. The Reformation principle of sola scriptura lies at the
heart of both communions, with Scripture as the basis for their
respective proclamation.
Lutherans have an organic concept of authority, as authority is exercised
through the ministry of word and sacrament. In this organic
understanding, the gospel is the essence of authority; Scripture its
documented basis; the sacraments its external signs; synods, other
ecclesial bodies and the ordained ministers its public bearers; and the
Spirit its acting agent. For Adventists, the authority Christ delegates
to his church is diffused through the whole body. All teachings,
practices, and decisions are accountable to the Word of God. The article
on the Holy Scriptures appears as the first in the Fundamental Beliefs of
the church and reads in part:
The Holy Scriptures are the infallible revelation of His [God's] will.
They are the standard of His character, the test of experience, the
authoritative revealer of doctrines, and the trustworthy record of God's
acts in history.
In both confessions, Christ alone is the head of the church. All aspects
of ministry are derived from him, including the priesthood of all
believers and the delegated authority of ordained ministers. The
authority structures of the church differ from Lutherans to Adventists:
Lutheran church structures are more diverse, corresponding to the history
and cultural contexts of the churches; the Adventist church, although
present in many countries, has an essentially unified structure.
While both Lutherans and Adventists affirm Scripture as the foundation of
all authority, their respective approaches to Scripture differ in
significant aspects. For Lutherans, the gospel understood as unmerited
justification, is the organic center of Scripture; it is the
hermeneutical key to the study and interpretation of Scripture.
Adventists look to the totality of Scripture, seeking to find Christ as
the center and the New Testament as the summit of Scripture. Further, in
their study Adventists tend to seek explicit biblical proofs, whereas
Lutherans leave more room for what is not explicitly stated (e.g. Sunday
observance). Thus, Adventists, while alert to the historical background
of the biblical writings, apply Scripture more directly to life today.
Lutherans tend to relate specific passages to the total message of
Scripture and also give particular attention to the changed conditions of
today's world.
Both Lutherans and Adventists hold to the Bible as the decisive norm -
norma normans - but both assign authority to other documents as the
derived norm - norma normata. The churches of the Lutheran Reformation
adhere to five creedal or confessional documents - the ancient creeds
(Apostolicum, Nicaenum, Athanasium), the Augsburg Confession, and
Luther's Small Catechism. The Apostolic and Nicene creeds have a natural
place in the liturgy of the Lutheran churches, Luther's Small Catechism
is used in general Christian education, and the Augsburg Confession has
its primary role in theological training and orientation.
Adventists affirm the biblical content of the ancient creeds.
Furthermore, their Fundamental Beliefs explicitly confess belief in the
Trinity (FB 2-5).
Although Adventists do not look to confessional documents, they place
high value on the writings of Ellen G. White, in whom they believe the
biblical gift of prophecy was manifested. Her work consisted principally
in counseling the church and providing spiritual nurture. Adventists
regard her writings as "a continuing and authoritative source of truth,
which provide for the church comfort, guidance, instruction, and
correction" (FB 17). Ellen White's authority is a derived authority: she
firmly endorsed the sola scriptura principle, and Adventists test her
writings by the Scripture.
Thus, Lutherans and Adventists differ widely in their approach to
Scripture, authority structures of the church and authoritative documents
outside of Scripture. However, both communions have the same essential
source of authority at the core - the Holy Scriptures.
Ecclesiology
Both Adventists and Lutherans understand the church as community of
believers. The church exists in historical continuity from biblical times
to our days.
Adventists hold that:
The church is the community of believers who confess Jesus Christ as Lord
and Saviour. In continuity with the people of God in Old Testament times,
we are called out from the world; (FB 11).
Lutheran Confessions state that
... one holy Christian church will be and remain forever. This is the
assembly of all believers among whom the Gospel is preached in its purity
and the holy sacraments are administered according to the Gospel (CA 7).
Even though Lutherans nowadays seldom speak of the church in the Old
Testament, this way of speaking also belongs to the tradition of Lutheran
Confessions (e.g. Apol. VII,14-19; XXVII, 98). The roots of the Christian
church are found in Old Testament times and the Christian church
manifests God's new covenant with God's people. The principle of
continuity within this community of believers is thus for both churches
of great importance.
As CA 7 points out, Lutherans identify the Christian church through the
so-called marks of the church which are the Gospel and the two
sacraments: baptism and Lord's Supper. Adventists also regard parallel
marks as important for the life of the church:
... we join together for worship, for fellowship, for instruction in the
Word, for the celebration of the Lord's Supper, for service to all
mankind, and for the world-wide proclamation of the gospel (FB 11).
Both communions affirm that the proclamation of the Gospel, worship life,
personal prayer, participation at the Lord's Supper and service for the
world are central elements of each Christian's life in the church. These
features also make the church a living Christian communion, a community
of believers.
Together we affirm the biblical descriptions of the church as people of
God, as body of Christ and as temple of Holy Spirit. The Christian church
is neither a static entity nor a merely external organization: it is an
assembly of believers, a spiritual community, God's holy people who
expect the coming of their Lord Christ. In the church Christians confess
Jesus Christ as Saviour and Lord, look forward to His coming Kingdom and
proclaim the Gospel message to all the world. Recognition of this mission
is essential for the self-understanding of the church.
We thus share a basic understanding of the church in biblical terms. We
agree that the Word of God, the Gospel message of Jesus Christ should
always be at the center of our understanding of the essence and tasks of
the church.
An important aspect of how Adventists and Lutherans evaluate each other
as churches concerns our views regarding baptism and Lord's Supper. For
Lutherans, it is sufficient for the true unity of the church to agree
concerning the teaching of the Gospel and the administration of the
sacraments. (CA 7). These two sacraments are thus for Lutherans of
decisive significance in the identification of the church. For
Adventists, the ordinances of baptism and the Lord's Supper are important
but do not have the same relative significance in ecclesiology as they do
for the Lutherans.
This does not mean, however, that the Adventists would downplay the role
of baptism and the Lord's Supper as such. In their Fundamental Beliefs
the articles on these two ordinances (FB 14- 15) immediately follow the
articles (FB 11-13) on the church. As a part of Protestant Christianity,
Adventists reflect many aspects of Reformation theology concerning
baptism and the Lord's Supper.
We can together affirm that baptism and the Lord's Supper are at the
heart of the New Testament expression of Christian faith. They are
closely connected with salvation and newness of life in Christ.
In both churches we baptize in the name of Father, Son and Holy Spirit.
We agree that God's initiative is essential for every Christian
understanding of baptism. God offers the gift of salvation.
Whereas Lutherans follow the practice of the majority of the churches in
baptizing infants, Adventists have consistently adhered to believers'
baptism by immersion. Our theological disagreements in regard to baptism
are basically similar to the larger interconfessional debates concerning
the differences between these two Christian baptismal traditions (See
Baptists and Lutherans in Conversation, Geneva: LWF 1990). Today we
realize that both infant baptism and believers' baptism have long roots
and are received traditions within major Christian churches. Lutherans
admit that there is no clear reference to the baptism of infants in the
New Testament. While Adventists do not accept infant baptism, they
acknowledge it as an early and widespread practice among Christians.
We agree that baptism can never be separated from faith. Although we
adhere to different practices, we both affirm that baptism must be
accompanied by faith. Lutherans may claim that baptism is "valid, even
though faith be lacking" (Luther, Large Catec. IV,53); nevertheless,
baptism must lead into faith in order to be effective; Adventists teach
that faith must precede baptism.
Lutheran confessional writings condemn diverse "anabaptist" practices.
For reasons stated in other dialogues involving Lutherans (See Baptists
and Lutherans in Conversation), most of these condemnations do not apply
to today's Christian churches which practice believers' baptism. CA 9
formally applies to these churches; even there, however, Lutherans
recognize today that in a secular world believers' baptism reminds
traditional Christian churches of their obligation to connect personal
faith with baptism.
Concerning the Lord's Supper, both Adventists and Lutherans speak of the
presence of Christ at the communion table. Whereas Lutherans stress the
real and corporeal presence, Adventists speak in terms of spiritual
presence and spiritual experience, thus approaching to some extent the
Calvinist terminology. We both agree that the Lord's Supper contains a
strong spiritual dimension which Lutherans refer to as visible word and
mystery.
Adventists teach that "preparation for the Supper includes self-
examination, repentance and confession" (FB 15). Lutherans fully agree in
regard to the necessity and usefulness of these preparations. For
Adventists, the Lord's Supper is preceded by the service of foot washing
which expresses this preparation. In the Lutheran church the Lord's
Supper is in a parallel manner most often preceded by a confession of
sins and absolution.
Adventist self-understanding has a broad base. It includes four main
elements: Adventists' relation to the Reformation, the concept of a
cosmic conflict between good and evil, mission, and their view of the
"remnant". Adventists have a high appreciation for the Reformation. They
see themselves as heirs of Luther and other Reformers, especially in
their adherence to the great principles of sola scriptura, sola gratia,
sola fide, solo Christo. Teachings which others may view as distinctive
of Adventists are seen by them as the continuation of the Reformations'
recovery of Biblical truth.
Adventists also see themselves as part of an ongoing struggle between
good and evil. They derive this apocalyptic world-view from Scripture. In
this view Christ as victor at Calvary and Lord of the church assures the
ultimate triumph of good and the end of evil. Christ uses various
agencies on behalf of the good and Adventists understands themselves as
one of these agencies but not the only one.
A third critical element in Adventists' self-understanding is the
importance that they give to mission, including evangelism. They are
impelled by the vision of Rev. 14 in which the everlasting gospel is to
be given "to every nation, kindred, tongue and people" prior to the
second coming of Christ. For this reason Adventists tend to think in
global terms and give mission priority.
Adventists' self-understanding also expresses itself in the concept of
the remnant. This term with deep biblical roots designates a group who
survived a crisis (historical remnant), as well as those who are faithful
to the Lord (faithful remnant). Adventists focus on the use of this term
in the Apocalypse. They see themselves as instruments of God in gathering
the faithful remnant. Adventists recognize that God's faithful remnant
whose identity is known only to God includes Christians in many churches
throughout the world. They understand that in the final crisis before the
return of Jesus, God's faithful remnant will be clearly identified as
those who are committed to Christ as Saviour and Lord, and who keep the
commandments of God and the faith of Jesus.
Although the concept of remnant is not current in Lutheranism, the
Lutheran tradition has often seen the Christian church in strongly
eschatological terms. In Lutheran Pietism it was and to some extent still
is believed that only a small flock of true believers will be faithful to
Christ in the last times.
Lutherans appreciate the Adventist attempts to differentiate in their use
of the remnant concept. A possible point of comparison is offered in CA
VIII in which a distinction is made between the theological understanding
of the Christian church as assembly of believers and saints and the
situation "in this life" in which "many false Christians ... remain among
the godly".
Both for Adventists and Lutherans the historical church is thus not
identical with the true church as "assembly of believers and saints" or
"faithful remnant". Moreover, faithful Christians can be found in other
churches. Affirming this state of affairs can open possibilities for
inter-church relations. For Lutherans, this affirmation also means that
the Adventist view is not to be counted among such false ecclesial
self-understandings which identify an external church body with the
assembly of all true believers (cf. CA VIII). At the same time our
churches attempt to make manifest the Gospel and the people of God.
Although the borders of the true church are in the final analysis
invisible, the Christian church in its mission to the world should not
remain invisible. The church ought to be visible and present as the light
of the world (Matt. 5:14), since it proclaims Christ who is the true
light, which enlightens everyone (John 1:9).
III
Eschatology
Both Lutherans and Adventists affirm that Jesus Christ is the center of
eschatology. He is the Lord of time and space, and his atoning death on
the cross has won the decisive battle over the forces of evil and ensured
the ultimate restoration of all things. "For God was pleased to have all
his fulness dwell in him, and through him to reconcile to himself all
things, whether things on earth or things in heaven, by making peace
through his blood, shed on the cross" (Col. 1:19, 20).
For the believer in Jesus, eschatology has both a present and a future
dimension. The person who is justified by grace alone through faith alone
has already passed from death to life (Col. 3:3) and already sits with
Christ in the heavenly places (Eph. 2:6). One who is so justified is a
new creation (2 Cor. 5:17), a citizen of the divine commonwealth (Eph.
2:19), and a child of God (1 John 3:1,2), no longer living in terror or
uncertainty before God.
Nevertheless, the Christian lives between the times, already in "the last
days" (Heb. 1:2) that began with the first coming of Jesus, and yet still
awaiting the consummation of all things when Christ shall be all in all.
Thus Adventists and Lutherans affirm not only the present reality of
justification but also the hope of the second coming of Jesus in glory.
This "blessed hope" (Titus 2:13) is reflected in the very name
"Adventist," and is shared by Lutherans who live in expectation of "the
dear last day" (Luther, WA Br 9, 175).
In many respects the two communions have similar understandings of
salvation history. Lutherans and Adventists affirm that history is not
cyclical but linear, not random but moving toward its telos (goal) in a
cosmic restoration. "We know that the whole creation has been groaning as
in the pains of childbirth right up to the present time" (Rom. 8:22).
As regards eschatology on the individual level, both Lutherans and
Adventists affirm that the witness of Scripture points to the
resurrection of the body rather than the immortality of the soul.
Both Lutherans and Adventists likewise attest that Scripture teaches the
Judgment in association with the second coming of Christ (2 Tim. 4:1),
even as the ancient creed declares: "[Christ] comes to judge the living
and the dead." The "rewards" or "inheritance" that God's people receive
at that time is given to them wholly by the merits of Christ and is in no
manner the result of their own good works. The reception of faith in
Christ, the fundamental basis of eternal life, is itself a divine gift
and mystery. Lutherans affirm that the individual person cannot make a
choice on a free basis for or against Christ, but is already here totally
dependent on God, the Holy Spirit (cf. Luther, Small Catechism, II,6.).
In awaiting the consummation of all things, Lutherans and Adventists seek
to avoid the extremes of a complacent attitude on the one hand, and
overheated expectation of the second coming on the other. Both communions
have had to deal with over-zealous members who resorted to setting dates
and propounding various calculations that were not helpful in building up
the body of Christ. Rather than such behaviour, Lutherans and Adventists
advocate a life of active Christian service to the world. While both
emphasize daily readiness, Adventists stress the nearness of the return
of the Lord. Both communions seek to take seriously the scriptural
admonitions to be faithful, to take a critical stand toward the
prevailing culture, and they call both clergy and laity to proclaim and
teach the coming of the kingdom as a source of hope and joy.
As Lutherans and Adventists seek to understand scriptural prophecy, they
agree on several principles of interpretation. First, that scripture must
be permitted to interpret itself; second, that we should exercise due
humility in claiming to know the future, and third, that prophecy is only
clearly understood after it has been fulfilled. "I have told you now
before it happens, so that when it does happen, you will believe" (John
14:29).
Adventists and Lutherans share certain convictions concerning biblical
apocalyptic literature. They regard such literature as important for
study, proclamation, and instruction for Christian living; they recognize
that such literature, as indeed all biblical literature, is rooted in a
historical setting and that it not only addresses the context out of
which it emerged but also carries an important message for generations
still to come. Concerning the Apocalypse, they agree that Christ is the
center of this book and that it portrays the conflict between good and
evil in the format of a cosmic drama.
In spite of the considerable convergence between Lutherans and Adventists
in their respective understandings of eschatology, significant areas of
divergence have become apparent in our discussions. These differences
emerge sharply in the respective understandings and exposition of
biblical apocalyptic literature.
While both communions believe that history is moving toward a climax and
that Scripture prepares Christians for events yet to come, Adventists
give stronger emphasis to these matters. Five articles of their 27
Fundamental Beliefs focus on eschatology (FB 23 - The Ministry of Christ
in the Heavenly Sanctuary; FB 24- The Second Coming of Christ; FB 2 5 -
Death and Resurrection; FB 26 - The Millennium and the end of Sin; and FB
27 - The New Earth), whereas the confessional statements of Lutheranism
say little beyond that which is affirmed in the ancient creeds. For
Adventists the question of the historical accuracy of Scripture is
crucial and, while they agree that prophecy can only be fully understood
as such after it has been fulfilled, they do not accept the notion of
prophecy written ex eventu (after the event).
Lutherans have traditionally been rather cautious in their interpretation
of apocalyptic literature. Rather than reading the book of Revelation as
a prediction of specific historical events which were to happen after the
book was written, they tend to see in it references to events which were
of critical significance to the early church.
Adventists, however, view biblical apocalyptic literature as having a
significant predictive element. The books of Daniel and Revelation have
played, and continue to play, a major role in their self-understanding.
Beyond the spiritual and ethical values of these books, Adventists look
to them as given by divine intent so that God's people may gain a grasp
of the broad outlines of history moving relentlessly toward the Eschaton.
This knowledge is not for the purpose of satisfying idle curiosity, but
to confirm faith in Christ as Lord of history.
Thus, Adventists understand the book of Daniel to have been written, as
it claims, in the sixth century B.C. They read its stories as instructive
history, not as court tales. And, in keeping with a long line of
interpreters of the book from the early church to the 19th century, they
do not understand the "little horn" in chapters 7 and 8 to indicate
events in the second century B.C.
Adventists hold that the symbols, numbers and beasts of Daniel and the
Apocalypse give - in the broad sense, not in detail - the course of human
history. This they do by letting Scripture interpret itself and
considering the historical setting of each document. At times, some
Adventists have erred in claiming to understand details rather than the
broad sweep, and have made misguided statements about the future, which
only God can know. Adventists seek to avoid such excesses; nevertheless,
they are convinced that their historicist approach to interpretation
remains valid.
Adventists' interest in apocalyptic has led to a distinctive
eschatological teaching - the pre-Advent judgment (FB 23 - The Ministry
of Christ in the Heavenly Sanctuary). The thrust of this teaching is to
view the judgment as beginning at a particular time in history (1844),
arrived at on the basis of studies in Daniel, Hebrews and other
Scriptures.
While Lutherans affirm the Christology which portrays Jesus as High
Priest (Heb. 7-9), they find no biblical basis for a doctrine which
intimates that this High Priest began a new phase of his ministry at a
specific time in recent history. However, they acknowledge that
Adventists appeal to biblical and theological evidence.
Adventists maintain that this teaching does not threaten the Gospel,
since the judgment in the heavenly sanctuary identifies those whose
assurance rests on justification by grace alone. Christ does not cease to
be intercessor when he enters upon the work of judgment. And the heavenly
sanctuary itself is to be understood in terms of function more than form.
For Adventists this teaching is important for their self-understanding.
It conveys hope because of the prospect of the near return of Jesus; it
assures that heaven and earth are linked, and that their Saviour is also
their intercessor; and it comforts because God is about to bring to a
close the long conflict between good and evil.
Two other Adventist teachings concern the symbols of Babylon and the mark
of the beast. Adventists believe that Babylon as used in Revelation
represents an apostasy manifested during the Christian era that will
culminate in an eschatological apostasy in the Christian world. Then a
political and religious alliance will form resulting in the great
persecution (Rev. 13.15-17).
Adventists have historically identified the mark of the beast with the
future, worldwide, oppressive government enforcement of Sunday observance
at the end of time. They do not believe that Sunday observance today
constitutes the mark of the beast or that those who observe Sunday have
the mark of the beast. (See section "the law", part 4)
Because of time constraints, the consultation did not address some other
topics related to eschatology, such as the millennium.
Despite differences in emphasis and understanding of eschatology,
Lutherans and Adventists affirm their common faith in Jesus as Saviour,
Justifier, and Lord of history. They await the full realization of
Christ's prayer for oneness among his people (John 17:23) when "the
kingdom of the world has become the kingdom of our Lord and of His
Christ, and He will reign for ever and ever" (Rev. 11:15).
Recommendations
In our conversations we have achieved significant convergences in our
understanding of the Christian faith. We do not want to conceal the
existing doctrinal differences, but we nevertheless think that the
following recommendations can be made to our churches:
1. We recommend that Adventists and Lutherans mutually recognize the
basic Christian commitment of each others' faith communions. This general
recognition is specified as follows:
a. We recommend that Lutherans in their national and regional
church contexts do not treat the Seventh-day Adventist church as a sect
but as a free church and a Christian world communion.. This
recommendation is based both on the Adventist understanding of water
baptism in the name of the Triune God, an understanding which for
Lutherans means that baptism is valid, and further on the joint
conviction that "faithful Christians can be found in other churches" (see
chapter II, section "Ecclesiology"), a view which is compatible with CA
VIII.
b. We also recommend that Adventists in their relationship with
other Christian churches seek to have this conviction consistently
affirmed. This recommendation can be seen as an expression of the SDA
General Conference's Working Policy 1996/1997 § O 75 which unequivocally
speaks of "other Christian churches" and recognizes "those agencies that
lift up Christ before men as a part of the divine plan for evangelization
of the world." Furthermore, according to the Adventist understanding of
the Lord's Supper, Lutherans as "believing Christians" (FB 15) are
welcome to participate in the Adventist communion service.
2. In our discussions we have reached a comprehensive consensus on
Scripture as the sole foundation of church authority and on Christ as the
head of the church. The creedal and confessional documents are for
Lutherans derived norms of faith (norma normata). In an analogous manner
the writings of Ellen G. White represent for Adventists an authority
which is derived from Scripture and which is to be tested by the
Scripture.
On the basis of this consensus we urge Adventists and Lutherans in their
public teaching and theological education to present the other faith
communion's view of church authority truthfully and unpolemically and in
a manner which corresponds to their self-understanding.
We reaffirm the importance of giving Scripture priority in preaching and
daily life. We consider personal Bible study to be a fundamental part of
Christian life and encourage members of our churches to engage in joint
study of the Bible.
3. While each faith communion will continue to maintain its identity
and convictions, we recommend that Lutherans and Adventists encourage and
nurture consultative linkage for the good of the total Christian
community, understanding, and the betterment of humanity. Several areas
of cooperation for a joint witness suggest themselves, such as:
- Alleviating the suffering of humanity - Religious liberty endeavors -
Ministerial associations / pastoral gatherings - Joint prayer events -
Bible Society work
4. As a sequel to the already concluded conversations, we recommend
that Lutherans and Adventists meet in occasional bilateral consultations
to explore topics of mutual interest. We further recommend that a first
such consultation should deal with the theological foundations and the
spiritual dimension of our observance of the day of rest and worship,
with particular reference to modern society. Such a consultation should
include a cross section of theologians, pastors, church leaders, and lay
people from the two churches with the possibility of other invitees.
5. We recommend that both the Lutheran World Federation and the
General Conference of Seventh-day Adventists develop plans for the
dissemination and study of this report among their churches in order that
members of both communions may acquire a better understanding of each
other's views and spiritual concerns.
*******
© Copyright Lutheran World Federation and General Conference of
Seventh-day Adventists, 1998
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