Seventh-day Adventists and theformation of ministerial

32 Pages·2014·3.95 MB·English

OCTOBER 2014
I N T E R N A T I O N A L J O U R N A L F O R P A S T O R S
Seventh-day Adventists
and the formation of ministerial

identity: Lessons from our past

CONTENTS
Published by the Seventh-day Adventist
Church. Read by clergy of all faiths.

06 Seventh-day Adventists and the 04 Letters
formation of ministerial identity:
05 Editorial
lessons from our past
Michael W. Campbell 23 Revival & Reformation
This article sheds light on an important aspect of Seventh-
27 Resources
day ecclesiology.
28 Dateline

11 The forgotten movement: Church planting
30 Practical Pointers
trends and lessons (part 1 of 2)
S. Joseph Kidder and Dustin Serns
Is a massive church planting movement needed, or even
Ministry® inTERnATiOnAl EdiTORS
possible? See what the statistics say. International Journal for Pastors Chinese-Robert Wong
12501 Old Columbia Pike, Silver Spring, French-Bernard Sauvagnat
16 Christus victor: Armageddon and MwwD w20.m90in4i-s6t6ry0m0 aUg.Sa.zAin. e.org IJKnaodproaennaneess-Sieao-nMo-naE sKdaiw kKiia nSn hTg.o Pjia ndjaitan
[email protected] Portuguese (South America)-Zinaldo
atonement in the Apocalypse
EdiTOR Santos
Ikechukwu Michael Oluikpe Derek J. Morris Russian-Michael Kaminsky
Spanish (South America)-Marcos Blanco
ASSOCiATE EdiTOR Spanish (Inter-America)-Pablo Perla
How does Armageddon fit into the plan of redemption?
Willie E. Hucks II inTERnATiOnAl
COnSulTAnTS TO EdiTOR AdviSORS
20 Adventists: Why are we really here? John Fowler, Clifford Goldstein, Myrna Tetz Mario Brito, Michael D. Collins, Daniel
Devadhas, Carlos Hein, Michael Kaminsky,
Clinton Wahlen EdiTORiAl SpECiAliST Janos Kovacs-Biro, Armando Miranda,
Sheryl Beck Rudatinya M. Mwangachuchu, Daniel
Read about why the author says “Seventh-day Adventists, Opoku-Boateng, Jongimpi Papu, David
FinAnCE And Ripley, Hector Sanchez, Branimir Schubert,
as a people, are built to last.” TEChnOlOgy MAnAgER Houtman Sinaga, Artur Stele, Ivan L.
John Feezer IV Williams, Ted N. C. Wilson

24 Signs, wonders, and the Adventist
AdvERTiSing SuBSCRipTiOnS
Church (part 1 of 2) Melynie Tooley 12 issues: United States US$32.99; Canada
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A note of clarification in regards to the article “Why the Sanctuary is so
Important” by Norman R. Gulley in the August 2014 issue: The book of Hebrews [phone] (fax) TO WRiTERS
COvER We welcome unsolicited manuscripts.
speaks of the original tabernacle in heaven (Heb. 8:1–5) and states that after Christ 316 Creative Before submitting, review the writers’
made His sacrifice at Calvary He entered the heavenly sanctuary (Heb. 1:3b) to begin guidelines at www.ministrymagazine.org.
a two-phased ministry, indicated in the type as “the Holy Place” (Heb. 9:2b) and then lAyOuT Please send manuscripts via email to
into the “Most Holy Place” (hagia hagiōn) of Hebrews 9:3. The Greek ta hagia is not 316 Creative [email protected].
the “Most Holy Place” as translated in the New International Version of Hebrews
9:12, but “holy places.”
Co-hosts Anthony Kent
and Derek Morris
www.MinistryinMotion.tv
Correction: In the article “The Cross and the Sanctuary: Do We Really Need Both?”
by Wilson Paroschi in the August 2014 issue, page 7, the sentence starting on line 6
underneath the subtitle “God’s righteousness,” instead of verses 25 and 26, should MInIStRy® has been published www.ministerialassociation.com
indicate: “The traditional interpretation, which seems to fit the context better, is mAsosonctihaltyi osinn,c Gee 1n9e2r8a lb Cyo tnhfee rMeinncies toefr ial pRinTER Pacific Press® Pub. Assn.,
that dikaiosynē autou in those verses refers to an attribute of God, meaning that Seventh-day Adventists.® Ministry is a 1350 N. Kings Rd., Nampa, ID 83687
God is righteous, while in verses 21 and 22 it must be taken as a gift from God, the peer-reviewed journal. Standard mail postage paid at Nampa, Idaho.
righteousness that He imputes to those who believe.” We apologize for any confusion. SECRETARy Jerry N. Page (ISSN 0026-5314)
ASSOCiATE SECRETARiES Member of Associated Church Press.
Jonas Arrais, Robert Costa, Adventist®, Seventh-day Adventist®, and
Willie E. Hucks II, Anthony Kent, Ministry® are the registered trademarks
Derek Morris, Janet Page of the General Conference Corporation of
BiBlE CREdiTS Scripture taken from the HOLy BIBLE, NEW INTERNATIONAL VERSION®. Copyright © 1973, 1978, 1984 by International Bible Society. Used by MCEinniTSETRE RCiOAOl RRdEiSnOAuTROCRE Seventh-day Adventists®.
permission of Zondervan Publishing House. Scriptures quoted from NKJV are from the New King James Version, copyright © 1979, 1980, 1982, Thomas Nelson, Inc., Publishers. Vol. 86 Number 10 © 2014
Scriptures quoted from TEV are from the Good News Bible—Old Testament: Copyright © American Bible Society 1976, 1992; New Testament: Copyright © American Bible Society Cathy Payne
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LET TERS
The betrothal promise of
own upbringing. We were three boys, How much of present-day broken
Christ
brought up in the Dutch Presbyterian marriages, with broken homes and bro-
What a perfectly lovely message, tradition, and our parents taught us ken hearts involved, could be averted if
from Pastor Lennox Abrigo, in the June the simple principles of the earliest God’s plan were followed, with the great
2014 issue (“Jesus’ ‘Betrothal Promise’ Bible marriages. First, the betrothal, lesson of God’s betrothal to us and our
Is His Bride’s Guarantee of Heaven”) which we called the “engagement,” loyalty to Him as we await the marriage
framed in the setting of a first-century then the marriage. When we were sure supper of the Lamb, when Jesus comes
Jewish betrothal of marriage and later of our intentions, the boy wrote to the to take us to His Father’s home at last.
the wedding, and drawing for us the girl’s parents, seeking their consent Thank you, Pastor Abrigo, for the
sublime thoughts in connection with to meet, go out together, plan for lovely thoughts you brought us through
our waiting period. Our preparation the wedding, etc. This was followed your message. Yes, with glad hearts,
for the wedding: taking heed, watch- by a simple ceremony we called “the we await the coming of Jesus and the
ing, praying, putting on the wedding engagement,” the term used by the marriage supper of the Lamb!
garment of Christ’s righteousness, Good News Bible in Deuteronomy 20:7, —Cliff Drieberg, Canada
reflecting Him to the world, and being for “betrothal.”
dream list: A dream?
transformed into His likeness. It is plain to see the lovely parallel
The author’s mention of the first- as it applies to Jesus’ betrothal to us, Reflecting on the short article
century Jewish wedding brought later the marriage, and the marriage by Gordon Botting in the April 2014
back some previous memories of my supper when Jesus comes! issue (“A Church Pastor’s Dream List”),
fortunately or unfortunately depend-
ing upon which side of the pew one
sits, pastors do not design churches
ministrymagazine.org/digital
because the wish list is most often too
lengthy, as described in the article. It
is true there is never enough storage
or cupboard space. However, that is a
good sign as well in that there is growth
and may be time for church planting in
an adjacent community.
What about churches that meet
under trees and lack all the amenities
that we take for granted in our desire
for more?
The church you described sounds
beautiful. How were the services
attended? I presume well, with a
pastoral staff of five; maybe the (con-
gregation) had outgrown that church
and needed larger accommodations.
Maybe the church could not supply the
needs of an Adventist congregation
with all its functions.
Most congregations do not have
Ministry. delivered to your inbox. the funds on hand to even contemplate
your suggestions, let alone fulfill them.
If you’re a subscriber, you can receive a free digital
I have been there.
copy of the magazine at the URL above.
—Andy Kemperle, email
Ministry® OCTOBER 2014
editorial Willie e. Hucks ii
Appreciating my fellow clergy
I
n some parts of the world, during the however, how many of his fellow clergy In my attempts to practice the
month of October, Christians express have taken the time to do the same. golden rule of Matthew 7:12, I cel-
gratitude for their pastor in any num- ebrate and applaud the ministries of
grateful for retirees
ber of tangible ways. Regardless of how those who are younger than I. They are
they do it, the message is clear: “We’re Early in 2013, my colleague, Jonas advancing the kingdom of God with
glad you’re our pastor. Thank you for Arrais, and I were in Ghana, participating force! Whether they are Tara VinCross
sacrificing yourself in our behalf.” in a beautiful ceremony honoring retired in Pennsylvania, Clifford Owusu-Gyamfi
During my district pastoral ministry, pastors from throughout the country. in Switzerland, Noah Washington in
I was the beneficiary of such kindness The Ghana Union Conference, under Maryland, or Gerardo Farias Alvarez
from my church members; and they the leadership of Dr. Samuel Larmie, in Chile, to name only a few, these
inspired me to reciprocate. Once a year, presented each retiree with a medallion soldiers of the cross impact countless
I had a special service to return the favor. and the wife of each pastor with flowers. thousands through their ministries; and
I took a Sabbath afternoon to honor each Later that afternoon as I was reflect- I am grateful for how they allow God to
of my parishioners with certificates that ing upon the events of the day, that use them.
focused on some element of their service which most deeply impressed me was
to the church (yes, each one!). the joy on the faces of the recipients
Throughout the years, however, I of such an honor. It was as if someone
gave thought to how I could expand said to them, “We recognize you have
upon such a ministry. Church members labored sacrificially in God’s name
reach out to their pastors; I, as pastor, for His people. Rest assured that your
reached out to my parishioners. But I felt efforts are not in vain.”
that we, as pastors, needed to do a bet- Since that day, I have given more
ter job of appreciating our fellow clergy. thought to retirees who have contrib-
uted to shaping me to be the person
grateful for mentors
and minister that I am—and strive to
A year into my pastoral ministry, I become. One such minister is my Greek
was discouraged. Knowing there would professor during my undergraduate
be growing pains, I still felt the chal- matriculation, James Melançon. Time
lenges were overwhelming. So, during a and space prevent me from sharing
workers’ meeting, I approached a fellow his blessings in my life. But no visit James Melançon and Willie E Hucks II
minister, who had approximately 20 to Huntsville, Alabama, is complete
years of pastoral experience, and shared without visiting him and his wife in their
Be grateful
my frustrations with him. As I placed home—letting him know how thankful I
before him several scenarios that I was am for his influence in my life. As you reflect on ministers who
encountering, Alfred Booker took this have impacted you, whether in the past
grateful for young
inexperienced rookie to the side, gave or present, take the time to let them
pastors
me that proverbial shoulder to cry on, know how much you appreciate what
then counseled and prayed with me. In the 1980s, when I began my they’ve done for you. We, as clergy,
That event transpired almost 30 pastoral ministry, I never imagined form a team that moves unitedly under
years ago, yet it left an indelible mark most Adventist pastors would someday the direction of Christ; and our greatest
on me. I shall forever be grateful for his be younger than I! But here I am. When strength comes when we lend our sup-
ministry to me. I’m sure many church young, I reminded myself of Paul’s port to one another, recognizing that
members, over the years, expressed words to Timothy: “Don’t let anyone we are not competitors—rather, we are
their appreciation to Pastor Booker for look down on you because you are colleagues who labor together under
ministering to them, as well. I wonder, young” (1 Tim. 4:12, NIV). the headship of Christ.
Tell us what you think about this article. Email [email protected] or visit www.facebook.com/MinistryMagazine.
OCTOBER 2014 Ministry®
Lead articLe Michael W. caMpbell
Michael W. Campbell, PhD, is assistant professor of historical-theological studies,
Adventist International Institute of Advanced Studies, Silang, Cavite, Philippines.
Seventh-day Adventists and
the formation of ministerial
identity: Lessons from our past
W
hile the message, orga- denomination formed in 1863 through in a Seventh Day Baptist home.4 Other
nization, and other 1881—an arbitrary year that coincides ministers included two prominent
factors have played a with the death of James White. During leaders, James White and Joseph Bates,
vital role in the develop- this formative time, many precedents who were ordained Christian Connexion
ment of the Seventh-day Adventist were set about the nature and role of ministers, a branch of the Restorationist
Church, the role of the minister has the minister, the relationship of the movement committed to a return to the
been overlooked.1 Joseph Bates and minister to other church members, the purity of the New Testament Church,
James White contributed from 1848 to financial support of the ministry, and and at least one Congregationalist
1850 to the core theological framework even the development of the practice convert.5 Early Seventh-day Adventist
of the fledgling denomination. Based of ordination among early Seventh-day ministers reflected the wide diversity
upon my research, there were 51 min- Adventists. of socioeconomic and religious back-
isters within the Sabbatarian Adventist grounds out of which Adventism was
movement from 1846 to 1863.2 At the Ministerial composition born (see figure 1).6
and challenges
time of organization in 1863, there were
Early challenges
31 active ministers. This number rapidly Of the 51 active Seventh-day
swelled to 276 by 1881.3 Adventist ministers between 1846 and During the late 1850s and early
The period from 1863 to 1881 1863, 14 were affiliated with the Millerite 1860s, leaders such as James White
should be considered as the semi- revival. Of those
nal period for Seventh-day Adventist who had some
FiguRE 1: Religious backgrounds of Seventh-day
ministerial identity. The handful of sort of denomina-
Adventist ministers 1846–1863
founding ministers, those who, like tional affiliation,
James White and Joseph Bates, played most were linked
a leading role in the initial phase during with some branch 27% – Methodist-Episcopal
the 1840s and 1850s, was followed of Methodism
18% – Baptist
by a second generation of recruits (14 ministers, or
(including ministers who converted). 27 percent). This
Early Sabbatarian Adventist men and was followed by
4% – Christian Connexion
women felt compelled to proclaim the believers affiliated
2% – Seventh Day Baptist
Adventist message. with one of the
2% – Congregationalist
This article sheds light on an impor- Baptist traditions
tant aspect of Seventh-day Adventist (10 ministers, or 19
ecclesiology by examining the develop- percent), including
ment of the Seventh-day Adventist at least one min- 47% – No Affiliation
ministry from the time when the ister who grew up
Ministry® OCTOBER 2014
faced two challenges. The first came in for ministers to visit isolated church pursue evangelistic objectives. The
the form of a few ministers who claimed members. It was not uncommon for first was accomplished by making
to be bona fide Seventh-day Adventist believers to go many months, or even sure the church was organized at the
clergy in order to solicit donations from years, without such a visit. Some min- local church level. As a result, a basic
unsuspecting church members. Such isters did show up for a “monthly” or structure was developed between
individuals were merely scam artists. “quarterly meeting” that were regional 1863 and 1865: the spiritual leader of
Several supposed ministers duped early gatherings of believers; these meetings the local congregation responsible
believers during a time when genuine reflected earlier Pietistic gatherings for leading out in services each week
ministers were often self-supporting and from Evangelicalism in the eighteenth was chosen as the elder,16 a deacon
depended upon the generosity of believ- century.13 Such meetings were rich who looked after the physical welfare
ers to help defray their travel expenses.7 times that re-created the earlier “holy of the congregation, and a church
A second challenge came from some fairs” of Scotland.14 Such gatherings clerk who took care of finances and
ministers who defected. Thus Moses featured the minister, who was allowed kept track of official church records,
Hull, who became a Spiritualist, as well to preach as much as possible, and the including the official membership list
as B. F. Snook and W. H. Brinkerhoff, services typically concluded with the of the congregation and minutes from
formed the offshoot “Marion party.” administering of church ordinances: a church business meetings. Unless the
Some did not defect but, like J. B. Frisbie, baptismal service and the celebration church was particularly large, only one
simply became discouraged and, for a of the Lord’s Supper on Sunday evening elder or deacon was necessary for any
time, gave up the ministry. Such losses at the conclusion of the weekend. The congregation.
diminished the ranks of Adventist min- Lord’s Supper became a special “Advent The only exception, at least up to
isters during the 1860s. ordinance” that expressed faith in the 1881, was the Battle Creek Church,
Each situation was extremely efficacious blood of Jesus Christ along which had two elders for a time when
problematic. Once they defected, the with the command of Christ to continue the congregation had more than
typical pattern was to use their sphere to do this until the Second Advent. 400 members. During this time, the
of influence to draw others away from Thus, the communion service reflected elder and deacon were ordained. If
the Seventh-day Adventist Church. these dual foci within Adventist theol- an ordained deacon became an elder,
These problems necessitated that it ogy, looking both past and forward.15 that person must be ordained once
was a sacred duty, according to James Life was fragile then. Many ministers again. Only an ordained Seventh-day
White in 1871, for church members to succumbed to disease, which only Adventist minister could do this ordina-
check ministers for their ministerial increased the need for ministerial help. tion.17 Additions to the local church
credentials.8 From 1846 to 1863, 18 ministers, by the could be done only by a unanimous
formation of the denomination in 1863, vote by the congregation.18
Ministerial identity
were no longer active in ministry. Of The earliest detailed job descrip-
Church organization, therefore, the 18, 3 defected due to apostasy; the tion for an Adventist minister dates to
played a crucial role in the formation of remaining 15 could no longer minister 1873. In this document, the minister
early Seventh-day Adventist ministerial due to poor health or old age. From is admonished to examine church
identity.9 Ministers were credentialed 1863 to 1881 the leading cause of death, records, check the list of members and
through the local conference.10 Part based upon a random selection of ascertain their spiritual condition, take
of the purpose of the local confer- obituaries in denominational publica- proper action about those who are
ence was to provide a mechanism for tions, indicates that approximately 80 backslidden, send letters to those who
aspiring ministers through which they percent of church members died from are absent, learn who should join the
received a “ministerial license.”11 Such tuberculosis. Even the adoption of the church, and inquire after those keeping
an aspiring minister would typically health message did very little to slow the Sabbath but not at church. They
be expected to raise a congregation.12 down the ravages of this disease. Thus, were also expected to celebrate church
By 1869, there were sufficient aspiring a prominent role of early Seventh-day ordinances, examine the financial
ministers that the two-tier system was Adventist ministers, in addition to itiner- books to make sure they are accurate,
noticeable. After sufficient experience, ant preaching, was to conduct funerals. encourage people to contribute for the
a young minister received “ministerial Yet with so few ministers, church mem- support of the church, make sure that
credentials” in conjunction with the bers were admonished to seek ministers local members subscribe to church
ordination service, which recognized from other denominations because this periodicals, encourage members to
their call to the gospel ministry. proved to be too great a strain on the support institutional endeavors (at this
As the church grew, so did the limited number of ministers. time by purchasing shares of stock in
need for ministers. During the 1860s, The primary work of the minister church institutions such as the fledgling
letters published in the Review and was twofold: to make sure that local Health Reform Institute), look after
Herald frequently contained appeals churches functioned properly and to family prayers, supply publications, and
OCTOBER 2014 Ministry®
Lead articLe Michael W. caMpbell
make sure that those who are poor also intensives. These were so popular that church leaders took her counsel about
have those same publications.19 the Whites encouraged him to travel the sacred role of ministers, and the
In another description, ministers to California and New England to train need to train such ministers, very seri-
were admonished to make sure they pastors. Smith’s book Biblical Institutes ously. As a result, these same church
conducted the nominating committee was the first theological textbook for leaders curbed the rapid expansion by
when they visited the local church. this early generation of Seventh-day restricting ministerial licenses. James
Frequently, there were “church trials,” Adventist ministers and served as a and Ellen G. White, for their part, called
so the minister was a more neutral ready reference about Adventist beliefs. not only for ministers but for “laborers”
person who could help to settle squab- In response to the repeated appeals who had a sense of the sacrifice neces-
bles between members. According to by church leaders, a new generation of sary to be truly successful in ministry.
the earliest guidelines, the minister
selected the nominating committee
by appointing “two brethren of good FiguRE 2: Seventh-day Adventist Ministers 1863-1881
judgment who with him shall act as a
nominating committee to nominate
200
candidates . . . and their nomination
is to be ratified by a threefourths [sic]
vote provided that no valid objection 150
is raised by those not voting in the
affirmative.” Church members were 100
encouraged to nominate people and
vote by secret ballot.20
50
Thus from 1863 to 1873, ministerial
identity was closely connected to both
evangelism and the local church. The 0
primary task of the minister was out- 18 18 18 18 18 18 18 18 18 18 18 18 18 18 18 18 18 18 18
6 6 6 6 6 6 6 7 7 7 7 7 7 7 7 7 7 8 8
reach: ministers must preach the gospel 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1
and hold evangelistic meetings. This Credentialed 31 28 25 24 28 32 33 37 39 48 52 53 76 96 106 117 144 146 148
was particularly true of young aspiring
Licensed 4 10 19 24 35 49 71 53 59 69 79 107 154 156 129 126
ministers. At the same time, the role of
Ordinations 0 0 0 0 0 4 8 5 7 7 23 6 20 14 9 14
the minister was closely connected to
ecclesiology and to the life of the local
church. As the ministers traveled, they
were responsible to ensure that order young men and women aspired to the The rapid expansion of ministers
was maintained. ministry. This wave of new ministers during the 1870s (see figure 2) brought
really took off in 1871 (see figure 2), with it new challenges. One such prob-
Ministerial growth
when the number of new recruits for lem was what title to give Adventist
A series of defections by prominent the first time exceeded the number ministers. The title of reverend was
ministers coupled with the expansion of ordained ministers. The 1870s wit- quickly repudiated. James and Ellen
of the work only accentuated the need nessed two large waves of ministers: White both referred to early clergy as
for ministers. Both James and Ellen the first from 1871 to 1873 and a second “ministers,” and less frequently as “pas-
G. White, from 1869 to 1873, repeat- from 1877 to 1879. Ellen G. White, in tors,” but they were more concerned
edly called for Seventh-day Adventist particular, had a series of admonitions that they were “workers” or “laborers.”
young people to prepare themselves for ministers during the 1870s. James White, for example, referred
for service. This was a significant reason Both she and James White were frequently to the role of minister but
why church leaders supported the edu- troubled that young ministers did not described himself also as “pastor” of
cational endeavors of Goodloe Harper appreciate the spirit of sacrifice that the Battle Creek Church—even though
Bell, beginning in 1872, that culminated characterized earlier ministers. Her he was largely absent from that con-
in the founding of Battle Creek College cautions for young ministers, especially gregation due to the constraints of his
in 1874. A close corollary to this was those from 1874 to 1875 and again leadership role.21
the Bible lectures by Review and Herald around 1879, correspond with calls to Earlier problems during the 1860s
editor Uriah Smith. He complemented limit ministerial licenses for aspiring resurfaced once again during the 1870s.
his daily Bible class with short Biblical ministers, and consequently the num- Although the number of clergy was
Institutes, in which area ministers, and ber of ministerial recruits also slowed increasing quickly during the 1870s,
their spouses, could come for brief down. It appears that the majority of there was still a severe shortage of
Ministry® OCTOBER 2014
ministers. Obituaries in the 1870s like baptism, “when this is done to and of evangelism. Both church members
frequently list ministers from other by the proper persons, once is sufficient, and ministers who failed to share their
denominations as having conducted if the candidate does not apostatize.”26 faith became spiritually weak. Church
the funeral. Church members were My survey of ministers from 1863 to leaders recognized that there was a
encouraged to make use of minis- 1881 found only two examples where balance in which the minister did have
ters from other churches who did not Seventh-day Adventist ministers were a responsibility for the spiritual welfare
emphasize doctrinal differences. reordained. While this was apparently of the flock entrusted to their care,
Even more challenging, as Seventh- an option, it appears that by and large but neither should the minister do the
day Adventists adopted Adventist early Seventh-day Adventists recog- work for them. This dual focus between
lifestyle practices such as health and nized the ordination given by other supervision and evangelism shows an
dress reform, was the problem of denominations as still valid. inherent tension that characterized the
some ministers who were “addicted This changed as young ministers life and work of the early Seventh-day
to the habit of tobacco.” The matter who aspired to the ministry proved Adventist minister.
was referred to the “resolutions com- themselves worthy as ministers. Furthermore, the early pioneers of
mittee,” which proposed that “it is While not everyone who aspired to the Seventh-day Adventist Church were
inexpedient for our churches to allow the ministry was ordained, of those pragmatists. Organization was a matter
ministers of other denominations who who did, it appears that it typically of necessity, and the need to recognize
are addicted to the use of tobacco, or took between four and six years of ministers contributed to the need for
who are avowedly hostile to important service, thus starting a precedent for a denominational organization. Church
features of our faith.”22 While the use of young minister that continues up to the leaders accomplished this goal by issu-
ministers from other denominations present. The earliest ordinations that I ing ministerial credentials through local
was a stopgap measure as the church found occurred in 1872, the same year conferences, thus placing the focus
grew, new expectations along with in which Ellen G. White was first listed of authority for approving ministerial
lifestyle practices necessitated the with other ordained ministers as having candidates one step beyond the local
formation of a distinctive Adventist ministerial credentials. church. It was far too easy for early
ministerial identity. Of the 117 ordinations I was able Seventh-day Adventists to be duped
From 1875 to 1881, Adventist to document from 1872 to 1881 (there by scam artists or dissidents. As several
ministerial identity matured some- could have been other ordinations prior ministers defected, the late 1860s and
what further. Conference leaders to 1872, but I constrained my search early 1870s witnessed a surge of young
admonished all ministers to send in to those published in the Review and ministers who received a ministerial
regular reports, many of which were Herald), there appears to be a fairly license. The ability to share their faith
published in denominational peri- uniform practice.27 In all of the descrip- was seen as the litmus test of God’s call.
odicals. Ministers were instructed tions, clearly the ordination service was With time, church leaders developed
to procure copies of Robert’s Rules a solemn and sacred event. The event more intentional ways to train ministers,
of Order so that they could properly involved an “ordination sermon” that all of which were closely tied to Seventh-
conduct church business meetings.23 contained some aspects of personal day Adventist education. The early
Understanding and applying these rules admonition to be faithful. This was pioneers of the church believed that
would help to alleviate local “church followed by a prayer, often by a different such an education would only enhance
trials,” as churches were encouraged minister, in which the ministers who their effectiveness. Such a minister
to hold annual elections to appoint participated in the ceremony laid hands should be set apart to the work of the
local church leaders.24 And if they could on the one to be ordained. And then this gospel ministry through ordination, a
not obtain education any other way, a was followed by a charge that uniformly recognition of God’s call that affirmed
practice of developing a list of readings mentioned the “right hand of fellow- the sacred role of the minister within
for ministers began in 1881.25 ship” in recognition of their special role. Seventh-day Adventist ecclesiology.
Ordination Observations 1 Recent contributions by David J. B. Trim and Denis Kaiser now help
to nuance and augment this picture on the role of Seventh-day
Perhaps the most interesting James White repeatedly admon-
Adventist ministers in early Adventism, particularly in relationship
practice related to early Seventh-day ished that Seventh-day Adventist to recent discussions pertaining to ordination. This paper focuses
Adventist ministers was that of ordi- ministers should not hover over instead upon the broader milieu of ministerial development. See
nation. The earliest ministers were churches. Ministers seldom remained D. J. B. Trim, “Ordination in Seventh-day Adventist History,” paper
presented to the Theology of Ordination Study Committee, 2013
previously ordained ministers. Thus, in one location for more than two or
(http://www.adventistarchives.org/ordination-in-sda-history
the first question in the development three years. More often, they operated .pdf ); “The Ordination of Women in Seventh-day Adventist Policy
of a unique Seventh-day Adventist min- as itinerants who maintained a route and Practice,” paper presented to the Theology of Ordination
Study Committee, 2013 (http://www.adventistarchives.org/the-
isterial identity concerned ordination. of churches. This was because the
ordination-of-women-in-seventh-day-adventist-policy-and
James White argued in 1867 that just primary task of the minister was that -practice.pdf ); Denis Kaiser, “Setting Apart for the Ministry: Theory
OCTOBER 2014 Ministry®
Lead articLe Michael W. caMpbell
and Practice in Seventh-day Adventism (1850–1920),” Andrews Lawrence, David Arnold, and Washington Morse. Christianity in America (New Haven, CT: Yale University Press,
University Seminary Studies 51, no. 2 (Autumn 2013): 177–218. 6 James White celebrated this diversity; see [James White], 2007), 30, 31.
2 A search of the Review and Herald page by page indicates that the “Seventh-day Adventists,” Review and Herald, Oct. 24, 1871, 148. 14 For an overview, see Leigh Eric Schmidt, Holy Fairs: Scotland and
following ministers were active from 1846 to 1863: J. M. Aldrich, 7 As an example, see the warning listed in Review and Herald, Oct. the Making of American Revivalism, 2nd ed. (Grand Rapids, MI:
J. N. Andrews, D. Arnold, H. F. Baker, E L. Barr, J. Bates, J. Bostwick, 15, 1872, 144. William B. Eerdmans Pub. Co., 2001).
J. C. Bowles, A. C. Bourdeau, D. T. Bourdeau, W. H. Brinkerhoff, 8 [James White], “Organization,” Review and Herald, Aug. 22, 1871, 15 For an overview of these gatherings, see Michael W. Campbell, “A
H. G. Buck, J. Byington, H. S. Case, M. E. Cornell, R. F. Cottrell, 76. Holy Spell: Worshipping With Early Adventists,” Adventist Review,
S. Cranson, D. T. Evans, E. Everts, J. Fisher, J. B. Frisbie, N. Fuller, 9 See Trim, “Ordination in Seventh-day Adventist History,” “The Oct. 22, 2009, 26–28.
H. Grant, D. P. Hall, J. R. Hart, G. W. Holton, J. Howlett, M. Hull, Ordination of Women in Seventh-day Adventist Policy and 16 H. A. St. John, “Local Elders,” Review and Herald, Jan. 13, 1876, 11.
A. S. Hutchins, W. S. Ingraham, R. J. Lawrence, H. Lothrop, J. N. Practice,” and Kaiser, “Setting Apart for the Ministry.” 17 See question along with answer, presumably by Uriah Smith, in
Loughborough, W. Morse, S. Pierce, D. C. Phillips, E. A. Poole, S. W. 10 “Those who feel it their duty to improve their gifts as messengers Review and Herald, Aug. 16, 1864, 96.
Rhodes, I. Sanborn, B. F. Snook, C. W. Sperry, J. M. Stephenson, T. or preachers, shall first lay their exercises of mind before the 18 Cf. Review and Herald, June 6, 1871.
M. Steward, A. Stone, C. O. Taylor, J. R. Towle, I. N. Van Gorder, J. H. Conference Committee, to receive a license from them, if the 19 “Pastoral Responsibilities,” Review and Herald, June 24, 1873, 13.
Waggoner, F. Wheeler, J. White, and J. G. Wood. Committee consider them qualified.” See “Report of General 20 “Answers to Correspondents,” Review and Herald, Oct. 28, 1873,
3 These statistics are based upon a detailed compendium of Conference of Seventh-day Adventists,” Review and Herald, May 160.
Seventh-day Adventist ministers that I compiled. See Michael 26, 1863, 205. 21 [James White], “Battle Creek,” Review and Herald, Aug. 8, 1871, 60.
W. Campbell, “Compendium of Seventh-day Adventist Ministers 11 In article V, sec. 2 of the “Model Constitution” for Conferences 22 Review and Herald, Oct. 14, 1880, 253.
1863–1881,” unpublished manuscript, 2013. (1863) is the following provision: “Those who feel it their duty to 23 Cf. “Illinois Conference,” Review and Herald, Sept. 30, 1880, 237.
4 Christian Connexion (2): James White, Joseph Bates; Methodist- improve their gifts as messengers or preachers, shall first lay their 24 General Conference Committee, “A Change of Church Officers,”
Episcopal (13): David Arnold, Harry G. Buck, Samuel Cranson, J. B. exercises of mind before the Conference Committee, to receive Review and Herald, Jan. 4, 1881, 11.
Frisbie, Nathan Fuller, John Howlett, J. N. Loughborough, Moses a license from them, if the Committee consider them qualified.” 25 “Report of Committee on Course of Reading for Ministers,” Review
Hull, B. F. Snook, Washington Morse, Frederick Wheeler; Methodist- “Report of General Conference of Seventh-day Adventists,” Review and Herald, Dec. 20, 1881, 395.
Wesleyan (1): John Byington; Baptist (9) J. H. Waggoner, R. J. and Herald, May 26, 1863, 205. 26 James White, “Re-Ordination,” Review and Herald, Aug. 6, 1867,
Lawrence, A. C. Bourdeau, D. T. Bourdeau, John Fisher, A. S. Hutchins, 12 A case in point is that of D. M. Canright, whom James White 120.
Stephen Pierce, T. S. Steward, A. Stone; Seventh Day Baptist (1) R. F. upheld as a model young minister in 1871. See description by 27 As one of the more detailed examples, see the ordination of
Cottrell; Congregationalist (1): Ezra A. Poole. James White, “What Shall Be Done? Laborers Wanted,” Review and Sands H. Lane: “Ordination,” Review and Herald, Oct. 1, 1872,
5 Ministers from 1863 who were known to be active in the Millerite Herald, Dec. 12, 1871, 204. 128. See also the ordination of Santee, Review and Herald, Nov.
revival include (6): James White, Joseph Bates, M. E. Cornell, R. J. 13 Thomas S. Kidd, The Great Awakening: The Roots of Evangelical 21, 1878, 164.
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