The Theological Method in Seventh-Day Adventist - Case Study Example

Introduction

The growing recognition of epistemological limitations has resulted in the need for systemic methodologies that not only provide clarity but also remain true to biblical doctrines. Systematic theologies not only look to biblical constructs of the Christian faith but also remain aware of the cause-effect relationship of each doctrine. However, the doctrines have a significant effect on the methodological approach taken when examining an issue or concept. Systematics is in the context of Christian theology. However, it has not been received well by most Adventist theologians since it is incompatible with sola Scriptura principle and does not relate with the doctrines views regarding the content of the spirit

The purpose of this study is to explore the theological method in Seventh - day Adventist so as to illuminate how Seventh-day Adventist Systematic Theology (SDAST) has been done, vis-à-vis how it should be done. Also, the study seeks to examine how SDAT relates to the Sola Scriptura principle, to extra-biblical revelations of God, and to other sub-disciplines in theology. The question concerning the role of systematics in theology is not relevant today. Even to the Adventist, they understand that it provides structure to theology by explaining the principles of Christianity in a clear and consistent manner. Contrarily, there is a growing concern as to why the conviction that revealed the truth can only be attained through the frameworks of exegetical and biblical theology. This study looks at how SDAT can relate to liberal and fundamentalist trends as well as the contemporary hermeneutics trends. Although Adventists have been actively involved in the scholarly track of theology, most of these works are written purely for evangelical purposes and therefore exhibit theological profundity. However, with the growing complexity of the world and the growing importance of systematic theology in this complex generation, there is a need for a distinction between biblical theology and systematic theology.

Historical Perspective of the Theological Method

At the end of the Middle Ages, literary traditions found themselves at a conflict with emerging evolutionary theories and scientific dogmas. There was a growing tension between the Bible, which was viewed as the absolute truth and the growing philosophical and scientific standpoints. To the Biblical hermeneutics, the Biblical text had literal sense and a priority over the dogmatic system of the church. The devotio moderna which sought to explain the individual within the frameworks of the word of GOD formed the basis in which the heretical subculture of the Middle Ages spread its influence among the educated. However, with the disruption of the unity of science and philosophy placed medieval Christian tradition and its hermeneutical consciousness in crisis. From a social perspective, the approach taken on by the church was not radical enough and failed to produce hermeneutical principles. Luther’s theology, for example, failed to establish methodological principles that could be used in theology. Each doctrine established its hermeneutic rules. For example, the protestant principle is known as Scriptura sanuta est sui ipsius interpretes postis that “the Holy Scriptures can be understood in and within themselves”.

The thesis proposed during the era of Augustine presented several challenges. First, the theory meant that the Biblical text could be understood without reference to tradition. This resulted in significant challenges as it failed to embrace the tradition of interpretation in the church. Between World War I and II, a new school of thought emerged. The Sola scriptura posits that the Biblical texts have supreme authority in all matters of doctrine and scriptures. It is one of the main principles in many Christian Protestant denominations and is one of the delineated five solas. The principle holds that the authentication of scripture is governed by the discernible excellence of the biblical text as well as the personal witness of the Holy Spirit. SDAT fully supports the Reformation principle of the Sola Scriptura. For the last three decades there have been numerous scholarly writings from Adventist and its parent movement, Millilerism, which include literatures such as A Study of Ellen G. White (1992[1976]), Gary Land’s Adventism in America: A History as well as books covering the role of women in the church. Although the church adheres to the sola scriptura, there is a concern that the church’s tradition also plays an integral role in its methodological approach.

Statement of the Problem

The distinction between biblical theology and systematic theology is fairly recent. For centuries, Christian theology was based on the confines of systematic (dogmatic) theology and was synonymous to biblical theology. However, as biblical theology became independent, it challenged systematic theology and established itself as separate and distinct from systematic approaches. In the end, systematic theology developed various sub-disciplines, such as The Study of the Character of GOD (Theology Proper), Christology, Soteriology, Hamartiology (the study of sin) and soteriology amongst others. Contrarily, Biblical theology embodies frameworks such as missiology. From the very beginning, Biblical theology was criticized as exhibiting dogmatic theology. This criticism set the pace for the growing recognition of the role of systematic theology in the church.

Presently, Adventists engaged in the scholarly pursuit of Christian truth do so without paying attention to the growing divisions among theological disciplines. However, failure to address the disciplinary issue may significantly impede the experience and growth of God’s people. The reluctance to embrace systematics may be due to the long-held conviction that it will distort biblical truths. This conviction stems from the Adventists high view of the scripture as expressed by the sola scriptura and the perception of systematic theology as a humanistic philosophy. In Christian theology, the “system” implied in systematic theology has developed in part from human philosophy. Due to this disciplinary and historical fact, the Adventists view the approach in suspicion. Although this suspicion in justified, there are still concerned over the role of systematics in SDAT.

Adventist Theology

The genesis of the Seventh Day Adventist Church dates back to the time of the Second Great Awakening. In the midst of the expansion of a new nation, the notion that the society could achieve perfection took root. The church was officially founded in 1863 with prominent figures such as Ellen G. White and J.N Andrews. Notably, Ellen White’s voluminous writings remain influential in the church. In the 1920s-1930s, the Seventh Day Adventists supported fundamentalism in upholding the trustworthiness of the Bible. They did not spiritualize or allegorize biblical texts but continued to utilize historical, logic and scientific evidence to support the reasoning behind reading the Bible without the need for philosophical standpoints. One key figure in the history of the Adventist church is William Miller (1782-1849). He provided a chronological date for key end time prophecies such as the chronological order of the 2300 days of Daniel. This was based on the hermeneutical principle of sola scriptura. Also, the writings were based on the protestant grammatical-historical method and the principles of the branch of the historicist pre-millennial protestant school of prophetic interpretation. The fact that Jesus Christ did not return on the calculated date of October 22, 1844, fragmented the Millerite movement. In1954, the publication of Problems in the Bible Translation delineated a number of principles that were backed by the words of Ellen G.White. These points include:

• Apply sound principle
• Adhere closely to literal interpretation of the scripture
• Make the Bible its expositor
• Give discriminating study to the works of the scripture

In the Early Adventist Church, the interpretation of the scripture moved beyond the Millerite movement to the development of a doctrinal system in which hermeneutical principles of typology and analogy of the scripture were embodied. The analogy-of-the scripture principle was applied consistently throughout the Biblical text, whereas the Old Testament was viewed as a typical shadow of the messianic work of Christ (Heb 7:1-10:18). Doctrine developments were based on seven key hermeneutics principles:

• Sola Scriptura
• Unity of Scripture
• Scripture explains scripture
• Proper meaning must be given to biblical text
• Attention to context & historical background
• The typological principle
• Bible should be understood based on the obvious and accurate import, unless a figure is employed

The most recent and official guidelines on Seventh Day Adventist hermeneutics are included in the Methods of Bible Study Guidelines delineated in 1986. The guidelines state that scholar should choose a definite plan of working, seek to grasp the most simple and obvious meaning of the text being studied, recognize the Bible as its own interpreter and recognize that the most effective way of obtaining the meaning of the scripture is by comparing scripture by scripture.

Adventist theology is based on the use of human reason and theological methodology. The discipline has developed more on biblical studies than in the area of systematic and fundamental theology. Whereas systematic theology places emphasis on inner logic or coherence of the entire body of teaching, Adventists place emphasis on textual connections. In theology, hermeneutic prepositions consist of the principles of the reality of God, human beings and the world. Tools for interpretation and articulation are derived from ontology, philosophical anthropology and cosmology. It is important to note that there is a single theological method that applies to all disciplines. Rather, each discipline develops its methodology based on its objectives. The key distinction between scientific and theological methodologies appears at the material level when scientists and theologians describe the activities of method and content under study. There are two conflicting views on Christina theology in Adventist. While some hold to the tradition of sola scriptura, others hold on to the notion of prima scriptura. The prima scriptura states that the Adventist theology builds upon a plurality of sources among which the scripture has a primary or normative role.

Theological Epistemology

Since the rise of liberal Protestanism in the 19th Century, Christian Theology has been concerned with the method. With this growing concern, topics such as the salvation history, personal experience, and biblical texts have garnered innumerable attention. Interpretations of epistemology are drawn from works by Immanuel Kant (1724-1804). Kant argues that there are two types of knowledge, the scientific knowledge (derived through senses) and the metaphysical knowledge (Immortality, human freedom, GOD). Also, Kant states that human beings do not possess the capability within their senses or minds to provide objectivity with the exception of the categories in which the mind operates. This philosophical stand-point is the underlying justification of theological knowledge. However, one constant concern in systematic theology is “to what extent do theological methods need to be articulated purely from rational terms”

Theological epistemology is a branch of systematic theology that seeks to explain the nature of God. Epistemology looks into the foundations, conditions and limitations of each opposing view with the aim of building on arguments and teachings. As a philosophical discipline, it seeks to examine the possibilities of a rational discourse across science, theology, philosophical and scientific standpoints. Modern epistemology posits that there are no absolute truths. Moreover, post-modern epistemology reveals that rational/scientific thinking is limited and hypothetical in nature. Based on teological underpinnings, evolutionary science is historical band conclusions are derived by way of deduction and experiment. As a result, the epistemological theory is identified as consisting of several limitations.

Hermeneutics

There are various hermeneutical theories, both past and current that confronts the church. The theories range from allegorical hermeneutic of the Medieval Church to literal-historical, typological hermeneutic and existentialist models amongst others. In recent days; the most prominent method of Biblical studies has been the historical-critical method. The method embodies principles of criticism, analogy and interpretation. However, this method has been criticized for resulting in the loss of theological meaning. For the Adventists, this method minimizes the need for faith in God and de-emphasizes the divine element of the scripture as an inspired book. Seventh Day Adventists believe that in spite of the plethora of human theories, the church should look towards Scripture not only to learn scriptural teaching but also as a basis of hermeneutical methodologies. Therefore, the Adventists approach hermeneutics with key foundational principles for biblical interpretation. These principles include the sola scriptura which is supported by scriptural texts such as (Isa 8:20; Matt 5:17; 11:13; 22:40). The second principle is the primacy of scripture. In the Bible, Jesus and Paul clearly state that the scripture has authority over traditions (Matt 15:3, 6; Col 2:8).Paul also rejects human knowledge (KJV “science”; Greek gnōsis) as the final authority.

A second general principle of biblical interpretation is the totality of scripture (Tota scriptura). Numerous passages are quoted in supporting this principle, including (John 1:1-3 paralleling Gen 1:1; John 14:26; 16:13; 19:35; 21:24; Luke 1:2-4). The Bible is deemed equivalent to the word of God and not just a text containing the word of God. Aside from the principles that guide theological method in the Adventist, what has actually been done is that historical accounts of key figures in the church, particularly Ellen G. White facilitated the development of the church’s hermeneutic methods. The salvation-historical approach embodied around her writings, sayings and doings are evident in the divine history embedded in the portrayal of God’s Grand Acts in the Judeo-Christian Bible. Her writings, including the Salvation-Historical Corpus of the Biblical texts from Genesis to Revelation revolve around the theme of God-as the all initiating agent. An outstanding feature of this approach to theology is that they continuously connect and describe in their writings the trinity of God, human beings and the natural cosmic environment in each of God’s grand acts as portrayed in the Judeo-Christian Bible. Ellen White’s perception and use of scripture significantly influence modern approaches. For example, White exhibited a growing interest in exegetical Bible study thereby leaving the room for exegetical endeavors in theology.

Arguments Arising

Classical theology is viewed as being “Hellenistic” rather than Biblical. Scholars such as Harnack argued that classical methodologies represented a static Stoic worldview and the apocalyptic religion embodied by the Jewish and Christians of the time was strikingly similar to modern societies, in that they was an unmet experience with God. In the article, Horton proposes open theism which is based on the principle that God is not knowable unless God makes himself known, and even then, human beings do not possess a complete understanding of God. In spite of the numerous approaches utilized in theology, the hermeneutics methods have been unable to explain the questions arising in the world. Concerns over supra-naturalism and its naturalistic counter-part, as well as the complexities of different constructs of reality, have facilitated the movement to different theological approaches that seek to shed light on the biblical texts and their relevance to human experience. However, a lack of a clear distinction concerning the different meanings of experience as well as the issue as to whether to rely on exegenesis at the cost of tradition remains an issue of concern . When it comes to the principle of Sola scriptura, significant tensions arise. First, whereas the Bible is divine, it came to the world through in human form. There is a concern that some of the biblical passages are ubiquitous. Also, there is the argument that although theologians depend on the spirit for instruction, scholarship is necessary.

Hermeneutics Today

The present theological method seeks to relate the theological studies directly and finally to the person and work of Jesus Christ. However, since the 16th century Reformation, theological schools and denominations have multiplied further adding to the complexity of hermeneutics. This has resulted in a present crisis of identity, theological divisiveness and debates that some theologians contend can be overcome by way of an all-inclusive ecumenical theology. Modernity has prompted various methodologies as well as the inception of a variety of disciplines. For example, In Roman Catholic Theology, there have been significant epistemological developments under the instruction of the Gaudium et spes (Vatican’s Second Council). The council urges leaders to appreciate the relationship between the church and the world, faith and history for the purpose of constructing a modern and relevant Christina faith. However, there is a growing concern that modern theology facilitates privatization of Christianity as it is reflected in the essays by Karl Barth and Eric Paterson on the status of Dogma. Hutter argues that modern theology should be stipulated within the overall pathos of life and the spirit, mediated through church practices and the dogma that identifies it as ‘public.’

There is no consensus over how theological methodology should be done. For the Baptist denomination, systematic theologians have emerged from various Baptist Academic Theologians such as Dale Moody, Milliard Erickson, Gordon Lewis amongst others. In the modern era, Protestant theology was significantly influenced by Enlightenment problematic and the solutions proposed by problem thinkers in the age of reason. However, at the turn of the century, constructive theological frameworks recognized the need for more sources insight. At the heart of Baptist theology is the scripture. However, the scripture must be read through the lens of the spirit. Based on the speech-act theory, the theologians argue that the Bible is instrumentally in the spirit and, therefore, Spirit appropriates the biblical text so as to communicate with the church. The identity of Baptism is based on the “confessions of faith”

Post-Modern Theology

Hermeneutical principles have always existed within Christian theology. However, modernity and post-modernity have made hermeneutics principles open to criticism (Grenz 82). There are four basic types of postmodern theologies: Constructive (revolutionary), deconstructive, liberationist and restorationist (conservative). The constructive postmodern thought rejects all late modern theological approaches and holds that because the rational-empirical approach to reality is not in tandem with the modern worldview, then theology must be public in both senses. Contrarily, the deconstructive postmodern thought argues that an objective approach to the facts of experience is not possible as it undermines the modern worldview. Deconstructive analysis involves the careful reading of the text to infer meaning. Derrida’s theory of deconstruction argues that the Bible is a book written by men who existed within the framework of their culture, language and experiences. Therefore, biblical writers were writing on the basis of their own subjective experience. Often, deconstruction is viewed as an approach that complicates the notion of reference. Other doctrines have taken a more Christ-centered approach. For example, the Chicago Statement of Biblical Hermeneutics posits that the person and work of Jesus Christ are a central focus of the entire scripture. The Committee places emphasis on Christ-centeredness of the Bible and therefore propose hermeneutic Christology.

Theological Exegenesis

Theological exegenesis refers to a critical explanation of text or portion of scripture for the purpose of determining the possible meaning as accurate as possible. Its purpose, thus, is to explain and not to distort, add or conceal the original meaning of the text. Whereas the approaches, techniques and interpretive strategies used by theologians are very diverse, proponents of the theory argue that it is theological as it seeks to interpret biblical truths. The approach is theological and holistic and facilitates a culture of cooperation and mutual learning among scholars from different backgrounds and beliefs. Early approaches to the method involved grammatical-historical exegenesis. Current approaches to interpreting the scripture based on theoretical exegenesis include reading the scripture in faith (fides quaerens intellectum). Modern approaches are Faithful to the Original Contexts (grammatical-historical exegesis) and theologians are required to read the scriptures with the analogy of faith (analogia fidei), with the rule of faith (regula fidei) and within the community of faith.

Conclusion

Hermeneutics involves the interpretation of scripture. Presently, it is fraught with subjectivism, relativism, provisionality and pluralism. As a result, it has attracted different approaches throughout Christian history up to date. The idea of the method, particularly the systematic method proposed through systematic theology is viewed as an effective approach to the issue of biblical interpretation. It is through a unifying method that the truths of the Bible can be presented in a rational, coherent and focussed manner. However, in the Advent church, there is a reluctance to engage in systematic theology due to the conviction that scripture as the core philosophical methodology of systematic theology. Adventist theology is based on the principles of supra scriptura, tota scriptura and prima scriptura principles. On one hand, Adventist theology is based on these underlying principles. On the other hand, the essence of systematics relies on the application of a ‘system’ to theological data.

Systematic theology differs from the old and New Testament theology and biblical theology. These three disciplines rely on historical accounts. Contrarily, systematic theology utilizes the material of biblical theology and builds upon the results of biblical theology. At times, systematic theology may use the biblical theological method to analyze the development of a particular doctrine. However, its focus is majorly on collection and summary of teaching. In this study, Adventist theology, including its history is studied to examine the hermeneutics applied in the denomination. This approach is examined in light of diverse approaches, which are from the Roman theological approach to the Baptist, post-modern and theological exegenesis. What stands out is that the Adventists reluctance to embrace the modern approaches stems from the belief of sola scripture. However, to provide solutions to the challenges facing Christians today, there is the need for a unified approach that will provide a good theological analysis and treat fairly the biblical text.