Seventh-day

Adventist Church

The Seventh-day Adventist Church[a] is an

Adventist Protestant Christian
denomination[2][3] which is distinguished
by its observance of Saturday,[4] the
seventh day of the week in the Christian
(Gregorian) and the Hebrew calendar, as
the Sabbath,[3] its emphasis on the
imminent Second Coming (advent) of
Jesus Christ, and its annihilationist
soteriology. The denomination grew out of
the Millerite movement in the United
States during the mid-19th century and it
was formally established in 1863.[5]
Among its co-founders was Ellen G. White,
whose extensive writings are still held in
high regard by the church.[6]
 Seventh-day Adventist Church

The Seventh-day Adventist logo

Classification Protestant

Orientation Adventist

Theology Seventh-day Adventist

theology

Polity Presbyterian/Episcopal

President Ted N. C. Wilson

Region Worldwide

Founder Joseph Bates

 James White
Ellen G. White
J. N. Andrews

Origin May 21, 1863

Battle Creek,
Michigan, U.S.

Branched from Millerites

Separations SDA Reform

Movement and True
and Free SDAs
(separated 1925,
small minorities)
Davidian SDAs
(separated 1929,
small minority)
Adventist Church of
Promise (separated
 1932, small minority)

Congregations 95,297 churches[1]

72,975 companies[1]

Members 21,760,076[1]

Pastors 20,924[1]

Hospitals 229[1]

Nursing homes 129[1]

Aid organization Adventist

Development and
Relief Agency

Primary schools 6,623[1]

Secondary schools 2,640[1]

Tertiary institutions 118[1]

Other name(s) Adventist church, SDA

 (informal)

Official website [Link] ([Link]

[Link])

Much of the theology of the Seventh-day

Adventist Church corresponds to common
evangelical Christian teachings, such as
the Trinity and the infallibility of Scripture.
Distinctive post-tribulation teachings
include the unconscious state of the dead
and the doctrine of an investigative
judgment. The church places an emphasis
on diet and health, including adhering to
Kosher food laws, advocating
vegetarianism, and its holistic view of
human nature—i.e. that the body, soul, and
spirit form one inseparable entity.[7] The
Church holds the belief that "God created
the universe, and in a recent six-day
creation made the heavens and the earth,
the sea, and all that is in them, and rested
on the seventh day". Marriage is defined as
a lifelong union between a man and a
woman. The second coming of Christ, and
resurrection of the dead, are among
official beliefs.[8]

The world church is governed by a General

Conference of Seventh-day Adventists,
with smaller regions administered by
divisions, unions, local conferences and
local missions. The Seventh-day Adventist
Church is currently "one of the fastest-
growing and most widespread churches
worldwide",[3] with a worldwide baptized
membership of over 21 million people, and
25 million adherents. As of May 2007, it
was the twelfth-largest Protestant
religious body in the world, and the sixth-
largest highly international religious body.
It is ethnically and culturally diverse, and
maintains a missionary presence in over
215 countries and territories.[9][10] The
church operates over 7,500 schools
including over 100 post-secondary
institutions, numerous hospitals, and
publishing houses worldwide, a
humanitarian aid organization known as
the Adventist Development and Relief
Agency (ADRA) and tax-exempt
businesses such as Sanitarium[11] which
fund the church's charitable and religious
activities.

History
The Seventh-day Adventist Church is the
largest of several Adventist groups which
arose from the Millerite movement of the
1840s in upstate New York,[12] a phase of
the Second Great Awakening.[13] William
Miller predicted on the basis of Daniel
8:14–16[14] and the "day-year principle"
that Jesus Christ would return to Earth
between the spring of 1843 and the spring
of 1844. In the summer of 1844, Millerites
came to believe that Jesus would return
on October 22, 1844, understood to be the
biblical Day of Atonement for that year.
Miller's failed prediction became known as
the "Great Disappointment".[12][13]

Hiram Edson and other Millerites came to

believe that Miller's calculations were
correct, but that his interpretation of Daniel
8:14 was flawed as he assumed Christ
would come to cleanse the world. These
Adventists came to the conviction that
Daniel 8:14 foretold Christ's entrance into
the most holy place of the heavenly
sanctuary rather than his Second
Coming.[13] Over the next few decades this
understanding of a sanctuary in heaven
developed into the doctrine of the
investigative judgment, an eschatological
process that commenced in 1844, in which
every person would be judged to verify
their eligibility for salvation and God's
justice will be confirmed before the
universe. This group of Adventists
continued to believe that Christ's second
coming would continue to be imminent,
however they resisted setting further dates
for the event, citing Revelation 10:6, "that
there should be time no longer."[15]
Development of Sabbatarianism

As the early Adventist movement

consolidated its beliefs, the question of
the biblical day of rest and worship was
raised. The foremost proponent of
Sabbath-keeping among early Adventists
was Joseph Bates. Bates was introduced
to the Sabbath doctrine through a tract
written by Millerite preacher Thomas M.
Preble, who in turn had been influenced by
Rachel Oakes Preston, a young Seventh
Day Baptist. This message was gradually
accepted and formed the topic of the first
edition of the church publication The
Present Truth, which appeared in July
1849.[16]

Organization and recognition

For about 20 years, the Adventist

movement consisted of a small, loosely
knit group of people who came from many
churches and whose primary means of
connection and interaction was through
James White's periodical The Advent
Review and Sabbath Herald. They
embraced the doctrines of the Sabbath,
the heavenly sanctuary interpretation of
Daniel 8:14, conditional immortality, and
the expectation of Christ's premillennial
return. Among its most prominent figures
were Joseph Bates, James White, and
Ellen G. White. Ellen White came to occupy
a particularly central role; her many visions
and spiritual leadership convinced her
fellow Adventists that she possessed the
gift of prophecy.

The church was formally established in

Battle Creek, Michigan, on May 21, 1863,
with a membership of 3,500.[5] The
denominational headquarters were later
moved from Battle Creek to Takoma Park,
Maryland, where they remained until 1989.
The General Conference headquarters
then moved to its current location in Silver
Spring, Maryland.[17]

In the 1870s, the denomination turned to

evangelism through missionary work and
revivals, tripling its membership to 16,000
by 1880 and establishing a presence
beyond North America during the late 19th
century. The denomination's rapid growth
continued, with 75,000 members in 1901.
By that time, the denomination operated
two colleges, a medical school, a dozen
academies, 27 hospitals, and 13
publishing houses. By 1945, the church
estimated that it had 210,000 members in
the US and Canada, along with 360,000
members who lived in other parts of the
world; the church's budget was $29 million
and the number of students who were
enrolled in the church's schools was
140,000.[18]

The church first published its beliefs and

doctrines in Battle Creek, Michigan in
1872, as a brief statement which was
titled "A Synopsis of our Faith".[19] The
church experienced challenges as it
formed its core beliefs and doctrines
especially as a number of the early
Adventist leaders came from churches
that held to some form of Arianism (Ellen
G. White was not one of them).[20] This,
along with some of the movement's other
theological views, led conservative
evangelical Protestants to regard it as a
cult.[21][22][23][24] According to Adventist
scholars, the teachings and writings of
White, ultimately proved influential in
shifting the church from largely semi-
Arian[25] roots towards Trinitarianism.[26]
Adventists, for the most part, credit her
with bringing the Seventh-day Adventist
church into a more comprehensive
awareness of the Godhead during the
1890s. The Adventist Church adopted
Trinitarian theology early in the 20th
century and began to dialogue with other
Protestant groups toward the middle of
the century, eventually gaining wide
recognition as a Protestant church.
Christianity Today recognized the Seventh-
day Adventist church as " the fifth-largest
Christian communion worldwide" in its
January 22, 2015 issue.[27]

Although her husband claimed that her

visions did not support the Trinitarian
creed,[28] her writings reveal a growing
awareness on the "mystery of the
GodHead".[29] Adventists, for the most
part, credit her with bringing the Seventh-
day Adventist church into a more
comprehensive awareness of the Godhead
during the 1890s. After continued Bible
study, and after a decades-long debate, the
denomination eventually concluded that
Scripture explicitly teaches the belief in the
existence of a triune God, and it affirmed
that biblical view in the non-credal 28
Fundamental Beliefs.[30]

However, mainstream scholars are still not

convinced that Ellen White was a Nicene
Trinitarian.[28][31] In her own opinion, Jesus
did not begin as equal to God the Father
but was at a certain moment promoted to
equality with the Father, which triggered
Lucifer's rebellion (as explained in her
book Spirit of Prophecy).[32]
Beliefs

A pastor baptizes a young man in Mozambique.

The official teachings of the Seventh-day

Adventist denomination are expressed in
its 28 Fundamental Beliefs.[12] This
statement of beliefs was originally
adopted by the General Conference in
1980, with an additional belief (number 11)
being added in 2005.[33] Almost all of the
28 Fundamental Beliefs are the same as
other evangelical Protestant
denominations. The Adventist beliefs that
evangelicals consider heterodoxy is
worshiping God on Saturday, the gift of
prophecy by Ellen G. White and the
sanctuary doctrine.[13]

The church believes God created Earth in

six days and rested on the seventh day
Saturday.[34][35] The Seventh-day Adventist
Church believes in baptizing new members
by immersion.[13] It believes the Bible to be
the most important book.[13] They believe
when humans die, that they remain asleep
until they are brought back to life. Eternal
life is given to people who accept Jesus as
their Savior. The church believes that one
receives salvation through only Jesus.[35] It
believes that the investigative judgment
will take place in heaven before Jesus
returns to earth.[35] The church believes in
the Apocalypse of John will bring on the
Second Coming of Jesus.[36]

Culture and practices

Sabbath activities

Part of Friday might be spent in

preparation for the Sabbath; for example,
preparing meals and tidying homes.
Adventists may gather for Friday evening
worship to welcome in the Sabbath, a
practice often known as vespers.[37]

Worship service

The major weekly worship service occurs

on Saturday, typically commencing with
Sabbath School which is a structured time
of small-group bible study at church.
Adventists make use of an officially
produced "Sabbath School Lesson", which
deals with a particular biblical text or
doctrine every quarter.[38]

After a brief break, the community joins

together again for a church service that
follows a typical evangelical format, with a
sermon as a central feature. Corporate
singing, Scripture readings, prayers and an
offering, including tithing (money
collection), are other standard features.
The instruments and forms of worship
music vary greatly throughout the
worldwide church.[39]

Holy Communion

Adventist churches usually practice open

communion four times a year. It
commences with a foot washing
ceremony, known as the "Ordinance of
Humility", based on the Gospel account of
John 13.[40] The Ordinance of Humility is
meant to emulate Christ's washing of his
disciples' feet at the Last Supper and to
remind participants of the need to humbly
serve one another. Participants segregate
by gender to separate rooms to conduct
this ritual, although some congregations
allow married couples to perform the
ordinance on each other and families are
often encouraged to participate together.
After its completion, participants return to
the main sanctuary for consumption of the
Lord's Supper, which consists of
unleavened bread and unfermented grape
juice.[41]
Health and diet

Corn flakes package from 1906

Sanitarium products for sale

The main dining room of the Battle Creek Sanitarium founded in Michigan by Adventists and run by John Harvey Kellogg.
The sanitarium only served vegetarian meals.

Since the 1860s when the church began,

wholeness and health have been an
emphasis of the Adventist church.[42]
Adventists are known for presenting a
health message that advocates
vegetarianism and expects adherence to
the kosher laws,[43] particularly the
consumption of kosher foods described in
Leviticus 11,[44][45] meaning abstinence
from pork, rabbit, shellfish, and other
animals proscribed as "unclean".[46][45] The
church discourages its members from
consuming alcoholic beverages, tobacco
or illegal drugs since the 1800s (compare
Christianity and alcohol).[46][47] In addition,
some Adventists avoid refined foods,
sweeteners, and caffeine.[46]

The pioneers of the Adventist Church had

much to do with the common acceptance
of breakfast cereals and meat alternatives
into the Western diet. John Harvey Kellogg
started the meat alternative movement by
creating Protose at Battle Creek
Sanitarium, which was later sold through
mail order by Battle Creek Food Company.
The Battle Creek Food Company mostly
manufactured meat alternatives for the
guests at Battle Creek Sanitarium.[48][49]
Will Keith Kellogg and John Harvey Kellogg
invented corn flakes at Battle Creek
Sanitarium, by putting stale wheat berry
between rollers and baking it.[50] It was
later served to the sanitarium guests. The
Kellogg brothers also invented Bran flakes
and Rice Krispies.[50] Later in 1906, Will
Keith Kellogg founded the Battle Creek
Toasted Corn Flake Company in Battle
Creek, Michigan.[48] Special Foods
founded in Worthington, Ohio in 1939,
manufactured nut meat substitutes. After
World War II, it changed its name to
Worthington Foods. Worthington Foods
introduced two canned meat alternatives
in 1949: Soyloin Steaks and Meatless
Wieners.[49] In 1960, it bought the rights to
manufacture and market Battle Creek
Foods Company products after John
Harvey Kellogg died. In 1975, it released
its frozen soy-based meatless foods
nationwide.[48] In both Australia and New
Zealand, Sanitarium Health and Wellbeing
Company owned by the church
manufactures such brands as So Good, Up
& Go and Weet-Bix.[51]

The Adventist Health Studies indicate that

the average Adventist in California lives 4
to 10 years longer than the average
Californian. The research concludes that
Adventists live longer because they do not
smoke or drink alcohol, have a day of rest
every week, and maintain a healthy, low-fat
vegetarian diet that is rich in nuts and
beans.[52][53] The cohesiveness of
Adventists' social networks has also been
put forward as an explanation for their
extended lifespan.[54] Dan Buettner named
Loma Linda, California a "Blue Zone" of
longevity, and attributes that to the large
concentration of Seventh-day Adventists
and their health practices.[55][56][57] The
96,000 adults who participated in the
Adventist Health Studies-2 from 2001-
2007 were 30 to 112 years old, and lived in
Canada and the United States. The study
revealed 8% were vegans, 28% were
ovo/lacto-vegetarians, 10% were pesco-
vegetarians, 6% semi-vegetarian and 48%
non-vegetarian. 98.9% of the participants
were non-smokers and 93.4% abstained
from drinking alcohol.[57][58] Those who
were vegetarian had a much lower risk of
obesity, hypertension, and hyperglycemia.
Adventists who were vegetarian had a
lower risk of breast cancer, colorectal
cancer, coronary heart disease, lung
cancer and prostate cancer, compared to
non-vegetarians.[59] Those who were
vegan had a lower body mass index,
compared vegetarians and meat
eaters.[46][57]

Adventists' clean lifestyles were

recognized by the U.S. military in 1954
when 2,200 Adventists volunteered to
serve as human test subjects in Operation
Whitecoat, a biodefense medical research
program whose stated purpose was to
defend troops and civilians against
biological weapons.[60][61]

Marriage

The Adventist definition of marriage is a

lawfully binding lifelong commitment
between a man and a woman. The Church
Manual professes the belief that marriage
originated as an institution from the
biblical story of Adam and Eve and that
their union should be used as the pattern
for all other marriages.[62]

Adventists hold that marriage is a divine

institution established by God during the
events of the Book of Genesis prior to the
expulsion of Adam and Eve from Eden.
They believe that God celebrated the union
of Adam and Eve and that the concept of
marriage was one of the first gifts of God
to man, and that it is "one of the two
institutions that, after the fall, Adam
brought with him beyond the gates of
Paradise."[63]

The Old and New Testament texts are

interpreted by some Adventists to teach
that wives should submit to their
husbands in marriage.[64]

Adventists hold that heterosexual

marriages are the only biblically ordained
grounds for sexual intimacy. Adventists do
not perform same-sex marriages, and
individuals who are openly homosexual
cannot be ordained, but may hold church
office and membership if they are not
actively pursuing same-sex relationships.
Current church policy states that openly
homosexual (and "practicing") persons are
to be welcomed into the church services
and treated with the love and kindness
afforded any human being.[65][66]

Ethics and sexuality

The Seventh-day Adventist Church

opposes abortion, believing it can have
long-term negative effects on both the
individuals involved and society as a
whole. In an official statement on the
"Biblical View of Unborn Life", the church
declared that an unborn child is
considered by God to be a living
individual.[67] However, there are
circumstances where the mother's life is at
risk Seventh-day Adventist hospitals will
perform emergency abortions.[68]

Adventists encourage sexual abstinence

for both men and women before marriage.
The church disapproves of extra-marital
cohabitation.[69] Adventists oppose
homosexual activities and relationships,
citing the belief that scripture makes no
accommodation for homosexuality.[70]

The Adventist church has released official

statements in relation to other ethical
issues such as euthanasia (against active
euthanasia but permissive of passive
withdrawal of medical support to allow
death to occur),[71] birth control (in favor of
it for married couples if used correctly, but
against abortion as birth control and
premarital sex in any case)[72] and human
cloning (against it if the technology could
result in defective births or abortions).[73]

Dress and entertainment

Adventists have traditionally held socially

conservative attitudes regarding dress and
entertainment. These attitudes are
reflected in one of the church's
fundamental beliefs:
For the Spirit to recreate in us
the character of our Lord we
involve ourselves only in those
things which will produce
Christlike purity, health, and joy
in our lives. This means that our
amusement and entertainment
should meet the highest
standards of Christian taste and
beauty. While recognizing
cultural differences, our dress is
to be simple, modest, and neat,
befitting those whose true
beauty does not consist of
 outward adornment but in the
imperishable ornament of a
gentle and quiet spirit.[74]

Accordingly, Adventists are opposed to

practices such as body piercing and
tattoos and refrain from the wearing of
jewelry, including such items as earrings
and bracelets. Some also oppose the
displaying of wedding bands, although
banning wedding bands is not the position
of the General Conference.[75] In 1986, the
North American Division legalized
wedding rings.[76] Before that it was a
source of friction, since Adventists
overseas wear wedding rings.[77]
Conservative Adventists avoid certain
recreational activities which are
considered to be a negative spiritual
influence, including dancing, rock music
and secular theatre.[78][79] However, major
studies conducted from 1989 onwards
found that a majority of North American
church youth reject some of these
standards.[80]

On June 29, 2000, the General Conference

of Seventh-day Adventists adopted a
resolution on gambling. The church
encourages its members not to gamble
and it will not accept funding from it.[81]
Youth Ministry

Missionary work with children and youth

begins with the Adventurer club. The
Adventurer curriculum is for children aged
between 4-9 and it is divided into 6 classes
which are little lamb, early bird, sunbeam,
builder and helping hand. Each class
builds on the previous class. The
curriculum is structured in way that will
interest, challenge, and provide successful
experiences for children. The curriculum is
divided into 5 sections which are, Basic,
My God, Myself, My Friends and My World
which help children to meet the objectives
of the curriculum. The objectives of the
Adventurer Curriculum are: to develop a
Christ-like character; to experience the joy
and satisfaction of doing things well; to
express their love for Jesus in a natural
way; to learn good sportsmanship and
strengthen their ability to get along with
others; to discover their God-given abilities
and to learn how to use them to benefit
self and serve others; to discover God’s
world; to improve their understanding of
what makes families strong; to develop
parental support for the training of
children. The club engages in witnessing,
community work so as to share the love of
Jesus.[82]
Pathfinders is a club for 5th to 10th grade
(up to 12th in Florida Conference) boys
and girls. It is similar to and based partly
on the Scouting movement. Pathfinders
exposes young people to such activities as
camping, community service, personal
mentorship, and skills-based education,
and trains them for leadership in the
church. Yearly "Camporees" are held in
individual Conferences, where Pathfinders
from the region gather and participate in
events similar to Boy Scouts' Jamborees.

After a person enters 9th grade, they are

eligible to join Teen Leadership Training
within Pathfinders. In the 11th grade,
typically after being a member of a club,
they can become a Pathfinder or
Adventurer staff member and begin the
"Master Guide" program (similar to Scout
Master) which develops leaders for both
Adventurers and Pathfinders.[83]

Organization

Loma Linda University Seventh-day Adventist Church in Loma Linda, California

South St. Paul Hispanic Seventh-day Adventist Church in Saint Paul, Minnesota

Capitol Hill Seventh-day Adventist Church in Washington, D.C.

Bethel Seventh-day Adventist Church in New York City

Structure and polity

The Seventh-day Adventist church is

governed by a form of representation
which resembles the presbyterian system
of church organization. Four levels of
organization exist within the world
church.[84][85]

1. The local church is the foundation

level of organizational structure and
is the public face of the
denomination. Every baptized
Adventist is a member of a local
church and has voting powers within
that church.
2. Directly above the local church is the
"local conference". The local
conference is an organization of
churches within a state, province or
territory (or part thereof) which
appoints ministers, owns church land
and organizes the distribution of
tithes and payments to ministers.
3. Above the local conference is the
"union conference" which embodies a
number of local conferences within a
larger territory.
4. The highest level of governance
within the church structure is the
General Conference which consists
 of 13 "Divisions", each assigned to
various geographic locations. The
General Conference is the church
authority and has the final say in
matters of conjecture and
administrative issues. The General
Conference is headed by the office of
President. The General Conference
head office is in Silver Spring,
Maryland, United States.

Each organization is governed by a general

"session" which occurs at certain intervals.
This is usually when administrative
decisions are made. The president of the
General Conference, for instance, is
elected at the General Conference Session
every five years. Delegates to a session
are appointed by organizations at a lower
level. For example, each local church
appoints delegates to a conference
session.

Tithes collected from church members are

not used directly by the local churches, but
are passed upwards to the local
conferences which then distribute the
finances toward various ministry needs.
Employees are compensated "on the basis
of the church remuneration policy and
practice in effect in the location or country
in which they reside."[86]
The Church Manual[84] gives provisions for
each level of government to create
educational, healthcare, publishing, and
other institutions that are seen within the
call of the Great Commission.

Church officers and clergy

The ordained clergy of the Adventist

church are known as ministers or pastors.
Ministers are neither elected nor employed
by the local churches, but instead are
appointed by the local Conferences, which
assign them responsibility over a single
church or group of churches. Ordination is
a formal recognition bestowed upon
pastors and elders after usually a number
of years of service. In most parts of the
world, women may not be given the title
"ordained", although some are employed in
ministry, and may be "commissioned" or
"ordained-commissioned".[87] However,
beginning in 2012, some unions adopted
policies of allowing member conferences
to ordain without regard to gender.

A number of lay offices exist within the

local church, including the ordained
positions of elder and deacon.[84] Elders
and deacons are appointed by the vote of
a local church business meeting or elected
committees. Elders serve a mainly
administrative and pastoral role, but must
also be capable of providing religious
leadership (particularly in the absence of
an ordained minister). The role of deacons
is to assist in the smooth functioning of a
local church and to maintain church
property.

Ordination of women

In 1990, at their General Conference

Session leaders of the Seventh-day
Adventist Church prevented the ordination
of women. They voted 1,173 against and
377 in favor. Those who supported
ordaining women were from Europe and
North America, while those from Africa,
Asia and South America were strongly
against.[88] Five years later, it turned down
a request by the North American Division
that its local conferences be allowed to
ordain women.[89]

On July 29, 2012, the Columbia Union

Conference, which has its headquarters in
Maryland voted 80 percent in favor of
ordaining women. On August 19, 2012, the
Pacific Union Conference, which has its
headquarters in California voted 79
percent to 21 percent in favor of ordaining
women. The world leaders of the church
were disappointed with the actions of the
two conferences and considered their
actions not in harmony with the world
church. In 2012, there were 320 women
pastors in the church, while in North
America there are 120 women pastors and
4,100 male pastors.[89] In 2013, the
Southern California Conference voted for
the first time a woman as president.[90]

In July 8, 2015, leaders who represented

the Seventh-day Adventist Church voted at
their General Conference Session in San
Antonio, against the ordination of women
becoming pastors. They voted 1,381
against and 977 in favor. Western
Adventists who are against the ban say it
is keeping them from functioning in this
culture, while those who support the ban
get their reason for opposing from the
bible. Adventists in North America, Europe
and a few other areas have been ordaining
women as pastors. Women are banned
from leading local conferences, they also
can not create or close churches.[91] Ted
N. C. Wilson who was re-elected for a
second five-year term as president voted
no, while former president Jan Paulsen
voted yes.[90]

On September 12, 2021, the Mid-America

Union Conference was the third to ordain
women in the North American Division.
They voted 82 percent in favor and 12
percent against.[92]

Membership

Seventh-day Adventist Church membership from 1863-2021

Membership

Change in Adventist membership as a

fraction of world population.
 Adventists per million inhabitants by
country.
   0-9    5000-9999
   10-99    10,000-49,999
   100-499    50,000-99,999
   500-999    ≥100,000
   1000-4999

The Seventh-day Adventist Church is one

of the world's fastest-growing
organizations, primarily from membership
increases in developing nations. Today
much of the church membership reside
outside of the United States, with large
numbers in Africa, Asia and Latin
America.[36] Every 30.33 seconds a new
member is baptized into one of the 13
divisions of the Seventh-day Adventist
Church.[59]

In 2006, over 25 million people worshiped

weekly in Seventh-day Adventist churches
around the world.[93] In 2011, it was
reported that the Seventh-day Adventist
Church was the fastest-growing church in
the United States. Released data showed
the membership growing by 2.5% in North
America, a rapid clip for this part of the
world, where many Christian
denominations are declining.[94] On the
church’s 150th anniversary in April 2013,
there were over 17,000,000 members.[95]
In 2013, it was reported that the church
lost one in three members over a fifty year
period. Every one hundred people the
church gains, it loses forty-three members.
The reason why people leave the church is
because of marital issues and
unemployment.[96] In 2015, the church was
the most racially diverse denomination in
the United States. The ratio was 37
percent white, 32 percent black, 15 percent
Hispanic, 8 percent Asian and 8 percent
another or mixed.[97] In 2017, the church
had members in almost every country and
territory in the world, except for Brunei,
Comoros, Djibouti, Falkland Islands, Iran,
Jersey, Maldives, Monaco, Somalia and
Tokelau.[98] In 2019 the Seventh-day
Adventist Church had 21,000,000 baptized
members around the world.[12]

In 2020, church officials reported the

lowest membership increase in 16 years,
due to the COVID-19 pandemic. The
Seventh-day Adventist Church added only
803,000 members, the last time
membership dropped below 1 million was
in 2004.[99][100] In 2021, the Seventh-day
Adventist Church had 1.2 million members
worshiping in Canada and the United
States.[101]
Adventist mission
Started in the late 19th century, Adventist
mission work today reaches people in over
200 countries and territories.[9] Adventist
mission workers seek to preach the
gospel, promote health through hospitals
and clinics, run development projects to
improve living standards, and provide relief
in times of calamity.[102]

Missionary outreach of the Seventh-day

Adventist Church is aimed not only at non-
Christians but also at Christians from
other denominations. Adventists believe
that Christ has called his followers in the
Great Commission to reach the whole
world. Adventists are cautious, however, to
ensure that evangelism does not impede
or intrude on the basic rights of the
individual. Religious liberty is a stance that
the Adventist Church supports and
promotes.[103]

Education

Moran Hall at Oakwood University

Student Center Building at Spicer Adventist University

Globally, the Adventist Church operates

7,598 schools, colleges and universities,
with a total enrollment of more than
1,545,000 and a total teaching staff of
approximately 80,000.[104] It operates the
second largest school system in the world,
only larger is the Roman Catholic Church
school system.[59]
Health

Loma Linda University Medical Center.

Tokyo Adventist Hospital.

Their largest medical school and hospital

in North America is Loma Linda University
and Loma Linda University Medical Center.
Throughout the world the Seventh-day
Adventist Church, runs a wide network of
hospitals, clinics, lifestyle centers, and
sanitariums. These play a role in the
church's health message and worldwide
missions outreach.[105]

AdventHealth is the largest not-for-profit

Protestant health care provider in the
United States.[106] It is sponsored by the
Seventh-day Adventist Church and cares
for over 5 million patients yearly.[107][108]
Humanitarian aid and the
environment

For over 50 years, the church has been

active in humanitarian aid through the
work of the Adventist Development and
Relief Agency (ADRA). ADRA works as a
non-sectarian relief agency in 125
countries and areas of the world. ADRA
has been granted General Consultative
Status by the United Nations Economic
and Social Council. Worldwide, ADRA
employs over 4,000 people to help provide
relief in crises as well as development in
situations of poverty.
The church embraces an official
commitment to the protection and care of
the environment[109] as well as taking
action to avoid the dangers of climate
change:[110] "Seventh-day Adventism
advocates a simple, wholesome lifestyle,
where people do not step on the treadmill
of unbridled over-consumption,
accumulation of goods, and production of
waste. A reformation of lifestyle is called
for, based on respect for nature, restraint
in the use of the world's resources,
reevaluation of one's needs, and
reaffirmation of the dignity of created
life."[111]
Media

Hope Channel logo

Adventists have long been proponents of

media-based ministries. Traditional
Adventist evangelistic efforts consisted of
street missions and the distribution of
tracts such as The Present Truth, which
was published by James White as early as
1849. Until J. N. Andrews was sent to
Switzerland in 1874, Adventist global
efforts consisted entirely of the posting of
tracts such as White's to various locations.

In the last century, these efforts have also

made use of emerging media such as
radio and television. The first of these was
H. M. S. Richards' radio show Voice of
Prophecy,[112] which was initially broadcast
in Los Angeles in 1929. Since then,
Adventists have been on the forefront of
media evangelism; It Is Written,[113]
founded by George Vandeman, was the
first religious program to air on color
television in March 1965 and the first
major Christian ministry to utilize satellite
uplink technology. Amazing Facts[114] was
founded in 1965 by Joe Crews in
Baltimore as a radio ministry. Amazing
Facts broadcasts "Bible Answers Live"
each Sunday where listeners phone or
email Bible questions which are answered
live.[115] Today the Hope Channel, the
official television network of the church
which launched in October 2003, operates
8+ international channels broadcasting 24
hours a day on cable, satellite, and the
Web.[116]

Adventist World Radio[117] was founded in

1971[118] and is the "radio mission arm" of
the Seventh-day Adventist Church. It
utilizes AM, FM, shortwave, satellite,
podcasting, and the Internet, broadcasting
in 77 major language groups of the world
with a potential coverage of 80% of the
world's population. AWR's headquarters is
in Silver Spring, Maryland, with studios
throughout the world. A large portion of
the ministry's income is derived from
membership gifts.[119]

SDA evangelists such as Doug Batchelor,

Mark Finley and Dwight Nelson have
undertaken a number of international
satellite-broadcast live evangelistic events,
addressing audiences in up to 40
languages simultaneously.[120]
In 2016, the Church released the film Tell
the World.[121]

Publishing

Review and Herald Publishing Association in 1868

The Adventist Church owns and operates

many publishing companies around the
world. Two of the largest are the Pacific
Press and Review and Herald publishing
associations, both located in the United
States. The Review and Herald is
headquartered in Hagerstown,
Maryland.[122]

Ecumenical activity

The Adventist Church generally opposes

the ecumenical movement, although it
supports some of the other goals of
ecumenism. The General Conference has
released an official statement concerning
the Adventist position with respect to the
ecumenical movement, which contains the
following paragraph:
Should Adventists cooperate
ecumenically? Adventists should
cooperate insofar as the authentic
gospel is proclaimed and crying human
needs are being met. The Seventh-day
Adventist Church wants no entangling
memberships and refuses any
compromising relationships that might
tend to water down her distinct witness.
However, Adventists wish to be
"conscientious cooperators." The
ecumenical movement as an agency of
cooperation has acceptable aspects; as
an agency for the organic unity of
churches, it is much more suspect.[123]
While not being a member of the World
Council of Churches, the Adventist Church
has participated in its assemblies in an
observer capacity.[124]

Criticism
The Adventist Church has received
criticism along several lines, including
what some claim are heterodox doctrines,
and in relation to Ellen G. White and her
status within the church, and in relation to
alleged exclusivist issues.[125]
Doctrines

Critics such as evangelical Anthony

Hoekema (who felt that Adventists were
more in agreement with Arminianism)
argue that some Adventist doctrines are
heterodox. Several teachings which have
come under scrutiny are the annihilationist
view of hell, the investigative judgment
(and a related view of the atonement), and
the Sabbath; in addition, Hoekema also
claims that Adventist doctrine suffers
from legalism.[126]

While critics such as Hoekema have

classified Adventism as a sectarian group
on the basis of its atypical doctrines,[21][22]
it has been accepted as more mainstream
by Protestant evangelicals since its
meetings and discussions with
evangelicals in the 1950s.[127] Notably,
Billy Graham invited Adventists to be part
of his crusades after Eternity, a
conservative Christian magazine edited by
Donald Barnhouse, asserted in 1956 that
Adventists are Christians, and also later
stated, "They are sound on the great New
Testament doctrines including grace and
redemption through the vicarious offering
of Jesus Christ 'once for all' ".[128] Walter
Martin, who is considered by many to be
the father of the counter-cult apologetics
movement within evangelicalism, authored
The Truth About Seventh-day Adventists
(1960) which marked a turning point in the
way Adventism was viewed:[129][130] "it is
perfectly possible to be a Seventh-day
Adventist and be a true follower of Jesus
Christ despite heterodox concepts".[131]

Later on, Martin planned to write a new

book on Seventh-day Adventism, with the
assistance of Kenneth R. Samples.[132]
Samples subsequently authored "From
Controversy to Crisis: An Updated
Assessment of Seventh-day Adventism",
which upholds Martin's view "for that
segment of Adventism which holds to the
position stated in QOD, and further
expressed in the Evangelical Adventist
movement of the last few decades."
However, Samples also claimed that
"Traditional Adventism" appeared "to be
moving further away from a number of
positions taken in QOD", and at least at
Glacier View seemed to have "gained the
support of many administrators and
leaders".[133]
Ellen G. White and her status

Ellen G. White in 1899

Ellen G. White's status as a modern-day

prophet has also been criticized. In the
Questions on Doctrine era, evangelicals
expressed concern about Adventism's
understanding of the relationship of
White's writings to the inspired canon of
Scripture.[21] The Adventist fundamental
beliefs maintain that "the Bible is the
standard by which all teaching and
experience must be tested."[134]

A common criticism of Ellen White, widely

popularized by Walter T. Rea, Ronald
Numbers and others, is the claim of
plagiarism from other authors.[135][136][137]
An independent lawyer specializing in
plagiarism, Vincent L. Ramik, was engaged
to undertake a study of Ellen G. White's
writings during the early 1980s, and
concluded that they were "conclusively
unplagiaristic".[138] When the plagiarism
charge ignited a significant debate during
the late 1970s and early 1980s, the
Adventist General Conference
commissioned a major study by Dr. Fred
Veltman. The ensuing project became
known as the "Life of Christ' Research
Project".[139] Veltman examined fifteen,
randomly selected chapters of The Desire
of Ages for evidence of literary
dependence and concluded, "On an
average we may say that 31.4 percent of
the DA text is dependent to some extent
on literary sources."[140] The results are
available at the General Conference
Archives.[141] Dr. Roger W. Coon,[142] David
J. Conklin,[143] Dr. Denis Fortin,[144][145]
King and Morgan,[146] and Morgan,[147]
among others, undertook the refutation of
the accusations of plagiarism. At the
conclusion of his report, Ramik states:

It is impossible to imagine that

the intention of Ellen G. White,
as reflected in her writings and
the unquestionably prodigious
efforts involved therein, was
anything other than a sincerely
motivated and unselfish effort to
place the understandings of
Biblical truths in a coherent
form for all to see and
comprehend. Most certainly, the
nature and content of her
 writings had but one hope and
intent, namely, the furthering of
mankind's understanding of the
word of God. Considering all
factors necessary in reaching a
just conclusion on this issue, it is
submitted that the writings of
Ellen G. White were conclusively
unplagiaristic.[148]

Exclusivism

Critics have alleged that certain Adventist

beliefs and practices are exclusivist in
nature and they point to the Adventist
claim to be the "remnant church", and the
traditional Protestant association of
Roman Catholicism with
"Babylon".[149][150][151] These attitudes are
said to legitimize the proselytising of
Christians from other denominations. In
response to such criticisms, Adventist
theologians have stated that the doctrine
of the remnant does not preclude the
existence of genuine Christians in other
denominations, but is concerned with
institutions.[152]

Offshoots and schisms

Throughout the history of the
denomination, there have been a number
of groups that have left the church and
formed their own movements.

Following World War I, a group known as

the Seventh Day Adventist Reform
Movement was formed as a result of the
actions of L. R. Conradi and certain
European church leaders during the war,
who decided that it was acceptable for
Adventists to take part in war. Those who
were opposed to this stand and refused to
participate in the war were declared
"disfellowshipped" by their local Church
leaders at the time. When the Church
leaders from the General Conference
came and admonished the local European
leaders after the war to try to heal the
damage, and bring the members together,
it met with resistance from those who had
suffered under those leaders. Their
attempts at reconciliation failed after the
war and the group became organized as a
separate church at a conference that was
held on July 14–20, 1925. The movement
officially incorporated in 1949.[153]

In 2005, in another attempt to examine

and resolve what its German leaders had
done, the mainstream church apologized
for its failures during World War II, stating
that they " 'deeply regret' any participation
in or support of Nazi activities during the
war by the German and Austrian
leadership of the church."[154]

In the Soviet Union the same issues

produced the group known as the True and
Free Seventh-day Adventists. This also
formed as the result of a schism within the
Seventh-day Adventist Church in Europe
during World War I over the position its
European church leaders took on having
its members join the military or keep the
Sabbath. The group remains active today
(2010) in the former republics of the
Soviet Union.[155]
Well-known but distant offshoots are the
Davidian Seventh-day Adventist
organization and the Branch Davidians,
themselves a schism within the larger
Davidian movement.[156] The Davidians
formed in 1929, following Victor Houteff,
after he came out with his book The
Shepherd's Rod, which was rejected as
heretical. A succession dispute after
Houteff's death in 1955 led to the
formation of two groups, the original
Davidians and the Branches. Later, another
ex-Adventist, David Koresh, led the Branch
Davidians, until he died in the 1993 siege,
at the group's headquarters near Waco,
Texas.[36]
A number of Adventists who apostatized,
such as former minister Walter Rea, have
become critics of the church's teachings
and Ellen G. White.

Cultural influence

Postage stamp of the Seventh-day Adventist Church in Ryazan

Hacksaw Ridge depicts the life of

Adventist conscientious objector and
Medal of Honor recipient Desmond
Doss.[157][158] The Road to Wellville is
based on a novel about Seventh-day
Adventist physician John Harvey Kellogg,
director of the Battle Creek
Sanitarium.[159][160] A Cry in the Dark, a film
about the death of Azaria Chamberlain,
features the prejudice her parents faced
due to misconceptions about their
religion.[161][162] Many other forms of
media include mentions of Seventh-day
Adventism.

Many country postal services around the

world have created postage stamps
honoring the Seventh-day Adventist
Church, or an individual member. In 2020,
Iraqi Post released a set of eight
commemorative stamps to honor the
Christian churches in the country, the set
included a photograph of the Baghdad
Seventh-day Adventist Church.[163]

See also
Christianity
portal
Religion
portal

List of the largest Protestant

denominations
History of Seventh-day Adventist
freedom of religion in Canada
List of Seventh-day Adventists
List of Seventh-day Adventist
periodicals
Prophecy in the Seventh-day Adventist
Church
Italian Union of Seventh-day Adventist
Christian Churches
Sabbath Rest Advent Church
By country
Australian Union Conference of Seventh-
day Adventists
Seventh-day Adventist Church in Brazil
Seventh-day Adventist Church in Canada
Seventh-day Adventist Church in the
People's Republic of China
Seventh-day Adventist Church in
Colombia
Seventh-day Adventist Church in Ghana
Seventh-day Adventist Church in India
New Zealand Pacific Union Conference
of Seventh-day Adventists
Seventh-day Adventist Church in Nigeria
Romanian Union Conference of Seventh-
day Adventists
Seventh-day Adventist Church in
Sweden
Seventh-day Adventist Church in
Thailand
Seventh-day Adventist Church in Tonga
 Seventh-day Adventists in Turks and
Caicos Islands

Notes
a. Officially abbreviated as "Adventist",
commonly abbreviated as "SDA".[164]

References
1. "Seventh-Day Adventists World Church
Statistics 2021" ([Link]
g/articles/seventh-day-adventist-world-chur
ch-statistics-2021/) . March 1, 2022.
2. Queen, Edward L.; Prothero, Stephen R.;
Shattuck, Gardiner H. (2009). "Seventh-day
Adventist Church" ([Link]
m/books?id=u-_6P2rMy2wC&pg=PA913) .
Encyclopedia of American religious history.
Vol. 3 (3rd ed.). New York: Infobase
Publishing. p. 913. ISBN 978-0-8160-6660-
5.
3. Feichtinger, Christian (2016). "Seventh-day
Adventists: An Apocalyptic Christian
Movement in Search for Identity". In Hunt,
Stephen J. (ed.). Handbook of Global
Contemporary Christianity: Movements,
Institutions, and Allegiance. Brill
Handbooks on Contemporary Religion.
Vol. 12. Leiden: Brill Publishers. pp. 382–
401. doi:10.1163/9789004310780_019 (htt
ps://[Link]/10.1163%2F9789004310780_0
19) . ISBN 978-90-04-26539-4. ISSN 1874-
6691 ([Link]
6691) .
4. Lipka, Michael (November 3, 2015). "A
closer look at Seventh-day Adventists in
America" ([Link]
k/2015/11/03/a-closer-look-at-seventh-day-
adventists-in-america/) . Pew Research
Center. Retrieved September 7, 2022.
5. "Seventh-day Adventists—The Heritage
Continues Along" ([Link]
web/20061206202842/[Link]
[Link]/world_church/facts_and_figures/hist
ory/[Link]) . General Conference of
Seventh-day Adventists. Archived from the
original ([Link]
urch/facts_and_figures/history/[Link].
en) on December 6, 2006. Retrieved
January 17, 2007.
6. Ronald L. Numbers, Prophetess of health: a
study of Ellen G. White (3rd ed. 2008) pp.
xxiii–xxiv
7. Arnoldi, Tina (March 13, 2020). "The
Holistic Approach to Care in the Adventist
Church" ([Link]
post/the-holistic-approach-to-care-in-the-ad
[Link]) . Theravive.
8. Seventh-day Adventist Church Fundamental
Beliefs ([Link]
ndamental/[Link]) Archived ([Link]
[Link]/web/20060310104717/htt
p://[Link]/beliefs/fundamenta
l/[Link]) March 10, 2006, at the
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9. "Seventh-day Adventist World Church
Statistics" ([Link]
120919232321/[Link]
orld-church/facts-and-figures/[Link]) .
Office of Archives and Statistics, General
Conference of Seventh-day Adventists.
December 2009. Archived from the original
([Link] on September
19, 2012. Retrieved September 4, 2011.
10. "Statistical report. Annual council of the
General Conference Committee, October 9–
14, 2009" ([Link]
00415163120/[Link]
[Link]/docs/Stats/[Link]) (PDF).
June 30, 2009. Archived from the original (h
ttp://[Link]/docs/Stat
s/[Link]) (PDF) on April 15, 2010.
Retrieved March 23, 2010.
11. "Lifting the lid on Sanitarium - Business
News" ([Link]
ss/lifting-the-lid-on-sanitarium/BRYXHULLV
GE2SLIVKZJMNLQRWU/) . NZ Herald.
Retrieved October 14, 2022.
12. Harounoff, Jonathan (May 3, 2019).
"Seventh-day Adventists fit into the rhythms
- and faiths - of Israeli life" ([Link]
[Link]/2019/05/03/seventh-day-adventi
sts-fit-into-the-rhythms-and-faiths-of-israeli-l
ife/) . Religion News Service. Retrieved
September 10, 2022.
13. Carter, Joe (March 8, 2016). "9 Things Yoy
Should Know About Seventh-day
Adventism" ([Link]
article/9-things-you-should-know-about-sev
enth-day-adventism/) . The Gospel
Coalition. Retrieved September 22, 2022.
14. Daniel 8:14–16 ([Link]
passage=Daniel%208:14%E2%80%9316&ve
rsion=nrsv)
15. Cottrell, R. F. (June 26, 1855). "Definite
Time" ([Link]
525135752/[Link]
rg/docs/RH/RH18550626-V06-32__B.pdf?q
=docs/RH/RH18550626-V06-32__B.pdf)
(PDF). Review and Herald. Rochester, NY:
James White. VI (32): 5. Archived from the
original ([Link]
docs/RH/RH18550626-V06-32__B.pdf#vie
w=fit) (PDF) on May 25, 2013.
16. Maseko, Achim (2008). Church schism &
Corruption: Book 6 other church
organisations. Durban. p. 134.
17. Melton, J. Gordon; Smylie, James
Hutchinson. "Adventism" ([Link]
[Link]/topic/Adventism#ref151) .
Encyclopedia Britannica. Encyclopaedia
Britannica, Inc. Retrieved January 31, 2020.
18. "Statistical Report of Seventh-day Adventist
Conferences, Missions, and Institutions.
The Eighty-third Annual Report Year Ending
December 31, 1945, pp. 2, 4" ([Link]
[Link]/web/20111229190357/[Link]
[Link]/docs/ASR/ASR194
5__B.pdf#view=fit) (PDF).
[Link]. Archived from the
original ([Link]
docs/ASR/ASR1945__B.pdf#view=fit)
(PDF) on December 29, 2011. Retrieved
March 19, 2011.
19. Damsteegt, Pieter Gerard. "Foundations of
the Seventh-day Adventist Message and
Mission" ([Link]
k/949.1411) . Ellen G. White Estate.
Retrieved August 31, 2015.
20. Jerry A. Moon (2003). "The Adventist Trinity
Debate Part 1: Historical Overview" (http://
[Link]/atissue/trinity/moon/moo
[Link]) . Andrews University
Seminary Studies. Andrews University
Press. 41 (1).
21. Kenneth Samples (1988). "From
Controversy to Crisis: An Updated
Assessment of Seventh-day Adventism" (htt
p://[Link]/pub/resources/text/cri/
cri-jrnl/web/[Link]) . Christian
Research Institute.
22. Anthony A. Hoekema (1963). The Four
Major Cults. William B. Eerdmans.
ISBN 978-0-85364-094-3.
23. Adventist historian George R. Knight notes
several other leading evangelicals who
considered Adventist doctrine to be
heterodox; these included Donald
Barnhouse (prior to 1950), Norman F. Douty,
Herbert S. Bird, E. B. Jones, Louis B. Talbot
and M. R. DeHaan. See "Questions on
Doctrine, annotated edition". Andrews
University Press. 2003: xiii–xxxiii.
24. See also Julius Nam. "The Questions on
Doctrine saga: Contours and Lessons" (http
s://[Link]/web/2011071913511
9/[Link]
[Link]) (PDF). Archived from the original
([Link]
[Link]) (PDF) on July 19, 2011. Retrieved
October 13, 2010. and Kenneth Samples.
"Evangelical Reflections on Seventh-day
Adventism: Yesterday and Today" ([Link]
[Link]/web/20110719135143/htt
p://[Link]/docs/08_kenneth_sa
[Link]) (PDF). Archived from the
original ([Link]
enneth_samples.pdf) (PDF) on July 19,
2011. Retrieved October 13, 2010.
25. Jerry Moon. "Were early Adventists Arians?"
([Link]
1544/[Link]
y/Trinity%20Review%20art%20Arian%20sid
[Link]) . Archived from the original (htt
p://[Link]/atissue/trinity/Trinity%
20Review%20art%20Arian%[Link])
on May 24, 2017. Retrieved March 17, 2017.
26. Jerry A. Moon, The Adventist Trinity Debate
Part 1: Historical Overview ([Link]
[Link]/atissue/trinity/moon/moon-trinity1.
htm) and The Adventist Trinity Debate Part
2: The Role of Ellen G. White ([Link]
[Link]/atissue/trinity/moon/moon-trinity
[Link]) Archived ([Link]
web/20170309004440/[Link]
org/atissue/trinity/moon/[Link]
m) March 9, 2017, at the Wayback
Machine. Copyright 2003 Andrews
University Press. See also "The Arian or
Anti-Trinitarian Views Presented in Seventh-
day Adventist Literature and the Ellen G.
White Answer ([Link]
ue/trinity/gane-thesis/[Link]) Archived
([Link]
 2338/[Link]
y/gane-thesis/[Link]) 2017-01-17 at
the Wayback Machine" by Erwin Roy Gane
27. Sarah Eekhoff Zylstra. "The Season of
Adventists: Can Ben Carson's Church Stay
Separatist amid Booming Growth?" (http://
[Link]/ct/2015/januar
yfebruary/season-of-adventists-can-ben-car
[Link]) .
Christianity Today. Retrieved August 31,
2015.
28. Bull, Malcolm; Lockhart, Keith (2007). "The
Divine Realm" ([Link]
ooks?id=ACUBSUGQCMYC&pg=PA75) .
Seeking a Sanctuary: Seventh-day
Adventism and the American Dream.
Indiana University Press. p. 75. ISBN 978-0-
253-34764-0. "With Adventism's most
articulate spokesmen so implacably
opposed to the doctrine of the Trinity, it is
unsurprising that one researcher was
forced to conclude that he was "unable to
discover any evidence that 'many were
Trinitarians' before 1898, nor has there
been found any Trinitarian declaration
written, prior to that date, by an Adventist
writer other than Ellen G. White."46 But even
this is an overstatement. Although not
 actively anti-Trinitarian, Ellen White always
carefully avoided using the term "Trinity,"
and her husband stated categorically that
her visions did not support the Trinitarian
creed.47"
29. "E. GANE M.A. Thesis. Ellen G. White a
Trinitarian Monotheist" ([Link]
org/atissue/trinity/gane-thesis/[Link]
m) .
30. Knight, George, ed. (2003). Seventh-day
Adventists Answer Questions on Doctrine
(Annotated ed.). Berrien Springs, Michigan:
Andrews University Press. p. 5.
31. Guy, Fritz (April 11, 2014). "Theology" (http
s://[Link]/books?id=zrIZAwAA
QBAJ&pg=PA144) . In Dopp Aamodt, Terrie;
Land, Gary; Numbers, Ronald L. (eds.). Ellen
Harmon White: American Prophet. Oxford
University Press. pp. 144–145. ISBN 978-0-
19-937387-1. "Strictly speaking, very
seldom did Ellen White "do theology." That
is, she did not ordinarily do what
professional theologians typically do. She
did not produce a book of or about
theology. She did not think, speak, and write
in theological language. ... She did not
elaborate a particular doctrine of the Trinity,
atonement, God and time, or free will. She
did not explain the precise meaning and
broader implications of her own language
and ideas, nor did she always use her
theological vocabulary consistently. She did
not endeavor to explain verbal or
conceptual inconsistencies—either those of
Scripture or her own—or to reduce the
tensions inherent in her overall theological
understanding."
32. Bull, Malcolm; Lockhart, Keith (2007). "The
Divine Realm" ([Link]
ooks?id=ACUBSUGQCMYC&pg=PA72) .
Seeking a Sanctuary: Seventh-day
Adventism and the American Dream.
Indiana University Press. p. 72. ISBN 978-0-
253-34764-0. Retrieved March 7, 2022. "but
in her version of the event that destroyed
the unity of the divine realm—the rebellion
of Satan. As White related in the Spirit of
Prophecy, the devil's revolt against divine
law came about precisely because Satan
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Father then made known that it was
ordained by himself that Christ, his Son,
should be equal with himself."14 However,
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over them, he said, and "he would no longer
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Further reading
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Sanctuary: Seventh-day Adventism and the
American Dream. (2006, 2nd edn).
Bloomington, Indiana: Indiana University
Press. A sociological study.
Chaij, Fernando. Fuerzas supriores que actuán
en la vida humana: el hipnotismo y el
espiritismo ante la ciencia y la religión [y] el
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Edwards, Calvin W. and Gary Land. Seeker
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review ([Link]
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Jetelina, Bedrich. "Seventh-day Adventists,
Human Rights and Social Work," Caritas et
veritas, Vol. 4, No. 1 (2014), pp. 22–32
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Land, Gary (2001). "At the Edges of Holiness:
Seventh-Day Adventism Receives the Holy
Ghost, 1892–1900". Fides et Historia. 33 (2):
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Land, Gary, Historical Dictionary of the
Seventh-Day Adventists (Scarecrow Press,
2005).
Morgan, Douglas. Adventism and the
American Republic: The Public Involvement of
a Major Apocalyptic Movement. (2001). 269
pp.
Morgan, Douglas. "Adventism, Apocalyptic,
and the Cause of Liberty," Church History, Vol.
63, No. 2 (Jun. 1994), pp. 235–249 in JSTOR
([Link]
Neufield, Don F. ed. Seventh-day Adventist
Encyclopedia (10 vol 1976), official
publication
Numbers, Ronald L. Prophetess of health: a
study of Ellen G. White (3rd ed. 2008)
Pearson, Michael. Millennial Dreams and
Moral Dilemmas: Seventh-day Adventism and
Contemporary Ethics. (1990, 1998) excerpt
and text search ([Link]
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marriage, abortion, homosexuality
Schwarz, Richard. Light Bearers: A History of
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2000)
Vance, Laura L. Seventh-day Adventism Crisis:
Gender and Sectarian Change in an Emerging
Religion. (1999). 261 pp.
Van Dolson, Leo. What about Life after Death?
Washington, D.C.: Review and Herald
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The Adventists ([Link]
[Link]/) , Documentary film by Martin
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