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Lutherans & Adventists in Conversation:
Report and
Papers Presented 1994-1998.Silver Spring, MD: General
Conference of SDAs; Geneva:
The Lutheran World Federation,
2000; 319 pp; hardcover)
Reviewed by Rolf J. Poehler
From 1965 to 1971, Seventh-day Adventists (SDA) held informal
conversations with
representatives of the World Council of Churches in/near Geneva,
which found expression in
the book So Much in Common(Geneva: WCC, 1973). This dialogue
fostered mutual
understanding and selective co-operation. Three decades later,
the SDA Church, for the first
time, engaged in official and extended bilateral conversations
with another faith communion,
viz., the Lutheran World Federation, representing about 57
million members and more than
95% of Lutheranism. These theological conversations were to
achieve better mutual
understanding, remove unjust prejudices, and explore areas of
(dis)agreement. They took
place from 1994 to 1998 in Europe and North America,
respectively, and were marked by "a
friendly and constructive atmosphere".
As a result, the 20-member commission submitted a final report,
comprising a preamble, three
main sections, and some final recommendations. It contains the
sum and substance of the joint
theological consultation. (It was first published in
theAdventist ReviewSupplement, 25 June
1998.) However, in order to understand its background and
context, one should read the 18
scholarly papers that were presented during these meetings. They
make up the bulk of the
book reviewed here. The language, style, quality, and approach
of these papers differ
considerably, some being more substantial and scholarly than
others. (Personally, I have
particularly profited from reading Kilpp and Heinz.) Together
they help the reader better to
understand areas of convergence and divergence relating to the
doctrinal views on Scripture,
salvation, church, and final things, of both faith communions.
Unfortunately, no details are
given on the 12 contributors; spelling errors distract the
reader; the table of contents couldhave been arranged more
thoughtfully. In short, the watchful eye and guiding hand of a
final
editor is missing.
Judging from the final recommendations, the outcome of the
conversations is significant in at
least three ways. Firstly,SDA will be glad to be regarded by
Lutherans as "a free church and
a Christian world communion", rather than a sect, as was common
in the past. Secondly,both
sides have called upon their respective constituencies to
present the other side "truthfully and
unpolemically" and to recognize its "basic Christian
commitment"; for SDA this implies a
more positive appreciation of "other Christian churches" and a
deliberate, non-exclusive
"remnant" concept. Thirdly,both sides have called for increased
"inter-church relations" and
"conscientious co-operation", which includes joint prayer, Bible
study, and witness, as well as
pastoral gatherings and theological consultations.
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While no dramatic changes should be expected in the relationship
of the two faith
communions, in the long run, these conversations may have a
significant impact. After all,
Christians who have fellowshipped and worshipped together,
prayed and studied together,
regard one another differently than before. They see each other
no longer as strangers, nor as
opponents, but rather as friends and partners in the faith,
fellows in hope, and brothers in love.
At one point during the report, the language suddenly shifts to
the personal "we" in describingcommon beliefs. This editorial
inconsistency may actually reflect the spiritual experience and
mutual appeciation of those who participated in this
dialogue.
While "each faith communion will continue to maintain its
identity and convictions" as well
as its "distinctive emphases", significant theological
convergences are clearly manifest. They
are due to the common biblical and historical-theological roots
of both faith communions.
These areas of doctrinal agreement include the primacy of
Christ, the authority of the
Scriptures, the character of salvation as a free gift of grace,
and the belief in a final judgment.
In fact, in some respects, SDAs even seem to be more faithful to
Luther than today's
Lutherans themselves. Thus, it can be said that Lutherans and
Adventists share common
theological ground, agree on basic Christian beliefs, and
confess the same Lord.
At the same time, important doctrinal and hermeneutical
differences remain, which become
increasingly obvious in the book, particularly with regard to
the value and meaning of
apocalyptic prophecy. While SDA strongly support foundational
Lutherans views (like the
fourfold "sola"), they are alsoAdventistChristians, encompassing
in their understanding of
the "eternal gospel" distinctive teachings on the commandments
and the Sabbat, sanctuary and
judgment, prophecy and final events, and even ethics and
lifestyle. On the other hand, while
sharing in the advent hope, Lutherans are clearly focussing on
the specificLutheran
understanding of the gospel (justification by faith, Christian
freedom, and the sacraments).
They study the Bible both by employing the gospel as a critical
hermeneutical key and in the
light of the historical-critical method. SDA, in turn, generally
take Scripture as a whole and as
it reads. In their papers, too, the SDA scholars argue more on
the basis of detailed Bible
studies than with the help of elaborate theological
reasoning.
Some SDA may wish that more had been achieved in these
conversations. In fact, there is
little dialogue going on among the 18 presentations themselves;
new ground has hardly been
broken, few new vistas are being explored. It seems that the
strength of such conversations,
viz., the mutual exchange of doctrinal views, is also their
weakness. They take positions, but
do not move them; they describe the present in the light of
time-honored traditions, but rarely
in view of a dynamic future. There are exceptions, however. On
the Adventist side, Heinz and
LaRondelle go beyond traditional and popular views, while
Paulien is strong on dialogicalbridge-building.
Those SDA, therefore, who fear that doctrines may have been
compromised, fundamental
beliefs watered down, distinctive teachings betrayed, may sit
back and relax. Nothing like this
has happened; to the contrary, traditional views were rather
confirmed. SDA openly declare
that they have not joined the ecumenical movement und do not
intend to do so. Their
prophetic message, worldwide mission, and unique
self-understanding prevents them from
downplaying their distinctive doctrinal views. But to
successfully share them with today's
world, SDA must learn to communicate better: to listen seriously
to others, to dialogue
genuinely with them, and to learn humbly from their spiritual
experiences and theological
insights. The next bilateral conversations (this time with the
Reformed Churches) are alreadybeing planned. They, too, should
prove beneficial to the respective faith communions
