21 Oct


This topic explores the spiritual quality of discipleship in Christ’s well-known Sermon on the Mount (Matthew 5:1–12) and Ellen White’s description of the spiritual journey. The subject of spirituality unveils a plethora of perspectives, definitions, and practices. Reflecting on the amassing of existing landscapes, Richard Wolman maintained that “Spirituality in the contemporary culture is a designer spirituality, tailored to the needs of individual tastes and preferences.”[1] Yet, for many, spirituality provides an escape from the traditional form of religious practices bound by rules, traditions, demands for conformity, and a lack of authentic Christ-like attitudes.

Juliette Lee described her experience as follows: “The church was a highly hypocritical institution that preached about things like loving and accepting everyone, giving to those in need, and trusting God—because this is what Jesus did.”[2] Then, she touched on the core of the crucial problem. “Yet I saw and heard groups of women congregating in the back pews gossiping about each other; I saw those with the most to give cling to their wallets and look away; I saw people leave the church angry at God for the plans he was ruining. At the end of the day, the church succeeded in telling me who Jesus was and who I should be but failed to follow its own practice.”[3] The story is one of many I had heard from students in my classes and people in my pastoral ministry.

Such a scenario is not very different from the world Jesus embraced to engrave on the pathway of life the authentic nature of spiritual discipleship. Matthew’s gospel outlines the beginning of Christ’s Messianic ministry in the context of religious abuses devoid of spiritual authenticity. The broader context of Jesus’ Sermon on the Mount addressed the superficial understanding of God’s principles. “You have heard that it was said to the people long ago […] but I tell you […]” (Matthew 5:21–22; 27:28; 33–32; 38–39; 43–44). He spoke against the superficial practice of religiosity, showmanship, and hypocrisy (Matthew 6:1–3; 16–18). He warned about the danger of judgmental attitudes (7:1–6). Instead, as He spoke to His disciples, the central theme of His teaching aimed to build a foundation for spiritual authenticity in God’s mission in the world (Matthew 4:18–21); namely, the spiritually transformational nature of discipleship.

Matthew’s narrative juxtaposes the spiritual hypocrisy with Christ’s call to discipleship: “Come follow me … and I will make you fishers of men” (Matthew 4:19), between two purpose-oriented descriptions of His all-inclusive missional activity (Matthew 4:12–16;23–25). The impact of His sensitive attitude to human needs engendered a movement of attraction (Matthew 4:25). What followed is fascinating, inspirational, and thought-provoking. The descriptive narrative of Jesus’ ministry swayed attention from His successful activity to a reflective stopover that determined what truly matters in God’s mission in the world. He then began to teach the disciples (Matthew 5:1).

David Bosh argued that in Matthew, Jesus’ teaching is “by no means an intellectual enterprise,”[4] outlining specific details of successful methodology. He continued to suggest that Jesus’ teaching is not an “appeal primarily to the intellect; it is a call for a concrete decision to his listeners to follow him and to submit to God’s will … as revealed in Jesus’s ministry and teaching.”[5] For this purpose, the Beatitudes contrast with the aforementioned religious practices and highlight the spiritual and transformational nature of discipleship.

The Beatitudes and the Spiritual Nature of Discipleship

The structure of the Beatitudes draws attention to a specific objective. First, Jesus positioned the qualities of discipleship, the poor in spirit, the meek, the pure in heart, and the persecuted (Matthew 5:3,5,8,10) in the secure space of the kingdom of heaven–“theirs is the kingdom of heaven” (Matthew 5:3,10). Millard Erickson argued that Matthew used “heaven” as a synonym for the Kingdom of God in writing to a Jewish audience.[6] The four Beatitudes expressed in the present active voice placed discipleship in the space of God’s life-transforming activity and secure assurance of the gift–the Kingdom of God.

George Eldon Ladd described the presence of God’s kingdom as follows: “Instead of making changes in the external and political order of things, it is making changes in the spiritual order, and in the lives of men and women.”[7] Furthermore, the specific focus on the kingdom of God uplifted the disciples’ minds to the future hope of inheriting the earth (Matthew 5:5) and the anticipated joy of seeing God (Matthew 5:8). The listed qualities of discipleship entrenched in a relational connection to Jesus (Matthew 5:10,11) stood in direct conflict with the distorted values and practices espoused by human traditions and religiosity and with the distorted view of God outlined in Matthew chapters 5–7.

In this context, Christ’s reference to the poor in spirit denoted a life empty of self; meekness, the attitude of complete trust in God’s providence; and the pure in heart, the quality of spiritual authenticity. The enumerated characteristics of discipleship collided with the superficial nature of religious practices, devoid of a sensitive response to human needs. No wonder Jesus said, “Blessed are you when people insult you and falsely say all kinds of evil against you because of me” (Matthew 5:11). Nevertheless, Christ’s Beatitudes highlight another aspect of spiritual discipleship.

The Beatitudes and the Transformational Nature of Discipleship

 A careful reading of the Beatitudes demonstrates that the character of the four other Beatitudes seems somewhat different: (a) Blessed are those who mourn, for they will be comforted (Matthew 5:4); (b) Blessed are those who hunger and thirst for righteousness, for they will be filled (Matthew 5:6); (c) Blessed are the merciful, for they will receive mercy (Matthew 5:7); and (d) Blessed are the peacemakers, for they will be called the sons of God (Matthew 5:9).

The last part of each Beatitude, expressed in a passive voice, suggests that those who mourn, thirst, and hunger due to spiritual emptiness, become the recipients of the blessings proceeding from the object of their adoration, God. Consequently, the qualities mentioned earlier—poverty in spirit, meekness, and purity of heart—defined as self-emptying and openness to be filled with the sensitivity of spiritual authenticity, are shaped by the overflowing abundance of God’s grace and love (Romans 5:1–5).

The spirit of meekness enables disciples to comprehend and have a share in the full measure of God’s protective care (Matthew 6:25–26). The transformational dynamism of God’s love endows them with the spirit of mercy and a secure identity as God’s adopted sons and daughters (Matthew 5:7,9). The described transformational process prepares Christ’s followers to step into the world of human brokenness as peacemakers and healers transformed by God’s grace (2 Corinthians 5:16–21).

Referring to the spiritually transformed nature of discipleship, Johannes Verkuyl asserted, “To become a disciple of Jesus involves sharing with him his death and joining him on the march to the final disclosure of his messianic reign.”[8] In Christ’s teaching from the mountain, discipleship is not presented as a production line or methodology designed primarily to initiate an exponential growth of God’s kingdom. Instead, His teachings unfold the view of what matters to God—an all-inclusive and sensitive response to human needs role-modelled by Jesus. Note the overwhelming attraction generated by Jesus’ ministry—Jesus, the champion of authentic spirituality. “Large crowds from Galilee, the Decapolis, Jerusalem, Judea and the region across the Jordan followed him” (Matthew 4:25).

The Inspirational Focus of Spiritual Discipleship

In 1894, Ellen White wrote in Sign of the Times an interesting reflection on “the progress to be made in the spiritual journey and many lessons to be learned from Christ, the Great Teacher.” Her description is fascinating and challenging. “Could our spiritual vision be opened, we should see that which would never be effaced from memory as long as last should last.”[9]

What follows challenged my view of life and ministry. It challenged me to ask: “Am I spiritually blind that I do not see what matters to God?” Her words touched on the very essence of spiritual discipleship. “We should see souls bowed under oppression, loaded with grief, and pressed down as a cart beneath the sheaves, and ready to die in discouragement. We should see angels flying swiftly to aid the tempted ones who stand as on the brink of a precipice.” More so, she delineates the challenging view of God’s presence in action. “These souls are unable to help themselves and avoid the ruins that threaten them, but the angels of God are forcing the evil angels, and guiding the souls from the dangerous places, to plant their feet on a sure foundation.”

Is it conceivable that the frantic rush of producing discipling resources to devise ways of achieving success induces spiritual myopia that hinders us from seeing what God cares about?

Conclusive Reflection

 Perhaps it is time to climb the mountain to catch a gestalt of human suffering, injustice, abuse, and enslavement—the real world. Perhaps it is time for the church to reflect on itself to recapture the passion of spiritually authentic discipleship that touches the brokenness of human life with the inspiring presence of God (Matthew 6: 25–34), and Jesus, the champion of spiritual authenticity and healing.

John Skrzypaszek, DMin, a retired director of the Ellen White/Seventh-day Adventist Research Centre, is an adjunct senior lecturer at Avondale University College, Coranboong, NSW, Australia. Polish by birth, John takes a keen interest in heritage, spirituality, and identity studies. He is married to Brenda and has two sons Raphael and Luke. Email him at: [email protected]

 [1] Richard N. Wolman, Thinking with Your Soul: Spiritual Intelligence and Why it Matters (New York: NYL Harmony Books, 2001), 21.
[2] Juliette Lee, “Why I am More Spiritual than Religious,” Spectrum (May 15, 2017).
[3] Ibid.
[4] David Bosch, Transforming Mission: Paradigm Shift in Theology of Mission (Maryknoll, NY: Orbis Books, 1995), 66.
[5] Ibid.
[6] Millard Erickson, Christian Theology (Grand Rapids, MI: Baker House), 1226.
[7] George Eldon Ladd, “The Gospel of the Kingdom.” In Perspectives in the World Christian Movement, edited by Ralph D. Winter and Steven C. Hawthorne, A-69. Pasadena, CA: William Carey Library, 1922.
[8] Johannes Verkuyl, “The Biblical Foundation for the Worldwide Mission Mandate.” In Perspectives in the World Christian Movement, edited by Ralph D. Winter and Steven C. Hawthorne, A-62. Pasadena, CA: William Carey Library, 1922.
[9] Ellen White, “To Abide in Christ the Will Must Be Surrendered,” Signs of the Times 20, no. 51 (October 29, 1894): 3.

01 Jun


The Seventh-day Adventist Church prides itself as the custodian of a specific message found in Revelation 14:6-13. The global scope of the proclamation embedded in the Three Angels’ Messages aims to prepare the world for Christ’s Second Coming. The introductory phrase, ‘Then I saw another angel flying in mid-air,’ expresses motivational haste for a dynamic activity encapsulated in the movement’s evangelistic thrust. The Church’s life and exponential growth are entrenched in the message’s spiritual DNA, drawing attention to the proclamation of the eternal gospel, and calling on people of all nations to worship God, the Creator of Heaven and Earth (Revelation 14:6:7).

While the character of the message’s evangelistic proclamation has been adjusted to a more profound and relevant response to human needs in the changing world, the eternal gospel’s spiritually relational quality eludes its life-transforming influence. The traditional, cognitively grounded, and program-oriented sharing of religious information devoid of the spiritual heart-to-heart dissemination of God’s love contributes to the formation of heartless religiosity.

Such an environment opens the floodgates to dogmatism, theological arguments, authoritarian control, a focus on oiling the organizational machinery’s status quo, and congregational attrition. Bosch argues, “If the Church is to impart to the world a message of hope and love–of faith, justice, and peace–something of this should become visible, audible, and tangible in the Church itself.”[1] The eternal gospel’s message has an all-inclusive application – not only to the world at large, but also to the Church. It calls on the Church to depart from the exclusive, judgmental mentality of triumphalism and step into the world of human brokenness, as Jesus did, to proclaim the message of hope and healing, justice, and mercy, not only in words, but also in the service of authentic witness.

The lack of contextualized adaptation of the eternal gospel to life in a progressively changing world confronts the Church with a dilemma. De Waal argues, “We are now living in one of the fastest periods of change in history, and the local Adventist church is in danger of becoming irrelevant, even outdated. The local church is at the crossroads and needs to biblically reinvent itself to stay relevant.”[2] He expands his argument by stressing the change’s impact globally: “While the Church is growing rapidly in the Global South, it is stagnant or experiencing malaise in most parts of the Global North. Many churches are in maintenance mode. Even though transfer and biological growth are steady, kingdom growth is minimal or by only addition. In its mission work, our Church often seems to be servicing institutions more than engaging in frontline work.”[3]

It’s painful and heartbreaking to pose honest, reflectively evaluating questions out in the open because it places individuals at risk of open criticism, silent exclusion, and even loss of employment. However, the contemporary emergence of authoritarian control and the dangerous pangs of fundamentalism in the ranks of the Adventist community, a community defined by Johnsson as “people of dream,”[4] encourages many thinkers to ask genuine questions concerning the state of the Church. De Waal extends the question to the spirit of evangelism: “Will the local Adventist church continue in its same structural mode, resourcing a paradigm of audience-centered and program-oriented ministry?”[5] In the depths of such heartfelt reflections, it’s necessary to refocus on the meaning of Jesus’ way, heart-to-heart proclamation, and sharing the good news of God’s kingdom of grace. In his challenging book Exiles: Living Missionally in the Post-Christian Culture, Michael Frost muses, “All Christian missional and [I add organizational and evangelistic] activities must emerge from our relationship with Jesus…. It is the Spirit of Christ within each of us that gives rise to a missional lifestyle.”[6] How did Jesus announce and proclaim the presence of God’s kingdom of grace?

Adjusting the Lenses

Space does not permit a detailed analysis of Christ’s Messianic entry into the domain of human life, but a brief, thoughtful reflection highlights the waves of inspirational motivation that enrich the meaning of the ‘eternal gospel’ and its application to God’s last invitation, calling people to step into the safe haven of God’s kingdom of grace. Frost defines such moments as “God’s songs.” Such songs dispel notions of fear, judgment, and condemnation, for they “give birth to a new world and a new way of being his followers.”[7] This succinct rumination suggests that God’s songs enhance the vision of healing, inspiration for life, and an unconditional acceptance.

Jesus announced the pathway of His redemptive ministry as “the good news for the poor. It aimed to proclaim freedom for prisoners, recovery of sight for the blind, and release of oppression” (Luke 4:18,19). His proclamation’s evangelistic thrust was short and sweet: “Today, the Scripture is fulfilled in your hearing” (4:21). John’s gospel summarized its theological significance in another profound statement: “The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the One and Only, who came from the Father, full of grace and truth” (John 1:14).

Christ’s proclamation of the good news was not a top-down imposition of information shared from a distance. Moffett argues that in the kingdom’s context, the evangelistic proclamation was never so narrow that it became isolated from the immediate pressing needs of the imprisoned, the blind, and the oppressed.[8] It may be added that the presence of God’s kingdom of grace extended its healing influence beyond the realm of physical needs, grounding its healing power in the spiritual domain of human experience. Christ’s physical healings provided just a microscopic taste of the future glory, in which death and suffering would reign no more (Revelation 21:1-4). However, His journey to the cross displayed His attitude toward marginalized, spiritually wounded, and homeless people.

The selected narratives in the first three chapters of John’s gospel are significantly intentional. He is the only gospel writer who refers to Christ’s miracle at the wedding in Cana (2:1-11). While the other gospel writers described Christ’s cleansing of the temple during the Passover Feast just before His death, John includes the story at the beginning of Christ’s Messianic mission (2:12-23). The story of Nicodemus appears only in the gospel of John. The listed narratives outline the scope of Christ’s relational attitude that guided the human heart to the place of spiritual healing–the cross.

First, life in Jesus’ presence generated a spontaneous willingness to witness (1:35- 51). Jesus knew that His disciples did not understand His Mission’s real purpose.[9] Nevertheless, He was not hesitant to change Peter’s name, for he knew his potential and uniqueness. Jesus was not afraid to provide encouragement, motivation, and unconditional acceptance, rather than criticism. He knew and understood Nathaniel’s struggles with doubts, yet he encouraged him with a greater vision (1:51). The entire story opens our minds to the welcoming environment of acceptance that ignites human value.

Second, the wedding miracle at Cana reminded the disciples to focus on the unfolding presence of God’s grace, for the best was yet to come (2:10). As Leon Morris suggests, “He [Jesus] changed the waters of Christ-lessness into the wine of the richness and the fullness of eternal life.”[10] Christ’s miracle of changing water into wine unfolded the pathway of creative inspiration for life, reminding the disciples that the best comes last. Even though the disciples did not understand the spiritual significance of the miracle, they “put their faith in him” (2:11).

Finally, Jesus’ dialogue with Nicodemus confronts all with the challenge of decisions – the challenge to be born from above to receive the healing and life-transforming power of God’s grace (3:10-17).

This brief reflection suggests that the outlined character of unconditional acceptance, inspiration for life, and the life-transforming and healing power of the cross represents the spiritual depth of the “eternal gospel” to be shared with the people of all the nations (Revelation 14:6-7). Furthermore, the attitude role-modeled by Christ’s witness safeguards God’s message from any form of fiery and critical condemnation of the world (John 3:16-17). Instead, it challenges the community of faith to mold the footsteps of God’s mercy on the pathway of human life, focusing on the victorious liberation accomplished by Jesus, the Lamb of God (John 1:35; 3:16; Revelation 5:6-13). So reciting Frost, “Why can’t our corporate singing summon up a world where the poor are fed, and the marginalized are welcomed to the table of the Lord? Why can’t we sing about the world that Jesus dreamed of on the side of the mountain? Why does our singing so often seem so trivial?”[11]

Jesus is not just another story among many stories; HE IS THE STORY–He is the home of hope, peace, and inspiration in the messed-up world.

John Skrzypaszek, DMin, a retired director of the Ellen White/Seventh-day Adventist Research Centre, is an adjunct senior lecturer at Avondale University College, Coranboong, NSW, Australia. Polish by birth, John takes a keen interest in heritage, spirituality, and identity studies. He is married to Brenda and has two sons Raphael and Luke. Email him at: [email protected]


[1] David J. Bosch, Transforming Mission (Maryknoll, NY: Orbis Books, 1995), 414.

[2] Kayle de Waal, “A question of mission,” Adventist Record. (August 1, 2017), 1

[3] Ibid.

[4] William Johnsson, The Fragmenting of Adventism (Boise, ID: Pacific Press, 1995), 105.

[5] De Waal, 1.

[6] Michael Frost, Exiles: Living Missionally in a Post-Christian Culture (Peabody, MA: Hendrickson Publishers, 2006), 29.

[7] Frost, 23.

[8] Samuel Moffett, “Evangelism: The Leading Partner” in Perspectives on the World Christian Movement, Eds. Ralph D. Winter and Steven C. Hawthorne (Pasadena, CA: William Carey Library, 1992), D-208.

[9] Luke 18: 31-34; Mark 9:32; John 12:16; Luke 22:18-21.

[10] Leon Morris, The Gospel According to John (Grand Rapids, MI: Eerdmans Publishing, 1971), 176.

[11] Frost, 23


28 Mar


By John Skrzypaszek …


Gorden R. Doss defines the Church as a community where “God’s Kingdom is revealed as a foretaste of its full revelation at the Second Coming.” 1 In the space of God’s Kingdom of Grace, such a community moves beyond the terms of fixed definitions, for it represents a vibrant, diversified, pulsating organism “when its members exhibit God through gifts and graces of the Spirit.” 2 However, he warns that within the scope of life’s journey, the Church can lose the vision of its purpose, requiring that it be converted and reconverted to regain the essence of its significance. The narrative of the Seventh-day Adventist movement reflects the meandering nature of its calling and the prophetic voice’s guiding role.


In the late 1800s and early 1900s—a time of transitional adjustments to life in a changing world—interpersonal conflicts, theological quarrels, and organizational and administrative tensions clouded the movement’s focus on its calling’s spiritual nature. This necessitates an injection of new motivation for life mirroring the principles of God’s Kingdom of Grace, nurturing creativity, broad-mindedness, tolerance, and a unified diversity of thought. In Ellen G. White’s understanding, the underlying problem rested in the movement’s separation from the primary source of spiritual life—Jesus: “We need to fix the eye of faith upon the cross and believe that Jesus is our strength, our salvation.” 3

Within the prevailing milieu of theological frictions and authoritarian leadership, she urged the Church to focus on God’s vision: “God called for unity in diversity among his people.” 4 She also argued, “In the branches of the vine, there is unity in diversity. There is a variety in a tree; scarcely two leaves are just alike. And this variety adds to the perfection of the tree as a whole.” The used metaphor underscored the missing element of the movement’s pursuits: “In all the representation of truth by different minds, there is to be unity in diversity.” 5 One may ask: Why were Ellen G. White’s appeals so relevant to the Church’s progressive growth?

First, the Church had lost its original spiritual vibrancy and cohesiveness that flourished on the foundations of love and expectations of Christ’s return. Recalling the intense depth of the experience, she mused, “None who experienced this hope and trust can ever forget those precious hours of waiting.” 6 The genuine faith-oriented conviction of Christ’s return elicited a passionate, united commitment in sharing the news. 7

Second, in the aftermath of the failed expectations, the shattered dream forced the surviving Adventists to search for self-understanding concerning past experiences. It also challenged them to define themselves regarding the future.8 The consequential nexus encompassing the past and future laid the foundations for a collaborative, interactive, open-minded field of creativity immersed in two essential elements: conviction and a search for meaning. More significantly, it generated an all-inclusive ambiance for diversified views, openness to a progressive understanding of God’s revelation, and a relevant response to the nation’s social problems.9

However, preoccupation with self-understanding, engrossed in the correctness of doctrinal expressions, led to what, in contemporary terms, may be referred to as cultural tribalism, which Onongha defines as “unswerving loyalty to one’s group—usually to the detriment of other persons or groups.” 10 He describes tribalism’s essence in terms of superiority, pride, suspicion, and destructive criticism. One may add authoritarian leadership and judgmental attitudes—characteristics contrary to the principles of God’s kingdom of Grace. Such prevailing attitudes enhanced cultural distancing and contributed to a deeply fractious and unsettling spiritual landscape within the community of believers.

No wonder that in 1888, Ellen G.White issued a stern warning: “The correct interpretation of the Scriptures is not all that God requires. He enjoins upon us that we should not only know the truth…We are to bring into our practice, in our association with our fellowmen, the spirit of Him who gave us the truth.” 11 In response to the prevailing crisis, Ellen G. White’s voice challenged the Church to recapture the spiritually multi-focal vision of God’s Kingdom of Grace flowing from the hub of a creative collaboration between conviction and an unceasing search for meaning.


In the 1900s, her distinctive call for spiritual reorientation expanded in three significant areas. She advocated a change in the philosophy of mission, a visionary status of identity, and a creatively progressive application of the principles of God’s Kingdom of Grace in the changing world.

In its early phase, the movement’s missional consciousness rested on the proclamation of distinctive doctrines.

In the 1900s, Ellen G. White challenged the Church to engage in the mission in a fully inclusive way, “not merely by preaching, but by the deeds of loving ministry.” 12 She extended the appeal to pastors, medical doctors, nurses, teachers, students, and people from every profession and walk of life. Recognizing the value of human life, gifted with a God-empowered variety of talents, she encouraged the Church to contextualize and adapt the life-inspiring distinctiveness of a Christ-centered message to people’s needs—not from a distant proclamation, but the proximity of everyday life. 13 In this respect, her messages focused on the inspirational vision of service to God through every facet of life.

This all-inclusive call demanded a new reorientation and visionary acumen of identity—not in the realm of doctrinal beliefs, but one that stemmed from a spiritual relationship with Jesus. Undoubtedly, a personal, faith-oriented walk with Jesus weaves a softening influence from God’s love into the fabric of one’s unique individuality. She argued, “God has given each of us an identity of our own, which cannot be merged in that of another.” 14 It is evident that Ellen G. White linked identity with the “religion of Christ,” meaning “the reflection of the spirit of Christ’s life.” 15 In other words, a relational, faith-oriented commitment to Jesus restores one’s uniqueness and value for a creative engagement with the world.

Practical Application

Conversely, a contemporary writer, Frost, suggests that preoccupation with self, whether individual or institutional, immobilizes the freedom to “step outside oneself to rethink, re-imagine, and re-describe larger reality.” 16

As shown in the diagram to the right, Ellen G. White’s visionary reorientation placed the hub of the movement’s identity in the life-changing fulcrum of God’s Kingdom of Grace. In this space, trust and commitment to God, as revealed in the Bible, enhance openness to the process of modification and renewal expressed in faith relevant to its time and place. This process commences with an individual response to one’s journey with Jesus, then spreads its wings of attraction to homes, churches, institutions— finally overflowing with the world’s needs.

In her view, identity moves beyond knowledge-oriented, argumentative convictions to what she defines as a “practical religion,” 17 i.e., one that enhances unity, but not conformity: “Many people may be brought together in a unity of religious faith whose opinions, habits, and tastes in temporal matters are not in harmony, but if they have a love of Christ glowing in their hearts, and are looking forward to the same heaven as their eternal home, they may have the sweetest and most intelligent communion together and a unity the most wonderful.” 18 Moreover, it sanctions creative interpretation of God’s revelation in an atmosphere of mutual respect and kindness.

Ellen G.White also envisioned a similar purpose for institutional identity. Institutions and organizations were to maintain individuality, while simultaneously living in harmonious relational unity with other entities: “Union with one another comes through union with Christ. In Him, each institution is united to every other while at the same time, its identity is not merged in that of another.” 19 Free of self-oriented love, they were to engage in the harmonious task of expanding God’s mission in the world. In Ellen G. White’s mind, the harmonized unity between individual identity and the bond of togetherness embraces more than an exercise in semantics and a build-up of territorial comfort zones: “The world needs to see worked out before it the miracle that binds the hearts of God’s people together in Christian love.” 20

The united effort to live out God’s dream provides the freedom to search for new meanings, renewals, modifications, and creative expressions of faith without fear, for as Ellen G. White expressed, “Every human being, created in the image of God, is endowed with a power akin to that of the Creator—individuality, power to think and to do.” 21 In this respect, her visionary motivation inspired the Church to re-imagine a robust future confidently as “thinkers and not mere reflectors of other men’s thoughts.” She spoke against the movement’s progress in terms of status quo or, as suggested by Frost, a “retreat into some fundamentalist us-vs.-them model.” 22

As early as 1892, her words challenged the church leaders: “There is no excuse for anyone in taking the position that there is no more truth to be revealed and that all our expositions of the Scripture are without an error.

The fact that certain doctrines have been held as truth for many years by our people is not proof that our ideas are infallible” 23 In her mind, unity in diversity finds its locum in the creative vibrancy of God’s space, in which individual minds are united in the bond of togetherness and mutual respect “under the Great Head as branches are united to the vine.” 24 Consequently, the healing power of God’s grace empowers thought leaders and trendsetters to dream of God’s dreams and provide an innovative leadership pathway.

It may be concluded that the nature of Ellen G. White’s spiritual reorientation challenged the Church to join God’s presence in human suffering to create a space of safety and attraction raised on the foundations of His incomprehensible love and grace—making room for unreserved convictions and an ongoing search for meaning.

— John Skrzypaszek, DMin, a retired director of the Ellen G. White/ Seventh-day Adventist Research Centre, is an adjunct senior lecturer at Avondale University College, Coranboong, NSW, Australia. Polish by birth, John takes a keen interest in heritage, spirituality, and identity studies. He is married to Brenda and has two sons, Raphael and Luke. Email him at: [email protected]


1 Gorden R. Doss, Introduction to Adventist Mission (Berrien Springs, MI: Andrews University, 2018), 82.
2 Ibid.
3 Ellen G. White, Review and Herald, August 15, 1882.
4 Ellen G. White, Ms105, 1900.
5 Ibid.
6 Ellen G. White, Testimony for the Church, Vol 1 (Mountain View, CA: Pacific Press, 1948), 51.
7 Ellen G. White, Life Sketches (Mountain View, CA: Pacific Press, 1915), 54.
8 Malcolm Bull and Keith Lockhart, Seeking a Sanctuary: Seventh-day Adventism and the American Dream (Bloomigton, IN: Indiana University Press, 2007), 39.
9 Douglas Morgan, “Society” in Ellen Harmon White, American Prophet, Edt, Terrie Dopp Aamodt, Terrie Dopp., Ronald L. Numbers (New York, NY: Oxford University Press, 2014), 224.
10 Kevin Onongha, “Toxic Tribalism” Adventist World https://www.adventistworld.org/toxic-tribalism/
11 Ellen G. White, Letter 20, 1888.
12 Ellen G. White, Ms7, 1908.
13 Ellen G. White, Ms87,1907.
14 Ellen G. White, Testimonies for the Church, Vol. 3 (Mountain View, CA: Pacific Press, 1848), 539.
15 Ellen G. White, Testimonies for the Church, Vol. 4 (Mountain View, CA: Pacific Press, 1848), 65.
16 Michael Frost, Exiles: Living Missionally in a Post-Christian Culture (Peabody, MS: Hendrickson Publishers, 2007), 9.
17 E. G. White, Testimonies for the Church, Vol. 3 ((Mountain View, CA: Pacific Press, 1848),197.
18 E.G. White, Testimonies for the Church, Vol. 4 ((Mountain View, CA: Pacific Press, 1848), 65.
19 Ellen G. White, Testimonies for the Church, Vol. 7 (Mountain View, CA: Pacific Press, 1848), 171.
20 Ellen G. White, Testimonies for the Church, Vol. 9 (Mountain View, CA: Pacific Press, 1848), 188.
21 Ellen G. White, Education (Mountain View, CA: Pacific Press, 1903), 17.
22 Frost, Exiles, 10.
23 Ellen G. White, Review Herald, December 20, 1892.
24 Ellen G. White, Ms 158, 1898.

10 Jan


By John Skrzypaszek — In a stimulating article titled “Knowing God or Knowing the Idea of God,” Connie J. French, a former Seventh-day Adventist, raised a thought-provoking question related to the spiritual journey of knowing God. She argues, “God cannot be explained or identified by religious teaching. No matter how well-intended, religious teaching is (usually) the communication of ideas.” 1 Raised in the milieu of distinctive Adventist beliefs, which were presented to her as the truth, she began to search for a deeper understanding of God. In this context, she referred to the “well-intended, religious teachings” as a blockage of her ability to discern God’s presence in real-life experience. She mused, “What I was taught about God blocked my ears from hearing God telling me the truth that would make me free.” 2

Her story begs the question of whether, in a world of rapid changes, the current resurgence of a dogmatic defense of Adventism’s established doctrines and prophetic interpretations responds adequately to people’s concerns regarding the reality of God’s presence in day-to-day struggles.

About ten years ago, Michael Pearson identified the polarizing impact caused by the volte-face to the safe haven of traditional beliefs to re-establish the primary identity of3 Adventism. This named reversion to traditional beliefs, communicated through the lense of propositional terminologies, breeds a dogmatic and a distant view of God.

Eugene Peterson offers relevant advice. He warns against a static descriptive rationalization of God’s story as our story about God, our doctrines, our moral codes and our life of ministry. He maintains that such rationalization takes one “out of God’s presence and activity.” He calls instead for “continuous re-immersion in the story itself”—the gospel story—the story of God’s presence in the reality of human life.

Margaret Guenther describes life with all its challenges as a journey on which it is difficult for travelers to endure a lengthy voyage in comfort without hospitality. She writes, “However prudent their planning and abundant in their supplies, if the journey goes on long enough, they will need the care of a host, someone who offers a temporary home, as a place of rest and refreshment.” 4 The search for secure, life-refreshing space of hospitality, the search for knowing and understanding God in the space of such rest opens the human mind to discover God, not as a remote Being but as a Host who offers weary travelers, life-transforming hospitality in Jesus.

Even if expressed in the most sublime language, conjectural descriptions of God fail to convey the gravity of His communicative, redemptive and hope-inspiring self-revelation through Jesus (Hebrews 1:1–3). In Jesus, God touched the dirt of human life. This was not to define himself in terms of human logic but in revealing instead the full measure of His incomprehensible and unconditional love.

Jesus’ life corroborates God’s propinquity to and empathy for human struggles, fears, and unrest caused by ambiguous and unexpected circumstances. While the ensuing feelings and challenges generate a void space of uncertainty, doubt and insecurity, at the same time, the voice that once called “where are you?” to the fear-stricken hearts (Genesis 3:8–9) delineated a stirring definition of knowing: “Now this is life eternal that they may know you the only true God and Jesus Christ whom you have sent” (John 17:3).

Jesus made even clearer the pathway to knowing God. “I am the way the truth and the life. No one comes to the Father except through me. If you really knew me, you would know my Father as well” (John 14:6–7). Jesus is identified as the conduit to a more profound and meaningful understanding of God which interweaves the journey of knowing with an interactive, dynamic and faith-oriented intimacy with Jesus. Moreover, as Leon Morris asserts, “To know God means more than knowing the way to life.” To know God means much more than a technical elucidation of specific elements of faith. He maintains, “It is life.” In the light of Christ’s definition, to know “does not mean to know fully but to learn to know.” It means to know intimately and relationally. The journey of coming to know God involves an “ever-increasing knowledge, not something given in its completeness once and for all.” 5 Paul exclaims that our knowledge is just a poor reflection but one day we will see and know in full. (1 Corinthians 13:12).

The relational experience of knowing God is progressive, subject to the patient discernment of His voice as it speaks through Scripture and life experience. Speaking from the depth of her own search for knowing God, Ellen White wrote, “Everyone needs to have a personal experience in obtaining a knowledge of the will of God. We must individually hear Him speaking to the heart. When every other voice is hushed, and in quietness, we wait before Him, the silence of the soul makes more distinct the voice of God. He bids us, ‘Be still and know that I am God’ (Psalm 46:1).” 6 It is evident that the process of knowing requires attentive listening and full immersion in the metanarrative of God’s saving and redemptive acts. It also leads to the discernment of His guiding presence in the flow of life events.7 As expressed by Morris, “To know Him transforms a man and introduces him to a different quality of life.” 8 The effects of such relational intimacy are transformational and life-changing.

The Living God—the Creator, Communicator, Saviour and Healer—cannot be locked in a cage of dogmatic statements. Bertil Wiklander asserts, “The vision of the ultimacy of God must transcend any written expression of doctrinal position.” 9 As argued by Sterling, it is dangerous to reduce the process of knowing God to the level of an intellectual exercise: “By its very nature, the conceptualized format of theological expressions form a kind of intellectual cathedral, an open target for a kind of intellectual guerrilla warfare and a criteria based on rationality.” 10 In the space of the intellectual quest to know the truth, it is easy to set aside the vision of God’s truth as revealed in Jesus.11

Jesus engraved in the domain of human life a memorial of God’s presence, prompting us to remember that in the space of God’s love, “there is no fear” (1 John 4:18). This assurance offers courage to embrace the trustworthiness of God’s unfailing promises and a space to rediscover identity, purpose and hope, nested in the framework of God’s inspirational and visionary self-revelation of truth in Jesus.

The spiritual journey of knowing anchors the development of Christian identity in the hands of the Potter. At the level of relational and faith-oriented experience of knowing the formation of identity moves beyond the exercise of propositional definitions. Robert Mullholand explains this process as “being conformed into the image of Christ, a journey into becoming persons of compassion, persons who forgive, who care deeply for others and the world, persons who offer themselves to God to become agents of divine grace in the lives of others and their world—in brief, persons who love and serve as Jesus did.” 12 Christian identity matures in response to the outflow of God’s creative and redemptive expression of His love in Jesus. It is a vibrant, transformational process, a metamorphosis of values, feelings and emotions.

Theological assertions and formulated doctrines, significant as they are, do not constitute the quintessence of Christian identity. Erikson observes that man’s identity finds its locus in God—“the fact that God created Him.” 13 Such a stance encompasses much more than a well-defined construct of doctrinal beliefs, for it links with God’s life-transforming hub. Here, individuals rediscover personal worth, uniqueness and potential, which are the supporting and consequential spokes of Christian identity designed by God’s redemptive work through Jesus. “How great is the love the Father has lavished on us that we should be called the children of God! And that is what we are. Dear Friends, now we are children of God, and what we will be has not yet been made known but we know that when he appears, we shall be like him for we shall see him as he is.” (1 John 3:1,3). Anchored in a secure space of God’s hospitality in Jesus, Christian identity reflects the heartbeat of Christ’s attitude by amplifying the spirit of unity rather than conformity. It empowers believers to act and serve as Jesus served.

Ellen White described Christ’s attitude so adequately. “He [Jesus] made no difference between neighbors and strangers, friends and enemies. That which appealed to His heart was a soul thirsting for the water of life. He passed no human being as worthless but sought to apply the healing remedy to every soul.” 14 In the space of His encounter with people, who struggled with the common issues and challenges of everyday life, Jesus provided a temporary home as a spiritual place for rest and refreshment—a place of knowing God.

As for Connie French, her spiritual journey of knowing God matured in the wilderness of personal real-life experience—the place which helped her discover that the “truth of God is a relational truth.” 15 In Jesus, one finds the essence of the spiritual journey of knowing.

–John Skrzypaszek, DMin, has recently retired as the director of the Ellen White/Seventh-day Adventist Research Centre, and is an adjunct senior lecturer at Avondale University College, Coranboong, NSW, Australia. Polish by birth, John takes a keen interest in heritage, spirituality, and identity studies. He is married to Brenda and has two sons Raphael and Luke. Email him at: [email protected]

1 Janet French, Knowing God or Knowing the Idea of God https://atoday.org/ what-sort-of-truth-is-the-truth-of-knowing-god/

2 Ibid.

3 Michael Pearson, Millennial Dreams and Moral Dilemmas: Seventh-day Adventism and Contemporary Ethics (Cambridge, UK: Cambridge University Press, 2008).

4 Margaret Guenter, Holy Listening: The Art of Spiritual Direction (Boston: Cowley Publications, 1992), 9.

5 Leo Morris, The Gospel According to John (Grand Rapids: Eerdmans Publishing, 1971), 719.

6 Ellen G. White, The Desire of Ages (Mountain View, CA: Pacific Press, 1940), 363.

7 Petersen, Subversive Spirituality, 5.

8 Morris, The Gospel According to John 719–720.

9 Bertil Wiklander, “The Truth as it is in Jesus” https://www.ministrymagazine.org/archive/1996/02/the-truth-as-it-is-in-jesus

10 David Sterling, “Not a Wisdom of This Age,” in Theology and the Future, eds. Trevor Cairney and David Starling (London, UK: Bloomsbury Publishing, 2014), 83.

11 Wiklander.

12 M. Robert Mulholland, Invitation to a Journey (Downers, IL: InterVarsity Press, 1993), 25.

13 Millard Erickson, Christian Theology(GrandRapids:BakerBook,1985),488.

14 Ellen G. White, The Ministry of Healing (Mountain View, CA: Pacific Press, 1905), 93.

15 French.

29 Mar


By John Skrzypaszek … The global chain of political, social, environmental, and technological changes encompasses contemporary life with an encumbrance of an unexpected set of anxieties that cast a confusing shadow over the quality and purpose of life and its meaning. In response to the plethora of mounting pressures imposed on life’s journey, Adam Fenner writes, in Ministry magazine, that the Seventh-day Adventist Church faces a serious task to maintain the relevance of its doctrinal expressions in its mission to the world. Errol Webster identifies the confronting reality by asking, “If knowing doctrines does not sustain members during personal crises or fortify them against secularism, is there something missing from our teaching?” He identifies two essential elements in the existing quandary: members’ struggles in spiritual life and the lack of Christ-centered teaching of doctrines.

In his thought-provoking book, The Safest Place on Earth, Larry Crabb highlights the existing dilemma’s core, arguing, “For too long, we’ve been encouraged by a solution-focused, make-it-work culture to flee to human mountains when life gets tough. . . . We’ve been counseled, medicated, religiously entertained and inspired, exhorted, distracted and formula directed long enough.” In his view, the reactive solution-seeking response to the human heart’s needs leads to a lost focus on spiritual living. Is it possible to entertain the notion that a clear, logically presented exposition of propositional truth flowered with the prophetic interpretation of events descends into the domain of solution-focused Christian activity? What needs to change to make it known that our conversations do not flow from an isolated dais of doctrinal superiority, but rather come from Christ?

The Heart of the Pilgrimage

Based on sound theological foundations, the Seventh-day Adventist identity story began with a journey, a spiritual pilgrimage with a new and revived focus on Jesus. In the prevailing climate of the Great Disappointment, a time of spiritual and doctrinal confusion, God raised a prophetic voice to provide comfort, encouragement and aide-mémoire of His return. Essentially, Ellen White’s prophetic voice inspired the movement to “fix their eyes on Jesus.”

Her influence emerged at a critical phase during the journey. David Sterling refers to such moments in history in terms of unexpected surprise, “when the blackness of the present is understood to be so thick that God’s purposes can neither be perceived nor fulfilled without a new direct intervention in both revelation and salvation.” It energized the early Sabbatarian Adventists with open-minded plasticity, prodding them to study the Bible dynamically and apply the unfolding beliefs to life’s journey. By 1860, the process had raised the movement’s foundational theological framework, and the name Seventh-day Adventist had been adopted.

The discovered beliefs referred to as the “present truth” were not locked into a set of propositional assertions detached from the spiritual dimension of lived experience. Consequently, the selected name encompassed the spiritual component of faith expressed in doctrinal position, i.e., the faith-oriented depth of spiritual experiences weaved a renewed measure of relationally oriented trust in God’s presence into Adventists’ beliefs. According to Marjorie Thompson, “the spiritual life is grounded in a relationship. It has to do with God’s way of relating to us, and our way of responding to God.” Furthermore, it embodies “a deep hunger for direct experience with God, rather than second-hand faith,” a yearning for personal faith to “catch fire.”

John McClean discusses the close-knit relationship between spirituality, theology and its application to life’s experience. He explains theology as part of the lived experience and asserts that it engages with drama. Moreover, the lived experience calls on “theology to step into the drama” to shape a dynamic, inspirational motivation towards a progressive understanding of God’s revelation through Jesus (John 17: 3). Nevertheless, he forewarns, “A Christian theology that is true to its apocalyptic roots will resist the temptation to offer a neat, static, providential system that explains and justifies the world.” Instead, it calls on followers to “take into a serious account the hiddenness of God’s hand in the world that we see.”

The hiddenness of God or, as these brief reflections suggest, the mystery of God breeds a new awakening and drive to rediscover a clear understanding of the hope imbedded in God’s solutions—the Jesus story. In the named space, all doctrinal expressions flow from the depth of spiritual frustrations, struggles, doubts and often God’s silence—the pathway of human struggles to know and understand God—a pathway that also unfolds the meaning and purpose of life designed by God.

In the spiritual journey’s milieu, the work and function of the prophetic voice and the prophetic movement move beyond the boundaries of informative propositional expression of doctrines. Walter Brueggemann defines it as the responsibility to “nurture, nourish and to evoke a consciousness and perception alternative to the consciousness and perceptions of the dominant culture around us.” He further maintains that the alternative consciousness function serves to energize persons and communities with a visionary, inspirational “anticipation that God has promised and will surely give.” It refrains from telling people what to believe in, how to believe and what to do. Rather, the depth of such a prophetic worldview invites all to step into the realm of God’s space—a space of alternative consciousness, the kingdom of God’s grace, for a transformational experience with Jesus.

The Call for Change

The movement’s evolving journey encountered the pressures exerted by the “consciousness” of the changing world. The organizational structure’s escalating expansion, theological debates and arguments, confining the distinctiveness of Seventh-day Adventist beliefs and fundamentalism’s augmenting influence, effaced the movement’s focus on the spiritual nature of its calling.

Defining the fixed application of doctrinal beliefs, Børge Schantz observes that between 1874 and 1889, the Seventh-day Adventists approved other missionary societies to lead people to Christ. However, the Adventists were “committed to bring them to the last warning” [the distinctively Adventist doctrines]. Consequently, the emerged struggles associated with understanding the depth of spiritual experience through the lens of righteousness by faith (1882-1888) prompted Ellen White to issue a warning: “The correct interpretation of the Scripture is not all that God requires. . . . We are to bring into our practice, in our association with our fellowmen, the spirit of Him who gave us the truth.”

Space does not permit a detailed analysis of the lost focus on spiritual authenticity, but during the entire period, Ellen White’s voice immersed doctrinal beliefs into the inspirational Jesus’ story: “Every true doctrine makes Christ the center; every precept receives force from his Word.” She revived an undivided commitment to the authority of God’s Word, not for the sake of argumentative disputes, but for an in-depth experience with Jesus. She called for a change built on an alternative consciousness to the surrounding consciousness of her time—a consciousness of implicit trust and confidence in God’s presence: “Everyone needs to have a personal experience in obtaining a knowledge of the will of God. We must in dividually hear Him speaking to the heart.”

In the space of the spiritual attachment to Jesus, she called for renewal of the dynamic open-minded creativity towards a progressive understanding of the Bible and openness to a deeper application of God’s revelation in Jesus to life’s journey. She warned: “There is no excuse for anyone in taking the position that there is no more truth to be revealed, and that all our expositions of Scripture are without an error.” Her call for change encompassed a call for a renewed focus on Jesus imbedded in the gospel’s story. It summoned the movement to present faith’s sincerity and authenticity by transcribing doctrinal beliefs into an authentic theology in practice.

A Contemporary Call for Change

As outlined in the introductory paragraph, the contemporary Seventh-day Adventist movement faces an ongoing challenge to retain a meaningful voice amid the changing world’s complexities. The inherited shift from the seekers of truth to established beliefs’ defenders initiated a disengaging insensitivity to the value of a transformational journey with God.

The call for relevance challenges the movement to recapture the seeker’s pioneering spirit—comprising passion, zeal and commitment to innovative creativity to explore new territories in the journey of faith. It further calls on the movement to step into the domain of human suffering and remain in a state of continual interaction with the changing nature of the social and cultural environment, sharing contemporary beliefs immersed in a Christ-focused theological practice.

–John Skrzypaszek, DMin, has recently retired as the director of the Ellen White/Seventh-day Adventist Research Centre, and is a lecturer at Avondale University College, Cooranbong, NSW, Australia. Polish by birth, John takes a keen interest in heritage, spirituality, and identity studies. He is married to Brenda and has two sons, Raphael and Luke. Email him at: [email protected]


Suggested Reading

The Prophetic Imagination by Walter Brueggemann.

Theology and the Future: Evangelical Assertions and Explorations by Trevor Cairney and David Starling (Eds.).

The Safest Place on Earth Where People Connect and Are Forever Changed by Larry Crabb.

Soul Feast: An Invitation to the Christian Spiritual Life by Marjorie J. Thompson.

Desire of Ages by Ellen White.

Education by Ellen White.

Testimonies for the Church Volume 1 by Ellen White.

25 Jan

OPINION: Beyond Conspiracies and Speculative Assumptions

By John Skrzypaszek — What a year of unexpected challenges! COVID-19 pressured us to change the way we live and work. The global impact, apocalyptic scenes of gloom and doom, loss of lives, unrest in the economy and politics built up our fears.

Sadly, many have jumped on the conspiracy theory bandwagon, creating a range of speculative assumptions about the future.

In the past three months, the questions I received about last-day events caused me to wonder whether we truly believe God is in control of our future or just in the fancy of speculative assumptions. Social media is filled with topics that seem intended to scare people to heaven. Quotes from Ellen White’s writings are used out of context to support personal conjectures.

These questions challenged me to examine the essence or purpose of the prophetic voice, both from a biblical perspective and the inspired and inspirational voice in Ellen White’s writings.

Biblical Perspective

The Bible describes a specific purpose for the prophetic voice.

First, the prophetic voice provides a pathway of secure, inspirational focus that nurtures our spiritual life. It imparts comfort, encouragement, and hope secured in the reliability of the prophetic message (1 Cor. 14:32 Pet. 1:19).

Second, the essence, or the heart, of the prophetic voice unfolds the panoramic view of God’s saving acts through Jesus. It takes the human mind away from the fear of events driven by the fancy of varied interpretations. Instead, it calls attention to the climactic event — the Messianic event (1 Pet. 1:10-12).

Third, it offers an environment for transformational change, which motivates believers to recapture the depth of God’s incomprehensible love and care in places where our lives get difficult and we can’t see God working (1 Pet. 1:18-21Isa. 40:9-11).

No wonder Peter’s conviction about the steadfastness of the prophetic voice moves beyond the framework of speculative ideas. “We did not follow cleverly invented stories when we told you about the power and coming of our Lord Jesus Christ, but we were the eyewitnesses of his majesty” (2 Pet. 1:16, NIV). Peter’s account affirms the trustworthiness of God’s unfailing promises.

Commenting on the purpose of God’s communicative intent in Hebrews 1:1-3, theologian F. F. Bruce asserts, “Had God remained silent, enshrouded in thick darkness, the plight of mankind would have been desperate indeed; but now He has spoken His revealing, redeeming and life-giving word, and in His light we see light.”1 He expands his thought even deeper, stating that “divine revelation is thus seen to be progressive — but the progression is not from less true to more true, from less worthy to more worthy, or from less mature to the more mature…. The progression is one from promise to fulfillment.”

God’s involvement in human life encompasses the overarching development of the Messianic promise given to Adam and Eve in the context of fear and confusion (Gen. 3:15). Touching the dirt of human life, God provided comfort and encouragement flowing from His assuring presence and the hope embedded in the Messianic promise. The ongoing purpose of the prophetic voices reminded people about the trustworthiness of God’s promise, and it challenged them to accommodate a visionary view of the Messianic hope (Isa. 42:5-7). A time came when, through Jesus, God touched the dirt of human life again to impart comfort, encouragement, and hope. No wonder that in the context of His promised return (John 14:1-3), Jesus said, “Peace I leave with you; my peace I give you. I do not give to you as the world gives. Do not let your hearts be troubled and do not be afraid” (John 14:27, NIV).

It’s so easy to lose focus on the central element of the Christian faith, namely, the full wealth of spiritual depth embedded in Jesus, the promised Messiah (2 Pet. 1:34).

The Jesus narrative is the fulcrum of Christian comfort, encouragement, and hope. Here one finds the essence of the prophetic voice, which unfolds the panoramic view of God’s saving acts. The Messianic story takes the human mind away from the fear of events, driven by the fancy of varied interpretations. Instead, it challenges us to recapture the depth of God’s incomprehensible care and love, which gently nurtures faith in the places where life becomes difficult. Such a voice continues to remind the church about the trustworthiness of Christ’s promised return (Heb. 10:35–37) entrenched in the reliable authority of the Bible (2 Tim. 3:162 Pet. 1:1617).

Ellen White’s Perspective

Why was it expedient for God to raise a prophetic voice in the 19th century? How relevant is that voice to the ongoing journey of faith?

Ellen White clearly understood the essence of her prophetic voice. In 1901 she wrote, “The Lord desires you to study your Bibles. He has not given any additional light to take the place of His Word.”2 Further, she understood her relation to the authority of the Bible. “The Spirit was not given — nor can it be bestowed — to supersede the Bible, for the Scriptures explicitly state that the Word of God is the standard by which all teaching and experience must be tested.”3

Her voice encouraged the movement to immerse life experience in the power of God’s Word. “I have felt to urge upon all the necessity of searching the Scripture for themselves that they may know the truth, and may discern more clearly the compassion and love of God…. There is one central truth to be kept before the mind in searching of the Scriptures: Christ and Him crucified.”4

Her voice shaped a motivational and inspirational framework of God’s designed purpose for Christian living. It called upon the meandering movement to live a spiritually relational life, anchored in the teachings of Jesus, and to demonstrate to the world the transformational impact of God’s grace.

Finally, her emphasis on God’s love and the trustworthiness of His promises aimed to inspire a spiritually missional life.

In the context of her progressive understanding of God’s unconditional love for the world expressed through Jesus, Ellen White expanded the view of mission. It moved beyond the proclamation of specific distinctive doctrines. From about 1900, Ellen White called for an all-inclusive engagement in the mission “not merely by preaching but the deeds of loving ministry.”5 The challenge to an inclusive engagement was a calling to pastors, medical doctors, nurses, teachers, students, and people from every profession and walk of life to share the knowledge of Jesus.6

Ellen White’s prophetic voice focuses on Jesus and provides a view of the practical application of faith. “The work Christ came to do in our world was not to create barriers and constantly thrust upon the people the fact that they were wrong. Though He was a Jew, He mingled freely with the Samaritans, setting at naught the Pharisaic customs of His nation. In the face of their prejudices, He accepted the hospitality of these despised people. He slept with them under their roofs, ate with them at their tables — partaking of the food prepared and served by their hands — taught in their streets, and treated them with the utmost kindness and courtesy.”7

Her voice challenges the church to sway away from a speculative assumption about the future, arising from a reactionary response to current events. Instead, it calls the movement to recapture the power of God’s transforming grace, to maintain an implicit trust in His unfailing promises, and to wait in full confidence for His return. “So do not throw away your confidence; it will be richly rewarded. You need to persevere so that when you have done the will of God, you will receive what he has promised. For, ‘In just a little while, he who is coming will come and will not delay’” (Heb. 10:35-37, NIV). Further, her voice highlights that “in time[s] of confusion and trouble before us, a time of trouble as has not been since there was a nation, the uplifted Savior will be presented to the people in all lands, that all who look to Him in faith may live.”8

— –John Skrzypaszek, DMin, has written for Mountain Views and has recently retired as the director of the Ellen White/Seventh-day Adventist Research Center, and is a lecturer at Avondale University College (2005-2020), Cooranbong, NSW, Australia. Polish by birth, John takes a keen interest in heritage, spirituality and identity studies. He is married to Brenda and has two sons, Raphael and Luke. Email him at: [email protected]

The original version of this commentary was Adventist Record republished by Adventist Review.

1. F. F. Bruce, The Epistle to the Hebrews (Grand Rapids, MI: Eerdmans, 2012), 1, 2.
2. Ellen G. White, Letter 130, 1901, p. 1.
3. Ellen G. White, The Great Controversy(Mountain View, CA: Pacific Press, 1911), vii.
4. Ellen G. White, “Circulation of the Great Controversy,” Ms. 31, 1890, para. 14
5. Ellen G. White, “Enter the Cities,” Ms. 7, 1908 (Feb. 24, 1908), para. 3.
6. Ellen G. White, “How Much Owest Thou Unto My Lord?” Ms. 79, May 1, 1899.
7. Ellen G. White, “Our Duty Toward the Jews,” Ms. 87, August 16, 1907.
8. Ellen White, Testimonies for the Church, Vol. 8 (Mountain View, CA: Pacific Press, 1904), 50.

04 Jan


By John Skrzypaszek — The Seventh-day Adventist Church faced challenging issues during the 20th century concerning life in a progressively-changing world. Rapid developments in industrialization, urbanization, immigration, and the exponential growth of cities heightened the presence of injustice caused by “indifference to human suffering” (Testimonies to the Church, 9, p. 89). Furthermore, internal denominational disputes, engendered by theological and organizational conflicts, di- verted the Church’s attention from the primary purpose of its mission in the world. Morgan argues that in the context of general societal issues, “Ellen White guided Adventists’ responses to the nation’s social problems” (Ellen Harmon White: The American Prophet, p. 224). Consequently, her counsels drew attention to social justice as an intrinsic part of the movement’s missional activity.

This brief reflection refrains from discussing White’s understanding and response to all aspects of social justice through the selective use of quotations, but rather aims to recapture the inspirationally-nurturing and visionary depth of her inspired voice from the trenches of her lived experience.

In a letter penned to Elder O.A. Olsen in January 1905, White described her visit to Battle Creek, Michigan. First, the recollections are fascinating because they delineate her role as God’s Messenger. Second, she was asked whether the views she held years ago changed. In response, she affirmed her beliefs’ unchanged continuity, but placed them in the context of the “same service” that the Master placed on her in the early years. One wonders what she meant by the continuity of her “unchanged views” and “same service.”

White’s progressive understanding of the biblical truth matured. She encouraged the Church to immerse life experience in the power of God’s Word to “discern more clearly the compassion and love of God” revealed in “Christ and Him crucified” (Circulation of the Great Controversy), a place where one finds “mercy, tenderness, and forgiveness, blended with equity and justice” (Acts of the Apostles, p. 333) She argued that “we should not only know the truth, but we should practice the truth as it is in Jesus.” This focus remained an unaltered mandate of her entire ministry—truth in terms of its practical application in the “Lord’s service” (Letter to Olsen).

In this context, she recalled her calling’s specific nature: “I was charged not to neglect or pass by those who were being wronged. . . . . I am to reprove the oppressor and plead for justice. I am to present the necessity of maintaining jus- tice and equity in all our institutions”(Letter to Olsen)

Space does not permit a detailed analysis of White’s response to the wide range of social justice issues, both with the community of faith and in society at large, but her influence’s impact commenced at the ground level of practical responses to human needs. Soon after her marriage in 1846, God instructed her to show a particular interest in motherless and fatherless children. She understood this responsibility as part of God’s missional response to human suffering (Isaiah 58: 6-7) with a specific goal: “I have taken children from 3 to 5 years of age and have educated them and trained them for responsible positions” (Letter to Olsen).

During White’s tenure in Australia, her home, Sunnyside, in Cooranbong, became “an asylum for the poor and afflicted” (Review and Herald, 1906). Her concern for the sick and suffering “won [the] confidence of the people” (Letter to Olsen). Thomas Russell, a local businessman, summarized the impact of her influence: “Mrs. White’s presence in our village will be greatly missed. The widow and the or- phan found in her a helper. She sheltered, clothed, and fed those in need, and where gloom was cast, her presence brought sunshine.” In her life and practice, the truth in Jesus translated into practical Christian experience, a place where people felt kindness and loving care.

The Great Controversy theme (1858-1888) contributed to White’s in-depth understanding of God’s love and His purpose for life in a broken world. It highlighted the value of freedom of choice and the intrinsic value and potential in human life. The named theme extended her ministry’s im- pact beyond the boundaries of the Adventist community into the “public arena—race relations and religious liberty” (Ellen Harmon White: The American Prophet, p. 236).

During her time in Australia, she wrote extensively on is- sues relating to colored races. In 1891, she wrote, “The Lord Jesus came to our world to save men and women of all nationalities. He died just as much for the colored people as for the white race. Jesus came to shed light over the whole world” (“Our Duty to Colored People”). In 1896, she cautioned the Church: “The walls of sectarianism and caste and race will fall down when the true missionary spirit enters the hearts of men. Prejudice is melted away by the love of God” (Review & Herald). Her appeals aimed to resonate beyond the realm of political activism. More precisely, she aimed to challenge the Church with a “new initiative to reach the nation’s impoverished and oppressed black population” (Ellen Harmon White: The American Prophet, p. 236). Consequently, her messages were inspirationally motivational and missional.

The example of her unique response to the ills of social injustice emerged from her sensitive approach to the abuses and mistreatment of indigenous people in Australia. While writing extensively about equality, she never made a direct reference to the country’s racial prejudice. Nonetheless, her voice motivated the Seventh-day Adventist Church to speak out against this social evil.

After her departure to America, The Bible Echo (August 19, 1901) published an editorial expressing the Church’s protest against government abuses and mistreatment of the indigenous people: “Every opportunity should be improved to create a public sentiment against the brutal customs above described until the authorities take hold of the matter and inaugurate a vigorous reform. The blot is a foul upon the country and should be eradicated without delay.”

Indeed, her counsel challenged Seventh-day Adventists to speak out against oppression and injustice, not merely as a forum for political activism, but as an intrinsic part of the movement’s missional activity to uplift and restore human value and dignity streaming from God’s kingdom of grace.

–John Skrzypaszek, DMin, has recently retired as the director of the Ellen White/Seventh-day Adventist Research Centre, and is a lecturer at Avondale University College (2005-2020), Cooranbong, NSW, Australia. Polish by birth, John takes a keen interest in heritage, spirituality and identity studies. He is married to Brenda and has two sons, Raphael and Luke. Email him at: [email protected]