Category: Abstracts

Abner Dizon

The Lord has promised that those who obey the Lord’s commands will be made “the head, not the tail” and that they will “always be at the top, never at the bottom” in whatever endeavor they engage in (Deut. 28:13). That should be us, according to Adventist understanding of Revelation 14:12.

When it comes to missiological reflection and innovative mission endeavors, however, it seems that Adventists have consistently lagged behind Catholic, Conciliar and Evangelical missions. Concepts like population segments, unreached people groups, 10/40 Window, Mission to the Cities,” “elite ministry,” “tentmaking mission” have all been “borrowed” from Conciliar and Evangelical missiologists. Yet, when we study the writings of Ellen White, there are so much innovative missiological concepts there, which, if we would study and implement, would push the Seventh-day Adventist Church way out into the front line of missiological reflection and practice.

This paper will identify and explain some of the most innovative missiological concepts that can be found in the writings of Ellen White. It will also discuss the application of these concepts in the 21st century Adventist mission context.

Ermela Dizon

In the past several decades, contextualization has been promoted as the key to reaching unreached people groups. Catholic, Evangelical and Conciliar mission have expressed support for the concept and practice of contextualization.

Most Seventh-day Adventists are hesitant to follow Catholic and Protestant mission practices because of a fear of syncretism. Indigenization was acceptable but contextualization seemed to represent a compromise of biblical faith. Adventist efforts at contextualization in Muslim ministry as well as ministry to the elite and post-modern people have met charges of compromising the gospel. The question may be asked: “Does Ellen White have anything to say about contextualization?”

This paper discusses her views and counsels regarding the concept and practice of contextualization and how they can be applied in contemporary missions.

Sergio Celis, PhD Candidate 

Ellen G. White plays a main role in the construction of Adventist system of beliefs. Among her greatest contributions was the idea of the Great Controversy, which has been described as the background, core, and hallmark of Seventh-day Adventist theology. Adventist theologians see in Great Controversy “a rational, integrated worldview” for Adventism and thus plays “a major role in shaping the early … Adventist doctrinal system.”

This paper intends to revise how Ellen G. White built this theological theme. It sees what influences she receive, the theological context in which she developed the idea and her role in the propagation of this concept among other Adventist writers. It also bestows a brief description of the main points of the idea of the Great Controversy as a worldview.

In order to reach these objectives, this paper presents in first place a brief description of Ellen G. White’s theological background, then an explanation of the main points that shape the Great Controversy worldview, and finally an analysis of her role in the formation and consolidation of this concept among Seventh-day Adventists.

Alfredo G. Agustin, Jr., Ph.D

As far as Seventh-day Adventist (SDA) church is concerned, EGW’s writings were considered as inspired, thus they do not question her interpretation of any passage of the Scripture. Furthermore, SDA Biblical scholars (BS) and Theologians assert that EGW also apply principles of biblical interpretation when she interprets the Scripture.

This paper wants to evaluate her interpretation of some selected parables in the SG and compare them with the interpretations of some non-SDA BS in regard with those selected parables in the light of hermeneutical principles of the HistoricalGrammatical method. After examining and evaluating EGW and some Non-SDA BS, in the light of hermeneutical principles of the Historical-Grammatical method, this paper concludes that EGW interprets the selected parables of the SG accurately.

The evaluation shows that she is not out of context in her interpretation of the parables. It also shows that she agrees with the interpretation of some non-SDA BS. Given the fact that EGW was not educated in a theological school, and was not probably fully aware of the details of the hermeneutical principles, this may confirm her divine inspiration.

Carlos Mora, DTH Old Testament Professor Chair Biblical Studies Department AIIAS, Philippines; cmora@aiias.edu 

Ellen G. White has some statements where she suggests that the origin of our planet “is now only about six thousand years old” (3SG 92). How much latitude should be given to expressions such as “about” “nearly” in the light of the archaeological and historical evidences? What does the Scripture teach about the age of the Earth? How should we understand her declarations? Are there any irreconcilable conclusions when we compare these different areas of research?

Therefore, this research endeavors to work with the evidences of archaeology, geology, and history in light of Ellen G. White’s statements regarding the age of the earth. Afterwards a comparison is drawn between these evidences, and what the Bible reveals about a possible date for the creation of this world.

Finally, it is hoped that these investigations will lead to a convincing conclusions along the historical and literary backgrounds of the writings of Ellen G. White without distorting either of them. The findings will offer some guidelines of how to understand Ellen G. White’s writings in connection with the Scriptures and the academic disciplines related with the biblical research.