Ecumenism And The Remnant: A Call To Stand Apart

Introduction

In an age where unity among the world’s Christian churches is prized above conviction, we face a crossroad as Seventh-day Adventists: Will we stand firm on the platform of truth, or will we be swept away by the tide of ecumenism?

Though our fervent desire is to fulfil Christ’s prayer for unity (John 17:20–23), we dare not attempt to do so by sacrificing truth, for then we would not be one with Christ, even were we one with all others.

2 Corinthians 6:14 – “Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?”

In amplification, the Spirit of Prophecy, in expressing the attitude of the early Christian church, says:

“If unity … could be secured only by the compromise of truth and righteousness, then let there be difference and even war.” — The Great Controversy, p. 45.

The Birth and Growth of Ecumenical Movements

The seeds of ecumenism were sown in the early 20th century, notably at the 1910 World Missionary Conference.

This event marked the beginning of a movement that sought to unite Christian denominations under a common banner. Inspiration had already warned:

“When Protestantism shall stretch forth her hand across the gulf to grasp the hand of Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when under the influence of this three-fold union, our country shall repudiate every principle of its constitution as a Protestant and Republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan, and that the end is near.” — “Testimonies for the Church,” Vol. 5, p. 451.

First Adventist Ecumenical Concessions

As the years passed, the Seventh-day Adventist church faced pivotal decisions. In 1922 and 1929, worldly accreditation was accepted, and the Catholic systems of medicine and education were integrated.

The adoption of the General Conference Working Policy #075 of 1926 further opened the door to ecumenical relationships by aligning the SDA church with the evangelical churches. The policy states,

“We recognize every agency that lifts up Christ before men as a part of the divine plan for the evangelization of the world, and we hold in high esteem the Christian men and women in other communions who are engaged in winning souls to Christ.” (“Relationship To Other Societies,” GC Exco, 1926)

This would include the Papacy and the Jesuit Order, of which Inspiration warned:

“Popery is just what prophecy declared that she would be, the apostasy of the latter times. [2 Thessalonians 2:3, 4.] It is a part of her policy to assume the character which will best accomplish her purpose; but beneath the variable appearance of the chameleon, she conceals the invariable venom of the serpent. “We are not bound to keep faith and promises to heretics,” She declares. Shall this power, whose record for a thousand years is written in the blood of the saints, be now acknowledged as a part of the church of Christ?” — The Great Controversy, 1888 ed., p. 571.

These are among the first wrong steps toward ecumenical concessions taken by the G.C., and it effectively sidelined the Second Angel’s Message of Revelation 14:8, which announced that Babylon (the churches prior to 1844) had fallen — that is to say that God would let no light shine upon His word through these fallen churches.

The World Council of Churches and Further Concessions

The formation of the World Council of Churches (WCC) in 1948 accelerated the ecumenical agenda. Soon, Adventist leaders began to engage in dialogues and partnerships with Protestant and Catholic bodies, despite Inspiration’s clear counsel,

“We are to unify, but not on a platform of error.” — Mrs. E.G. White, Series B:2, p. 47.

Between 1955–56, secret SDA-Evangelical conferences took place between the General Conference (represented by L. E. Froom, W.E. Read, R.A. Anderson and T.E. Unruh) and Walter Martin and Donald Barnhouse, editor of Eternity magazine.

These meetings led to doctrinal compromises, including a shift in the understanding of Christ’s nature and the sanctuary message, which were required by the Protestant denominations for the SDA church to be classified as an evangelical Christian church instead of a cult or sect, as we had been previously labeled for years.

Inspiration had already warned us not to bridge the gulf that separates the children of God from the children of darkness:

“It is a grave mistake on the part of those who are children of God to seek to bridge the gulf that separate them from the children of darkness by yielding principle, by compromising the truth.” —Bible Echo, April 9, 1894, par. 6

But this was not heeded. We submitted to the daughters of the “mother of harlots” in fear of being labeled a cult. Donald Barnhouse writes in his Eternity magazine —

“Immediately it was perceived that the Adventists were strenuously denying certain doctrinal positions which had been previously attributed to them…” (Eternity. September, 1956)

The publication of “Questions on Doctrine” in 1957 by said Froom, Read, and Unruh further blurred the lines, presenting Adventist beliefs in a way that was palatable to mainstream Christianity. The SDA church declared oneness with the fallen Protestant denominations:

“We are one with our fellow Christian denominational groups in the great fundamentals of the faith once delivered to the saints.” (Questions on Doctrine, p.32)

Then in 1957, the SDA church joined the CWC — Christian World Communions.

Now that the SDA church had firmly shaken hands with fallen Protestantism, there was no more opposition to Rome—

1962–65: Vatican II Council

Vatican II Council was the first time that the Roman Catholic church embraced the ecumenical movement. They invited the secular and religious “press” to observe the proceedings of Vatican II in Rome.

She repositioned herself in relation to the modern world, and major changes occurred, but the intention remained the same — she was simply setting the final stage for the Jesuit order’s “Counter Reformation” to take over all the Protestant churches.

Thus the march toward ecumenical unity continued, with Adventist representatives attending Vatican II and establishing friendships with Catholic leaders.

“It is a backsliding church that lessens the distance between itself and the papacy.” —  Signs of the Times Feb 19, 1894, par. 4

Arthur S. Maxwell was one of the observers. Upon his return, he called for the scrapping of the old evangelistic sermons on the Papacy, and a completely new approach:

“I sat closer to the Pope than any of the cardinals. I was only forty feet away from him for three or four hours… Nobody will ever believe me, that I sat so long, so near to His Holiness.” “…Then another aspect of His new friendliness, was the pope’s opening speech. …Do you know what his subject was? Love.”

Also observing was Bert Beverly Beach. He established contact with Catholic leaders and Lukas Vischer, the key WCC observer. They became good friends and set up the first meetings between the WCC and SDAs, which took place from 1969–1973.

B. B. Beach was the SDA’s “unofficial” representative to the World Council of Churches and many other ecumenical bodies. In 1970, he was elected as the Secretary-General of the annual Conference of Secretaries of the Christian World Communions. He would hold this position until 2003.

1968: Faith and Order Commission

Like the Roman Catholic Church, the SDA Church became a member of the key Faith and Order Commission of the WCC, while not being a member of the WCC directly.

In 1973, Bert B. Beach, secretary of the Northern Europe-West Africa Division, co-authored a book with Lucas Visher, secretary of the WCC, titled “So Much in Common between the World Council of Churches and the Seventh-Day Adventist Church”, which was published by the WCC, Geneva, Switzerland.

Ecumenical Dialogues and Agreements

Throughout the latter half of the 20th century and well into this century, Adventist leaders have participated in numerous ecumenical dialogues — with Lutherans, Baptists, Methodists, Presbyterians, the Salvation Army and many others on record.

“For 40 years the SDA Church has been engaged in conversations with other Christian groups. The G.C. has decided to expand this witness to include conversations with representatives of other world religions.” RH, June, 2007.

Agreements have been signed on key doctrines, and in some cases obedience to God’s law has been downplayed or deemed unnecessary for salvation.

The church’s involvement in ecumenical bodies extended to leadership roles, with Adventists serving as vice chairs and secretaries of major Christian organizations.

In 1976, Neal Wilson, President of the North American Division (later GC president), gave a sworn statement in the Silver-Tobler legal case involving the Seventh-day Adventist Church:

“Although it is true that there was a period in the life of the Seventh-day Adventist Church when the denomination took a distinctly anti-Roman Catholic viewpoint, and the term “hierarchy” was used in a pejorative sense to refer to the papal form of church governance, that attitude on the Church’s part was nothing more than a manifestation of widespread anti-popery among conservative protestant denominations in the early part of this century and the latter part of the last, and which has now been consigned to the historical trash heap so far as the Seventh-day Adventist Church is concerned.” (Merikay McLeod lawsuit, p. 4, footnote #2, Docket Entry #84: EEOC vs PPPA C-74–2025 CBR, Sworn statement dated Feb.6, 1976)

In 1979, Ministry Magazine, the official publication for Adventist clergy (which was originally founded by LeRoy Froom in 1928), was distributed to 37,000 of non-Adventist ministers, promoting dialogue and cooperation.

In 1982, the Seventh-day Adventist church signed the ecumenical document “Baptism, Eucharist and Ministry” (BEM), also known as the Lima Text, which was produced by the World Council of Churches’ Faith and Order Commission:

“Over 100 theologians recommend unanimously to transmit the Lima Text of Baptism, Eucharist, and Ministry — for the study and official response of the churches … A vital step of the ecumenical process.” (Lima Text).

Dr. Raoul Dederen of Andrews University, signed for all SDA members.

In 1999, B.T. Rice, pastor of the St. Louis SDA Northside Church addressed the Pope in a Vatican mass held locally as,

“Pope, your Holiness, your historic visit to St. Louis…”

“The ecumenical community has accepted the invitation to come together this evening with your holiness.”

In 2000, the Baptist World Alliance (BWA) president welcomed the Congress:

“…As ecumenical observers from the Anglican, Seventh-Day Adventist, Roman Catholic, and other churches look on.”

During the same congress, Dr. Denton Lotz, General Secretary of the BWA, emphasized the need for unity among all professed Christians.

Should it then surprise us that the very same year, The International Religious Liberty Association, IRLA, founded in 1893 by SDA’s, elected said Dr. Denton Lotz as president?

In 2007, he was then honored by Dr. Jan Paulsen, President of the General Conf. of SDA’s:

“Once you step outside of your own faith community you can make wonderful discoveries — such as people like Denton Lotz.” Dr. Jan Paulsen, GC President.

But what did Jan Paulsen, Denton Lotz, Pope Benedict XVI (Cardinal Joseph Ratzinger), Cardinal Walter Kaspar, President of the Pontifical Council for Promoting Christian Unity; and Dr. Hans Kung, expert theological advisor to the Second Vatican Council have in common?

All taught at or graduated from Tubingen University in Germany, specializing in Ecumenical Theology.

“It is a backsliding church that lessens the distance between itself and the papacy.” (ST, Feb. 19, 1894)

Global Christian Forum

In 1995, the WCC saw that the ecumenical movement was broader than the WCC, which was mostly Protestant. Its eighth Assembly in 1998 discussed a proposal for a forum of Christian churches and ecumenical organizations that would bring together churches participating in the ecumenical movement i.e. WCC member churches, the Catholic church, other churches, and Evangelical, Pentecostal and Independent churches, as well as ecumenical and para-church organizations. Sounds familiar? —

“When Protestantism shall stretch forth her hand across the gulf to grasp the hand of Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when under the influence of this three-fold union, our country shall repudiate every principle of its constitution as a Protestant and Republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan, and that the end is near.” — “Testimonies for the Church,” Vol. 5, p. 451.

The Struggle Within: Two Opposing Forces

From the early 20th century to the present, the SDA church has experienced a great struggle between two diametrically opposed forces. On one side is the push toward ecumenism, led by the General Conference and its affiliates. On the other is the call to remain faithful to the Three Angels’ Messages, upheld by lay members and those who refuse to compromise.

Isaiah 3:12 — “O my people, they which lead thee cause thee to err, and destroy the way of thy paths.”

This tension is not new, as is clearly explained in the following article:

6. The Layman’s Movement - We have through the years seen numerous persons and groups of persons in different parts of the Adventist world who at one time or another did stage what they termed a "revival and reformation," but not one of them have ever been able to accomplish much, if anything. One by…

Conclusion

The history of ecumenism within the Adventist Church is a sobering reminder of the dangers of compromise. Ecumenical dialogues are more active today than ever before. Yet, amid the apostasy, God has always had a faithful people— those who refuse to bow to Baal, who stand firm on the Three Angels’ Messages, and who prepare for the latter rain.

That we, as a people, have lost our moorings is further shown by the following words:

“We have wandered away from the old landmarks.” — “Testimonies for the Church,” Vol. 5, p. 137

By adopting the worldly standard —

“The church has turned back from following Christ, her Leader, and is steadily retreating toward Egypt. Yet few are alarmed or astonished at their want of spiritual power.” — “Testimonies for the Church,” Vol. 5, p. 217

And though the church has entangled herself with the world, we thank the Lord that years ago the “Spirit of Prophecy” predicted that “somebody was to come in the spirit and power of Elijah” (Testimonies to Ministers,” p. 475):

2. Who Is The Elijah Of Today? - “Prophecy must be fulfilled. The Lord says: ‘Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord.’ Somebody is to come in the spirit and power of Elijah, and when he appears, men may say: ‘You are too earnest, you do not…

Are you waiting, watching, praying and hoping that when this antitypical Elijah the prophet appears and calls on you, your heart be turned toward your children and their hearts toward you (Mal. 4:4–6), or are you crawling under your shell, as it were, for fear that you be deceived if you should meet him?

The Midnight Cry: Go Ye Out to Meet Him

As the parable of the ten virgins teaches, there will be a midnight cry:

Matthew 25:6  — “Behold, the Bridegroom cometh; go ye out to meet Him”

Those who are living upon the earth when Christ’s intercession ceases in the heavenly sanctuary must stand in the sight of a holy God without a mediator. Their robes must be spotless, their characters purified from sin.

The church that Christ receives at His coming will be

“a glorious church, not having spot, or wrinkle, or any such thing” (Ephesians 5:27).

She will be

“clear as the sun, and terrible as an army with banners” (Song of Solomon 6:10).

And now, as the scroll is making a turn, shall we pray to God that we fall not out by the way in making the bend?

“Clad in the armor of Christ’s righteousness, the church is to enter upon her final conflict. ‘Fair as the moon, clear as the sun, and terrible as an army with banners,’ she is to go forth into all the world, conquering and to conquer.” Prophets and Kings, page 725.