Chapter 1: Historical Background of Adventist Biblical Interpretation (Alberto R. Timm)

Question 1

[Alberto Timm argues that the] Christian church was originally built upon the hermeneutical platform of __(?)_\_. Soon after the apostolic period, however, the church began to move from that platform by __(?)_\_. __(?)_\_ came to be reinterpreted in many Christian circles from perspectives drawn from surrounding pagan cultures, cultural traditions, ecclesiastical authority, human reason, and even personal experiences. Major struggles and tensions arose between those who subscribed to such hermeneutical alternatives and those who tried to reorient the church back to its original hermeneutical platform.

Answer 1

[Alberto Timm argues that the] Christian church was originally built upon the hermeneutical platform of the Bible as its own interpreter. Soon after the apostolic period, however, the church began to move from that platform by accepting certain nonbiblical hermeneutical alternatives. The Scriptures came to be reinterpreted in many Christian circles from perspectives drawn from surrounding pagan cultures, cultural traditions, ecclesiastical authority, human reason, and even personal experiences. Major struggles and tensions arose between those who subscribed to such hermeneutical alternatives and those who tried to reorient the church back to its original hermeneutical platform.

Question 2

A defining historical landmark of the Jewish religion was the Babylonian captivity of Judah in the sixth century B.C. Prior to that event, the Israelites were strongly tempted to __(?)_\_and to __(?)_\_. Realizing that they and their forefathers were taken captive because of __(?)_\_(__(?)_\_; __(?)_\_), post-exilic Jews moved increasingly toward __(?)_\_. These __(?)_\_tended to overload and overshadow __(?)_\_ (Matt 15:5-9).

Answer 2

A defining historical landmark of the Jewish religion was the Babylonian captivity of Judah in the sixth century B.C. Prior to that event, the Israelites were strongly tempted to forsake the precepts of the law and the warnings of the prophets and to embrace the pagan components of the surrounding Canaanite culture. Realizing that they and their forefathers were taken captive because of their transgressions of the law and of the Sabbath (Jer 17:19-27; 2 Chron 36:15-21), post-exilic Jews moved increasingly toward a more rigid obedience of the law and the Sabbath as defined by tradition. These extra-biblical rules tended to overload and overshadow some basic teachings of the Scriptures (Matt 15:5-9).

Question 3

…geographical, cultural, and religious factors within Judaism helped to develop three major distinctive approaches to Scripture, all of which flourished in the first century A.D. [Footnote: Important Rabbinic rules of that period can be found in Richard Longenecker, Biblical Exegesis in the Apostolic Period (Grand Rapids, MI: Wm B. Eerdmans, 1975), pp. 19-50.]

[1/3]

__(?)_\_was centered in Jerusalem and Judea, promoting obedience to __(?)_\_ and to __(?)_\_in order to __(?)_\_.

Answer 3

…geographical, cultural, and religious factors within Judaism helped to develop three major distinctive approaches to Scripture, all of which flourished in the first century A.D. [Footnote: Important Rabbinic rules of that period can be found in Richard Longenecker, Biblical Exegesis in the Apostolic Period (Grand Rapids, MI: Wm B. Eerdmans, 1975), pp. 19-50.]

[1/3]

Rabbinic Judaism was centered in Jerusalem and Judea, promoting obedience to the Mosaic Law and to the Hebrew Scriptures in order to protect Jewish tradition and identity from being diluted by the Greco-Roman culture.

Question 4

…geographical, cultural, and religious factors within Judaism helped to develop three major distinctive approaches to Scripture, all of which flourished in the first century A.D. [Footnote: Important Rabbinic rules of that period can be found in Richard Longenecker, Biblical Exegesis in the Apostolic Period (Grand Rapids, MI: Wm B. Eerdmans, 1975), pp. 19-50.]

[2/3]

__(?)_\_, on the other hand, while widely dispersed, manifested itself particularly in the large Jewish community of Alexandria, Egypt. Strongly influenced by __(?)_\_, this branch adopted allegorical interpretations of Scripture to __(?)_\_.

Answer 4

…geographical, cultural, and religious factors within Judaism helped to develop three major distinctive approaches to Scripture, all of which flourished in the first century A.D. [Footnote: Important Rabbinic rules of that period can be found in Richard Longenecker, Biblical Exegesis in the Apostolic Period (Grand Rapids, MI: Wm B. Eerdmans, 1975), pp. 19-50.]

[2/3]

Hellenistic Judaism, on the other hand, while widely dispersed, manifested itself particularly in the large Jewish community of Alexandria, Egypt. Strongly influenced by Philo, this branch adopted allegorical interpretations of Scripture to accommodate its beliefs to the Platonic expression of Greek philosophy.

Question 5

[Footnote—Philo: Jewish writer (first century A.D.). He blended __(?)_\_with __(?)_\_ and used the __(?)_\_method in the interpretation of Scripture. Many early Christian interpreters of Scripture followed his lead, e.g., __(?)_\_ and __(?)_\_.]

Answer 5

[Footnote—Philo: Jewish writer (first century A.D.). He blended OT monotheism with Greek philosophy and used the allegorical method in the interpretation of Scripture. Many early Christian interpreters of Scripture followed his lead, e.g., Ambrose and Origen.]

Question 6

…geographical, cultural, and religious factors within Judaism helped to develop three major distinctive approaches to Scripture, all of which flourished in the first century A.D. [Footnote: Important Rabbinic rules of that period can be found in Richard Longenecker, Biblical Exegesis in the Apostolic Period (Grand Rapids, MI: Wm B. Eerdmans, 1975), pp. 19-50.]

[3/3]

The __(?)_\_community, on the northwestern shore of the Dead Sea, assumed a strong __(?)_\_ tenor, trying to show __(?)_\_. [Footnote: William W. Klein, Craig L. Blomberg, and Robert L. Hubbard, Introduction to Biblical Interpretation (1993), pp. 21-28.]

Answer 6

…geographical, cultural, and religious factors within Judaism helped to develop three major distinctive approaches to Scripture, all of which flourished in the first century A.D. [Footnote: Important Rabbinic rules of that period can be found in Richard Longenecker, Biblical Exegesis in the Apostolic Period (Grand Rapids, MI: Wm B. Eerdmans, 1975), pp. 19-50.]

[3/3]

The ascetic Qumran community, on the northwestern shore of the Dead Sea, assumed a strong eschatological tenor, trying to show how contemporary events relating to their own community fulfilled OT prophecies. [Footnote: William W. Klein, Craig L. Blomberg, and Robert L. Hubbard, Introduction to Biblical Interpretation (1993), pp. 21-28.]

Question 7

Christianity actually was born within the context of __(?)_\_and expanded itself later into the realms of __(?)_\_ before facing the greater challenges of paganism that characterized most of the Roman Empire.

Answer 7

Christianity actually was born within the context of Rabbinic Judaism and expanded itself later into the realms of Hellenistic Judaism before facing the greater challenges of paganism that characterized most of the Roman Empire.

Question 8

Christ and His apostles broke with the hermeneutic limits of current Judaism by __(?)_\_(__(?)_\_). The high value they gave to __(?)_\_and __(?)_\_ are evident not only in the way Christ and the NT writers __(?)_\_but also in the way they faced __(?)_\_ in the Judaism of their time.

Answer 8

Christ and His apostles broke with the hermeneutic limits of current Judaism by emphasizing the exclusive authority of Scripture over all other sources of religious knowledge (Matt 5:18). The high value they gave to Scripture and their balanced interpretation of its content are evident not only in the way Christ and the NT writers interpreted the Hebrew Scriptures but also in the way they faced certain hermeneutical distortions in the Judaism of their time.

Question 9

Christ condemned several Rabbinic traditions and external rituals as traditions that “__(?)_\_” (Matt 15:6, NASB; cf. 23:1-38). He also opposed __(?)_\_ (John 17:6-23), as the Hellenistic Jews did with their own beliefs. Against a highly ascetic form of religion, as practiced in the Qumran community, Christ __(?)_\_” (Matt 28:19).

Answer 9

Christ condemned several Rabbinic traditions and external rituals as traditions that “invalidated the word of God” (Matt 15:6, NASB; cf. 23:1-38). He also opposed any cultural accommodation of the Word of God that would nullify its sanctifying power (John 17:6-23), as the Hellenistic Jews did with their own beliefs. Against a highly ascetic form of religion, as practiced in the Qumran community, Christ sent out His followers to preach the gospel to “all nations” (Matt 28:19).

Question 10

In John 17 Christ prayed that His followers should fulfill their mission in the world without being of the world (vss. 9-19). But, like Hellenistic Judaism, post-Apostolic Christianity also lost __(?)_\_by __(?)_\_. Even prominent leaders, such as __(?)_\_, __(?)_\_, and __(?)_\_, give evidence in their writings of such changes. Many Christian interpreters found in the Alexandrian allegorical method __(?)_\_.

Answer 10

In John 17 Christ prayed that His followers should fulfill their mission in the world without being of the world (vss. 9-19). But, like Hellenistic Judaism, post-Apostolic Christianity also lost much of its original biblical identity by accommodating Greco-Roman culture. Even prominent leaders, such as Irenaeus, Origen, and Augustine, give evidence in their writings of such changes. Many Christian interpreters found in the Alexandrian allegorical method enough latitude for their syncretistic accommodation of Scripture to popular culture.

Question 11

By itself, the allegorical method would have carried the Christian church into __(?)_\_that would have __(?)_\_. However, uncertainty created by interpreting the Word through various allegorical parallels left many dissatisfied, leading them to seek __(?)_\_. This role __(?)_\_, stepped in to fill, thereby __(?)_\_. __(?)_\_ began to overrule __(?)_\_, building a strong __(?)_\_ tradition.

Answer 11

By itself, the allegorical method would have carried the Christian church into a pluralistic interpretation of the Scriptures that would have distorted its religious identity. However, uncertainty created by interpreting the Word through various allegorical parallels left many dissatisfied, leading them to seek a single authoritative voice. This role the church hierarchy, particularly the Bishop of Rome, stepped in to fill, thereby advancing the church’s claim to be the only true interpreter of Scripture. Ecclesiastical interests began to overrule true faithfulness to the Word of God, building a strong nonbiblical hermeneutical tradition.

Question 12

Biblical interpretation in the Middle Ages was dominated by __(?)_\_, which viewed every Bible passage as having four senses: “​__(?)_\_ (or ​__(?)_\_), ​__(?)_\_ (or ​__(?)_\_), ​__(?)_\_ (or ​__(?)_\_), and ​__(?)_\_ (or ​__(?)_\_).” [See: William W. Klein, Craig L. Blomberg, and Robert L. Hubbard, Introduction to Biblical Interpretation (1993), pg. 38.] With such a variety of interpretative options and under the influence of ​__(?)_\_’s elevation of tradition above the Scriptures, the Medieval church could easily ​__(?)_\_.

Answer 12

Biblical interpretation in the Middle Ages was dominated by Origen’s allegorical method, which viewed every Bible passage as having four senses: “literal (or historical), allegorical (or doctrinal), moral (or tropological), and anagogical (or eschatological).” [See: William W. Klein, Craig L. Blomberg, and Robert L. Hubbard, Introduction to Biblical Interpretation (1993), pg. 38.] With such a variety of interpretative options and under the influence of Irenaeus’s elevation of tradition above the Scriptures, the Medieval church could easily claim biblical support for many of its nonbiblical teachings.

Question 13

[In considering capitulations made to “the world” by the early church, Alberto Timm argues that by] elevating ecclesiastical tradition to the same level of authority as the Bible, the church was able to transfer __(?)_\_to __(?)_\_.

Answer 13

[In considering capitulations made to “the world” by the early church, Alberto Timm argues that by] elevating ecclesiastical tradition to the same level of authority as the Bible, the church was able to transfer many of the salvific prerogatives from Christ and the Scriptures to herself and her sacramental system.

Question 14

Not all Bible interpreters accepted the allegorical method. Already in the fourth century A.D., __(?)_\_was teaching “the historical-grammatical understanding of Scripture: __(?)_\_.” [See: William W. Klein, Craig L. Blomberg, and Robert L. Hubbard, Introduction to Biblical Interpretation (1993), pg. 35.]

Answer 14

Not all Bible interpreters accepted the allegorical method. Already in the fourth century A.D., the Christian catechetical school of Antioch in Syria was teaching “the historical-grammatical understanding of Scripture: that every passage has one plain, simple meaning conveyed by its grammar and words.” [See: William W. Klein, Craig L. Blomberg, and Robert L. Hubbard, Introduction to Biblical Interpretation (1993), pg. 35.]

Question 15

During the Middle Ages, pre-Reformers, such as __(?)_\_, __(?)_\_, __(?)_\_, and __(?)_\_, tried to restore the authority of the Scriptures above ecclesiastical decisions. The __(?)_\_,” or __(?)_\_ (founded by __(?)_\_in the 14^th century A.D.), were deeply concerned with __(?)_\_ and __(?)_\_. However, it was only in the first half of the sixteenth century A.D. that __(?)_\_.

Answer 15

During the Middle Ages, pre-Reformers, such as John Wycliffe, John Huss, Jerome of Prague, and the Waldenses, tried to restore the authority of the Scriptures above ecclesiastical decisions. The Dutch “Devotio Moderna,” or Brethren of the Common Life (founded by Gerard Groote in the 14^th century A.D.), were deeply concerned with their own spiritual life and their personal understanding of Scripture. However, it was only in the first half of the sixteenth century A.D. that a more widespread hermeneutical reformation reinstalled the normative authority of the Scriptures.

Question 16

The Reformation of the sixteenth century was first and foremost a __(?)_\_Reformation. It was able to shake the authority of the Roman Catholic Church and generate an enduring __(?)_\_ Reformation. Martin Luther broke with many medieval extra-biblical traditions and with the Roman Catholic hermeneutical hegemony, thereby allowing __(?)_\_to __(?)_\_. The Bible was restored to its central place through __(?)_\_(__(?)_\_) and __(?)_\_(__(?)_\_). Once more the Scriptures were allowed to __(?)_\_through __(?)_\_; and their __(?)_\_elements began to explain __(?)_\_ using the __(?)_\_ approach.

Answer 16

The Reformation of the sixteenth century was first and foremost a hermeneutical Reformation. It was able to shake the authority of the Roman Catholic Church and generate an enduring ecclesiastical Reformation. Martin Luther broke with many medieval extra-biblical traditions and with the Roman Catholic hermeneutical hegemony, thereby allowing the Bible to speak directly to every believer. The Bible was restored to its central place through the principles of sola scriptura (the exclusiveness of Scripture) and tota scriptura (the totality of Scripture). Once more the Scriptures were allowed to interpret themselves through the historical-grammatical method; and their prophetic-apocalyptic elements began to explain the ongoing history of the Christian church using the historicist approach.

Question 17

[Footnote: The historicist school of prophetic interpretation holds that __(?)_\_. Prophetic time periods are interpreted on the basis of __(?)_\_. For a comprehensive history of the development of historicism, see __(?)_\_, __(?)_\_, 4 vols. (Washington, D.C.: Review and Herald, 1946-1954).]

Answer 17

[Footnote: The historicist school of prophetic interpretation holds that each apocalyptic prophecy of the Bible has a specific historical fulfillment between the time it was given and the final establishment of God’s everlasting kingdom. Prophetic time periods are interpreted on the basis of the year-day principle. For a comprehensive history of the development of historicism, see LeRoy E. Froom, The Prophetic Faith of Our Fathers: The Historical Development of Prophetic Interpretation, 4 vols. (Washington, D.C.: Review and Herald, 1946-1954).]

Question 18

Except for __(?)_\_(​__(?)_\_), the Magisterial Reformers, such as Luther, Calvin, and Zwingli, did not go far toward restoring several other major Bible doctrines that had become obscured following the apostolic period. But they placed on track ​__(?)_\_ that eventually would lead to such a restoration.

Answer 18

Except for salvation by grace through faith (Eph 2:8-10), the Magisterial Reformers, such as Luther, Calvin, and Zwingli, did not go far toward restoring several other major Bible doctrines that had become obscured following the apostolic period. But they placed on track renewed hermeneutic principles that eventually would lead to such a restoration.

Question 19

The work of __(?)_\_and other sixteenth century Reformers such as __(?)_\_, __(?)_\_, __(?)_\_, __(?)_\_, and __(?)_\_, carried a far-reaching influence. Despite its inability to move Roman Catholicism beyond the minimal adjustments of __(?)_\_(__(?)_\_), the Reformation launched the Protestant movement with its various branches and denominations. With the intention of __(?)_\_, those branches and denominations expressed their respective beliefs in parallel creeds and confessions of faith. Useful as such statements could be for maintaining doctrinal unity, they eventually led to __(?)_\_ that __(?)_\_. Such traditions remained __(?)_\_ until __(?)_\_during which __(?)_\_ and __(?)_\_ openly began to challenge the trustworthiness of Scripture.

Answer 19

The work of Luther and other sixteenth century Reformers such as Zwingli, Bullinger, Calvin, Beza, and certain of the radical reformers, carried a far-reaching influence. Despite its inability to move Roman Catholicism beyond the minimal adjustments of the Council of Trent (1545-1564), the Reformation launched the Protestant movement with its various branches and denominations. With the intention of keeping their own identity, those branches and denominations expressed their respective beliefs in parallel creeds and confessions of faith. Useful as such statements could be for maintaining doctrinal unity, they eventually led to fixed traditions that limited further search for Bible truths. Such traditions remained more or less stabilized in their teachings until the Enlightenment during which rationalistic philosophy and naturalistic science openly began to challenge the trustworthiness of Scripture.

Question 20

The latter half of the eighteenth century and the first half of the nineteenth century brought a radical paradigm shift to Western culture. Many of the thought leaders of the time began to replace __(?)_\_with __(?)_\_. How to understand the Bible became the core of a strong debate among those who __(?)_\_; those who __(?)_\_; and those who __(?)_\_.

Answer 20

The latter half of the eighteenth century and the first half of the nineteenth century brought a radical paradigm shift to Western culture. Many of the thought leaders of the time began to replace belief in supernatural revelation with naturalistic methods. How to understand the Bible became the core of a strong debate among those who tried to defend its supernatural origin and its normative authority; those who chose to regard it as simply a product of ancient cultures; and those who sought to reread it from the perspective of modern rationalistic culture.

Question 21

[Alberto Timm argues that while] Hellenistic Jews and medieval Christians employed the allegorical method to __(?)_\_, modern rationalists [associated with general changes wrought during the Enlightenment] developed the historical-critical method to __(?)_\_…

Answer 21

[Alberto Timm argues that while] Hellenistic Jews and medieval Christians employed the allegorical method to accommodate the Bible toward the respective cultures in which they lived, modern rationalists [associated with general changes wrought during the Enlightenment] developed the historical-critical method to accommodate the Bible backwards to the ancient cultures in which it was produced…

Question 22

Historical criticism relies on literary analysis to study documents from the perspective of __(?)_\_. [Footnote: See Edgar Krentz, The Historical-Critical Method (Philadelphia, PA: Fortress, 1975), pp. 35. 54. Gerhard Maier, Biblical Hermeneutics (Wheaton, IL: Crossway, 1994), pp. 209-306.] The method developed out of the Enlightenment assumption (or basic presupposition) that __(?)_\_. When applied to the Bible, the historical-critical method led many to __(?)_\_.

Answer 22

Historical criticism relies on literary analysis to study documents from the perspective of their indebtedness to the particular socio-cultural milieu in which they were produced. [Footnote: See Edgar Krentz, The Historical-Critical Method (Philadelphia, PA: Fortress, 1975), pp. 35. 54. Gerhard Maier, Biblical Hermeneutics (Wheaton, IL: Crossway, 1994), pp. 209-306.] The method developed out of the Enlightenment assumption (or basic presupposition) that history can be understood without taking into consideration a supernatural intervention. When applied to the Bible, the historical-critical method led many to reinterpret its references to miracles and to supernatural interventions as human rhetorical devices and its messages as obsolete in the modern scientific setting.

Question 23

Beginning with the early nineteenth century, many traditional Protestant denominations began to face increasing polarization between those who continued to uphold __(?)_\_and those who subscribed to __(?)_\_. Historical criticism remained dominant in the scholarly work of biblical interpreters until the second half of the twentieth century during which it began to lose influence due to the emergence of __(?)_\_.

[Footnote: For expositions of __(?)_\_biblical hermeneutics, see e.g., Edgar V. McKnight, __(?)_\_ (Nashville, TN: Abingdon, 1988); Anthony C. Thiselton, __(?)_\_(Grand Rapids, MI: Zondervan, 1992); George Aichele, et al., __(?)_\_ (New Haven, CT: Yale University Press, 1995).]

Answer 23

Beginning with the early nineteenth century, many traditional Protestant denominations began to face increasing polarization between those who continued to uphold the Protestant historical-grammatical understanding of Scripture and those who subscribed to the modernistic historical-critical re-reading of the Bible. Historical criticism remained dominant in the scholarly work of biblical interpreters until the second half of the twentieth century during which it began to lose influence due to the emergence of Postmodernism.

[Footnote: For expositions of postmodern biblical hermeneutics, see e.g., Edgar V. McKnight, Postmodern Use of the Bible: The Emergence of Reader-oriented Criticism (Nashville, TN: Abingdon, 1988); Anthony C. Thiselton, New Horizons in Hermeneutics (Grand Rapids, MI: Zondervan, 1992); George Aichele, et al., The Postmodern Bible: The Bible and Culture Collective (New Haven, CT: Yale University Press, 1995).]

Question 24

…at the same time that rationalistic philosophy and naturalistic science began to __(?)_\_, [specifically, around the time-period inaugurated through the Enlightenment,] the developing science of __(?)_\_ came on the scene supporting, in some instances, the historicity of biblical accounts. [Footnote: Insightful expositions on how __(?)_\_has confirmed the Bible are provided, for example, by Alfred J. Hoerth, __(?)_\_ (Grand Rapids, MI: Baker Books, 1998); Kenneth Kitchen, __(?)_\_(Grand Rapids, MI: Wm B. Eerdmans, 2003). John McRay, __(?)_\_ (Grand Rapids, MI: Baker Book House, 1991).]

Answer 24

…at the same time that rationalistic philosophy and naturalistic science began to erode the normative authority of Scripture, [specifically, around the time-period inaugurated through the Enlightenment,] the developing science of biblical archeology came on the scene supporting, in some instances, the historicity of biblical accounts. [Footnote: Insightful expositions on how Archeology has confirmed the Bible are provided, for example, by Alfred J. Hoerth, Archaeology and the Old Testament (Grand Rapids, MI: Baker Books, 1998); Kenneth Kitchen, On the Reliability of the Old Testament (Grand Rapids, MI: Wm B. Eerdmans, 2003). John McRay, Archaeology and the New Testament (Grand Rapids, MI: Baker Book House, 1991).]

Question 25

The late eighteenth, and early nineteenth, centuries witnessed an unprecedented worldwide revival of interest in the biblical teachings on the second coming of Christ. Many Protestant interpreters were convinced by their study of biblical prophecies that Christ would come in their own time. __(?)_\_(1782-1849) of Low Hampton, New York, a Baptist, provided __(?)_\_, concluding that __(?)_\_. Later, __(?)_\_ calculated more precisely that __(?)_\_(i.e., __(?)_\_).

Answer 25

The late eighteenth, and early nineteenth, centuries witnessed an unprecedented worldwide revival of interest in the biblical teachings on the second coming of Christ. Many Protestant interpreters were convinced by their study of biblical prophecies that Christ would come in their own time. William Miller (1782-1849) of Low Hampton, New York, a Baptist, provided one of the most developed chronological calculations of the 2300 days of Daniel 8:14 and other end-time prophecies of Scripture, concluding that the impending fulfillment of that event would occur about A.D. 1843. Later, Samuel S. Snow calculated more precisely that the 2300 days would be fulfilled in the autumn of 1844 (i.e., on October 22, 1844).

Question 26

[William] Miller studied the Scriptures within the hermeneutical framework provided by (1) __(?)_\_(__(?)_\_), (2) __(?)_\_, and (3) __(?)_\_. But the Millerite use of this hermeneutical framework was largely restricted to the end-time prophecies of Scripture, for Miller did not hesitate to urge his fellow believers __(?)_\_.” [W[illia]m Miller, “Letter from Mr. Miller,” Midnight Cry, May 23, 1844, p. 355.]

Answer 26

[William] Miller studied the Scriptures within the hermeneutical framework provided by (1) the Protestant principle of taking the Bible as its own interpreter (sola scriptura), (2) the Protestant grammatical-historical method, and (3) the branch of the historicist-premillennial Protestant school of prophetic interpretation that did not accept the dispensational theory of the restoration of the Jews to Palestine as a fulfillment of prophecy. But the Millerite use of this hermeneutical framework was largely restricted to the end-time prophecies of Scripture, for Miller did not hesitate to urge his fellow believers not to “enter upon the discussion of questions foreign to that of the Advent.” [W[illia]m Miller, “Letter from Mr. Miller,” Midnight Cry, May 23, 1844, p. 355.]

Question 27

[Footnote: For critical studies of Miller’s hermeneutical principles, see __(?)_\_, “__(?)_\_” (M.A. thesis, Newbold College, 1983); __(?)_\_, __(?)_\_ (Uppsala: [University of Uppsala], 1990).]

Answer 27

[Footnote: For critical studies of Miller’s hermeneutical principles, see Steen R. Rasmussen, “Roots of the Prophetic Hermeneutic of William Miller” (M.A. thesis, Newbold College, 1983); Kai Arasola, The End of Historicism: Millerite Hermeneutic of Time Prophecies in the Old Testament (Uppsala: [University of Uppsala], 1990).]

Question 28

The fact that Christ did not come on the [Millerites’] expected date (October 22, 1844) generated a severe disappointment, fragmenting the Millerite movement into many different branches. Among them was a small group of Sabbatarian Adventists who eventually would organize themselves into __(?)_\_.

Answer 28

The fact that Christ did not come on the [Millerites’] expected date (October 22, 1844) generated a severe disappointment, fragmenting the Millerite movement into many different branches. Among them was a small group of Sabbatarian Adventists who eventually would organize themselves into the Seventh-day Adventist Church.

Question 29

Sabbatarian Adventists continued, in general, with the basic prophetic hermeneutics of Miller but went further by __(?)_\_. In brief, both Millerites and Sabbatarian Adventists subscribed to __(?)_\_, but Sabbatarians were far more consistent than other Millerites in their commitment to __(?)_\_. That commitment developed, to a large extent, from two historical realities.

Negatively, __(?)_\_. Positively, __(?)_\_…

Answer 29

Sabbatarian Adventists continued, in general, with the basic prophetic hermeneutics of Miller but went further by applying his hermeneutics to Scripture as a whole. In brief, both Millerites and Sabbatarian Adventists subscribed to the sola scriptura principle, but Sabbatarians were far more consistent than other Millerites in their commitment to tota scriptura. That commitment developed, to a large extent, from two historical realities.

Negatively, the disruptive effect of the October-1844 Disappointment seriously damaged the belief system of the Millerites. Positively, it challenged them to find a convincing explanation for the failure…

Question 30

Most non-Sabbatarian Adventists who did not abandon their hope in the Second Coming assumed that the Disappointment was the result of __(?)_\_. For them, __(?)_\_, for the Disappointment dilemma would be solved by __(?)_\_. By contrast, the founders of Sabbatarian Adventism believed that __(?)_\_ but searched for __(?)_\_. By studying the Bible they __(?)_\_ but also __(?)_\_. This led the Sabbatarians to __(?)_\_.

Answer 30

Most non-Sabbatarian Adventists who did not abandon their hope in the Second Coming assumed that the Disappointment was the result of a chronological error based on choosing too early a date to end the 2300 days. For them, no further search of Scripture for such an answer was needed, for the Disappointment dilemma would be solved by waiting for the right future date to arrive. By contrast, the founders of Sabbatarian Adventism believed that October 22, 1844, was indeed the right date for the end of the 2300 days but searched for a more convincing biblical understanding of the event to take place at the end of that period. By studying the Bible they not only found such an answer but also discovered several other abiding biblical teachings overlooked by Christianity in general. This led the Sabbatarians to revise and expand the Millerite system of prophetic interpretation.

Question 31

Sabbatarian Adventists significantly moved beyond the Millerite system of prophetic interpretation. As noted previously, the Millerite message was focused quite exclusively on __(?)_\_, with special emphasis on __(?)_\_. The Sabbatarians retained this __(?)_\_in the basic hermeneutical framework for the development of __(?)_\_, incorporating the concept of the __(?)_\_and __(?)_\_. [Footnote: See Alberto R. Trimm, __(?)_\_… Adventist Theological Society Dissertation Series, vol. 5 (1995).] The doctrinal components of that system of “__(?)_\_” comprised both __(?)_\_” and __(?)_\_.” [Ibid., p. 185 (italics supplied).]

Answer 31

Sabbatarian Adventists significantly moved beyond the Millerite system of prophetic interpretation. As noted previously, the Millerite message was focused quite exclusively on the end-time prophecies of Scripture, with special emphasis on the impending fulfillment of the 2300 days of Daniel 8:14. The Sabbatarians retained this end-time eschatological emphasis in the basic hermeneutical framework for the development of a unique and broader doctrinal system, incorporating the concept of the cleansing of the sanctuary of Daniel 8:14 and the three angels’ messages of Revelation 14:6-12. [Footnote: See Alberto R. Trimm, The Sanctuary and the Three Angels’ Messages… Adventist Theological Society Dissertation Series, vol. 5 (1995).] The doctrinal components of that system of “present truth” comprised both those “eschatological doctrines derived from the historical and/or supra-historical fulfillment of specific end-time prophecies of Scripture” and those “historical doctrines of Scripture that had been overlooked and disregarded by the larger Christian church, but which would be restored at the end of time.” [Ibid., p. 185 (italics supplied).]

Question 32

Foundational to the development of the [post-1844, Sabbatarian Adventist] doctrinal system were the hermeneutical principles of __(?)_\_and __(?)_\_ of Scripture. Believing that the relationship between the Old and the New Testaments was one of __(?)_\_rather than __(?)_\_, the Sabbatarians applied the __(?)_\_principle consistently to the whole content of the Bible. The sanctuary in the OT was treated as __(?)_\_ in the NT (see __(?)_\_). This all-encompassing __(?)_\_ provided __(?)_\_ to the understanding of Scripture.

Answer 32

Foundational to the development of the [post-1844, Sabbatarian Adventist] doctrinal system were the hermeneutical principles of typology and analogy of Scripture. Believing that the relationship between the Old and the New Testaments was one of typological interrelationship rather than opposition, the Sabbatarians applied the analogy-of-Scripture principle consistently to the whole content of the Bible. The sanctuary in the OT was treated as a typical shadow of the sacrifice and of the priestly ministry of Christ in the NT (see Heb 7:1-10:18). This all-encompassing typological interrelationship provided a solid overall pattern of consistency to the understanding of Scripture.

Question 33

Don F. Neufeld’s study of Sabbatarian Adventist literature shows that […] doctrinal developments were controlled by the seven “general hermeneutical principles”: (1) “__(?)_\_”; (2) “__(?)_\_”; (3) “__(?)_\_”; (4) “__(?)_\_”; (5) “__(?)_\_”; (6) “__(?)_\_”; and (7) “__(?)_\_.” Neufeld suggests that Seventh-day Adventists subsequently __(?)_\_.” [Footnote: Don F. Neufeld, “Biblical Interpretation in the Advent Movement,” in A Symposium on Biblical Hermeneutics, ed. Gordon M. Hyde (1974), pp. 117-122.]

Answer 33

Don F. Neufeld’s study of Sabbatarian Adventist literature shows that […] doctrinal developments were controlled by the seven “general hermeneutical principles”: (1) “sola scriptura”; (2) “the unity of Scripture”; (3) “Scripture explains scripture”; (4) “the words of the Bible must be given their proper meaning”; (5) “attention to context and historical backgrounds”; (6) “the Bible must be interpreted according to the plain, obvious, and literal import unless a figure is employed”; and (7) “the typological principle.” Neufeld suggests that Seventh-day Adventists subsequently have made only “little change in these principles.” [Footnote: Don F. Neufeld, “Biblical Interpretation in the Advent Movement,” in A Symposium on Biblical Hermeneutics, ed. Gordon M. Hyde (1974), pp. 117-122.]

Question 34

__(?)_\_notes that although Sabbatarian Adventists claimed the sola scriptura principle of the sixteenth-century Reformation, they developed beyond the Reformers in regard to the fuller restoration of biblical truth. According to ​__(?)_\_ this was due to the fact that the Sabbatarians (1) ​__(?)_\_; (2) ​__(?)_\_; (3) ​__(?)_\_”; (4) ​__(?)_\_”; and (5) “​__(?)_\_.” [Footnote: ​__(?)_\_, “A Brief History of Adventist Hermeneutics,” JATS 4, no. 2 (Autumn 1993): 212-217.]

Answer 34

C. Mervyn Maxwell notes that although Sabbatarian Adventists claimed the sola scriptura principle of the sixteenth-century Reformation, they developed beyond the Reformers in regard to the fuller restoration of biblical truth. According to Maxwell this was due to the fact that the Sabbatarians (1) used a more extensive typology; (2) diminished the importance of tradition more extensively; (3) showed “a keener appreciation for the authority of the entire Bible”; (4) used the “fulfillment of prophecy in [the] Advent Movement as a hermeneutical tool”; and (5) “held end-time spiritual gifts in especially high regard, particularly as manifested in the ministry of Ellen G. White.” [Footnote: C. Mervyn Maxwell, “A Brief History of Adventist Hermeneutics,” JATS 4, no. 2 (Autumn 1993): 212-217.]

Question 35

[Alberto Timm argues that despite the advances generated through Sabbatarian Adventist—and later Seventh-day Adventist—efforts,] until the mid-1880s Seventh-day Adventists focused their study of Scripture more on __(?)_\_than on __(?)_\_. It was only in the post-1888 emphasis on __(?)_\_, stimulated by __(?)_\_ (1888), that __(?)_\_was reached. [Footnote: See __(?)_\_, __(?)_\_(1989).] This means that from 1844 to 1888 Seventh-day Adventists __(?)_\_ but __(?)_\_. Hence, since the 1880s, Seventh-day Adventists have allowed __(?)_\_ to play a more far-reaching role in biblical interpretation.

Answer 35

[Alberto Timm argues that despite the advances generated through Sabbatarian Adventist—and later Seventh-day Adventist—efforts,] until the mid-1880s Seventh-day Adventists focused their study of Scripture more on the Adventist biblical components of their own message than on those Evangelical biblical doctrines shared by other Christians. It was only in the post-1888 emphasis on salvation by grace through faith, stimulated by the Minneapolis General Conference Session (1888), that a true overall doctrinal balance was reached. [Footnote: See George R. Knight, Angry Saints: Tensions and Possibilities in the Adventist Struggle over Righteousness by Faith (1989).] This means that from 1844 to 1888 Seventh-day Adventists went beyond the sixteenth-century Reformers by applying the tota scriptura principle in the process of restoring overlooked Bible-doctrines but fell short by neglecting the biblical doctrine of righteousness by faith restored much earlier by the Reformers. Hence, since the 1880s, Seventh-day Adventists have allowed the tota scriptura principle to play a more far-reaching role in biblical interpretation.

Question 36

Much of the Adventist commitment to the sola scriptura and tota scriptura principles was stimulated over the years by __(?)_\_’s efforts to lead Adventists closer to the Bible (5T 663-668; Ev 256-257). In a time when cultural rereadings of the Bible were wiping out the original identity of many Christian denominations, __(?)_\_’s prophetic voice helped Seventh-day Adventists __(?)_\_.

Answer 36

Much of the Adventist commitment to the sola scriptura and tota scriptura principles was stimulated over the years by Ellen White’s efforts to lead Adventists closer to the Bible (5T 663-668; Ev 256-257). In a time when cultural rereadings of the Bible were wiping out the original identity of many Christian denominations, Ellen White’s prophetic voice helped Seventh-day Adventists retain the universal principles of Scripture.

Question 37

While encouraging __(?)_\_, [Ellen White] played a major stabilizing influence by identifying both __(?)_\_ and __(?)_\_.

Answer 37

While encouraging personal investigation of the Bible, [Ellen White] played a major stabilizing influence by identifying both fanatical interpretations that would not allow the Bible to speak clearly to the modern mind and cultural accommodations that could erode the full identity of its original message.

Question 38

Aware of how the historical-critical method (then known as “higher criticism”) was undermining the authority of the Bible in some non-Adventist Protestant circles, Ellen White warned in __(?)_\_ that “the work of ‘higher criticism,’ in dissecting, conjecturing, reconstructing, is destroying faith in the Bible as a divine revelation; it is robbing God’s word of power to control, uplift, and inspire human lives” (Ed 227).

Answer 38

Aware of how the historical-critical method (then known as “higher criticism”) was undermining the authority of the Bible in some non-Adventist Protestant circles, Ellen White warned in 1903 that “the work of ‘higher criticism,’ in dissecting, conjecturing, reconstructing, is destroying faith in the Bible as a divine revelation; it is robbing God’s word of power to control, uplift, and inspire human lives” (Ed 227).

Question 39

At a Bible conference held July 1-19, 1919, several divisive issues surfaced. [Footnote: See Arthur G. Daniells, “The Bible Conference,” RH, Aug. 21, 1919, pp. 3-4; R. W. Schwarz, Light Bearers to the Remnant (1979), pp. 393-407.] R. W. Schwarz grasped well the general tenor of the conference in characterizing it as preoccupied with “__(?)_\_.” [Footnote: Schwarz, p. 393.] Even a superficial review of the conference records reveals that much discussion and debate took place over __(?)_\_” (__(?)_\_), __(?)_\_” (__(?)_\_), and __(?)_\_” (__(?)_\_). But the conference, unfortunately, brought little hermeneutical agreement to Seventh-day Adventist academic circles in addressing those issues…

Answer 39

At a Bible conference held July 1-19, 1919, several divisive issues surfaced. [Footnote: See Arthur G. Daniells, “The Bible Conference,” RH, Aug. 21, 1919, pp. 3-4; R. W. Schwarz, Light Bearers to the Remnant (1979), pp. 393-407.] R. W. Schwarz grasped well the general tenor of the conference in characterizing it as preoccupied with “debates over nonessentials.” [Footnote: Schwarz, p. 393.] Even a superficial review of the conference records reveals that much discussion and debate took place over such peripheral issues as the identification of the “daily” (Dan 8:11-12), the interpretation of the “seven trumpets” (Rev 8-10), and the identification of the “king of the North” (Daniel 11). But the conference, unfortunately, brought little hermeneutical agreement to Seventh-day Adventist academic circles in addressing those issues…

Question 40

At a Bible conference held July 1-19, 1919, several divisive issues surfaced. [Footnote: See Arthur G. Daniells, “The Bible Conference,” RH, Aug. 21, 1919, pp. 3-4; R. W. Schwarz, Light Bearers to the Remnant (1979), pp. 393-407.]

…significant was the Bible and History Teachers’ Council that was held in conjunction with the 1919 Bible Conference. There, Arthur G. Daniells, president of the General Conference, criticized openly __(?)_\_, producing strong reactions from the audience. But Daniells’s views had minimal impact on the church during the next few decades, for the records of the 1919 Bible Conference and Bible and History Teachers’ Council were archived and not brought to public attention until the 1970s. [Footnote: The records of the 1919 Bible Conference and Bible and History Teachers’ Council were misplaced until December 1974, when curator F. Donald Yost discovered them in the General Conference archives. M. Couperus, “The Bible Conference of 1919,” Spectrum 10 (May 1979): 23-57.] His views were not reflected in the content of several subsequent books and pamphlets or in the Sabbath School quarterlies published during the 1920s and 1930s in defense of the Bible as the Word of God.

Answer 40

At a Bible conference held July 1-19, 1919, several divisive issues surfaced. [Footnote: See Arthur G. Daniells, “The Bible Conference,” RH, Aug. 21, 1919, pp. 3-4; R. W. Schwarz, Light Bearers to the Remnant (1979), pp. 393-407.]

…significant was the Bible and History Teachers’ Council that was held in conjunction with the 1919 Bible Conference. There, Arthur G. Daniells, president of the General Conference, criticized openly the concepts of “verbal inspiration” and “infallibility” of prophetic writings, producing strong reactions from the audience. But Daniells’s views had minimal impact on the church during the next few decades, for the records of the 1919 Bible Conference and Bible and History Teachers’ Council were archived and not brought to public attention until the 1970s. [Footnote: The records of the 1919 Bible Conference and Bible and History Teachers’ Council were misplaced until December 1974, when curator F. Donald Yost discovered them in the General Conference archives. M. Couperus, “The Bible Conference of 1919,” Spectrum 10 (May 1979): 23-57.] His views were not reflected in the content of several subsequent books and pamphlets or in the Sabbath School quarterlies published during the 1920s and 1930s in defense of the Bible as the Word of God.

Question 41

In sharp contrast to the 1919 Bible Conference, with its debates on minor issues, the 1952 Bible Conference focused quite exclusively on the basic components of the Seventh-day Adventist faith. [Footnote: See F. D. N[ichol], “The Bible Conference,” 2-part series in RH, Aug. 28, 1952, pp. 1, 13-14; Sept. 4, 1952, pp. 13-14; Frederick Lee, “Historic Bible Conference Convenes,” RH, Sept. 25, 1952, pp. 1, 8-10; W. H. Branson, “Objectives of the Bible Conference,” RH, Sept. 25, 1952, pp. 3-4.]

Among the topics addressed at the 1952 Conference were __(?)_\_, __(?)_\_, __(?)_\_, __(?)_\_, __(?)_\_, __(?)_\_, __(?)_\_, __(?)_\_, __(?)_\_, and __(?)_\_.

Answer 41

In sharp contrast to the 1919 Bible Conference, with its debates on minor issues, the 1952 Bible Conference focused quite exclusively on the basic components of the Seventh-day Adventist faith. [Footnote: See F. D. N[ichol], “The Bible Conference,” 2-part series in RH, Aug. 28, 1952, pp. 1, 13-14; Sept. 4, 1952, pp. 13-14; Frederick Lee, “Historic Bible Conference Convenes,” RH, Sept. 25, 1952, pp. 1, 8-10; W. H. Branson, “Objectives of the Bible Conference,” RH, Sept. 25, 1952, pp. 3-4.]

Among the topics addressed at the 1952 Conference were the ways in which archaeology confirmed the Bible, Christ-centered preaching, the Spirit of Prophecy, the doctrine of the sanctuary, the atonement at the cross, the covenants and the law, the Three Angels’ Messages, Christ’s second coming, the health message, and the Great Controversy.

Question 42

The various conference lectures [which emerged from __(?)_\_] were published subsequently by the Review and Herald in the two-volume set titled Our Firm Foundation (1953). [Note: These volumes should not be confused with the magazine also titled Our Firm Foundation, published more recently by a North-American independent ministry called Hope International.] These volumes gave a permanent form and wide circulation to the content of the conference.

Answer 42

The various conference lectures [which emerged from the 1952 Bible Conference] were published subsequently by the Review and Herald in the two-volume set titled Our Firm Foundation (1953). [Note: These volumes should not be confused with the magazine also titled Our Firm Foundation, published more recently by a North-American independent ministry called Hope International.] These volumes gave a permanent form and wide circulation to the content of the conference.

Question 43

…during the 1950s a team of thirty-seven Adventist scholars produced the seven volumes of the Seventh-day Adventist Bible Commentary (1953-1957). The hermeneutical significance of the commentary is due largely to the fact that __(?)_\_. It not only __(?)_\_ but also __(?)_\_. While many Adventist scholars regarded such hermeneutical openness as __(?)_\_, to others it seemed __(?)_\_.

Answer 43

…during the 1950s a team of thirty-seven Adventist scholars produced the seven volumes of the Seventh-day Adventist Bible Commentary (1953-1957). The hermeneutical significance of the commentary is due largely to the fact that the commentary represented for the first time an exposition of the entire Bible from a Seventh-day Adventist perspective. It not only integrated into a single work the views of its different contributors but also provided for different interpretations of certain Biblical passages. While many Adventist scholars regarded such hermeneutical openness as the best way to avoid dogmatic conclusions and controversies, to others it seemed the first Seventh-day Adventist move towards a more pluralistic reading of the Scriptures.

Question 44

[Ostensibly, from the 1952 Bible Conference to] the late 1960s, Seventh-day Adventist scholars concerned themselves with the more practical exegetical task of interpreting correctly the various passages of the Scriptures, using hermeneutical principles already defined in the early days of the movement. However, beginning with the early 1970s, some Adventist scholars began to express publicly __(?)_\_(specifically __(?)_\_) in place of __(?)_\_. [Footnote: Alberto R. Timm, “A History of Seventh-day Adventist Views on Biblical and Prophetic Inspiration (1844-2000),” JATS 10 (1999): 513-524.] The escalation of this __(?)_\_ tension demonstrated the need for __(?)_\_.

Consequently, in 1974, Bible Conferences were held in three locations: Southern Missionary College (May 13-21), Andrews University (June 3-11), and Pacific Union College (June 17-25). Sponsored and organized by the Biblical Research Committee of the General Conference, the eight-day conferences dealt specifically with the topic of __(?)_\_.

Answer 44

[Ostensibly, from the 1952 Bible Conference to] the late 1960s, Seventh-day Adventist scholars concerned themselves with the more practical exegetical task of interpreting correctly the various passages of the Scriptures, using hermeneutical principles already defined in the early days of the movement. However, beginning with the early 1970s, some Adventist scholars began to express publicly their preference for alternative hermeneutical methodologies (specifically the historical-critical method) in place of the historical-grammatical method. [Footnote: Alberto R. Timm, “A History of Seventh-day Adventist Views on Biblical and Prophetic Inspiration (1844-2000),” JATS 10 (1999): 513-524.] The escalation of this methodological tension demonstrated the need for a new discussion of the hermeneutical method.

Consequently, in 1974, Bible Conferences were held in three locations: Southern Missionary College (May 13-21), Andrews University (June 3-11), and Pacific Union College (June 17-25). Sponsored and organized by the Biblical Research Committee of the General Conference, the eight-day conferences dealt specifically with the topic of biblical hermeneutics from a grammatical-historical perspective.

Question 45

A volume titled A Symposium on Biblical Hermeneutics and a notebook titled North American Bible Conference 1974 were published for use of the 2,000 delegates who attended [the 1974 Bible Conferences].

With the contributions of several leading Adventist scholars, the Symposium on Biblical Hermeneutics comprises 14 chapters, classified under five major sections. Until the publication of the present volume [i.e., Understanding Scripture: An Adventist Approach (2005)] it was __(?)_\_. [Footnote: For other valuable contributions to Adventist biblical interpretation see Gerhard F. Hasel, Understanding the Living Word of God (1980); Lee J. Gugliotto, Handbook for Bible Study (1995); and Richard M. Davidson, “Biblical Interpretation” in Handbook of Seventh-day Adventist Theology, ed. Raoul Dederen (2000), pp. 58-104.]

Answer 45

A volume titled A Symposium on Biblical Hermeneutics and a notebook titled North American Bible Conference 1974 were published for use of the 2,000 delegates who attended [the 1974 Bible Conferences].

With the contributions of several leading Adventist scholars, the Symposium on Biblical Hermeneutics comprises 14 chapters, classified under five major sections. Until the publication of the present volume [i.e., Understanding Scripture: An Adventist Approach (2005)] it was the main and most influential Seventh-day Adventist hermeneutical exposition. [Footnote: For other valuable contributions to Adventist biblical interpretation see Gerhard F. Hasel, Understanding the Living Word of God (1980); Lee J. Gugliotto, Handbook for Bible Study (1995); and Richard M. Davidson, “Biblical Interpretation” in Handbook of Seventh-day Adventist Theology, ed. Raoul Dederen (2000), pp. 58-104.]

Question 46

Although helpful for the Adventist Church, the 1974 Bible Conferences were unable to __(?)_\_ within the denomination.

Answer 46

Although helpful for the Adventist Church, the 1974 Bible Conferences were unable to settle completely the methodological discussions within the denomination.

Question 47

During the 1980s and 90s, Adventists faced several hermeneutical challenges. One was related to the acceptance by some of modified versions of the historical-critical method. The question of whether the method is adequate for the study of “inspired” writings divided Seventh-day Adventist scholars eventually into three groups: (1) __(?)_\_, (2) ​__(?)_\_, and (3) ​__(?)_\_…

Answer 47

During the 1980s and 90s, Adventists faced several hermeneutical challenges. One was related to the acceptance by some of modified versions of the historical-critical method. The question of whether the method is adequate for the study of “inspired” writings divided Seventh-day Adventist scholars eventually into three groups: (1) those who accept the method with its basic presuppositions, (2) those who believe that a modified version of the method can be used apart from its basic presuppositions, and (3) those who hold that the method is unacceptable because it cannot be isolated from its basic presuppositions…

Question 48

The __(?)_\_, convened in Rio de Janeiro, Brazil, voted an official document [sic] titled “Methods of Bible Study,” in which Adventist Bible students were urged “to avoid relying on the use of the presuppositions and the resultant deductions associated with the Historical-critical Method.” Under the assumption that “human reason is subject to the Bible, not equal to or above it,” the document stated that “even a modified use” of the historical-critical method “that retains the principle of criticism which subordinates the Bible to human reason is unacceptable to Adventists.” Despite its official nature, “Methods of Bible Study” __(?)_\_.

Answer 48

The 1986 Annual Council of the General Conference, convened in Rio de Janeiro, Brazil, voted an official document [sic] titled “Methods of Bible Study,” in which Adventist Bible students were urged “to avoid relying on the use of the presuppositions and the resultant deductions associated with the Historical-critical Method.” Under the assumption that “human reason is subject to the Bible, not equal to or above it,” the document stated that “even a modified use” of the historical-critical method “that retains the principle of criticism which subordinates the Bible to human reason is unacceptable to Adventists.” Despite its official nature, “Methods of Bible Study” did not convince all Adventist scholars to avoid using the historical-critical method.

Question 49

Another hermeneutical controversy was precipitated by the introduction of the so-called __(?)_\_ of prophetic interpretation, which provided a hermeneutical shelter for preteristic interpretations of the little horn as Antiochus Epiphanes. Scholarly responses to this interpretation of Daniel 8:14 were provided not only by the Glacier View Sanctuary Review Committee (1980) but also by the Daniel and Revelation Committee (1982-1992). [Footnote: See “Special Sanctuary Issue” of Ministry, Oct. 1980; William H. Shea, Selected Studies on Prophetic Interpretation, Daniel and Revelation Committee Series, vol. 1 (1982); and the remaining six volumes of the Daniel and Revelation Committee Series, edited by Frank B. Holbrook.]

Answer 49

Another hermeneutical controversy was precipitated by the introduction of the so-called apotelesmatic principle of prophetic interpretation, which provided a hermeneutical shelter for preteristic interpretations of the little horn as Antiochus Epiphanes. Scholarly responses to this interpretation of Daniel 8:14 were provided not only by the Glacier View Sanctuary Review Committee (1980) but also by the Daniel and Revelation Committee (1982-1992). [Footnote: See “Special Sanctuary Issue” of Ministry, Oct. 1980; William H. Shea, Selected Studies on Prophetic Interpretation, Daniel and Revelation Committee Series, vol. 1 (1982); and the remaining six volumes of the Daniel and Revelation Committee Series, edited by Frank B. Holbrook.]

Question 50

[Another contemporary] hermeneutical challenge developed around certain __(?)_\_prophetic interpretations based on literal readings of the three prophetic periods in Daniel chapter 12 and recurring references in Revelation 11. Insightful material has been published in response to such __(?)_\_ attempts. [Footnote: Helpful responses to __(?)_\_ interpretation of the 1260, 1290, and 1335 days are provided in Victor Michaelson, Delayed Time-Setting Heresies Exposed (1985); William H. Shea, “Time Prophecies of Daniel 12 and Revelations 12-13,” in Symposium on Revelation, Book 1, Daniel and Revelation Committee Series, ed. Frank B. Holbrook, (1992), pp. 327-360; idem, Daniel 7-12: Prophecies of the End Time, Abundant Life Bible Amplifier (1996), pp. 217-223; Gerhard Pfandl, Time Prophecies in Daniel 12, Biblical Research Institute Releases, no. 5 (2005).]

Answer 50

[Another contemporary] hermeneutical challenge developed around certain futuristic prophetic interpretations based on literal readings of the three prophetic periods in Daniel chapter 12 and recurring references in Revelation 11. Insightful material has been published in response to such futuristic attempts. [Footnote: Helpful responses to futuristic interpretation of the 1260, 1290, and 1335 days are provided in Victor Michaelson, Delayed Time-Setting Heresies Exposed (1985); William H. Shea, “Time Prophecies of Daniel 12 and Revelations 12-13,” in Symposium on Revelation, Book 1, Daniel and Revelation Committee Series, ed. Frank B. Holbrook, (1992), pp. 327-360; idem, Daniel 7-12: Prophecies of the End Time, Abundant Life Bible Amplifier (1996), pp. 217-223; Gerhard Pfandl, Time Prophecies in Daniel 12, Biblical Research Institute Releases, no. 5 (2005).]

Question 51

In addition to the discussions related to the historical-critical method, the apotelesmatic principle, and futurism, since the 1990s, Seventh-day Adventist hermeneutics is confronted with elements of __(?)_\_ with its “reader-oriented criticism” of the Scriptures.

Such hermeneutical questions have provided opportunity for continuing refinement of methodology in Adventist circles…

Answer 51

In addition to the discussions related to the historical-critical method, the apotelesmatic principle, and futurism, since the 1990s, Seventh-day Adventist hermeneutics is confronted with elements of postmodernism with its “reader-oriented criticism” of the Scriptures.

Such hermeneutical questions have provided opportunity for continuing refinement of methodology in Adventist circles…

Question 52

The allegorical method used by __(?)_\_and by __(?)_\_ allowed many teachings of the Scriptures to be accommodated to the Greco-Roman culture. Numerous nonbiblical traditions were later officially treated as canonical by __(?)_\_. But __(?)_\_ restored basic hermeneutical principles that would allow a more complete recovery of Bible doctrines. Such doctrinal restoration took place over time among __(?)_\_ through adoption of both the Protestant grammatical-historical method of Biblical interpretation and the Protestant historicist school of prophetic interpretation.

Answer 52

The allegorical method used by Hellenistic Jews and by post-apostolic Christians allowed many teachings of the Scriptures to be accommodated to the Greco-Roman culture. Numerous nonbiblical traditions were later officially treated as canonical by the medieval church. But the sixteenth-century Reformation restored basic hermeneutical principles that would allow a more complete recovery of Bible doctrines. Such doctrinal restoration took place over time among Seventh-day Adventists through adoption of both the Protestant grammatical-historical method of Biblical interpretation and the Protestant historicist school of prophetic interpretation.

Question 53

Since the early 1970s a small number of scholars has tried more openly to introduce a more contemporary appeal by selectively adopting hermeneutical tools, such as elements from the historical-critical method, and revised methods in prophetic interpretation that incorporate preterist, futurist, and postmodern components. This has generated tensions between __(?)_\_and __(?)_\_.

Answer 53

Since the early 1970s a small number of scholars has tried more openly to introduce a more contemporary appeal by selectively adopting hermeneutical tools, such as elements from the historical-critical method, and revised methods in prophetic interpretation that incorporate preterist, futurist, and postmodern components. This has generated tensions between the disruptive effects of these new hermeneutical methodologies and the main Adventist doctrinal teachings based on the sola scriptura and tota scriptura principles.

Question 54

Church history exhibits numerous instances in which Christian denominations have allowed the authority of the Scriptures to __(?)_\_. Adventists are convinced God has __(?)_\_, within the challenges of the “last days” (__(?)_\_), to __(?)_\_ and to __(?)_\_.

Answer 54

Church history exhibits numerous instances in which Christian denominations have allowed the authority of the Scriptures to be overshadowed by human traditions, reason, personal experience, and contemporary culture. Adventists are convinced God has raised up the Seventh-day Adventist Church, within the challenges of the “last days” (2 Tim 3:1), to restore and uplift the authority of His Word and to promote a system of biblical interpretation derived from the Scripture itself.