Seventh-day adventist theology

Cílem článku je ukázat na příkladech dopad specifické teologické motivace a historického dědictví Církve adventistů sedmého dne na oblast lidských práv i sociální práce. Protože zejména v otázce lidských práv je důležité i to, kdo je jejich hlasatelem, 1 článek kromě nastínění základních adventistických východisek ukáže i praktické postoje, které církev adventistů v minulosti zastávala, a výzvy, kterým v současné době čelí. Poukáže, kde se adventistické pohledy překrývají s americkým konzervativním protestantským myšlením, kde z něho vybočují a nakolik toto vybočení souvisí se specifickými adventistickými východisky. Kořeny adventistického myšlení leží a stále přetrvávají v americké kultuře 19. století ovlivněné filosofií tzv. skotského realismu, 2 kde rezonovala antropocentricky chápaná vize náboženské svobody Johna Locka. 3 V tomto smyslu se tedy kloním k názoru, že adventistický akcent na svobodu vyznání vychází z antropocentrického, a nikoliv teistického chápání lidských práv. 4 Proto i fakta uvedená v textu, která se například vážou k středoevropskému či jihoamerickému prostoru, je třeba vždy chápat ve vztahu k americkému diskurzu. Církev adventistů sedmého dne se hlásí k tomu, že se v některých oblastech ochrany lidských práv, zejména v otázkách náboženské svobody a boje za zrušení otroctví, aktivně angažovala již od svého vzniku. 5 Adventisté ale sami upozorňují na to, že mnohé důrazy v oblasti lidských práv a sociální angažovanosti převzali od hnutí Christian Connection 6 a že se teologicky hlásí

The paper deals with the motivation that led the Seventh-day Adventist Church to engage in human rights and social work and reflects some of the practical implications of this motivation. It shows that the Adventists of the 19th century took over from the Millerite movement the so called historicist interpretation of biblical prophecies. As a result, the Adventists see history as a battle between true and false religion. True religion is characterized by observing the Sabbath as day of worship, false religion by observing Sunday. Observing Sunday will in the future be enforced by force, and Catholicism and the USA will cooperate to achieve this goal. Defending human rights, in particular the right to religious freedom, is intended to confront this effort. Adventists have also perceived their social commitment from this perspective. Although Adventist practical work in the field of human rights and social work generally follows the attitudes of conservative American Protestants, the text provides examples of some specific problematic attitudes, which have in the past led to ethically controversial acts.

Lucille Spence Byard is one of the most pivotal figures in the history of the Seventh-day Adventist Church. Her rejection for medical treatment due to her race at an Adventist sanitarium on the Maryland-Washington, D.C., border in 1943 was the major catalyst for the formation of regional conferences, or Black-administered governance units, within the North American administrative structure of the Seventh-day Adventist Church. However, almost since the day Lucy Byard was refused treatment, the major details of the event have been subject to the whim of the teller, and variant versions have become embedded in church lore. What has been particularly problematic, though, is that historians have not made the effort to explore what actually happened to Byard, which would require bypassing the entrenched legends and consulting primary sources. This article reconstructs the Byard event from primary sources, allowing the participants in the event, especially those of color, to be heard. What finally emerges is Lucy Byard the person-much more than just an icon of tragedy-whose last days sparked the most effective grassroots movement in Adventist history.

(from the Introduction)
Being the final product of his doctoral studies, Paul Wilkinson’s book, For Zion’s Sake, intends to reveal how John Nelson Darby’s detractors have distorted Christian Zionism while directly challenging academics who believe dispensationalism has little theological or historical value.  The purpose of this review is not to critique dispensationalism directly but to summarize and evaluate Wilkinson’s research and conclusions. In the end, Wilkinson’s ideological agenda and prejudicial research presents a thoroughly one-sided and indefensible case for Christian Zionism. In addition to his shameful demonization tactics against anyone who disagrees, Wilkinson’s research capabilities demonstrate a deliberate bias with little intention of conducting a fair and honest assessment of the subject. His style of writing amounts to nothing more than inflammatory claptrap, engaging in a puerile smear campaign against nondispensationalists that panders to the rhetoric of pseudo-intellectual prophecy pundits and apocalyptic hysteria. His research and conclusions are elementary at best, if not outright disgraceful.

It is usually thought that only one being can be all-knowing, all-powerful, and all-loving. Challenging this monotheist conviction, I propose a universe ruled by two deities: ‘day shift God’ oversees the events that occur while the sun is up, whereas ‘night shift God’ oversees the events that occur while the sun is down. I survey objections to this proposal and conclude that the real obstacle is not an argument, but an aesthetic preference.

Abstract: Literature is silent about the stability of change occurring through spiritual conversions. The researcher
proposes that the dietary change in eco-spiritual communities is more long-lasting than where spirituality is absent.
Conversion research has long established that spiritual conversions result in a radical change of conduct. However, little
if anything is said about the durability of change thus taking place. Through decades of participation in meat-free
communities, the researcher observed that maintaining a sustainable diet is a steadier project for spiritual converts than
for nonspiritual consumers. Not to immediately test this supposition quantitatively, but first to gain qualitative insights
and construct meaning together with adherents, the researcher visited three spiritual eco-farms in the Hare Krishna (UK
and Eastern Europe) and the Seventh-day Adventist (East Africa) movements. The samples were chosen because of their
embraced vegetarianism and its widespread practice and promotion within and outside their ranks. The researcher spent
several months on these farms, volunteered in their daily projects, made observations, and conducted twenty-nine
interviews. The researcher found that the rich conversion narratives gained in both communities serve as additional
triggers for sustainability, an option not available for nonspiritual dieters. The researcher proposes that the
serendipitous, spontaneous, and miraculous elements of these conversion accounts, and their regular repetition, in
particular, bolster the dietary practices of members and their respective communities. Further research is needed to test
this hypothesis quantitatively.

Keywords: Dietary Change, Vegetarian, Spirituality, Spiritual Communities, Krishna, Adventist

Today’s society is both fascinated with scientific progress and the presence of the miraculous. While experiencing the constancy of reality through natural laws, many religious believers yearn for the miraculous manifestation of a personal God who answers prayers. Considering the opposition that these two realities generate, this article discusses the rationality of believing in miracles in a scientific age. After reviewing the philosophical and theological debate on miracles and natural law, this article proposes a view that allows for the existence of universal laws and the action of the supernatural.

The rapid upsurge in the use of information
technology in all facets of life suggests a suitable approach to
outreach as the times change. White’s (1970:70) inspired
counsel that “God's people must awake to the necessities of the time in which they are living” is germane. Although she wrote this for and to the church, it is factual that the Seventh-day Adventist church in Nigeria has not yet harnessed the potential of the internet even amidst its ubiquity. Therefore, this research was carried out to advocate the inclusion of the internet as an approach for evangelism in Nigeria. It was found that though
harnessing this approach may seem difficult, it has tremendous benefits if fully utilized. Consequently, this research examined the use of the internet as an outreach method. It explained various ways by which the church in Nigeria can use the internet as an evangelistic approach and outlined the benefits to this approach.
Keywords: Approach/strategy, Evangelism, Internet Evangelism, Method, Nigeria, Outreach, Seventh-day Adventist Church, Soul Winning.

This antagonism grew out of the events in 1843, when the Millerites shifted their focus to the time aspect of the prophecies, which resulted in tensions with the denominational leadership and subsequent expulsions of church members and dismissals of ministers. Charles Fitch interpreted these measures as a rejection of the Advent truth, indicating the transformation of the religious bodies into the apocalyptic Babylon. Thereupon, George Storrs started a vigorous antiorganizational campaign. Cf. Ellen G. White, "Dear

The doctrine of the sanctuary is one of the crucial teachings of the Holy Scripture. Proclaiming their faithfulness to the biblical truth, Christian denominations interpret this doctrine in different ways. The article compares the understanding of the biblical teaching on the sanctuary by the Eastern Orthodox Church and the Seventhday Adventist Church that represent two distinct approaches. The first one prefers the method of analogy with Old Testament realities, stressing the importance and sacredness of the worship in the earthly shrine, the second one believes in the existence of the real sanctuary in Heaven, where Christ serves as the mediator and intercessor for the people. Each interpretation entails numerous doctrinal and practical implications regarding soteriological and ecclesiological issues that shape the unique identity of both churches.

The passage of Genesis 22 is reviewed and examined through four interpretive lenses: Narrative Criticism, Canonical Criticism, Historical Criticism, and a Hermeneutic of Confrontation. After reviewing extensively the history of child sacrifice in Ancient Israel, the argument of Omri Boehm's reconstructed text (lacking the angelic speeches), and the interpretation offered by Jesus in John 8, readers are encouraged to face the reality that they must make choices in how they read stories in the Bible, and the consequences those choices bring in the portrait of God they help paint.

Does God reveal himself only through the Bible? Or does he reveal himself also in nature, conscience and history? How should we understand general revelation? How diferent is it from special revelation? How has Adventist theology dealt with the issue and how can it grow in its understanding of how God reveals himself in nature, conscience and history? These are some of the issues discussed in this article. Some suggestions for further analysis are also provided.

Theologika 35, no. 2 (diciembre, 2020): 124-143 RESUMEN "La influencia de las presuposiciones ontológicas en la doctrina del juicio final"-El concepto de un juicio final que incluye a creyentes y no creyen-tes, ha sido parte integral del pensamiento cristiano desde sus inicios. Sin embargo, hay un amplio espectro de posturas con relación a la naturaleza del juicio (tiempo y lugar), sus participantes y su propósito. Las expresiones doctrinales del juicio final se han basado frecuentemente en la interpreta-ción de las presuposiciones ontológicas enraizadas en el ámbito filosófico. El presente estudio tiene como objetivo trazar históricamente los fundamentos y presupuestos filosóficos de la doctrina del juicio en pensadores represen-tativos a través de la historia. El artículo muestra cómo las presuposiciones ontológicas de Parménides y Platón influyeron en las expresiones doctrinales del juicio y de qué forma el adventismo se aparta de esa tendencia al asumir una interpretación bíblica de esas presuposiciones. ABSTRACT "The Influence of Ontological presuppositions on the Doctrine of the Last Judgment"-The concept of a final judgment that includes believers and unbelievers has been an integral part of Christian thought since its inception. However, there is a wide spectrum of positions regarding the nature of the judgment (time and place), its participants and its purpose. Doctri-nal expressions of the last judgment have often been based on the interpretation of ontological presuppositions rooted in the philosophical realm. The present study aims to trace historically the foundations and philosophical presuppositions of the doctrine of judgment in representative thinkers throughout history. The article shows how the ontological presuppositions of Parmenides and Plato influenced the doctrinal expressions of the judgment and how Adventism departs from that tendency by assuming a biblical interpretation of those presuppositions.

As Seventh-day Adventism mirrors the global trends in world Christianity, the contextualization of its message has taken various forms, even as this formerly North American movement continues its global spread apace. It is therefore appropriate to ask in what ways Adventists have contextualized their message. Using a historico-contexual perspective, I analyze mainly academic works of Adventist theologians and missiologists that discuss ways Adventism has been adapted to a very broad audience.

Arguments made for and against affirming same-sex marriage in Christian communities rely on typical moral background precon-ceptions about immanent and transcendent goods identified by Charles Taylor in A Secular Age. Arguments made only in terms of marriage's immanent goods have the potential to diminish the plausibility of a uniquely Adventist way of imagining the transcen-dent good: apocalyptic consciousness focused on the imminent-immanent restoration of Eden by Jesus Christ following the second coming. Comparing marriage to divergent sets of Sabbath-keeping practices-those that provide benefits exclusive to this world and those that aim at goods beyond this world-foregrounds the availability of a moral background for Seventh-day Adventist ethics that is closed to transcendent goods. However, practices that entail giving up immanent goods for the transcendent good of Eden-restored can be authentically sustained through communal recognition. Advent-ism should develop such practices of recognition both to alleviate losses incurred by gay, lesbian, and bisexual Adventists who make sacrifices for traditional marriage as a transcendent good and to reinforce the fuller sense of meaning found in self-denial for the sake of the soon-coming Savior.

Given that preaching is the primary mode of public theological discourse for most Christian ministers, an intellectual virtue of verbal restraint is required when practicing public theology and it is wise to address the ways that homilies can shepherd public discourse practices. A theology of rhetoric includes the homilist’s moral purpose. Homilies either enhance public discourse or pervert it. This essay sketches a pattern of sermon movement that respects the logic operative in public theology, given the social context of America. Homilies can help cultivate the pastoral care of public rhetoric by modeling discourse that nurtures the politics of accountability. While many call for a public ethos where divergent moral voices engage each other in highly contested arenas, a precondition to practicing effective public theology requires that one exercises discourse in a way that respects the social limits on the free exercise of religion. It is important that a public theology of rhetoric clarifies the original social agreement for acceptable religious discourse in the public arena. Homiletics, as a dimension of practical theology, can teach preachers methods of pastoral care for public discourse. The social agreement in liberal democracies to contain the combative nature of religious discourse assumes a logic that is circumscribed by commitments to (1) religious pluralism, (2) theological agnosticism, and (3) epistemological pragmatism. Here we propose that a sermon’s form, which implicitly touches upon these commitments, can tap into the basic modes of persuasion in secular liberal societies. This respects the moral purposes previously agreed upon and expected of partisans during highly contestable times. This calls for incarnational humility on the part of the Christian public theologian and it guides her/his practice.

Com o advento da pós-modernidade, uma série de mudanças paradigmáticas afetaram o Ocidente. Independente do termo pós-modernidade ter se popularizado nas últimas décadas, as implicações das mudanças ainda surpreendem o imprevidente cenário evangélico. Para o movimento adventista, cujo foco na evangelização constitui um dos traços identitários mais acentuados, a pós-modernidade representa desafios diversos; sobretudo, a problemática implica em qual o tipo de relação adequada se deveria manter com a cultura secular. O presente artigo aborda o contexto pós-moderno, as publicações pioneiras sobre o tema, suas características e espiritualidade. A seguir, analisa-se as eventuais mudanças no adventismo em prol de uma adaptação à pós-modernidade.

"'Rasgad vuesto corazón, y no vuestros vestidos': Guerra, santuario y lluvia tardìa en la profecía de Joel"-Este artículo propone que el evento de la lluvia tardía o manifestación escatológica del Espíritu de Dios en la profecía de Joel necesita ser estudiado a la luz de los motivos de la guerra y el santuario/templo. En medio de estos motivos resulta fundamental la descripción agrícola, tanto de la catástrofe nacional como de su posterior extensión metafórica sobre el pueblo de Dios al final de la historia (cosecha). A través de algunos apuntes exegéticos en textos clave de Joel se busca demostrar que en el marco de los temas de la guerra y el santuario se puede comprender mejor el gran evento de la lluvia tardía en el remanente escatológico.

Resumen Este estudio abordará el problema del cuidado del medio ambiente a través de un enfoque bíblico y teológico, enfatizando el cuidado divino sobre la creación y la responsabilidad de los creyentes, y presenta algunas iniciativas éticas para la ecoteología adventista.
Abstract: This study will address the issue of environment care through a biblical and theological approach, emphasizing divine care over creation and the responsibility of believers, and it presents some ethical initiatives for Adventist ecothelogy.

This study discusses the exegetical challenges facing the historicist interpretation of the 1260 day period (Rev 11:3 and 12:6), 42 months (Rev 11:2 and 13 5) or “a time, times and half a time” (Rev 12:14). The author makes an exegesis of the texts that mention the period and outlines his theology. This allows him to conclude that the historicist position of the 1260 days is, in essence, exegetically defensible. At the same he suggests additional areas of study in this field.

This is the second of a series of two articles discussing the topic of the priesthood of all believers. The first article focused on the biblical foundations of this concept. This second part briefly addresses the historical aspects of the issue since early Christianity up to recent times. The article concludes offering some practical implications of the discussion of the topic.

This paper addresses the need for the Seventh Day Adventist church to find solidarity with the world, without conforming to the world. This analysis will begin with the church's " apolitical " stance, and proceed to briefly sketch the evolution of this stance in history. This paper will also briefly sketch a contradiction between this stance, and the practice of the church by looking at the church in South African history as a brief case study: that the church in South Africa assumed an apolitical stance, yet in its accepted practices it reflected the " worldly " politics of the time (racial segregation) in South Africa. In order to move towards a way of finding solidarity between the church and the world, first a biblical notion of how the church must relate to the world will be sought. This will be done through firstly sketching a brief biblical notion of the world; secondly, how God relates with the world through Christ. Christ will then be taken as the point of entry, through which solidarity between the world and the SDA church will be explored. The paper will end by suggesting that an Adventist theology of liberation would serve the cause of Christ, but will only give a brief sketch of what that theology could look like by using the two of the church's beliefs – The Lord's Supper, and Sabbath Keeping – as a short case study. Abbreviations: SDA – Seventh Day Adventist

O conceito de um santuário/templo celestial é bem atestado na literatura judaica helenística, na apocalíptica, nos textos de Qumrán e no AT. Através do método da revisão bibliográfica, e da análise de algumas fontes primárias, este artigo fará uma avaliação de um dos possíveis backgrounds conceituais de Hebreus, que revelará que a posição santuário no céu, presente na literatura apocalíptica judaica e no AT, é mais facilmente justificável que a posição santuário como cosmos, associada com o judaísmo helenístico platônico. A estreita relação entre Hebreus, a literatura apocalíptica judaica e o AT torna possível concluir que Hebreus reflete o conceito de um santuário celestial real (não metafórico), no céu (não cosmológico), com dois compartimentos, e em funcionamento.

Resumo: O presente trabalho aborda, desde uma perspectiva histórica, um desdobramento tardio do processo iniciado pelo grande Reformador. Especificamente, três séculos depois de seus inícios na Alemanha, os Estados Unidos vivenciaram aquilo que Harold Bloom chamou de " America Originals " , a saber, o nascimento de religiões estadunidenses com características próprias, geralmente associadas a ideologia daquele país, mas com elementos profundamente destoantes, como alguns preceitos adotados pelos adventistas do sétimo dia – uma das denominações estudadas pelo citado autor. Ellen White, uma das fundadoras desta igreja, estava ciente de seu papel de continuadora da reforma, ainda que sob outros aspectos, ao afirmar que a " reforma não terminou com Lutero, como muitos supõem. Ela haverá de prosseguir até a conclusão da história terrestre ". O trabalho abordará, secundariamente, através de pesquisa bibliográfica, os fundamentos desta denominação depois de sua instauração (passado o turbulento período inicial). De forma prioritária, analisará as reformas implementadas por Ellen White e sua relação com o protestantismo e cultura. Palavras-chave: Adventismo. Ellen White. Reforma.

Abstract This paper discusses, from a historical perspective, a late offshoot of the process initiated by the great Reformer. Specifically, three centuries after its beginnings in Germany, the United States experienced what Harold Bloom called "America Originals", the birth of American religions with its own characteristics, generally associated with the ideology of the country, but with deeply dissonant elements as some principles adopted by the Seventh-day Adventists-one of the names studied by that author. Ellen White, one of the founders of this church, was aware of his role of continuer of the reform, although in other respects, by stating that "reform does not end with Luther, as many suppose. She will be continuing until the end of earth's history." The work will address, secondarily, through literature, the fundamentals of this name after its introduction (past the turbulent initial period). As a priority, examine the reforms implemented by Ellen White and her relationship with Protestantism and culture.

Stephen Bohr is a highly respected voice within conservative Adventism. Like many other conservatives before him, who consider themselves watchmen on the walls of Zion, he has failed to take the time to evaluate fully the implications of his response or the teaching that he is addressing. We recognise that truth is needed and that Adventism needs to be defended against the many winds of doctrine that seeks to blow down the structure. However, we also recognise that in defending the truth, we must be aware of those that are affected. Is there fanaticism among some who profess to believe the 2520? Indeed there is, just as there is fanaticism among people who profess every point of Adventism. This paper is a simple response to charges made by Stephen Bohr and a simple presentation of the insight that comes about by a correct understanding of Leviticus 26. It is our position that the 2520 is truth but that not all of what purports to be in support of the 2520 is correct.

My fellow Americans, Last month, on November 8th, 2016, we voted to elect a new president. The outcome of that election sent a wave of surprise and trepidation around the world. We knew at that moment, that the United States of America has reached a new crossroad that may forever change our cause for humanity. Many of us are afraid, many of us alarmed, many are still deeply troubled by the possibility of re-experiencing the drastic results of racial arrogances that culminated in blatant destruction of precious human lives across time. We all remember the Trail of Tears, Shark Island, Greenwood in Tulsa, ButcherQaeda, ISIL, Boko Haram, Abu Ghraib, 9/11, Guantanamo, and so many other tragic death traps that marred human history across time and around the world. The progress that we have made in the tenure of human civilization was marked by a speech delivered by President Ronald Reagan to the people of West Berlin a little over two decades ago. That faithful afternoon, in West Berlin on June 12, 1987, Reagan said, " We welcome change and openness; for we believe that freedom and security go together, that the advance of human liberty can only strengthen the cause of world peace. There is one sign the Soviets can make that would be unmistakable, that would advance dramatically the cause of freedom and peace. General Secretary Gorbachev, if you seek peace, if you seek prosperity for the Soviet Union and Eastern Europe, if you seek liberalization, come here to this gate. Mr. Gorbachev, open this gate. Mr. Gorbachev, tear down this wall! " The Berlin Wall, referred to by the President, was built by Communists in August 1961 to keep Germans from escaping Communist-dominated East Berlin into Democratic West Berlin. The twelve-foot concrete wall extended for a hundred miles, surrounding West Berlin, and included electrified fences and guard posts. The wall stood as a stark symbol of the decades-old Cold War between the United States and Soviet Russia in which the two politically opposed superpowers continually wrestled for dominance, stopping just short of actual nuclear warfare. We have since come a long way in the progress of human development and world peace. Because of the peace between the East and the West, we have made a huge leap in the world of technology, medicine, humanities, and trade; the world has become more cohesive and tolerant. However, a new wave of religious defiance, civil unrest, and sectarian wars persist especially in the middle east. Disharmony and divisions are once again encroaching upon us all, as we found ourselves at the mercy of leaders whose yearning for power and record of arbitrary decisions reflects uncertainty and high level of risk. The new leader of the free world threatens to build a wall between our nation and its neighbor; threatens to pull U.S. out of World Trade Organization and threatens to pull U.S. funding for the United Nations. This is revealing of perhaps unintended retraction of the advancement of human civilization. He has reawakened unprecedented apostles of greed and racial arrogances who are nihilistic of everything we hold dear and erode the cultural rapprochement and civil right improvement we have made in our society. This brings the gravity of the challenges we face with the new administration in the new year and coming years to a new level of concern. We are in a time where we can predict weather patterns, we can predict volcanic eruption, we can see far into other galaxies. We understand the lessons of historical challenges, we can interpret previous experiences in-order to engage current challenges, as well as to prepare for future challenges. Our diversity is our strength, it provides us with so many resources and it is time to tap...

While Catholic theology places importance on the sacramental nature of ordination, Protestants have generally rejected the idea. This paper examines whether a biblical case can be made for ordination to be considered a sacrament. It notes that for ordination to be a sacrament it must have obvious symbolism, convey grace, be instituted by Christ, and convey a mark or seal that distinguishes between laity and clergy. The paper concludes that while laying on of hands is clearly symbolic, there is no other biblical evidence to support ordination as a sacrament.

Ellen White encouraged E. J. Waggoner and A. T. Jones in their preaching of the righteousness of Christ because they set the right emphasis, even though she did not necessarily agree with them in every detail. She believed that God gave them a special message for the church in 1888, yet she also stressed that they were certainly not infallible. She did not view their message as "new light" but as something that she had tried to make believers aware of since 1844--"the matchless charms of Christ."

El objetivo de este artículo es múltiple. Primero, busca definir brevemente el término “apocalíptica” desde una perspectiva bíblica. Segundo, muestra las características principales de la profecía apocalíptica. Tercero, revisa los enfoques de interpretación profética aplicados a Daniel y Apocalipsis. Finalmente, presenta el modo de cumplimiento enfocado en el reino de Dios. El artículo concluye señalando que la apocalíptica bíblica tiene características únicas que la diferencian de la profecía clásica. Asimismo, declara que el historicismo es el mejor enfoque para interpretar Daniel y Apocalipsis; y si los adventistas del séptimo día se alejan de él, corren el riesgo de perder su identidad, mensaje y misión proféticos.

Este artículo presenta el resultado de investigación que aborda el problema de interpretación y justificación del derecho al Sabbath, de los miembros
de comunidades adventistas del séptimo día, desde la teoría jurídica construida por Ronald Dworkin. El autor realiza una lectura crítica de Taking Rights Seriously
(1984) y Law’s Empire (1986), con el propósito de identificar algunas de sus tesis fundamentales, y sobre esa base, interpretar el derecho al Sabbath. Para
empezar, el autor hace una caracterización del filósofo jurídico norteamericano, con el propósito de establecer como punto de partida la idoneidad de su elección
teórica. En segundo lugar, se identifica el contexto en que surge la teoría de los derechos individuales y se define en los términos fijados por Dworkin. En tercer
lugar, se expone brevemente el aporte de Ronald Dworkin a la teoría de los casos difíciles, es decir, su distinción entre argumentos de principio y directrices
política, fundamento principal de su “tesis de los derechos”. Finalmente, el autor aborda la importancia de la relación entre Derecho y moral como un aspecto
clave en la interpretación del derecho al Sabbath./ This article presents the result of research that addresses the problem of interpretation and justifies the right to Sabbath, members of the Seventh-day
Adventist communities, from the legal theory built by Ronald Dworkin. The author makes a critical reading of Taking Rights Seriously (1984) and Law’s Empire
(1986), in order to interpret the Sabbath law and identify some of his fundamental thesis, on that basis. For starters, the author makes a characterization of the
American legal philosopher, in order to establish it as its starting point for the eligibility of its theoretical choice. Secondly, the author identifies the context in
which the theory of individual rights emerges and is defined in the terms set by Dworkin. Thirdly, the author outlines the contribution of Ronald Dworkin’s theory
of hard cases, namely his distinction between principles and policy arguments guidelines, main foundation of his “thesis on the rights”. In conclusion, the author
discusses the importance of the relationship between law and morality as a key aspect in the interpretation of the right to Sabbath.

Apesar de não serem descendentes diretos da Reforma Protestante, os adventistas se descrevem como “continuadores da Reforma”. Desde o início, prevaleceu no adventismo um conceito radical de Sola Scriptura, ligado às raízes anabatistas/restauracionistas de alguns de seus líderes pioneiros, e tal visão tornou-se majoritária e oficialmente aceita na Igreja Adventista do Sétimo Dia (IASD) até os dias de hoje. Mas, em razão da forte influência do metodismo wesleyano e seu “quadrilátero wesleyano” no adventismo, e para conciliar o impacto dos escritos de Ellen White (figura histórica importante da IASD) na teologia adventista, alguns autores recentemente têm proposto um conceito de prima Scriptura (no qual a Bíblia teria primazia, não exclusividade) como substituto de Sola
Scriptura. Através do método da revisão bibliográfica, esta pesquisa fará uma avaliação do recente debate a respeito da posição da Bíblia como fonte de verdades doutrinárias na IASD. Para isso, a posição oficial da teologia adventista sobre o tema será exposta, e a tensão entre teólogos adventistas em torno de definições e conceitos de sola Scriptura e prima Scriptura será analisada. Também será descrita a posição de Ellen White, e as consequências do debate dentro da perspectiva da IASD serão avaliadas. Por fim, será sugerida uma definição de sola Scriptura que faça justiça à posição histórica da IASD sobre a autoridade das Escrituras. Tal discussão é importante, pois sola Scriptura afeta a relação entre os escritos de Ellen White e a Bíblia na teologia adventista, bem como a alegação adventista de serem “continuadores da Reforma”.

Este estudio presenta un desarrollo cronológico de cómo la Sra. White empleó el término “dissenters” (disidente) en sus escritos, resaltando dos aspectos: (1) la actuación de la Iglesia Católica y (2) el de los Estados Unidos contra de los disidentes.