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How does a church fulfill the great commission?

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newbie:

--- Quote from: Larry Lyons on March 07, 2012, 01:33:48 PM ---http://www.atsjats.org/publication_file.php?pub_id=374&journal=!&type=pdf

--- End quote ---
it worked for me...  don't know why...just click on it and do not do a copy and paste as it does not underline the whole thing for some reason...

V. Hahn:
Got it...thanks!

Larry Lyons:
Here are some of the points that I was able to glean from Dr. Canale's article.

The article points out that our church was founded after our early pioneers left the various denominations and rejected their confusing doctrines because they saw that they were based on tradition rather than scripture. In searching the Scriptures in order to understand the reason for the "great disappointment" They discovered in the sanctuary and in the historicist interpretation of Daniel's prophecies "the keys to the inner logic of biblical thinking." "We seldom realize that Adventism came into existence because of this revolutionary hermeneutical [Bible interpretation] discovery and its all-embracing theological and practical consequences."

This point is supported by the Spirit of Prophecy.
  "The subject of the sanctuary was the key that unlocked the mystery of the disappointment of 1844. It opened to view a complete system of truth, connected and harmonious, showing that God's hand had directed the great advent movement and revealed present duty as it brought to light the position and work of His people" (Great Controversy, p 421).

However, by the end of the nineteenth century, "Adventist leaders unintentionally shifted from a theological to a practical mindset." "...Sometime after the early formative years of Adventism. passion for missions progressively replaced the original spiritual passion for understanding God through Scripture. Doctrines, as church theoretical statements replaced the spiritual convictions that grew from studying the Bible as their creed. This subtle change did not happen overnight. Progressively, Adventists spent more time and money in theoretical exposition of their belief system to sharpen their chosen tool for church growth."

In other words, they focused on mission outcome and neglected theological understanding. During those early years almost all of the missionary efforts were directed at members of the Sunday churches as well as the unchurched. They became good at winning debates but the theological foundation they used to develop their understanding of scripture was neglected. This resulted in a head knowledge of Scripture. "Instead of using and further developing the theological vision and system early pioneers had discovered in Scripture, new generations of pastors became superficial communicators more interested in winning a debate than understanding God through Scripture."

To be continued.
  

Larry Lyons:
Here are crucial points that is made in the article:
   "The conviction [by the Adventist leaders] that Evangelical leaders can be trusted simply because they claim they ground their doctrines firmly on Scripture, replaced critical analysis of the Evangelical theological tradition."
Canale quites Bull and Lockhart as stating "...conservative Evangelicalism has long been the primary point of reference for Adventism."

By the 1950s "The leaders who wrote Questions on Doctrine had experienced probably in different ways and in differing degrees the macro shift described above." The purpose of QOD was to convince Donald Barnhouse and Walter Martin, prominent Evangelical leaders, that the Seventh-day Adventist church was not a cult, and that its teachings were within the bounds of orthodox Protestant Christianity, and "with the exception of a few doctrinal points, (the existence of the Heavenly Sanctuart, the investigative judgment, the Spirit of Prophecy, the Three Angel's messages, and the seal of God and the Mark of the Beast) Adventists believe evangelical doctrine on God, Christ, the Holy Spirit and Salvation."

However, Canale states that "The material principle of Protestant and Evangelical methodology (classical, modernist and post modern) is not the sola-tota-prima-Scriptura principle but the multiplicity of revealed sources they uncritically received from the Roman Catholic theological system." Emphasis mine.

In writing Questions on Doctrine, the presupposition of  Froom and the others was that the foundation of Evangelical  theological method and Adventism was esentially the same and were firmly based on sola Scriptura.

Another key point was that Froom unwittingly subtly redefined the role of the Sanctuary, although he accurately described its importance to Adventist thought. "Thus he believed in the doctrine of the sanctuary but no longer as the macro hermeneutical principle that leads to the discovery of the biblical system of truth." ..."Since historically Adventists understood the eternal verities of the Gospel in various ways, Froom called on them to accept Evangelical tradition and teachings on God, Christ, and the Gospel. In his own words, allegiance to the eternal verities '...has been the heart of the church's faith in all periods of its greatest purity. This was true of the early church, the Reformation and the Wesleyan period. And it must be true for us today."

"...This change in the understanding of the hermeneutical condition of theological methodology [methods of Bible interpretation] requires a change in the material condition [the resources used]. Since Evangelical theology does not build on Scripture alone, progressively, Adventists no longer developed their theological understanding from Scripture alone, but from the multiplicity of theological source patterns used by the Evangelical and Roman Catholic theologians."

Another important point that is brought out in the article to put it in my words as best as I could decifer the technical theological terms such as "teleology" is that outcome of any project is determined by the material used to carry it forward. In other words it is as though we were trying to get to the Washington monument by using a map of Seattle. Or,  we have been trying to put new Adventist wine (our teachings, message and mission based on sola Scriptura) into old Evangelical bottles (Evangelical multi-sourced theological approaches based on tradition and Roman Catholic thought derived from Greek philosophy. Using these methods has resulted in the problems that we see today within our church.

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