The General Conference Administrative Committee voted on Tuesday, July 17, 2018, to approve a complicated proposal offered by the Unity Oversight Committee. Details here:

https://www.adventistreview.org/church-news/story6303-administrative-committee-takes-step-forward-in-unity-process

The action proposed by the Unity Oversight Committee (UOC) for Annual Council 2018 is inadequate. God has spoken through His people. The world church has voted not to permit units to act unilaterally to ordain women to the pastoral ministry. Neither did the church vote in 2015 to permit modified specious credentialing practices. Since the 2015 vote, non-compliant conferences and unions in the North American Division (NAD) have been given more than sufficient opportunity to come in line with the decision of the world church. MORE THAN THREE YEARS HAVE PASSED since the San Antonio July 8, 2015 world church decision. In this time, NAD leadership has brought not even one insubordinate entity into compliance.

The proposed UOC plan calls for noncompliance to be reported to the next higher level. If that level fails to address the non-compliance, that level becomes responsible to the next higher level of organization. Thus, in the North American context, some entity would need to report non-compliance by Pacific Union, Columbia Union, or North Pacific Union (all of which presently embrace non-compliant practice regarding ordaining or credentialing women pastors). But reporting to the non-compliant union itself would be ineffectual. Then, if somehow the matter were actually forwarded to the North American Division, what? NAD does nothing.

If the matter is not resolved by the NAD, the General Conference can assign the matter to be reviewed by the compliance committee. And in all this there are no time limits. Indeed, the proposal asks for “much prayer and dialogue.”

There is no concrete set of time limitations at any stage. At every stage the implementation of any action is built on indeterminate “mays” and “ifs.” And even if a committee somewhere has enough conviction and energy to call for the actual application of sanctions, the possible actions are:

  1. Warning. (No action to address individual leaders.)
  2. Public reprimand. (The leaders of the non-compliant entity continue to have voice and vote. They are rewarded for their non-compliance. But a reminder is given each time they seek the floor, publicly stating that their entity is in non-compliance.)
  3. If non-compliance continues, members of the non-compliant entity may be removed “for cause,” according to Bylaws Article XIII Sec. 1. c. and GC B 95.

But this option (number 3) ALREADY EXISTS. By creating an elaborate series of additional steps, barriers are created which hinder the application of discipline.

And, according to the plan, even

In instances where a president has been removed from the membership of the committee “for cause,” other members of the General Conference Executive Committee from that union shall continue to exercise full privileges without mention of reprimand.

Thus, the process envisioned by the UOC achieves little. It actually adds layers. Church members are not calling for additional bureaucratic labyrinth or for time-consuming, ineffectual actions. The effect of this plan, if implemented, will be to facilitate non-compliance, assuring no substantive consequence will be applied for breaching the trust of the world body.

The proposed plan will further divide the church of God.

Instead, we urge all parties to consider a simpler proposal: to immediately remove “for cause” at Annual Council 2018 the three current NAD executive administrative officers, whose inaction has deeply damaged the global unity of the church and in the North American Division.

Three years have passed and nothing substantive has been done. Let the Annual Council now act.

In November 2017, the North Pacific Union mailed all Seventh-day Adventist pastors across the six conferences (Alaska, Washington, Oregon, Upper Columbia, Idaho, Montana) a copy of William Johnsson’s startling book, Where are We Headed? Adventism After San Antonio (Oak & Acorn Publishing, Westlake Village, California, 2017). Don’t be confused; the book is actually published by the Pacific Union. The Pacific union is out of compliance with 2015 San Antonio General Conference Session world church decision not to permit subsections of the church to unilaterally ordain women to the gospel ministry.

Is it fair to describe Johnsson’s book as literally shocking? The current NPUC leadership wanted its entire pastoral staff of six conferences to read content like this:

“The General Conference Session of 2015 exposed and widened fault lines that had been developing for a long time. In later years the Session will be seen as a moment comparable to the 1888 Minneapolis convocation, when two views of the church, two possibilities, met face to face. . . . As major as was the discussion concerning the role of women, that issue was but part of something far larger. Adventism is split down the middle. The split is not merely geographical between the North and the global South—it is more complicated. Like the two babies struggling in Rebekah’s womb, two Adventist churches are aborning” (pp. 1, 2).

It is one thing to acknowledge there is a substantial split within the Church, but another to intentionally transmit a throughly one-sided volume attacking the validity of a General Conference Session decision to your pastoral staff!

Johnsson places the “two churches” in sharp contrast: “a church that adopts a principled interpretation of scripture with a church that comes to the Word in a flat, literalistic manner,” “a church with ordained women clergy struggling with a church that limits the ministry to males,” “a church that downsizes the upper echelons and focuses on the grassroots with a church increasingly bureaucratic and autocratic” (all on p. 2). “two radically different versions of Adventism are competing for the future” (p. 3). Twenty or so years earlier, Johnsson had been just as explicit:

“At three General Conference sessions in a row—New Orleans in 1985, Indianapolis in 1990, and now Utrecht yesterday—the church debated the role of women in ministry. How far have we come in resolving this issue?. . . Yesterday we saw two respected Adventist scholars approach the Scriptures in different ways. One based his case on specific verses and statements of Ellen White, arguing from a literalistic basis. The other also appealed to Scripture and Ellen White, but in terms of the principles behind the statements. The differences are striking and important. They impact not only the women’s issue but many others. We have not heard the last of this matter. Adventists will have to wrestle with this most basic concern: How shall we interpret Scripture” (Adventist Review, July 7, 1995, p. 3).

But the truth is that the two differing viewpoints in the church with reference to women’s ordination both follow a principled set of interpretive approaches; the principles of interpretation are just different. The truth is that Both viewpoints favor the ministry of men and women while differing on whether congregational male leadership is biblically open to females. The truth is that mostly the grassroots of the church strongly oppose women’s ordination, while many in NAD administrative leadership and ordained pastoral ministry favor it. The truth is that the General Conference leadership is attempting to faithfully implement the decision the world body made in San Antonio in 2015, while some NAD leaders have operated autocratically and have sometimes run over church members beliefs in this area.

Johnsson’s book pounds away, attempting to destroy the authority of the General Conference and validity of the 2015 GC decision. Johnsson calls the WO debate at the session “a circus” (p. 11). He complains about how Jan Paulson was treated, but Paulson alone was given four and a half minutes to speak—almost twice as much as the other delegates. But Johnsson is not content only to hint he is undermining the 2015 GC session vote. He states his position plainly:

“[I]t was a war and . . . the war is over and that now women’s ordination will spread rapidly through the church” (p. 12). He seems to favor every irregularity in credentialing he can name (he lists several). Johnsson proceeds to write the narrative of anti-WO arguments the way he sees fit, attacking what he sees as main arguments. From page 16 and following he pushes back against them. For Johnsson, “The present situation is intolerable. Women’s ordination will come and must come” (p. 19).

What do NPUC administrators want for this Union?

Especially important is this book’s treatment of hermeneutics. Johnsson labors for several pages (pp. 115-130) attacking the allegedly “flat” hermeneutics of those who oppose WO—“flat” surely representing the church’s longstanding method of Bible study, historical-grammatical methodology. Meanwhile he supports what he views as the “principled” hermeneutics of those favoring WO. Several pages are penned favoring Adventist scholar Sakae Kubo (mentioned five times), whom he regards as “one of the church’s finest biblical exegetes” (p. 121). We wonder if the leaders who sent this book to their pastors agree with Sakae Kubo’s views regarding LGBT in his article, “Viewpoint: How Our Understanding of Homosexuality Has Changed,” (April 24, 2014).

“Second, if the church recognizes that some people are born with an alternative sexual orientation, and since the Bible, as we have shown above, is not condemning them but heterosexuals who are committing the perverted act of engaging in sexual activity with a non-consenting heterosexual, it is normal—not abnormal—for a gay or lesbian person to wish to marry another gay or lesbian person, just as it is normal for a heterosexual person to marry a person of the opposite sex. How can we say that we will not allow someone who is gay or lesbian to do the natural thing—and yet not say the same thing to the heterosexual?” (https://spectrummagazine.org/article/news/2014/04/05/viewpoint-how-our-understanding-homosexuality-has-changed).

Kubo’s article concludes thus:

“The Church then should get rid of the statement, ‘We hate the sin but love the sinner,’ with respect to alternative sexualities and should treat everyone the same. The church must let people do what is natural for them—even if that means marrying someone of the same sex. And we should expect the same of all couples, no matter their gender: that they be committed to their partners and not engage in extramarital affairs” (Ibid.).

Interesting, especially if Johnsson’s propheying pans out: “the five years following it [the 2015 San Antonio General Conference Session] will be focused on issues of interpreting the Bible” (Where Are We headed?, p. 115).

What exactly is practiced today in the congregation where Kubo worships?

Johnsson is glad, he says, that our Adventist Fundamental Belief statement has a Preamble. “It positions Adventists for the possibility of change—even major change—in beliefs and practice” (p. 118).

We cannot help but notice that the reason so many favor WO is because of their hermeneutics. Kubo is a staunch supporter of women’s ordination. Even a cursory search of Spectrum magazine will locate numerous Kubo articles promoting the ordination of women.

But the worst parts of Johnsson’s book are actually at the close. There, the author openly attacks current General Conference leaders. The very worst feature of the book is his attack on the validity of the 2015 vote:

“[T]he manner in which the San Antonio Session handled the women’s ordination issue leaves in doubt the accuracy of the vote” (p. 148).

Johnsson wildly claims that TOSC Report findings were withheld (p. 149), and raises other absurd objections, concluding, “In view of this background, I cannot accept that the vote in San Antonio settled the issue of the ordination of women” (p. 149).

Possibly the wildest view in the book is Johnsson chorusing the myth propounded by George Knight and others that the Unions were essentially intended to be immune to the authority of the world church, and that the General Conference vote in San Antonio was actually somehow a misuse of Church authority.

And so, says Johnsson, for the General Conference to simply endeavor to secure united action in the world church in a mattter that has been decided by the General Conference in session, is—our pastors are told—“Wrong from any angle you look at it. Wrong in its theology. Wrong in its history. Wrong in its policy. Wrong in its spirit. It is more papal than Seventh-day Adventist. It runs directly counter to the life and teachings of Jesus” (p 145).

Adventist pastors and members deserve better. The North Pacific Union erred in intentionally sending this book to its pastors, and promoting divisive, unwarranted doubts about world church leaders who are seeking to be faithful against all odds.

Background

The main yearly meeting of the world church is called Annual Council. Every October the General Conference Executive Committee gathers for this meeting. Needful decision-making is accomplished by this body for the world church between General Conference Sessions held every five years.

In the 2015 General Conference Session held in San Antonio, Texas, delegates made an important decision. They again (similar votes had been held in 1990 and 1995 sessions) determined they would continue the practice of the Adventist Church from its beginning: they chose (again) not to open the way for the ordination of women to the gospel ministry.

Be that as it may, several women both before and after the 2015 meeting have been illegally “ordained to the gospel ministry” in the Pacific Union. The Columbia Union continues to have policies out of compliance with the world church on this question, and the North Pacific Union and some Unions in the Trans-European Division are following credentialing practices which are out of harmony with the world church.

At 2016 Annual Council the General Conference Executive Committee voted to engage in a process of reconciliation and if necessary, discipline toward errant parts of the world church. The year between meetings resulted in no correction to those insubordinate actions. In October 2017 Annual Council a proposal offerred the GC Executive Committee for how to proceed was returned to committee, leaving the non-compliant Unions out of harmony with the world church and the present leaders of these Unions and Divisions remaining in office.

About two weeks after Annual Council, the North American Division meets to hold its Year-End Meeting (YEM). Certain events in this year’s YEM especially stand out.

NAD YEM 2017

First, time was set aside in NAD YEM to discuss the proposal that was to be considered at 2017 Annual Council and that would have impacted Unions in rebellion in the NAD. During that discussion, a young adult from Canada, Daniel Cho, also a member of the North American Division Executive Committee, obtained the floor and spoke of the necessity of unity. He moved this motion:

In the spirit of church unity and respect for the decisions of the General Conference in session, and recognizing that the General Conference in session with delegates from all over the world is the highest human body that we have for settling disputable matters among Divisions and their entities in the church, we, the North American Division Executive Committee, as part of the General Conference, direct that all entities that we serve bring their practices into harmony with the NAD/GC policy, and the 2015 vote of the world church on ordination. I so move.

The motion was seconded. One person spoke in debate, then a second speaker called for opportunity to be given for prayer. While most committee members were engaged in prayer, the chair, Dan Jackson, conferred at length with ex officio committee member General Conference treasurer Juan Prestol-Peusan, NAD and GC legal counsel Karnik Doukmetzian, G. Alexander Bryant, and others, who did not participate during most of the prayer time.

Almost immediately after debate resumed, Prestol-Peusan approached the mic and after a convoluted reasoning segment, moved to table the motion.

According to Robert’s Rules of Order Newly Revised In Brief, “The purpose of the motion to Lay on the Table is to enable an assembly, by majority vote and without debate, to lay a pending question aside temporarily when something else of immediate urgency has arisen or when something else needs to be addressed before consideration of the pending question is resumed” (pp. 118-119). Since there was no other pending motion for the NAD Executive Committee to address before it considered Cho’s motion, the motion to table was out of order. This was a misuse of parliamentary procedure to defeat the main motion without debate. Robert’s Rules continues with the question: “Can something be defeated by adopting a motion to table it?” Answer: “This is a common violation of fair procedure. Such a motion is not in order, because it would permit debate to be suppressed by a majority vote, and only a two-thirds vote can do that.”

We are indebted to a sharp-eyed layperson who brought this to our attention.

Someone may say this observation doesn’t apply since the meeting was conducted under the General Conference Rules of Order (GCROO), not Robert’s Rules. However, look again at the reason this practice is not allowed: because it would permit debate to be suppressed by a majority vote, while only a 2/3rds vote can do that. Two-thirds is the required threshold to end debate on a motion by calling question (calling for an end to debate of a motion being considered and immediately putting the main question itself to a vote). Not only does this reasoning operate identically in GCROO, but GCROO specifically makes the same point: “It [motion to table] is not used to ‘drop’ or suppress a motion” (GCROO, 3a, p. 7).

Thus, the NAD president and the maker of the motion to table, Juan Prestol-Puesan, who spoke together while other committee members were praying, knowingly deprived a fellow committee member, Daniel Cho, of the right to have his motion debated, duly processed, and voted on by the assembly. Debate was cut short. Furthermore, Cho is a representative of Seventh-day Adventists in the North American Division and any usurpation of his rights is a usurpation of our rights as members of the Seventh-day Adventist Church in the North American Division.

What could have been done in the meeting is for a delegate to call point of order, explain the error, and the chair would have been required to rule on the point of order. If his ruling was incorrect, committee members could appeal his decision and overrule it by a simple majority vote (GCROO, p. 3, 8-9, 12).

Another point of interest from the NAD YEM: at one point during the proceedings, NAD president Dan Jackson urged his assembled NAD leaders to be “obstreperous” in pushing, against the decision of the world church, for women’s ordination. Such behavior is hard to square with his other statements that the NAD is in unity and in harmony with the world church.

Actions like those described in this article have caused an enormous loss of confidence in the present leadership of the North American Division. They have propelled the North American Church into a terrible crisis which, unless soon addressed, will split the Church in North America.

The illegal vote to table the motion passed 186 to 25 with 3 abstentions.

UnityInTruth.com, the website publishing this video, has an important petition all Adventists can sign, calling for substantive action to be taken at Annual Council 2017 to remove leaders who are acting in contradiction to the decisions of the world church. The petition can be signed here (Click on this link).

We want to point your attention to four interesting new websites that did not exist even six months ago. All are the products of laypeople who support the world church in the present crisis!

TheStairView.com is entirely the work of Adventist laypeople who support the long-standing Seventh-day Adventist use of the historical-grammatical method of biblical interpretation. The focus is on sound biblical interpretation. The material fully supports the decision of the world church. Layperson Johnston Robinson is responsible.

Rollene.no is a new website from laypeople in Norway. “Rollene” means “the Roles.” Many Adventists in Norway have remained largely unaware of the crisis concerning women’s ordination. The site invites Adventists to strengthen their understanding of bible truth applied to gender roles. The Bible is to be read according to the “Sola, Tota, Prima Scriptura” principle. Some leaders are resisting the world church and leading church members away from the body with them. The goal of Rollene.no is to minimize the resulting harm. Articles are grouped in the four sections: The Bible, the Family, the Church, and Q&A. The material fully supports the decision of the world church. Layperson Sergey Paniflov is responsible.

UnityInTruth.com is a new site seeking to activate laypeople in support of the world church. Its mission is to promote loving, Christlike accountability in the Seventh-day Adventist Church, so that we may truly reflect Christ to a world in darkness. UnityInTruth.com seeks to encourage leadership and laity alike to faithfulness to message and mission, hastening the return of Christ. The site also features a thoughtful petition calling for action against the insubordinate sections of the Church. The material fully supports the decision of the world church. Laypersons Gabe and Jennifer Arruda are responsible.

AffirmationSabbath.org is the official site of a growing movement of laypeople from across the NAD called World Church Affirmation Sabbath. The work of this group is to hold lay-led meetings where laypeople can meet face to face and learn how to better fulfill heaven’s plan for representative church governance, which has been largely ignored leaving us in the present crisis. The site gives locations for meetings to be held in September, publishes a twice-a-month newsletter, and has links to videos from it meetings. It will include livestreaming links for the September event. The work of Affirmation Sabbath fully supports the decision of the world church, and the initiative has been positively featured in the General conference Executive Committee Newsletter. Laypersons involved are listed on the site.

Many of these sites merit further detailed review and we hope in the near future to describe some of them more fully.

Seventh-day Adventist church members in the Upper Columbia Conference will gather May 20 for multiple regional meetings. The meetings were not organized by Conference administration but by the laypeople themselves. The meetings are described as giving opportunity for members of the Conference to show their support for the world church.

Meetings will be held simultaneously, May 20, at the Stateline church in Milton Freewater, OR, two miles from Walla Walla University, and also at the Chewelah church, north of Spokane, WA. Meetings begin in the afternoon, with UCC members attending their local church in the morning, then traveling to Affirmation Sabbath.

Food will be provided so that guests can eat after arrival. Meetings begin at 3:00 pm. Six speakers will give short talks (15 minutes each) one after another, with a final 30 minute presentation titled “In Affirmation of the World Church.” The highlight of the meeting will come in the fellowship shared in the meal provided at 5:30. Members will have a precious opportunity to connect with other members from their own region. An open question and answer session is planned.

The group’s website is http://www.AffirmationSabbath.org. Its Facebook page is http://www.facebook.com/WorldChurchAffirmationSabbath

Most Seventh-day Adventists reject the radical policy of opposition toward the world church seen in some places. Affirmation Sabbath is planned to be a positive experience. In a gracious post by NPUC executive committee member Alyce Ispirescu, WCAS invites members around the world to join them in special prayer for world church leaders on May 20.

0n July 14, 2014, Alice Silva and Amber Machado were “married,” with Alice taking Amber’s last name. In June 2016 Alice Machado became a baptized member in the Chico Seventh-day Adventist church in Northern California Conference (NCC). Amber Machado was already a baptized member of the Chico church.

Ginger Harwood baptized Alice Machado at the Chico Church. Harwood holds a commissioned minister credential through the Pacific Union Conference. Harwood was “ordained” as a Seventh-day Adventist minister in 2013 in a rebel ordination service held at the La Sierra University church in Riverside, California. The Seventh-day Adventist Church never has and currently does not practice the ordination of women to the gospel ministry. In a November 8, 2016 email stated to be from NCC president Jim Pedersen to a concerned member, Pedersen wrote

The SDA Church continues to call all people to a saving relationship with Jesus, including baptism. There is also an understanding that members are not yet perfect, including those who get baptized – but there is a growth experience as we become more like Christ. The LGBT discussion continues to expand and be defined by the church, upholding the biblical foundation of marriage.

Now, three years later, “ordained” pastor Harwood has baptized a practicing lesbian into the Seventh-day Adventist church.

And we were told that accepting women’s ordination would never lead to this.

Interestingly, 23 years ago Harwood wrote a chapter in The Welcome Table, a book promoting the ordination of women. Back then she saw that those who opposed women’s ordination felt that, “such changes will alter our core identity” (p. 271). In that book, Harwood’s is perhaps the most credible, measured, and fair-minded chapter. And yet, two decades later she is bringing into church membership a person whom she must have known to be currently “married” to another woman. This is what is so chilling. If just twentyish years of journey brings one of the coolest heads and most rational among supporters of women’s ordination to the place of baptizing a lesbian, where has the same passage of time taken those more radical?

To baptize a practicing lesbian is something new for the Adventist Church. To embrace it would be to engage in change of Adventist core identity. One wonders if Harwood would have thought 23 years ago that this is where she would be today.

People who are convinced that their view is correct act on those beliefs. It is inevitable. What is happening in Northern California Conference right now is a time-machine to the future. These events are foretelling what will be happening in your Conference tomorrow if the current beliefs promoted by the current leadership of the Pacific Union and the North American Division are permitted to play out. Members in local conferences need to do what Seventh-day Adventist Church president Ted N.C. Wilson called for in his 2010 address to the Church:

Seventh-day Adventist Church members, hold your leaders, pastors, local churches, educators, institutions, and administrative organizations accountable to the highest standards of belief based on a literal understanding of Scripture.

There is a linkage between the theology of women’s ordination and queer theology. While this is denied on the one hand, we see it turned into practice on the other. People who are convinced that their view is correct act on those beliefs. There are two opposite approaches to biblical interpretation in the Church, and there are two different sets of actual beliefs and practices which stem from them. God’s Church stands at the door of pluralism and paganism.

For more extensive information, see

http://www.fulcrum7.com/blog/2017/2/2/married-lesbian-baptised-into-chico-seventh-day-adventist-church


NOTE: Errors corrected and two new paragraphs added.

The North American Division Union presidents presented to the General Conference president and officers an antagonistic statement in the January 19, 2017 meeting. The NAD leaders indicated while they see no consensus favoring women’s ordination among church members in the NAD, that the General Conference in seeking to maintain unity in the church, is overreaching its authority. The NAD Union Presidents’ statement offers no Scripture in defense of its position. Nor does it acknowledge the authority of the world church in its July 8, 2015 San Antonio vote which refused to authorize actions presently being taken within the North American Division to ordain women to the gospel ministry.

The presidents claimed “strong personal and collective unity” with the church, but also indicated themselves to be unified in support of women’s ordination to the gospel ministry, an unscriptural innovation which the Church has never, since its inception, practiced. The Union presidents go so far as to offer their “personal general observations” that in the NAD unions, membership sustains “a grass roots support for women’s ordination,” with “opposition in a few conferences.”

We believe that actually, the majority of church members in NAD oppose women’s ordination, and that the most telling statement in the document is the presidents’ claim that “An inclusive NAD survey taken in 2014 of conference, union and division leadership revealed a 90%-plus approval of women’s ordination” in the Division. That claim may actually be correct. If so, it points out the extreme disconnect between leadership and membership within the Division. The NAD presidents are trapped in an echo chamber of their own, and are operating in rejection of the voice of the Holy Spirit speaking to them through the world church.

The presidents’ document claims that they “acknowledge the conscientious convictions” of those who oppose women’s ordination. But actually those who oppose the practice have been shut out of the main publications of the church. Excluded from publishing in union papers or the Adventist Review, these Adventists whose convictions are allegedly so respected have been refused opportunity to publish on NAD-run denominational presses and their only recourse has been to publish privately.

Even NAD young adults have been marginalized by NAD leadership, as evident in the video above.

The January 19 statement complains about the General Conference’s rejection years ago of NAD’s attempt to change the E-60 Working Policy. Read about the current NAD president’s role in that debacle in “E-60 and the WO Endgame” at http://ordinationtruth.com/featured/kirl-e60-and-the-wo-endgame/. On the even longer history of NAD’s decision to block opposing viewpoints and use NAD publications for pro-women’s ordination propaganda, read the 1997 NAD’s own words in “President’s Commission on Women in Ministry Report” at http://ordinationtruth.com/wp-content/uploads/2012/12/Presidents-Commission-on-Women-in-Ministry-Report.pdf

Notable is statement number six in the document: “We believe the GC is dangerously overreaching its authority and potentially endangering the current and future unity and mission of the church (see SOP below).” But the statement goes on to say that “Non-doctrinal issues on which we have no consensus are not a basis for splitting the church.”

Then why is the North American Division leadership determined to split the Church? Are they so trapped within the culture they are charged to witness God’s revealed truth to, that they would burn down the Church rather than subordinate themselves to the humble, Spirit-led decision reached in General Conference Session after so much study and prayer?

The spectacle of a University Church inciting its host conference to take action to oppose its own denomination should provide insight. How does the ideology which now prevails in so many North American Adventist Universities operate in the face of a clear “No” vote by the General Conference in session? The November 9, 2016 Walla Walla University (WWUC) church board meeting with Upper Columbia Conference (UCC) administration provides just such a sample case.

During the meeting, UCC president Paul Hoover offered an illustration which has been used in defense of implementing women’s ordination in some places and not in others. According to the president, a church member from Berkeley, California, should not have to do things the way a church member from Botswana might do them.

Should people who wish to be disciples of Jesus be baptized in both cases? Should they keep the Sabbath in both cases? Should they fulfill agreements and commitments properly made in both cases? Or, should church members in Berkeley, because of a supposed advanced status be given special exemptions? Should certain agreements binding upon every other brother and sister in the world church not apply to them because they are from Berkeley?

The context of the meeting at WWUC was disagreement in the conference over the unilateral, non-compliant commissioned minister policy first implemented and then rolled back by the conference. Why was it rescinded? Was it because many “small churches” in the conference require additional “education”?

Walla Walla University Department of Theology chair Dave Thomas made a gracious offer in the meeting: “I would gladly offer the services of my department to help.”

We wonder, were Walla Walla theologians to visit insufficiently educated UCC “Botswana” churches, what kind of improved understanding might be received?

HELP FROM WALLA WALLA?
In an article published on November 17, 2016, in the Collegian, the official newspaper of Walla Walla University, Thomas previewed the kinds of ideas members might be offered in such meetings. For example, he wrote that

“The church is a new society formed on principles very different from those typically seen in the world. One of those principles is the absence of hierarchy” (Dave Thomas, Collegian, “Unity, Diversity, Discrimination and Church Politics,” p. 8).

Is there an absence of hierarchy in God’s kingdom? “Not content with his position, though honored above the heavenly host, he [Lucifer] ventured to covet homage due alone to the Creator” (Patriarchs and Prophets, p. 35). There is a hierarchy of at least three levels in this sentence. The first chapter of Patriarchs and Prophets abounds with the question of “position” and “government.” There, it is Satan who proposes a non-hierarchical government: “he [Lucifer] promised those who would enter his ranks a new and better government, under which all would enjoy freedom” (p. 40). Satan argued that angels needed no laws, “no such restraint.” Indeed, the Ten Commandments, with its prohibitions, has a hierarchical aspect. Both Old and New Testament Churches had their order and rank. While such ranking is an aspect we would not emphasize, it is a fatal overstatement to claim “absence of hierarchy.”

Dr. Thomas also writes that “Top-down power tends toward rebellion and disruption,” (Ibid.). But all actual power begins with God and can be directed nowhere else but from Deity’s infinite heights. Yet there can be no justification for any creature’s rebellion against Him.

As for ordination itself, the professor insisted that “The concept of ordination assumed by the document [the reconciliation document voted at Annual Council 2016] is now known to be nothing more than a tradition that crept into the Church from the Roman Empire,” (Ibid.). Someone should have told this to Jesus before “He gathered the little band close about Him, and kneeling in the midst of them, and laying His hands upon their heads, He offered a prayer dedicating them to His sacred work. Thus the Lord’s disciples were ordained to the gospel ministry” (The Desire of Ages, p. 296). For another detailed explanation of ordination, see Acts of the Apostles, pp. 58-62.

It is interesting how different the position presently being taught in the Walla Walla theology department is from the position of the world church (and presently being taught in Botswana). Indeed, the one point in which the Theology of Ordination Study Committee (TOSC) did share consensus agreed at this concept:

While all believers are called to use their spiritual gifts for ministry, the Scriptures identify certain specific leadership positions that were accompanied by the Church’s public endorsement for persons who meet the biblical qualifications (Num 11:16-17; Acts 6:1-6; 13:1-3; 14:23; 1 Tim 3:1-12; Titus 1:5-9). . . Aside from the unique role of the apostles, the New Testament identifies the following categories of ordained leaders: the elder/supervising elder (Acts 14:23; Acts 20:17, 28; 1 Tim 3:2-7; 4:14; 2 Tim 4:1-5; 1 Pet 5:1) and the deacon (Phil 1:1; 1 Tim 3:8-10). While most elders and deacons ministered in local settings, some elders were itinerant and supervised greater territory with multiple congregations, which may reflect the ministry of individuals such as Timothy and Titus (1 Tim 1:3-4; Titus 1:5). (http://archives.adventistreview.org/article/6497/archives/issue-2013-1520/20-cn-study-committee-votes-consensus-statement-on-theology-of-ordination/consensus-statement, accessed 2016-11-18).

The above TOSC statement, voted on July 23, 2013, came after the committee had in its January 2013 meeting considered the presentation made by Darius Jankiewicz, “The Problem of Ordination: Lessons from Early Christian History,” which had espoused the theory Thomas presents as fact.

It is troubling that an erroneous view of the order of heaven is presently being taught at the University. How will this non-Adventist view of church order now being taught to WWU theology students work itself out in the field when Walla Walla theology students are assigned as ministers in churches in Washington, Oregon, Upper Columbia, Idaho, and Montana conferences?

CONCLUSION
It is interesting how a meeting held in such a supposedly diverse university community could result in an intellectual monoculture like that manifested on the 9th of November. While some 500 persons were present at the meeting, those permitted to speak stood lockstep in their support for the non-Adventist approach to the commissioned minister credential. Still, many UCC members would decline the offered services of the WWU theology department. Most would prefer to be presented an understanding of church governance which would harmonize with that of the Seventh-day Adventist Church. We think they would welcome a presentation from Adventist teachers who support the Bible-based teaching of the Seventh-day Adventist Church. By all means, let teachers from Botswana apply.