Introduction

The Adventist movement burst upon the global scene about the mid 1800’s warning about the impending Parousia—the Second Coming of Jesus to judge the earth and take His people home. This movement had its roots in several existing Protestant denominations of the day, namely, the Methodist, Baptist, and Congregationalist Churches. Consequently, quite a significant portion of Adventist fundamental beliefs display commonalities with many other existing Protestant Churches. However, one of the few doctrines unique to the Adventist Church is the Great Controversy doctrine. This cosmic conflict, articulated by Ellen White, covers the span of human existence from creation to the coming of Jesus at the end of time.¹ It is a metanarrative serving an integrating function, which provides coherence and comprehension for what God has done in the past, what He is doing presently in the world, and what hope lies ahead in the future for those who put their trust in Him.

The vision of the cosmic conflict has its primary location in Rev 12-14, but has its thread running through the entire Scriptures, from Genesis through to Revelation. Revelation 12 announces without fanfare that there was war in heaven; this is where the controversy began. At the center of the conflict are two primary actors, the Protagonist, God, and the antagonist, Satan. However, as the passage indicates, the locus of the conflict shifted from the celestial realms to the earthly (Rev 12:9, 12). As a result, humans become involved, caught at the heart of a deadly conflict with eternal consequences. The issues and implications of the conflict are of immense importance to mission and the discipleship of Christian converts. These issues and implications shall be elaborated upon later in this study. Other notable passages that shed light on the Great Controversy include Isa 14:12-14; Ezek 28:14-18. It is evident from these passages that a major issue at stake is that of worship—the creature, Lucifer, seeks the honor, worship, and position of the Creator.

Eschatological Significance of the Great Controversy

The commencement of the conflict in heaven was with a combat. Since then in various forms the conflict between good and evil has unfolded on earth with varying intensity. The manifestations of evil in the Great Controversy include sorcery, divination, séances, magic, and witchcraft.² As the eschaton approaches its climax the forces of evil seem to be rallying together in preparation for earth’s final showdown—Armageddon. Interestingly, the conflict began with war in heaven involving all the angels taking sides—either for the Creator, or the creature. However, the final conflict will be waged on earth (Rev 20:7-9), this time it shall involve all humans, who shall have to choose between the Redeemer, and the rebel. This end-time spiritual conflict appears to be gathering momentum. Accordingly, it can be surmised that the most important issue in the eschaton is the Great Controversy.

The Great Controversy and Contemporary Mission

Mission is primarily and fundamentally the initiative and the prerogative of God. From the fall of the first pair in Eden God has been engaged in the task of saving humanity. The efforts of God to save human beings has been met with great opposition and resistance from the devil. In the protoeuangelion God declared: “He shall bruise your head, while you shall bruise His heel” (Gen 3:15). Ever since then the kingdom of God and His mission to save humanity has only advanced at great cost as the battle between good and evil has played out.

Evidence of the approaching eschaton can be seen in the intensifying opposition to gospel proclamation, and growing disaffection towards Christianity among former “Christian nations.” For instance, persecution of Christians today is a growing phenomenon, with more than 200 million Christians living in over 60 countries of the world being affected.³ Such persecution passes through three phases, namely, disinformation, discrimination, then full-blown persecution.⁴ It is estimated that over 100,000 Christians are killed every year because of their faith.⁵ It has also been reported that between 2005 and 2015 over 900,000 Christians were martyred.⁶ This should not come as a surprise to Adventists for an integral part of the Great Controversy is the persecution of the saints (Rev 12:17). Since the devil cannot hurt the Father, or Son directly, his strategy is to get back at them by persecuting their children—the saints. Increasingly, mission in this closing epoch of earth’s history is being conducted in contexts that have become more dangerous and resistant. That being the case, new paradigms of mission are required in order to overcome the flurry of barriers the devil is generating against gospel propagation.

Another evidence of the growing intensity of the cosmic conflict as the eschaton approaches is the escalating level of religious radicalism, fundamentalism, extremism, or fanaticism. It is not as if history bears no records of periods when religious fervor burned with intense fury, however, so widespread is the phenomenon in recent times that this epoch has been tagged the “age of terror.” The underlying motivation behind this age of terror is religious fundamentalism. Radical religious groups such as Isis, Boko Haram, Al Shabab, have become household names which strike dread to the hearts of all. However, Islam is not the only religion implicated in this. The growing worldwide reaction to globalization is nationalism; bearing the shape of a return to traditional religious values and mores. In India, for instance, there have been more cases of anti-Christian sentiments resulting in pogroms in recent years.⁷ As in the case of persecution the spates of religious extremism constitute a major hindrance to the mission of the church and demand new methods for responding to these challenges.

In present-day America the large number of persons who describe themselves as atheists and agnostics, also classified as the “nones,” (that is, having no religious affiliation) is another indication of the proximity of the eschaton. Although this growing trend is also happening in Europe, it is projected to decline within the next three decades. Global population of the “nones” by 2015 stood at 1.7 billion, with more than 700 million of these believed to be living in China.⁸ This growing trend has been attributed to the powerful effect of secularism, creating the impression that God is redundant, and religion irrelevant.

Animism and the Great Controversy

The expression, animism, was first used by sociologist E. B. Tylor in 1873 to describe the evolutionary development of religions among “primitive peoples,” who displayed beliefs in the existence of personalized supernatural powers. Animism has been defined as, “the belief that personal spiritual beings and impersonal spiritual forces have power over human affairs and, consequently, that human beings must discover what beings and forces are influencing them in order to determine future action and, frequently, to manipulate their power."⁹ Animistic beliefs exist in every culture and religion around the world in varying degrees. The blend of animistic practices and worldviews with formal religious beliefs results in folk religions. About three-quarters of the entire Muslim world subscribes to what may be regarded as folk beliefs—where the focus is largely on power for existential purposes than on higher beliefs.

Buddhism, Hinduism, and even Christianity have also been affected by animism. The term animism, as it is presently used, is analogous to folk religions, or what Adventists describe as spiritism or spiritualism.¹⁰ For animists, or persons who practice folk religion, the world is permeated with, “spirits, ancestors, witchcraft, curses, magic, and other supernatural beings and forces, many of which are hostile to human beings.”¹¹

The animists primary concern in life is for power—to bring under control those forces, conditions, and persons who could subvert their wellbeing or fortunes.¹² The source of the power is immaterial, because it is considered to be neutral, or amoral, so long as it can be used to serve one’s purposes.

The unfolding of the Great Controversy in biblical history is in reality the demonstration of animism at work in the lives of ungodly persons and nations. Animism is concerned with existential issues—profit in harvest or business; physical healing from illness; protection from evil forces/beings; and the power to control personal environment and circumstances. This is in sharp contrast to higher religions, such as Christianity, Islam, Buddhism, or Hinduism, in which the primary concerns are about the ultimate questions of life—origins, purpose, and destiny after death. Also, animism addresses a set of questions different than other religions; these include: the search for meaning, especially at the time of death—why a person died, and who may be responsible? When misfortune or crises occur, thereby preventing the desire for a good life, what or who is responsible? Also, how can one know the future, make right decisions for the present, and learn from the past? How can one live right, with a sense of moral order in an evil world?¹³

Animistic cosmology comprises a universe with an upper zone where a high god dwells; usually inapproachable except through his lieutenants, to whom the different realms of reality have been apportioned. In the lower level are humans, beasts, and other aspects of the visible, natural world.

Between the upper and the lower zones is the middle zone comprising spirits, ghosts, ancestors and various beings with the power and ability to affect humans and life on earth. Explanations for seemingly inexplicable occurrences in life such as personal crises, misfortunes, disaster, evil, or death are attributed to supernatural phenomena originating from the middle zone, operating through curses, evil eye, magic, sorcery, and spells.

The Great Controversy doctrine responds satisfactorily to the questions animism raises. The unique features of this doctrine are its breadth and scope: it explains the past, gives meaning to the present, and provides hope for the future. The doctrine addresses issues that are not merely eschatological but existential in nature. For instance, the Great Controversy acknowledges the existence of invisible creatures—demons, and the devil, who are totally in opposition to the people of God and the forces of good. As Gailyn Van Rheneen observes, “in an animistic context the message must center on the cosmic conflict between God and the gods, between Christ and the demons, between the church and the principalities and powers.”¹⁴ Similarly, the doctrine recognizes the ongoing cosmic conflict and its significance to contemporary humans. Thus, in animistic societies the Great Controversy doctrine has relevance and significance. For in animistic contexts the effect of Christ’s victory on the cross needs to be applied in every dimension of life—past, present, and future—eschatologically, and existentially.

Dangers of Animism

Animism is a belief system that is precarious in every respect---whether in the guise of folk religions, or in its pure form as traditional religion. This is because at its core animism promotes a state of constant fear—those who subscribe to it are held firmly under bondage to fear of spirits, ancestors, misfortune, evil, and death. In addition, animism promotes a system of salvation by works in which its adherents in order to find peace, security, and moral harmony are led to feel that their wellbeing and safety are dependent on what they do to help themselves. This is in sharp contrast with the Christian doctrine of salvation through Christ alone. Animism, therefore, opens wide the door for humans to be deceived, manipulated and controlled by demonic agencies. Because animism regards power as neutral (its origin is inconsequential), and advances pragmatism (that is, what works is permissible) it fosters an unethical, amoral, self-centered, materialistic, and worldly living at the expense of a focus on eternal realities. It thereby grants license to carnal motives, which are in opposition to holy and lofty desires.

At the height of the missionary movement it was believed that animism’s influence was on the decline and would soon be insignificant. However, Van Rheenen observes, “As long as Satan maintains his grip on the world, animism as a belief system will not die but simply will change with changing times.” ¹⁵ Therefore, the dangers of animism will neither wane nor die as long as Satan exists, rather, they shall only continue to morph and evolve in divergent forms from one context to another. In the West animism may assume sophisticated guises such as the New Age, Wicca, and Satanism, while it may emerge in cruder versions among tribal societies.

Secularism

Secularism is another belief system contemporaneous with Christianity and with equally pernicious effects. In its basic form secularism may be defined as a belief system that regards God as non-existent or irrelevant to human affairs. ¹⁶ It could also be described in essence as, “practical atheism.”¹⁷ Although since the Enlightenment its character and nature appears to have become more pronounced, historically, it is traceable even to biblical times. John McNeill who traces the occurrence of secularism to ancient Israel insightfully notes, “The history of secularism is a phase of the human story through every era and generation, but especially in those times in which the physical goods of life have been abundant.”¹⁸ In other words, an abundance of earthly goods may facilitate secularism.

Undoubtedly, the phenomenal growth and significance of science to contemporary humanity has contributed in no small measure to the secularization of society. This has contributed to the erosion and relegation of religious beliefs, authority, and practices, which once were central to Western societies.¹⁹ Science seemingly has dealt a “lethal blow” to Christianity and the Judeo-Christian faith so that among certain communities of intelligentsia it is strongly considered that “belief in God is evidence of deep stupidity or even insanity.”²⁰

Ironically, secularism, by rejecting faith in God has unwittingly created room for various genres of pagan, parapsychological, psychic and paranormal phenomena, which have taken Europe and America by storm. The numbers are alarming, and the celebrities involved are shocking; ranging from, late Princess Diana, Cherie Blair (wife of Tony Blair, former British Prime Minister) and Madonna.²¹ Besides these, numerous popular musicians have publicly admitted their associations to mediums, and the spirit world.

Postmodernity has illustrated the bankruptcy and irrationality of secularism. Previously denying the reality of the spirit world, secularism has inadvertently contributed to the growth of witchcraft and Wicca, and a hunger for the supernatural.²² For instance, conservative business journal, The Economist, reported the increasing demand for exorcists in France and neighboring regions of Italy and the EU.²³ While the article attributes this growing phenomenon to immigrants who have taken such beliefs abroad, it is still left to be seen whether the clients and specialists are entirely of immigrant stock or include Europeans themselves. Especially is this significant for a country like France which once played a prominent role in the Reformation movement. Curiously, a study conducted decades ago revealed that “the number of witches in France exceeds the Protestant population.”²⁴

Although secularism and animism appear diametrically opposite one from the other, Van Rheneen observes the qualities that actually make them functionally similar:

In many ways animism is the total opposite of secularism. Animists perceive that all of life is controlled by spiritual powers; secularists believe either that there are no spiritual powers or that these powers seldom intervene in the natural realm. Animists live in fear of spiritual powers whose activities must be divined and frequently manipulated; secularists believe they can chart their own courses by human inventiveness, and resourcefulness and through reason. Animists seek to live in harmony with their world believing that the forces and powers of the world are interconnected; secularists manipulate their world by means of science and technology. Amazingly, however, many similarities exist between animism and secularism. Both are philosophies rooted in power While animists believe in spiritual powers, secularists believe in human power. This emphasis on power leads both worldviews to be essentially manipulative. Animists seek to manipulate spiritual powers by means of magic; secularists manipulate their environments by means of technology. Both animism and secularism are amoral systems.

In other words, the common denominator linking animism and secularism is the quest for power, albeit through different paths. This is particularly significant because the Great Controversy doctrine responds to this power issue.

The Great Controversy and Secularism

Secular persons are attracted to power and thus unconsciously seek a religion that addresses the vacuity in their lives and provides better explanations to the meaning and purpose of life. Richard Davidson, concurs that the Great Controversy doctrine provides a framework for interacting with and reaching contemporary, secular-minded persons²⁵ because millennials, postmoderns, and secular persons seek a big picture of reality. For many who turned their backs to religion one of the biggest issues was an incoherent or inadequate explanation for suffering in the world. Here, the Great Controversy doctrine may be helpful because, “The Great Controversy Vision is the Bible's most explicit explanation of why there is suffering on earth, why God allows it, and what God is doing about it.”²⁶

Heuristic Elements of the Great Controversy Doctrine

Evidently, the Great Controversy doctrine is relevant for reaching and teaching both animists and secularists, for it possesses inherent qualities to respond to important questions raised by these belief systems, but, can also lead to conversion and worldview transformation. For conversion or transformation to occur certain elements of this doctrine need to be carefully explained and emphasized. These elements include: the problem of evil, the concept of Christus Victor, the centrality of Christ, and the significance of the cross.

The Problem of Evil

The most coherent explanation for evil and suffering in the world is provided by the Great Controversy doctrine. The rebellion which began in heaven, descended to earth, incorporated humans, now has a new battleground in human minds (Gen 3). Suffering, and evil therefore came into the world as a result of sin and the wrong choices of Adam and Eve, and the selfish choices of all humans ever since (Prov. 26:2; Rom 1:20; 6:23). As the Scriptures demonstrate, for those loyal to God, evil and suffering is also as a result of the wrath of the devil against God’s own (Rev 12: 17; Job 1:12-20; 2: 6-10). The primary reason Jesus Christ experienced such intense suffering and agony of the cross was because of the cosmic conflict He came to resolve—He suffered, thereby setting an example for all His followers (Heb 2:10-14). Although human suffering and the problem of evil is not a subject that any simplistic explanation can resolve, nevertheless, the Great Controversy doctrine demonstrates God’s unwavering presence in all of human suffering and pain (Isa 63:9; Isa 43:1-2; Luke 23:44-46). As has been aptly stated, “Christianity as a religious tradition does not argue against suffering nor does it proffer a solution: it tells the story of Jesus, the crucified and risen Lord.”²⁷ The Great Controversy doctrine is a reminder that the most important question regarding the problem of evil is where is God? And the answer is, God is ever present with His own, just as He was with Christ on the cross.

Christus Victor

The reality of the existence of invisible personal spiritual beings responsible for evil, wickedness and destruction is acknowledged in the Great Controversy doctrine. Those demonic hordes which were cast out of heaven with the devil (Rev 12: 7-9) are truly active, but were unmasked during Christ’s earthly ministry. Clear throughout the gospels and the epistles is Christ’s unfaltering triumph over these evil spiritual powers—from the beginning of His ministry to His glorious resurrection. In his epistles to Ephesus and Colossians, bastions of magic and sorcery of his day, Paul underscores Christ’s total and comprehensive victory over every hierarchy of principalities and powers that ever existed (Eph 6:10-12; Col. 1:13-16; 2:9-15).

Consequently, in a world seeking after power of any kind and from any source, people need to be reminded that the head of all principalities and powers is Christ. Furthermore, his victory on the cross has present and eternal consequences, that are both existential and eschatological in nature, also, having corporate and personal significance for all.

Christ’s victory provides freedom from the bondage of fear, whether of death (Heb 2:14-15), or of evil spiritual forces. His victory liberates from guilt and shame transforming those who commit their lives to Him into new creatures, and a new community (2 Cor 5:17; Eph 2:1-7; 19-22).

Centrality of Christ and the Cross

The Great Controversy doctrine brings Christ to the fore of all Christian beliefs and practices.²⁸ It reminds us that instead of the deceptive lies of the devil concerning the nature of God, He is loving and good, and never the author of pain and suffering (1 John 4: 7-10). Through his life and by His death Christ vividly demonstrated to the universe that the cardinal attribute of the character of God is love (Rom 5:6-8). Because God is loving, gracious, and merciful that is even the reason the devil was not instantly snuffed out, and why the drama of all ages has played out for so long. For many animists and secular persons having no relationship with Christ their lives are often filled with fear or vanity. During moments of mortality these emotions are sharply brought into focus. However, for Christians the hope of the resurrection brings assurance, peace, and comfort.

Furthermore, at the core of the conflict is the cross of Christ. The cross is the greatest demonstration of the person, position, and power of Christ. At the cross was clearly demonstrated Christ’s sweeping victory over all principalities and powers (Col 2:15) so that at the name of Jesus every knee shall bow, and every tongue confess that He is Lord (Rom 14:11). Through his resurrection, after His crucifixion. Christ’s divinity was also powerfully attested to. In other words, the Great Controversy doctrine is void without reference to the supremacy and centrality of Christ, and to the significance of His death on the cross.

Motivation for Mission

The Seventh-day Adventist movement was born after the message of the imminent return of Christ was heard and believed by many following the preaching of William Miller in the 1840s. Very rapidly the small band of believers grew until they were large enough to become organized, in spite of the Great Disappointment of October 1844. Within the short span of a century the footprints of the church had spread to just about every region of the world. Its growth rate has been nothing but remarkable

One principal factor attributable to the rapid growth and spread of the Advent movement has been the firm conviction in the imminence of Christ’s return. Presently, almost two centuries later, the conviction about the imminence of the Parousia seems to be waning among many saints. As in the times of the Apostles the nagging question in the hearts of some is, “How soon is soon?” Inevitably, the motivation to engage in mission because the end is proximal has lost some of its edge. A new paradigm is therefore needed.

I submit that a biblical, eschatological paradigm that could be explored and developed should be one founded on the cosmic conflict. In the first place, this doctrine definitely has strong biblical foundations demonstrating that all of humanity is caught in the matrix of a great ongoing conflict that is as old as time on earth. Additionally, it is rooted in eschatology, calling attention to the fact that this protracted, ongoing cosmic conflict has a definite end point, when Christ shall return to establish a new age of peace and eternity (2 Pet 3:10-12; Rev 20-22).

It is not complicated to validate the reality of the Great Controversy to contemporary Christians. The proliferation of movies and literature on the subject of the occult, in addition to the burgeoning growth of satanic and mystical fraternities are sufficient justification. This growing supernatural phenomenon should serve as a rallying cry for Adventists to spiritually awaken and engage in the mission of Christ. As the cloud of darkness thickens over the moral and spiritual landscape Christians need to be encouraged to arise, and shine, and to push back the shroud of evil by engaging in battle.

Similarly, the alarming level of global spiritual apathy and callousness should be indicative to perceptive Adventists that regular methods and strategies previously employed in the past will produce little, if any, enduring mission results. Adventists, who have been given legacy of the Great Controversy doctrine should be unabashed about acknowledging that the world is a battlefront, and ours is a call to arms. What this implies, regarding missions to animists and secularists, who are typically unresponsive to a sterile, insipid version of Christianity, is that a warfare mode, “a battlefield paradigm,”²⁹ a more spiritually aggressive model of missions is imperative if gains must be made.

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_____. Communicating Christ in Animistic Contexts. Pasadena, CA: William Carey Press, 1991. White, Ellen G. The Great Controversy between Christ and Satan. Battle Creek, MI: Pacific Press, 1911.