Joel Iparraguirre
Glúder Quispe, Merlin D. Burt, and Alberto R. Timm. Legado Adventista: Un panorama histórico y teológico del adventismo [Adventist Legacy: A historical and Theological Overview of Adventism]. Lima, Peru: Universidad Peruana Unión, Centro de Investigación White, 2013, 415 pp. US$20.00.
This book—which includes eight chapters and eleven appendices—is the result of the papers presented at the “150 años de legado adventista” [150 years of Adventist Legacy] seminar, which was held October 12–13, 2013 in the facilities of the Peruvian Union University under the organization of the Ellen G. White Research Center–Peru to commemorate the 150th anniversary of the General Conference of Seventh-day Adventist Church.
The first chapter, “150 años de legado adventista: Un breve panorama histórico de la estructura organizacional de la Iglesia Adventista del Séptimo Día” [150 years of Adventist Legacy: Brief Historical Overview of the SDAC Organizational Structure] by Quispe, is divided into three sections: (1) the history of mission organization (1844–1863), (2) the organization and its beginnings up to new challenges for the mission work (1863–1901), and (3) the reorganization and the mission (1901–).
The second chapter, “Antecedentes históricos de la interpretación bíblica adventista” [History of Biblical Interpretation], is the extended version of the publication edited by George W. Reid.1 Here, Timm teaches that “if Seventh-day Adventists want to keep the identity of their message and mission, they must remain faithful to its high view of Scripture and accept only the hermeneutical principles that do not violate confidence in the Bible as the Word of God” (71).
The third chapter, “Elena G. de White y el surgimiento del adventismo sabatistas” [Ellen White and the Emergence of Sabbatarian Adventism], by Burt, examines the emergence of Sabbatarian Adventism from the Millerite movement up to 1855, besides Ellen G. White’s role during this process.
The fourth chapter, “Cristología adventista del séptimo día, 1844–2013: Una breve reseña histórica” [Seventh-Day Adventist Christology, 1844–2013: A Brief Historical Overview],” is a revised and updated version of the paper presented at the Seventh South American Biblical-Theological Symposium on the theme “Christology”, held at Bolivia Adventist University, 2007. In this chapter, Timm reveals once more his scholarly condition by dividing the Christological discussions in the Adventist Church into four periods: (1) Emphasis on the Human Nature of Christ (1844–1898), (2) Emphasis on the Divine-Human Nature of Christ (1898–1957), (3) Tensions on the Humanity of Christ during the Incarnation (1957–1980), and (4) Contemporary Christological Debates (1980–2011). Before his conclusion, Timm references Norman R. Gulley,2 to emphasize that “despite all the Christological discussions . . . we do have a solid ground for our trust that Jesus Christ is the coeternal Son of God; that He became truly man to save us from or sins; that His vicarious sacrifice on the cross of Calvary paid the price of our salvation; that He is ministering today in the heavenly sanctuary in our behalf; and the He will return soon to grant us eternal life” (137).
The fifth chapter, “El legado doctrinal de 1888” [The Doctrinal Legacy of 1888] and the sixth chapter, “La doctrina de la Trinidad en la Iglesia Adventista del Séptimo Día: Un análisis histórico” [The Trinity in Seventh-day Adventist History], written by Burt, emphasize—in the fifth chapter—the historical and theological discussions of the Minneapolis General Conference Session (1888) through the contributions of J. N. Andrews, Stephen Pierce, E. J. Waggoner, J. H. Waggoner, and others. Then follows a description—in the sixth chapter—of one of the current historical controversies: the pioneers’ antitrinitarian belief and subsequent acceptance of the doctrine of one God in three co-eternal Persons.
The seventh chapter, “Historia de la interpretación del libro de Apocalipsis en la Iglesia Adventista del Séptimo Día” [History of the Interpretation of the Book of Revelation in the SDAC], shows that since its Millerite origins, the SDAC has focused with special interest on the book of Revelation (183). On the other hand, the history of the Seventh-day Adventist interpretation of Revelation, says Quispe, may be divided into three periods: (1) the Thoughts on Daniel and the Revelation (1862–1944), (2)] the Seventh-day Adventist Bible Commentary (1944– 1970), and (3) The multiple emphases (1970–).3 After this categorization, Quispe engages in a brief historical development and the success factors of each period.
The eighth chapter, “Breve reseña histórica sobre la ordenación de la mujer en la Iglesia Adventista del Séptimo Día” [Seventh-day Adventists on Women’s Ordination: A Brief Historical Overview] by Timm, closes with a golden broach this fascinating book. Divided into nine historical periods, this document may be the most extensive ever written on the ordination of women as it is well-detailed and emphasizes that “Despite all the challenges the church is facing today, we must trust in God’s leadership and pray for the leaders of the church in these difficult days when authority in all its forms is being undermined” (320).
Although the book has some errors in translation and editing,4 it is important to note that perhaps this is the first publication—in the South American context— that brings an excellent contribution to the area of Adventist Studies. Although unfortunately it is in Spanish, reading this book is a must, not only for Bible teachers and Church administrators but also for church members that are interested understanding the development of the Adventist Church and some of its distinctive doctrines.
See Alberto R. Timm, “Historical Background of Adventist Biblical Interpretation,” ed. George W. Reid, Understanding Scripture: An Adventist Approach, Biblical Research Institute, vol. 1 (Silver Spring, MD: Biblical Research Institute, 2006), 1–14.
Back to referenceGulley says, “So in human nature, Christ was unlike the pre-Fall Adam and unlike the post-Fall Adam, even though there are similarities. Unlike the post-Fall Adam, Christ was the sinless Son of God on a mission to save sinners (their sinful natures and acts), and did not participate in sin, either in nature or acts. A doctor does not need to have cancer in order to save cancer patients. Nor does a sinless Son of God need to take on sin within His nature in order to save a sinful nature. For sin, whether in nature or acts, participates in a broken relationship with God. Christ didn’t come to enter such a broken relationship but to restore it”. See Norman R. Gulley, Systematic Theology, vol. 3—, Creation, Christ, Salvation (Berrien Springs, MI: Andrews University Press, 2012), 434.
Back to referenceA critical review of Quispe’s book can be found in Ekkehardt Müller, “[Book review of] The Apocalypse in Seventh-day Adventist Interpretation, by Gluder Quispe,” Reflections–The BRI Newsletter 45, January (2014): 10–12.
Back to referenceTo mention some: it was translated “Sabbatarian” as “sabatista” (12, 14, etc.), while in other occasions it appears as “sabatario” (87, 92, etc.), “antitrinotaria” instead of “antitrinitaria” (162), “iglesia cristina” instead of “iglesia cristiana” (163), etc. In some cases puts as English, “Ellen G. White State” (130, 191), while in other places brings “Patrimonio White” (172, 227).
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