Roy E. Graf, The Principle of Articulation in Adventist Theology: An Evaluation of Current Interpretations and a Proposal. (Berrien Springs, MI: Adventist Theological Society, 2019, 374 pp. USD 20.00).

The book The Principle of Articulation in Adventist Theology: An Evaluation of Current Interpretations and a Proposal covers much more than just Adventist theology. It deals with some foundational presuppositions of human reason and their expression or articulation in theology. Roy E. Graf meticulously investigates how they are at work in different theological systems throughout church history and how they have affected and influenced theology. Chapter 1 provides an introduction to the subject and describes the purpose, scope, presuppositions, and methodology being used. Chapter 2 describes the principle of articulation in theology in general and the sola Scriptura principle as a criterion of evaluation for the different models. Chapter 3 investigates the principle of articulation in different models throughout history. It starts with the Greek philosophical background (Plato, Aristotle), moves to Augustine and Thomas Aquinas, then continues with Martin Luther and John Calvin before dealing with modern theology (Friedrich Schleiermacher, process theology). It ends with a discussion of the principle of articulation among the Adventist pioneers. Chapter 4 describes the principle of articulation within three different models current in Adventist theology: the Evangelical Adventist model, the Modern Adventist model, and the Adventist Theodicy model. Chapter 5 develops the principle of articulation from an Adventist sola Scriptura perspective. Chapter 6 ends with a concise summary, conclusion, and a few recommendations. In his discussion of different positions, Graf provides a rigorous analysis of important aspects of theological reasoning. He covers much ground, comparing leading and influential theologians in church history as well as influential philosophers. His findings are methodically presented in chapter 3 (pp. 61–144) and then contrasted and compared with Adventist representatives, ranging from the Adventist pioneers to influential modern Adventist theologians in chapter 4 (pp. 145–310). The main representative of the Evangelical Adventist model is Desmond Ford, the main representative of the Modern Adventist model is Fritz Guy, and the main representative of the Adventist Theodicy model is Norman Gulley. Complementing the discussion, Graf also mentions and deals with other contemporary Adventist authors of these models.

This book does not make easy reading. The academic style of the original dissertation, done at the Adventist International Institute of Advanced Studies (AIIAS) in the Philippines, is still clearly perceivable. To benefit from an engagement with its content, at least some basic theological and philosophical knowledge is required to follow Graf’s thoughtful analysis. But the attentive and informed reader will greatly benefit from his exploration and investigation of the complex material. His interaction with those different positions and approaches to theology is insightful and instructive. Graf succeeds in providing a comprehensive and in-depth analysis and overview of the philosophical and theological foundations of theological thinking throughout church history from a Seventh-day Adventist perspective. He also engages in a perceptive analysis of influential modern Adventist theologians and thinkers. His book testifies to the high caliber of Adventist scholarship that is emerging from leading Adventist institutions of higher education.

The book also raises some questions. Graf himself indicates that the ontological and epistemological principles of articulation that he describes so eloquently are not explicit in several of the theologians he describes and analyzes (Augustine, Aquinas, Luther, Calvin, Schleiermacher, Ford, Gully, etc.). In several instances he acknowledges that these theologians are not aware of the principles of articulation that Graf delineates (cf. pp. 100–101, 148–149, 171, 173, 175, 177). Considering the fact that these theologians apparently do not purposefully discuss these ontological and epistemological principles that are at work in their theology and do not seem to deliberately reflect them makes one wonder whether they were even fully aware of them. If their theology is done implicitly, without serious reflection on this deeper level, one wonders whether some modern theologians, like Ford, are more influenced by the premises of modern science than by a sustained reflection of the theological articulation of these principles. This raises the question of how deliberate their approach is and how much they are responsible for it. This, of course, makes any analysis more difficult and requires even greater carefulness in one’s conclusions.

Sometimes one gets the impression that some of the evidence listed for the principles of their presuppositions is rather scant. When Graf discusses the early Adventist pioneers, it is not clear why John H. Kellogg was selected and dealt with as a prominent representative (pp. 139–143). Is he really the most representative early Adventist theologian who could have been chosen? Aren’t there other early Adventist theologians who should have been selected? If the Adventist theological position is indeed a radically different theological position, as Graf argues, how can we employ Ellen G. White’s counsel to seek common ground with other Christians as much as possible when dialoguing with them?

These questions aside, his analysis and critique of some influential modern Adventist theologians are eye-openers, leading the reader to see more clearly the influences of important theological thought patterns on some Adventist thinkers and their implications for Adventist theology and mission. Graf is to be commended for his careful work and for venturing to deal with such a complex task. This book makes a fine contribution to our understanding of major theological approaches in theology and helps to reflect and develop an authentic Adventist approach to doing theology that is robustly based on the sola Scriptura principle. Considering his conclusion that “the diverse interpretations of this principle imply that the Adventist Church faces the problem of theological disunity” (p. 324) and that “different interpretations of the principle of articulation entail that the church is proclaiming different messages that in turn contribute to increasing its theological disunity” (p. 325), we need to realize that the issues addressed in this book have far-reaching implications for the mission and theological well-being of the Seventh-day Adventist Church (p. 327). While there is much more that needs to be explored in developing a genuinely Seventh-day Adventist theology that is solidly grounded in sola Scriptura, as Graf briefly indicates in his short conclusion and succinct recommendations (pp. 311–327), any interested pastor and theology teacher would benefit from his discussion and should understand the issues involved. This interesting book should have a place on the bookshelf of every serious Adventist thinker.

“Faith in God’s love and overruling providence lightens the burdens of anxiety and care.”

Ellen G. White, My Life Today, 158