Lutherans & Adventists in Conversation:

Report and
Papers Presented 1994-1998.
Silver Spring, MD: General
Conference of SDAs; Geneva:
The Lutheran World Federation,
2000; 319 pp; hardcover)
Reviewed by Rolf J. Poehler
From 1965 to 1971, Seventh-day Adventists (SDA) held informal conversations with
representatives of the World Council of Churches in/near Geneva, which found expression in
the book So Much in Common (Geneva: WCC, 1973). This dialogue fostered mutual
understanding and selective co-operation. Three decades later, the SDA Church, for the first
time, engaged in official and extended bilateral conversations with another faith communion,
viz., the Lutheran World Federation, representing about 57 million members and more than
95% of Lutheranism. These theological conversations were to achieve better mutual
understanding, remove unjust prejudices, and explore areas of (dis)agreement. They took
place from 1994 to 1998 in Europe and North America, respectively, and were marked by "a
friendly and constructive atmosphere".
As a result, the 20-member commission submitted a final report, comprising a preamble, three
main sections, and some final recommendations. It contains the sum and substance of the joint
theological consultation. (It was first published in the Adventist Review Supplement, 25 June
1998.) However, in order to understand its background and context, one should read the 18
scholarly papers that were presented during these meetings. They make up the bulk of the
book reviewed here. The language, style, quality, and approach of these papers differ
considerably, some being more substantial and scholarly than others. (Personally, I have
particularly profited from reading Kilpp and Heinz.) Together they help the reader better to
understand areas of convergence and divergence relating to the doctrinal views on Scripture,
salvation, church, and final things, of both faith communions. Unfortunately, no details are
given on the 12 contributors; spelling errors distract the reader; the table of contents could
have been arranged more thoughtfully. In short, the watchful eye and guiding hand of a final
editor is missing.
Judging from the final recommendations, the outcome of the conversations is significant in at
least three ways. Firstly, SDA will be glad to be regarded by Lutherans as "a free church and
a Christian world communion", rather than a sect, as was common in the past. Secondly, both
sides have called upon their respective constituencies to present the other side "truthfully and
unpolemically" and to recognize its "basic Christian commitment"; for SDA this implies a
more positive appreciation of "other Christian churches" and a deliberate, non-exclusive
"remnant" concept. Thirdly, both sides have called for increased "inter-church relations" and
"conscientious co-operation", which includes joint prayer, Bible study, and witness, as well as
pastoral gatherings and theological consultations.

While no dramatic changes should be expected in the relationship of the two faith
communions, in the long run, these conversations may have a significant impact. After all,
Christians who have fellowshipped and worshipped together, prayed and studied together,
regard one another differently than before. They see each other no longer as strangers, nor as
opponents, but rather as friends and partners in the faith, fellows in hope, and brothers in love.
At one point during the report, the language suddenly shifts to the personal "we" in describing
common beliefs. This editorial inconsistency may actually reflect the spiritual experience and
mutual appeciation of those who participated in this dialogue.
While "each faith communion will continue to maintain its identity and convictions" as well
as its "distinctive emphases", significant theological convergences are clearly manifest. They
are due to the common biblical and historical-theological roots of both faith communions.
These areas of doctrinal agreement include the primacy of Christ, the authority of the
Scriptures, the character of salvation as a free gift of grace, and the belief in a final judgment.
In fact, in some respects, SDAs even seem to be more faithful to Luther than today's
Lutherans themselves. Thus, it can be said that Lutherans and Adventists share common
theological ground, agree on basic Christian beliefs, and confess the same Lord.
At the same time, important doctrinal and hermeneutical differences remain, which become
increasingly obvious in the book, particularly with regard to the value and meaning of
apocalyptic prophecy. While SDA strongly support foundational Lutherans views (like the
fourfold "sola"), they are also Adventist Christians, encompassing in their understanding of
the "eternal gospel" distinctive teachings on the commandments and the Sabbat, sanctuary and
judgment, prophecy and final events, and even ethics and lifestyle. On the other hand, while
sharing in the advent hope, Lutherans are clearly focussing on the specific Lutheran
understanding of the gospel (justification by faith, Christian freedom, and the sacraments).
They study the Bible both by employing the gospel as a critical hermeneutical key and in the
light of the historical-critical method. SDA, in turn, generally take Scripture as a whole and as
it reads. In their papers, too, the SDA scholars argue more on the basis of detailed Bible
studies than with the help of elaborate theological reasoning.
Some SDA may wish that more had been achieved in these conversations. In fact, there is
little dialogue going on among the 18 presentations themselves; new ground has hardly been
broken, few new vistas are being explored. It seems that the strength of such conversations,
viz., the mutual exchange of doctrinal views, is also their weakness. They take positions, but
do not move them; they describe the present in the light of time-honored traditions, but rarely
in view of a dynamic future. There are exceptions, however. On the Adventist side, Heinz and
LaRondelle go beyond traditional and popular views, while Paulien is strong on dialogical
bridge-building.
Those SDA, therefore, who fear that doctrines may have been compromised, fundamental
beliefs watered down, distinctive teachings betrayed, may sit back and relax. Nothing like this
has happened; to the contrary, traditional views were rather confirmed. SDA openly declare
that they have not joined the ecumenical movement und do not intend to do so. Their
prophetic message, worldwide mission, and unique self-understanding prevents them from
downplaying their distinctive doctrinal views. But to successfully share them with today's
world, SDA must learn to communicate better: to listen seriously to others, to dialogue
genuinely with them, and to learn humbly from their spiritual experiences and theological
insights. The next bilateral conversations (this time with the Reformed Churches) are already
being planned. They, too, should prove beneficial to the respective faith communions

involved--provided their members are actually studying the reports and papers of these
important dialogues.
Rolf J. Poehler (M.Div., Th.D., Andrews University) teaches Systematic Theology at
Friedensau University, Germany. E-Mail: Rolf.Poehler@ThH-Friedensau.de