Charismatic Adventism

This article describes both contemporary worship music, and also ecstatic experiences within the Seventh-day Adventist Church

Within the Seventh-day Adventist Church, charismatic or ecstatic experiences and phenomena, attributed to signs of God's Holy Spirit, form a small portion today. These are comparable to that found in the 20th century charismatic and Pentecostal movements. Seventh-day Adventist worship with a contemporary style and music is more common, although Adventist worship is still described as generally conservative or restrained, despite being "free" or non-liturgical. This segment of the church tends to be related to "progressive Adventism", the liberal movement within the church which challenges certain traditional Adventist beliefs.

Early in its history, Adventists engaged in expressive worship. From its roots in the Millerite movement, and through the 1840s and 1850s Adventists displayed "fervent enthusiasm" in their worship. For example, exuberant worship led by Israel Dammon instigated a court case. In the 1860s and 1870s "joyous outbursts" occurred "on occasion". By the 1870s expression was "sedate", and discouraged by the 1890s. The "Holy Flesh movement" in Indiana, influenced by the evangelical Holiness movement, was a strong outburst of powerful phenomena. The reaction against its excesses left a skepticism still felt by Adventists today. Worship was restrained or unexpressive for much of the 20th century. In the 1980s, contemporary or "Celebration" churches were introduced to the world Adventist church. Debate over these churches became particularly heated in the 1990s. Worship style remains typically described as conservative.

Adventists believe that spiritual gifts do continue to manifest today. They believe church co-founder Ellen G. White exercised the gift of prophecy. There have been numerous other claims by Adventists of the prophetic gift. Adventists tend to believe that glossolalia or "speaking in tongues" refers to speaking unlearned human languages only, and are generally suspicious of charismatic/Pentecostal tongues. Tongues in Adventism include four recorded incidences of tongues in early Adventist history, and occasional claims since. Divine healing was also claimed by the pioneers. They also experienced falling down prostrate (described by Pentecostals as being "slain in the Spirit").

This article also describes Adventist attitudes towards the charismatic and Pentecostal movements.

Beliefs and practices

Music

According to the book Seeking a Sanctuary, "Adventist worship is generally restrained and carefully organized". Yet a church document also states the instruments and forms of worship music vary greatly throughout the worldwide church. Gordon Bietz says "Around the world Adventists demonstrate many varieties of worship. Some express a great deal of enthusiastic emotion, and others tend to be more formal. Many youth-focused churches in the Western world have a contemporary Christian music style, whereas other churches enjoy more traditional hymns including those found in the Seventh-day Adventist Hymnal. "Progressive Adventists" are typically open to a variety of styles of worship music in church, not excluding contemporary Christian music. (Charismatic and Pentecostal Christians are known for their upbeat, contemporary worship style.)

Viviane Haenni believes "The celebration movement and the reactions against it can be both understood as grass-roots attempts to bring renewal within White Anglo North American Adventism."

Prophecy

Adventists believe church cofounder Ellen G. White was a prophet, understood today as the New Testament "gift of prophecy" (see: inspiration of Ellen White). Two Millerites claimed to have had visions prior to Ellen White – William Foy (1818–1893), and Hazen Foss (1818?–1893), Ellen White's brother-in-law. Adventists tend to believe the prophetic gift offered to these two men was instead passed on to White. Adventists believe Hiram Edson received a vision about the heavenly sanctuary or investigative judgment on October 23, 1844 – the day following the "Great Disappointment".

Dorinda Baker was another purported visionary (see below). E. J. Waggoner claimed "a revelation direct from heaven" at a campmeeting in Healdsburg, California in 1882. Anna Rice Phillips was a claimed new prophetess, and supported by some church leaders. Mrs. Mackin claimed the gift of prophecy, and under her and her husband Ralph's influence, a young girl (a family friend) also prophesied (see below). Soon after White's death in 1915, Margaret Rowen claimed to receive visions, and formed the short-lived Reformed Seventh-day Adventist Church.

Numerous leaders of offshoot groups have also claimed the gift of prophecy, for example Victor Houteff, founder of the Shepherd's Rod offshoot; and also subsequent breakaways. Another is French "visionary" Jeanine Sautron. Amateur archaeologist Ron Wyatt claimed to meet "at least" an angel, and another time four angels. There have been other claimants also.

Speaking in tongues

There have been isolated occurrences of "speaking in tongues" throughout the history of the Adventist church. Adventists generally believe the legitimate gift is of speaking unlearned human languages only, and are generally critical of the gift as practiced by charismatic and Pentecostal Christians today.

Exorcism

The Mackins claimed to practice exorcism, but Ellen White later rebuked them (see below).

See "Exorcism"-related articles as cataloged in the Seventh-day Adventist Periodical Index.

End time beliefs

Adventists have traditionally believed that in the end times, other Christians will unite and become a persecuting force. Some Adventists, such as Jon Paulien, have speculated that the charismatic movement could be such a unifying force. Those with charismatic leanings reject this, as do progressive Adventists generally.

One charismatic Adventist pastor said, "By calling the Sabbath God's seal instead of acknowledging that the Holy Spirit is God's seal, we have come perilously close to blaspheming the Holy Spirit." (See: Eternal sin).

History

The early Adventists, or at least one segment of them, engaged in some very charismatic worship. The "Sabbatarian Adventists" who became the Seventh-day Adventist Church believed Ellen White exhibited the prophetic gift in a major way. Hiram Edson, James White and Ellen White all experienced the Holy Spirit in dramatic ways. There were also incidences of speaking in tongues. Their attitude towards worship had changed by 1900, often to the extent of being opposed to charismatic displays.

The Millerite movement from which Seventh-day Adventists (amongst other groups) emerged, was "strongly marked" by charismatic experiences, especially in the "Seventh Month movement" of 1844. However after the October 22, "Great Disappointment", the main group of Adventists (out of which the Advent Christian Church arose) "moved away from such manifestations." However they continued amongst the Sabbatarian Adventists, who would become the Seventh-day Adventists.

Changes

Ronald Graybill summarized early charismatic experiences in Adventism as follows:

"Fervent enthusiasm marked Adventist religious experience during the 1840s and 1850s, and joyous outbursts continued to occur on occasion even in the 1860s and 1870s. But by the 1870s religious feelings were apt to be demonstrated in a more sedate manner — by the 'tearful eye and earnest looks' that Mrs. White spoke approvingly of observing at a camp meeting...

By the 1890s Ellen White seemed to be discouraging any vocal expressions of enthusiasm."

In early Adventist worship, "joy overflowed in shouts as well as song." These "shouts" included "Glory! Glory! Glory!", "Glory to God", "Hallelujah", "Blessed Jesus", and others. James White criticized the skeptics of this expressive worship:

"If the speaker becomes earnest in presenting all-important truths, and feels the perishing conditon of his hearers, and if the Spirit of God is poured out, and the unprepared weep, and saints shout aloud for joy, the lukewarm, deceived, hardened Laodicean is ready to call it all Mesmerism, and is joined by the multitude who have a "form of godliness, but deny the power thereof. ()

These "enthusiastic outbursts" were slowly curbed. Even in 1850, Ellen White wrote,

"I saw that we should strive at all times to be free from unhealthy and unnecessary excitement. I saw that there was great danger of leaving the Word of God and resting down and trusting in exercises.

Such shouting became rare by the late 1960s.

In one example, an early account of Ellen White's first vision contained a "charismatic 'hallelujah'", but later editing shows "'softening'... to the more sedate 'alleluia.'

Some suggested reasons are changes in American culture following the American Civil War in the 1860s, maturation of the Adventist church, and as a reaction to what had been seen as earlier excesses. Graybill writes,

"What was appropriate to the rough and ready woodsmen of northern Maine was not appropriate or appealing to the earnest, sober farmers of the Midwest during America's Gilded Age. Does this suggest, perhaps, that what is appropriate for one congregation today might not be appropriate for another?"

Millerites and early Adventists

Hiram Edson described a meeting in 1844 in which most of those present were slain in the Spirit (fell down prostrate), and 13 were converted. James White described a similar experience in 1860. These sorts of phenomena continued until at least the 1870s.

Arthur L. White described four categories of ecstatic experiences in early Adventist history: physical prostration, shouting the praises of God, speaking in unknown tongues, and divine healing.

Ellen White often fell prostrate. After such an experience in 1843, she later reflected, "The Spirit of the Lord often rested upon me in great measure. Adventists believe her first vision was in December 1844. She also wrote, "My strength was taken away, and I fell to the floor. I seemed to be in the presence of the angels.

There was occasional speaking in tongues amongst early Adventists (see above).

A number of other Adventists apart from Ellen White have also claimed the gift of prophecy (see above).

Ellen White's letters written in 1853 and earlier were supportive of "unreserved worship." She wrote in 1850,

"Singing, I saw, often drove away the enemy and shouting would beat him back. I saw that pride had crept in among you, and there was not childlike simplicity among you.

"I saw there was too little glorying God, too little childlike simplicity among the remnant.

She would later be more critical. She later (in 1908) recalled how some had thought it wrong to work. Also "A few sought to cultivate a spirit of humility by creeping on the floor, like little children... Sometimes a person would jump up and down on the floor, with hands uplifted, praising God; and this would be kept up for as long as half an hour at a time." Additionally there had been the "Down East Fanatics" who believed Christ's Second Coming was so close that work was unnecessary, and others who claimed sinless perfection. 1861 Mauston fanaticism.

Israel Dammon trial

In 15 February 1845, a group of Millerite Adventists led by Israel Dammon met for very lively, exuberant worship. Ellen White (then Ellen Harmon) was present, and was 17 years of age at the time. Israel Dammon was arrested that night for disturbing the peace, and later trialled. Ellen White described the incident in Spiritual Gifts vol. 2. A local newspaper account of the trial which was published in 7 March 1845 in the Piscataguis Farmer of Dover in Piscataquis County, Maine, United States (now the Piscataquis Observer; website) was rediscovered and republished in the 1980s. It also mentions Ellen White:

"There was a woman on the floor who lay on her back with a pillow under her head; she would occasionally arouse up and tell a vision which she said was revealed to her.

Revivals in the 1880s and '90s

In summer 1885, Ellen White was living in Healdsburg, California and prayed for a revival at the Healdsburg College (now Pacific Union College, in Angwin), until she left for Europe in July. The College president [[W. C. Grainger|W.[illiam] C. Grainger]] (1844–1899), Adventist educator and missionary to Japan, invited E. P. Daniels to preach a sermon. Grainger said, "I noticed that the people seemed greatly moved." Thus the meetings continued for 5 weeks. There were some fanatical elements, and mistakes were made. Two men from the conference came out, and they stopped the meetings. People were unhappy. Ellen White wrote to the Californian church leaders,

"I wish to say some things in reference to the revival at Healdsburg. I wish to say I am not in harmony with your treatment of this matter. That there were fanatical ones who pressed into that work I would not deny. But if you move in the future as you have done in this matter, you may be assured of one thing, you will condemn the work of the latter rain when it shall come. For you will see at that time far greater evidences of fanaticism.

Later, the 1888 Minneapolis General Conference provided "impetus" to those radically seeking God's presence, such as W. W. Prescott.

Another revival occurred at Battle Creek, Michigan in 1892 and 1893.

Holy Flesh movement

The Holy Flesh movement was a controversy within the Adventist church over worship and theology from the 1890s till 1901. Its background influences were the evangelical Holiness movement, and renewed interest in Pentecostalism. The Holy Flesh movement was an outbreak of Pentecostal-like phenomena in the U.S. state of Indiana. In 1901, Ellen White rebuked the movement based on a vision, and it died shortly thereafter. Additionally, the reaction to its excesses led Adventist worship away from the charismatic expression of its early years, to a more restrained style.

Ralph Mackin

In November 12, 1908 Ralph Mackin and his wife from Ohio visited Ellen White at her "Elmshaven" home in California, having called on Willie White the previous day. Aged in their thirties, they sought her counsel and approval of some spectacular experiences. Ralph stated, "If we are in a delusion, we want to know it, just as much as if we were in the right." His wife added, "Our brethren certainly think that we are in a delusion."

Nearly three years earlier their Findlay, Ohio church sought "the outpouring of the Holy Spirit." They studied the Bible and Ellen White's writings, seeking a "blessing of sanctification" which they received in the form of speaking in tongues as in .

The Mackins had visited a family in Clyde who also received the "blessing", marked by weeping in many of them. A "little girl ten or eleven years old" told them "through the Spirit of prophecy", "You go to Toledo". They were also told imprisonment would ensue there. In Toledo a Polish Catholic heard Mrs. Mackin in his own tongue. When the Mackins returned to Clyde they were arrested for mesmerism. This occurred six or eight weeks before seeing the Whites.

They caused a stir at the Adventist camp meeting in Mansfield, Ohio, which resulted in the arrests of the Mackins, plus their daughter, Ralph's mother, and "Sister Edwards". They believed the Spirit had told Mrs. Mackin to go to the campground and sing, "only as she prays in the Spirit and special power comes upon her." However they were arrested for disturbance. In court, one witness testified, "I never heard such singing in my life. It just thrilled me through and through." Supporters had stated, "It is when the singing is extemporaneous – dictated by the Spirit – that it is the most wonderful." (They also claimed the gift of tongues, with Ralph speaking Chinese and his wife Yiddish as the result of a vision;)

They read numerous passages from the Bible, and some experiences of Ellen White. They also spoke of casting out demons:

"The Lord instructs us to lay the people down, lest the demons throw them when they come out. We found in the beginning that when we begin to rebuke these demons they oftentimes close the eyes of these people, and will sometimes cause them to bark like a dog, and stick out their tongue; but as we continue to rebuke them, why, the eyes open and they become calm".

(White later rebuked them:

"The work of declaring persons possessed of the devil, and then praying with them and pretending to cast out the evil spirits, is fanaticism which will bring into disrepute any church which sanctions such work.")

Ellen White expressed her caution, sharing how past experiences had made her "fearful of anything savoring of a spirit of fanaticism." It had tarnished the church's image, taking "years to outlive the influence that these exhibitions of fanaticism had upon the general public." She said they should focus on sharing the Bible: "We must direct the minds of the people to the Word as the foundation of our faith...It is through the Word—-not feeling, not excitement— that we want to influence the people to obey the truth. On the platform of God's Word we can stand with safety."

The meeting concluded, and the following day the Mackins went to San Jose. Ralph was invited to preach at the church there, and meetings continued for several days until the pastor returned and stopped them, following which Ralph continued to hold meetings in supporters' homes.

Two weeks later Ellen wrote to S. N. Haskell, "before the end" some " will treat as something of great importance these peculiar manifestations, which are not of God, but which are calculated to divert the minds of many away from the teachings of the Word." Later, "God's work is ever characterized by calmness and dignity.

In December Ellen White received one or two visions about the case, and wrote two letters on the 11th, one to the Mackins and one to "Our Brethren in California". To the Mackins she wrote in part, "You suppose that all you do is for the glory of God, but you are deceiving yourselves and deceiving others... You attempt to make the truth of God sustain false sentiments and incorrect actions that are inconsistent and fanatical." She also wrote, "I was bidden to speak decidedly against this fanatical work." She was concerned that fanaticism would give the church a bad image:

"I was shown that it was not the Spirit of the Lord that was inspiring Brother and Sister Mackin, but the same spirit of fanaticism that is ever seeking entrance into the remnant church."

Pentecostal offshoots and Holiness

The True Jesus Church is a Pentecostal offshoot founded in 1917 in China, and has some Adventist influences (see below).

According to Paxton, "In the period of the 1920's there arose a 'victorious-life' emphasis within Adventism." This was indistinguishable from holiness teaching.

The Adventist Church of Promise is a Pentecostal offshoot of the Adventist church, formed in Brazil in 1932 (see below).

Modern

Beginnings

Some modern Adventist individuals and churches have charismatic leanings. Jon Paulien compares them to "the Montanists, early charismatics who believed that every Christian was as inspired as the apostles or the Scriptures. Their focus on the Spirit as the key to church life is now mirrored in some Adventist circles as well.

The (non-denominational) charismatic movement took off in the 1960s. The Pentecostal movement influenced Adventists in the 1970s according to one author, and according to another, in 1974 "contacts of charismatics with Adventist church members continue to multiply." One response was "Charismatic Countdown", a series of 10 lessons which debuted in 1975. It was developed by Leo R. Van Dolson of the Ministerial Association and Roland R. Hegstad, editor of Liberty, and used Hegstad's Rattling the Gates as a textbook. (However many sources do not mention its appearance in Adventism till the 1980s).

"As the 1980s began, there were renewed signs of interest in enlivening church life and worship... and [to] make it more vibrant." In 1984 Raymond C. Holmes published the first complete Adventist theology of worship. "By the mid-1980s" a trend towards Adventist churches with a contemporary worship style was underway. They came to be known as "celebration" churches. It was influenced by the church growth and small group movements, and the emerging charismatic megachurches. "A number" of Adventist churches also became "joyful, nurturing and dynamic places of worship". They "were identified as having visionary leadership; a warm, informal atmosphere; a participative, creative and emotional worship style; and active lay ministries". At the turn of the 1990s and through that decade there was intense discussion over worship styles and celebration churches. It has led to an increase in contemporary worship. According to one author, "Eventually, numerous churches" went in this direction, and in the 1990s, "hundreds of Seventh-day Adventist churches... have started on the pathway of the charismatic movement."

Ron Corson claims, "excesses such as 'Holy Laughter' and other aberrations" popular in the Toronto Blessing and Pensacola revival in the 1990s "did make some inroads into some SDA churches at the time, though it seems to have died down now also as it has in many of the Pentecostal churches." There was also claims such Pentecostal phenomena exhibited at one Adventist church.

African American Adventist worship traditionally resembled that of White American Adventists, although with more dynamic and interactive preaching. However since the 1960s they have begun to establish a unique worship style, drawing on the African-American worship tradition beyond Adventism. "The energy and expressiveness of African-American worship stands as a sharp contrast to the calm and sombre worship style of most North American White churches."

Churches

Adventist churches with charismatic leanings have been controversial, and some have left the denomination. One author claims "the first celebration churches" were the New Life Celebration church in the Portland, Oregon suburb of Milwaukie (apparent website); and the Celebration Center in Colton, California in the United States, around the early 1980s. Another source first observed the movement in "the beginning of the 1980s" at Hillview Church (website) near Avondale College in Australia. They also mention the Buffalo Church in the New York Conference; and the Cherrybrook church in Sydney, the first in Australia.

For instance, the New Life Celebration church in Milwaukie was "one of the earliest Adventist 'celebration churches'". It peaked under Dave Snyder with about 1200 weekly attendance, who resigned and was followed by Mike Galeotti, who also resigned, in 1998, over concerns about Pentecostal worship style and phenomena and his theology. He and some church members started a new and independent church, while others stayed on. In 2000, New Life merged with another church, and as of 2008 is known as "Open Arms [Seventh-day Adventist] Church" (website).

See also sources regarding the Celebration Center (Colton, California) and other churches.

In another example, Eric Bahme was the pastor of the Woodinville, Washington Adventist church until being fired in 1996 for insubordination, and was disfellowshipped in 1998. He had hired a Pentecostal pastor to lead worship music, privately spoke in tongues, and held to progressive Adventist theology. The church formed the independent congregation now named "New Life Christian Fellowship" (website). It had an average attendance of 140 in 1998. It is one of a number of Adventist churches, all of which moved to a congregational style independent of the denomination for the stated reasons of control (most frequently), theology, and worship style. Steve Daily criticized the actions of church leaders towards Bahme.

J. Mark Martin is the senior pastor of Calvary Community Church in Phoenix, Arizona, a megachurch part of the (charismatic) Calvary Chapel network. He is a former Adventist pastor. Greg Taylor describes Adventist converts in Uganda.

Commentators

See the commentary by Jon Paulien and Raymond Cottrell. Desmond Ford has affirmed the charismatic movement for its joyful religion, criticized some aspects, yet believes God is in the movement overall. He speaks "on occasion at a charismatic church". Bernard Brandstater affirms the movement. See commentary by Arthur Patrick, Peter Roennfeldt, and Fred Hoyt, who has also done much unpublished research. According to one article, former General Conference President Robert Folkenberg "suggested that traditionalists should not engage in 'confrontation' with demonstrative and celebrative worshipers, but should receive an injection of their spirit.

Authors such as Samuele Bacchiocchi, and Australians Rob Steed, E. Bruce Price and Lloyd Grolimund have criticized the movement. (See a response to Grolimund by Ron Corson). Robert Brinsmead promoted "a critical assessment of the neo-Pentecostal 'tongues' movement" through his Present Truth Magazine. He attacked anything he believed downgraded justification by faith alone. He became acquainted with Anglican Geoffrey Paxton through their mutual criticism of the charismatic movement, and preached together. One source described the pair as "anti-Charismatic crusaders" after one such meeting. See also material by Paxton and Brinsmead. Brinsmead has since moved on in his theological journey.

Ronald Lawson, speaking of Ernst Troeltsch who developed church-sect typology, states that "his oft-neglected third pole, 'mysticism,' is relevant to Adventism today." Troeltsch wrote that mysticism arises when religious beliefs and worship harden and formalize, and especially attracts "the intellectual and cultured groups". For some, religious life becomes "purely personal and inward. Lawson believes vitality ensues when all three groups are included, and conversely, religious groups are weakened and become less relevant when diverse groups (sectarian and mystical) are expelled.

Historic Adventists such as the Standish brothers, Ralph Larson, Vance Ferrell, Ron Spear, and Neil Livingston are strongly critical, often describing it as "demonic".

By continent

South America

Alongside the Seventh-day Adventist movement, there are also independent Sabbatarian Adventist churches which are Pentecostal or charismatic. The largest one is the Adventist Church of Promise (Portuguese: Igreja Adventista da Promessa, IAP) (website) founded in Brazil in 1932 by João Augusto da Silveira. (Silveira first heard Christianity in 1909 at the age of 16, and was baptised in 1912. At age 19 he married Marcionila Ferreira da Silva. He worked for the Adventist church, became a licensed minister, and later pastor. He left the church in 1928. He claimed to receive the baptism of the Holy Spirit in 1932, after being impressed by the Pentecostal movement and from studying the Bible).

The church retains such Adventist beliefs as the Sabbath and conditional immortality of the soul, while including Pentecostal beliefs such as the Baptism with the Holy Spirit and speaking in tongues. It has spread to other countries in South America and other parts of the world.

Asia

The True Jesus Church (Traditional Chinese: 真耶穌教會, Zhēn Yē sū Jiào Huì) was the "most important Chinese pentecostal church of the 20th century", and has some Seventh-day Adventist influences. It was founded in North China between 1917 and 1919. It holds basic pentecostal beliefs, accepts speaking in tongues, and rejects the Trinity (Oneness Pentecostalism). It observes the seventh-day Sabbath, which derived from early Adventist missions and publications in the country. It has since spread to other parts of Asia and the rest of the world. Of its three founders Paul Wei, Ling-Sheng Zhang and Barnabas Zhang, the former two had Adventist influences, and Barnabas was converted by Ling-Sheng.

Wei was a member of the non-denominational London Missionary Society who converted to the Adventist church. He later experienced the baptism of the Spirit and began speaking in tongues. Ling-Sheng Zhang was a Presbyterian who studied with the Pentecostal Apostolic Faith Mission, and afterwards began speaking in tongues. He then studied Seventh-day Adventist beliefs, and changed his church services to Saturdays.

In 1925 Adventists Thomas Kuo and Silas Lin were converted and started the missionary work in Taiwan.

The church has since spread to other countries in Asia and in the rest of the world.

Australia and New Zealand

In June 1990, a group of 30 Australian pastors attended a tour of (often contemporary) churches in the United States to learn about church growth.

According to one author, five churches were planted in Australia and New Zealand after the model of the Milwaukie and Colton churches in America, and "adopted a celebration-type contemporary style of worship." They were Cherrybrook (website) and Fox Valley (websites a, b) in the New South Wales capital of Sydney, Cornerstone in Auckland, the largest city of New Zealand, Riverside in Western Australia's capital Perth, and Southside (now "Church on the Spot", website; runs "The Spot" community service, website) in Queensland's capital Brisbane. Most of these have since left the Adventist denomination. Some established churches such as Mt Colah (website) also adopted this worship style.

In 1999, "Discerning the Spirit" conferences were held in the Australian part of the church, featuring presentations by Richard Rice and Arthur Patrick.

See also

• Seventh-day Adventist theology
• Seventh-day Adventist culture
• Teachings of Ellen White#Music
• Progressive Adventism

References

Other resources

Articles

• Seventh-day Adventists – Songs and music (from the ASDAL selected index to the SDAPI)

Adventist Review:

• "What Does the Return of Pentecostal Power Mean?" by Herbert Douglass. Review and Herald, 1973. Parts one, two, and three
• "Between fire and ice" by William Johnsson, Adventist Review August 9, 1990, p4
• "Truth or consequences" by Jackie Ordelheide Smith. Adventist Review 27 September 1990, v167, p5
• "Adventist worship—Celebration style" by Myron K. Widmer, Adventist Review November 1, 1990, p12–16
• "Celebration-style (cont.)". Adventist Review 31 January 1991, v168, p2
• "Concerned about 'Celebration'" by Miriam Mason Wood. Adventist Review 2 May 1991, v168, p11
• "Worship Conference features new ideas" by Morten Juberg. Adventist Review 20 June 1991, v168, p21–22
• "Pentecostalism in early Adventism" by Adriel D. Chilson. Adventist Review 10 December 1992, v169, p18–19
• "Tolerating celebration" by Calvin B. Rock. Adventist Review 17 June 1993, v170, p11

Ministry:

• " 'Celebration' is a naughty word" by J. David Newman in Ministry December 1990, p26–27
• "Worship: Coming together in God's presence", October 1991 special issue
• " Authentic Adventist worship" by C. Raymond Holmes, Ministry October 1991, p13–16
• " Worship renewal in the Seventh-day Adventist church" by Eoin B. Giller. Ministry October 1991, p16–19
• " Don't forget the bridge" (DjVu) by Craig Arthur Dossman. Ministry 1991, v64, October p24–26
• " Selling change" by Darryl Comstock. Ministry October 1991, v64, p30-31+
• (and others)
• " To celebrate or not to celebrate!" (DjVu) by Richard Fredericks. Ministry v65 August 1992, p7–10
• " Evangelism in Worship" by Eoin Giller. Ministry 66 (November 1993), p7–9
• " Is it safe to celebrate?" by J. David Newman with Kenneth Robert Wade. Ministry

Record:

• "Wahroonga launches worship initiative". Record 25 May 1991, v96, p13
• "Forget celebration" by James N. Coffin. Record 15 June 1991, v96, p2
• "Institute describes worship styles" by Alwyn P. Salom. Record 23 January 1993, v98, p10
• "The Ministry of the Holy Spirit" ed. Gerhard Pfandl. Record supplement, August 1995 (Wahroonga, NSW: South Pacific Division, 1995). The first 3 articles discuss the Holy Spirit, the next 5 speaking in tongues, and the final one worship generally. Included are Norman R. Gulley, "Adventists and the Charismatic Experience", p26–29. Ray C. W. Roennfeldt, "An Adventist Perspective on Tongues", p30–33. S. Ross Goldstone, "Ellen G. White and Charismatic-Styled Worship", p34–38. Barry Oliver, "Worshipping in the Joy of the Holy Spirit".
• "Early Adventism and the Holy Spirit" and "Peril and Promise" by Arthur Patrick. Record 4 December 1999, 5–9

Other moderate sources:

• "About the Celebration Center" by L. Stephen Gifford. Pacific Union Recorder 20 August 1990, v90, p2
• "Three types of churches described" by David Buxton. Gleaner (North Pacific Union) 20 August 1990, v85, p9
• "God's beautiful contrasts" by Kay Drumwright. Gleaner (North Pacific Union) 19 November 1990, v85, p2
• "Celebration Center offers information about local ministry opportunities". Pacific Union Recorder 3 December 1990, v90, p15–16
• "Northern California Conference constituency delegates settle two controversial issues" by Susan Garza. Pacific Union Recorder 17 December 1990, v90, p4–5
• "Venn ve all get to heavenn" by J. Christopher Blake. Insight 9 February 1991, v22, p12–13
• "Time to celebrate a truce" by Edwin A. Schwisow. Gleaner (North Pacific Union) 19 August 1991, v86, p2
• "What about celebration churches?" by Page McNeil with Melissa McNeil. Insight 23 November 1991, v22, p4–5
• "Let's warm up worship!" by Richard Duerksen. Visitor (Columbia Union) 15 February 1992, v97, p2
• "Adventists and Charismatics" by David Norman Marshall. Messenger 2 February 2001, v106

Historic sources:

• "The war over worship" by William Alan Fagal. Adventists Affirm Fall 1991, v5, p3–4
• "Baby boomers and moral leadership" by C. Mervyn Maxwell. Adventists Affirm Fall 1991, v5, p5–22, 25–28
• "The 'Third Wave' roots of celebrationism" by Gerhard Hasel, Adventists Affirm Fall 1991, p36–42

Other:

• Jonathan M. Butler, "Prophecy, Gender, and Culture: Ellen Gould Harmon (White) and the Roots of Seventh-Day Adventism". Religion and American Culture 1:1 (1991): 3–29 (available through JSTOR)
• John H. Martin (bio), " Saints, Sinners and Reformers: The Burned-Over District Re-Visited". The Crooked Lake Review Fall 2005. About enthusiastic religion generally, but focuses on western New York
• Frederick Hoyt. " We Lifted Up Our Voices Like a Trumpet: Millerites in Portland, Maine". Spectrum 17:5 (1987), p15–22
• Ronald Graybill, Singing and Society: The Hymns of the Saturday-keeping Adventists, 1849-1863 (Berrien Springs, Michigan); unpublished paper?
• Ronald D. Graybill, "A Hymn of Joy: Enthusiasm and Celebration in Early Adventist Hymnody" DjVu version, PDF version Adventist Heritage 14:2 (Fall 1991), p28–33. (See also 14:1, which focuses on music - DjVu version PDF version)

Special Spectrum issue – "Adventism’s Methodist Roots": * * *

• Ann Taves, Fits, Trances, and Visions: Experiencing Religion and Explaining Experience from Wesley to James (Princeton: Princeton University Press, 1999). One review is See also color version (DjVu)
• " Another Look at Ellen White on Music" by Chuck and Marianne Scriven. Spectrum 10:2 (August 1979). See also responses in Spectrum 11:1 (July 1980).

Other links:

• Seventh-day Adventists and Music, a bibliography by Pacific Union College librarian Gary Shearer
• http://www.atoday.com/search/node/charismatic
• http://www.atomorrow.com/discus/messages/1780/364.html?1014082437

Encyclopedic articles

These describe Adventist worship generally:

• Adventist Worship. In The Complete Library of Christian Worship (Volume 2, Twenty Centuries of Christian Worship, 98–100). Star Song. .. Also "Adventist Model of Worship" by Ronald Graybill, p248–49
• Adventist Churches. In The Complete Library of Christian Worship (Volume 3, The Renewal of Sunday Worship, 3–7). Star Song. .. Also "Adventist Worship" by Merle J. Whitney in the section "Models of Renewing Worship", p128–31
• Adventist Churches. In The Complete Library of Christian Worship (Volume 4, Music and the Arts in Christian Worship, book one, 3–4). Star Song. .
• Adventist Churches. In The Complete Library of Christian Worship (Volume 5, The Services of the Christian Year, 3–4). Hendrickson. .
• Adventist Churches. In The Complete Library of Christian Worship (Volume 6, The Sacred Actions of Christian Worship, 3–4). Hendrickson. .
• Adventist Churches. In The Complete Library of Christian Worship (Volume 7, The Ministries of Christian Worship, 3–4). Star Song. .

Books

• Selected Messages vol. 2 by Ellen White
• Shall We Dance? Rediscovering Christ-Centered Standards ed. Steve Case (Riverside, California: La Sierra University Press; Project Affirmation volume 4, 1996) ISBN 978-0944450260
• Battle of the Spirits by G. Edward Reid
• Hidden Heresy? Is spiritualism invading Adventist churches today? by Tom Mostert. (Pacific Press, 2005). ISBN 0816321159; publisher's page One review
• Seeking a Sanctuary, including chapter 4, "The Divine Realm"
• As the Spirit Speaks: A Look at the Charismatic Movement by Roland R. Hegstad (Washington: Review and Herald, 1973)
• Noorbergen, Rene. Charisma of the Spirit (Mountain View, California: Pacific Press, 1973)

Periodicals

Celebration magazine has been published by the North American Division Church Ministries Department, and promotes worship renewal. (Hagerstown, Maryland: Review and Herald). . Published ~1985–1996(?) Ron Watts was an editor. There is also a Spanish magazine Celebración (Silver Spring, Maryland: North American Division Church Ministries Department), published 1989–(?)

External links

• " Holy Spirit and Fanaticism" from the Biblical Research Institute, 1998. Quotations from Ellen White
• Ellen G. White Estate articles:
• " Charismatic Experiences in the Seventh-day Adventist Church: Present and Future" by George E. Rice, 1990
• " Charismatic Experiences in Early Seventh-day Adventist History" by Arthur L. White, a reprint of Review and Herald articles from 1972 and 1973
• " Music: Its Role, Qualities, and Influence as Set Forth in the Writings of Ellen G. White", compiled in 1972
• Spiritual Discernment Conference papers by Arthur Patrick and Richard Rice
• Endtime Issues newsletters by Samuele Bacchiocchi (and guest authors)
• Search for "Pentecostalism" in the Seventh-day Adventist Periodical Index (SDAPI)