Memory, Meaning & Faith

2012 Seminary Scholarship Symposium: "The Authoritative Hermeneutics in Irenaeus and Tertullian"

Presentation

Adriani M. Rodrigues, Ph.D. student (Theological Studies) at the Seventh-day Adventist Theological Seminary in Berrien Springs, MI presented his research paper with the title: "The Authoritative Hermeneutics in Irenaeus and Tertullian". The following exposition summarizes his paper, rendering the main points of his findings.

Background 

Adriani Rodrigues pointed to the fact that between A.D. 90 and 150 the Scriptures were interpreted with an approach called "functional hermeneutics" (David Dockery), which basically means that the text was applied to the reader's own situation wihtout giving attention to the original situation and context in which and for which it was written. Heretical movements however (many of them labeled today as gnostic movements) led to a closer analysis of Scripture interpretation. Who has the right to interpret Scripture and how should it be done? Gnostics were convinced that salvation can just be achieved when one has access to a certain secret teaching, which was passed down orally from the apostles and found in a hidden form in the Bible. Consequently, "only those who knew how to read the Bible in a certain way could gain access to this knowledge" [1], and thus, to salvation. With that said, the hermeneutical approach used so far was of no help against gnostic movements. Rodrigues argued that during this time the transition from a functional to an authoritative hermeneutics took place, mainly in and by the writings of Irenaeus (c. 115-202) and Tertullian (c. 160-225). To describe their approaches was the subject of his paper.

The Authoritative Hermeneutics in Irenaeus 

Irenaeus was very much concerned with the right interpretation of Scripture and tried to develop an approach that differed from the allegorical approach that was used so far. According to Rodrigues, there have been two main concepts that marked Irenaeus' method: a) the notion of the rule of truth/faith and b) the role of tradition.

2012 Seminary Scholarship Symposium: "Reception of Ellen White’s Trinitarian Statements by Her Contemporaries (1897–1915)"

Presentation

Denis Kaiser, Ph.D. student in Adventist Studies and Historical Theology at the Seventh-day Adventist Theological Seminary in Berrien Springs, MI, presented his research on the topic: “The Reception of Ellen White’s Trinitarian Statements by Her Contemporaries (1897–1915).” 

Introduction

Kaiser pointed out that various scholars had already done historical research on the semi-Arian position of the early Seventh-day Adventists, the development to the Trinitarian position, and Ellen White’s role in that developmental process. Researchers who had looked at Ellen White’s writings paid primarily attention to the content of her Trinitarian statements and the authenticity of the original handwritten and typed manuscripts containing her own interlineations. What has not been done so far and what Kaiser aimed to do through his research is to focus on how Ellen White’s contemporaries received her Trinitarian statements during her own lifetime. The study examined the reception and use of her two famous statements that (a) the Holy Spirit is “the third person of the Godhead” and (b) there are “three living persons in the heavenly trio.”

2012 Seminary Scholarship Symposium: "A Theology of Music Among Sabbatarian Adventists, 1849-1863"

 

Presentation

Professional musician David Williams, Ph.D. student in Church History at the Seventh-day Adventist Theological Seminary in Berrien Springs, MI presented his research paper with the title: "A Theology of Music Among Sabbatarian Adventists, 1849-1863". 

 

Methodology

Williams examined the writings and hymnbook publications of the Sabbatarian Adventists from 1849-1863 to derive their theology of music. In order to demonstrate their theology of music, he sought to a) demonstrate the value of music among Sabbatarian Adventists through their prolific hymn publication, b) show from their writings theologies of true and false music, and c) present their belief about music and its role in the Christian life. 

Leaning on Quentin Skinner's (*1940-) teaching, that historians must begin by seeing things their way, Williams studied the development of the Sabbatarian Adventist theology of music without placing the music within the known categories of systematic theology. Neither did he want to disregard the notion of a theology of music alltogether. Starting to see things their way, his purpose was not to classify music according to our modern theological systems, but rather to describe the meaning of music in terms in which these early Adventists understood it.

They did not use the phrase theology of music, but they however did discuss music in highly theological terms. Williams' thesis is that music was not ancillary among Sabbatarian Adventists, but rather, they demonstrated a theology of music that was central to their life and eschatological hope.