The emerging church and the one project part 10

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―We are committed to the idea that a Jesus-driven, Jesusbathed, Jesus-backed, Jesus-led, Jesus-filled, Jesus-powered, allabout-Jesus Adventist Church is the uncompromising directive
from our past, the joy of our present, and hope for our future. We
claim the Primal Adventist Impulse: a longing to be with Jesus.
We believe pulpits, classrooms, worship halls, board rooms,
living rooms - life! - should be drenched in the Spirit of Jesus.‖
―We crave a ‗High Christology‘ - where Jesus is fully honored as
Creator, Savior, and Lord. We believe Jesus is the hope of the First
Testament and inspiration for the Second. Theology - the study of
God - is at its best in dedicated exploration of Jesus, who is ‗the
image of God.‘ We are convicted that he alone is The Desire of the
Ages. All of them: the prelapsarian age and life after the fall; the
antediluvian age and life after the flood; prehistoric times, the
stone age, the classical age, the age of antiquity, the middle
ages, the age of reason, the modern age and in this, our 21st
Century Age. We love our church. And so we want the greatest
gift for it... Jesus.‖ (http://the1project.org/why.html)
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―We began as a group of friends, exhausted and faintly seeking
something that resembled our own answer to why it matters.
We left as brothers, renewed, directed and inspired by the true
why—Jesus. All.‖
―That sacred echo was felt by everyone we spoke with. We are
not alone—just like Jesus assured Elijah (1 Kings 19:18), there
are countless others who beat with the same passion. All of you
have invested time, resources, and energy in order to spend the
next two days with no agenda but the joy of re-investing in
Jesus.‖
―We hope you use every moment to build new or refresh old
community. That you leave this place knowing Jesus. All. That
you know our church has something deeply unique to
offer, and that is Jesus first. That we work together to that end
in our spheres of influence, starting with our families and those
we interact with. That we stand, arms linked, together
stretched across the globe with that first-love passion for Jesus
in our lives.‖ (―We‘re Serious About Jesus,‖ Seattle One Project Booklet, p. 6)
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―Partners: Special thanks to all our partners who help make the One
Project gatherings possible. Their brave commitment to freedom in Jesus
can be seen in their own stance and their support of us. If you are
interested in being a partner, please contact us.
Adventist Mission www.adventistmission.org
AdventSource www.adventsource.org
Andrews University Campus Ministry www.andrews.edu/life/spiritual
Andrews University Theological Seminary www.andrews.edu/sem
British Union Conference www.adventist.org.uk
Center for Creative Ministry www.creativeministry.org
Center for Secular and Post Modern Studies www.secularandpostmodern.com
Center for Youth Evangelism www.cye.org
Danish Union of Churches www.adventist.dk
Finnish Union Conference www.adventist.fi
Florida Hospital Church www.hospitalchurch.org
Florida Hospital College of Health Sciences www.fhchs.edu
Forest Lake Church www.forestlakechurch.com
Fowler Films www.fowlerfilms.com
General Conference Adventist Chaplaincy Ministries www.adventistchaplains.org‖
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―General Conference Youth and Young Adult Department www.gc.bigfoottech.com
North Rhine-Westphalia German Conference www.nrw.adventisten.de
John Hancock Center www.lasierra.edu/centers/hcym
Lake Union Conference www.lakeunion.org
La Sierra University www.lasierra.edu
Mid-America Union www.midamericaadventist.org
NAD Resource Center www.vervent.org
NAD Youth and Young Adult Department www.adventistyouthministries.org
Netherlands Union Youth Department www.adventist.nl/ajv
Power of One www.gc.bigfoottech.com
RE:LIVE Ministry www.reliveministry.com
Southern Adventist University Chaplain‘s Office www.southern.edu/chaplain
Submerge www.submerge.net.au
Union College www.ucollege.edu
Vagabond Servant International www.24-seven.org/index.php/vagabondservant
Washington Conference www.washingtonconference.org
Walla Walla University Campus Ministry www.wallawalla.edu/life-at-wwu/campusministries/
Walla Walla University Church www.wwuchurch.org/‖
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―This year‘s gathering of the One Project on February 13 and 14
brought more than 700 people to Seattle for conversations on
practical applications of Jesus‘ ministry in their own
lives, churches, and communities. De Oliveira hopes it‘s an
environment in which people can honestly look at their own
priorities, examine the core of Christianity, and promote Jesus in
their theology as Seventh-day Adventists.‖
―For that 2011 gathering in Atlanta, participants may not have
fully understood what they were coming to, De Oliveira said.
They were each asked to read the four Gospels and the book The
Desire of Ages, authored by Adventist Church cofounder Ellen G.
White.‖ (Ansel Oliver, ―‘One Project‘ Focuses on Adventists‘ Relationship With Jesus,‖
Adventist Review, March 15, 2012, pp. 10-12)

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―In a triple-size hotel ballroom in downtown
Seattle, Wash., nearly 700 leaders reconnected with old friends
and met new ministry partners. They formed small communities
at round tables to talk for two days about one topic: Jesus. All. …‖
―‘I wanted to experience a sense of community, get
feedback, strengthen my spiritual walk and ignite new ideas,‘ says
Jenny Welch, a church planter from Anacortes, Wash. …‖

―‘The speakers repeatedly called for the church to make Jesus
central in everything, from our preaching to our policy
making, from our identity as a people to our message as an
organization,‘ says John McLarty, North Hill Adventist
Fellowship (Edgewood, Wash.) pastor. …‖
―‘I enjoyed taking some of our young pastors to lunch and talking
with them about their dreams for the Seventh-day Adventist
Church,‘ says John Freedman, Washington Conference
president, who was among 50 western Washington attendees at
The One Project.‖ (Heidi Martella, ―Washington Leaders Join Jesus Conversation in Seattle,‖
Gleaner, April 2012, p. 22)

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―More than 700 people, including a large group of Walla
Walla University faculty, students and church members
gathered for The One Project, … held in mid-February in
Seattle, Wash. …‖
―The One Project began only two years ago in a single hotel
meeting room when [Alex] Bryan and four of his ministerial
colleagues gathered in Denver, Colo., to reflect and focus on
making Jesus primary in their lives. Since then the interest
and attendance has been building, as they met in
Atlanta, Ga., and Finland.‖
―The conference attracted many young
Adventists, including a number of students. Bridget
Bechtel, a WWU senior … drove across Washington state to
attend the event. ‗It was an amazing experience,‘ she says. ‗I
loved how everything they mentioned was about Jesus.
After a presenter spoke, we shared our thoughts about what
was said, how it related to God, and how we could learn
from it.‖ (Martin Surridge, ―The One Project—Seattle,‖ Gleaner, April 2012, p. 26)
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―The gathering combined meaningful times of worship with
thought-provoking sermons on Jesus at crucial time periods
in Adventist history and examined how to center Jesus in
Adventist doctrine, mission and community.‖ (Heidi
Martella, ―Washington Leaders Join Jesus Conversation in Seattle,‖ Gleaner, April 2012, p. 22)

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―Nolan Kinne, a WWU senior pre-med music
major, originally attended the One Project because he was
invited to play violin. However, he soon discovered that the
event would be more than just about his musical
performance.‖
―‘It was like nothing I‘ve ever been to before,‘ Kinne says. ‗It
wasn‘t a convention, and it wasn‘t a seminar. The leaders
call it a gathering, and that is exactly what it felt like. It was
a gathering of Seventh-day Adventists, placing Jesus at the
center of our hearts and religion.‘‖ (Martin Surridge, ―The One Project—Seattle,‖
Gleaner, April 2012, p. 26)

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―The One Project is short on programming and long on
discussions. De Oliveira says the event format grew out of his
wish to make a gathering similar to the best part of the
numerous conferences he attends each year—talking with
people individually. A small stage is set in the middle of a
banquet room, and speakers are allowed 20 minutes to present.
The event is then geared toward the 40 minutes of discussion at
each table following the speaker.‖
―‘I go to so many conferences and so many meetings, and
honestly, the best part is meeting with someone over lunch,‘ De
Oliveira said. ‗We didn‘t want to have another event that‘s
packed with programming all day.‘‖ (Ansel Oliver, ―‘One Project‘ Focuses
on Adventists‘ Relationship With Jesus,‖ Adventist Review, March 15, 2012, pp. 10-12)

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―The original five [leaders of the One Project] were De Oliveira; Leonor;
Alex Bryan…; Tim Gillespie…; and Terry Swenson…. ‗It was a real
honest conversation,‘ De Oliveira said. ‘Some crying and a lot of praying.
We said, ―Let‘s do this at least once a year.‖‘ The group agreed to meet
annually to focus on Jesus. Each invited friends for a similar meeting the
following year in Atlanta. More than 170 people showed up. … The
invitation then was simply, ‗Come have a two-day conversation about
Jesus.‘‖
―This year‘s gathering of the One Project on February 13 and 14 brought
more than 700 people to Seattle for conversations on practical
applications of Jesus‘ ministry in their own lives. … For some it‘s a place
to challenge and even question one‘s own beliefs.‖
―‗We‘re trying to create a safe place to say Jesus is the center of our
church and always has been,‘ said De Oliveira, chaplain for missions at
Andrews University in Berrien Springs, Michigan. He‘s especially looking
to support those who may become frustrated with the church. ‗We love
our church. I really do believe that God has called the Seventh-day
Adventist Church, and I‘m tired of losing people when we work so hard
to bring them in,‘ he said.‖
―The Conversation continues later this year in Australia and
Denmark, and next year in Chicago.‖ (http://www.adventistreview.org/article/5193/archives/issue2012-1508/08cn-one-project-focuses-on-adventists-relationship-with-jesus)

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―The One Project, a gathering to celebrate the supremacy of Jesus
in the Adventist Church, brings together young adults and
church leaders for conversations on the practical application of
Jesus‘ ministry in their own lives, churches and communities. …‖
―‘[The One Project] is a time to reset ourselves in Jesus Christ and
associate with people whose hope is in Jesus Christ,‘ says Japhet
De Oliveira, gathering coorganizer. ‗This is a gathering that
provides space for leaders from all walks of life to pause and enter
deep conversations on Jesus.‘‖
―Community-building small-group discussions following the
keynote presentations branched into hallway chats, lunchtime
conversations, evening talks and social-media interactions. … The
conversations generated in Seattle are continuing informally here
at home and formally in Europe, Australia and other cities in the
United States. Explore more at www.the1project.org.‖ (Heidi
Martella, ―Washington Leaders Join Jesus Conversation in Seattle,‖ Gleaner, April 2012, p. 22)

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―More than 700 people … gathered for The One Project, a time of
discussion-based programing and inspirational worship….‖
―‗It was good to engage in fresh conversation with one another
and to celebrate communion as one body,‘ says Alex Bryan, WWU
Church senior pastor. ‗There was, and continues to be, a sense that
God is up to something special in this young movement.‘‖
―Nolan Kinne, a WWU senior pre-med music major, originally
attended The One Project because he was invited to play violin.
However, he soon discovered that the event would be more than
just about his musical performance. … Kinne also spoke to the
value of being exposed to other views on important ideas, after he
sat and discussed each new topic with a diverse group of people.
Like many who attended, Kinne came away from the experience
thinking about how churches could revolutionize their
communities if the words of Jesus were fully implemented.‖ (Martin
Surridge, ―The One Project—Seattle,‖ Gleaner, April 2012, p. 26)

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―Facilitators’ Guide: Welcome to the One project! We, first of
all, want to thank you for being willing to participate in
facilitating these ever important Jesus. All. Discussion groups.
Your presence, prayers, and leadership are valued and
respected in this gathering. Thank you for your commitment to
joining us in the journey for JESUS to be ALL in the Seventhday Adventist Church. …‖

―Facilitator Tips:
•
•
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Prayerfully enter your group into discussions.
Create a ―safe‖ environment for people to share their
thoughts/questions without judgment.
Help the conversations to flow and not stagnate within the
amount of time given.
Make sure everyone gets the opportunity to contribute to the
discussion.
Focus on positive and constructive topics. (―Facilitators‘ Guide,‖ Seattle
One Project Booklet, p. 68)

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―In this issue we remember Raymond Forrest Cottrell. My
personal acquaintance with him was meager, but as I have
listened to those who knew him well, I have been struck by
his prophetic function. Cottrell was thoroughly committed
to this community. . . .‖
―When he became convinced that our traditional
interpretation of Daniel 8 could not be supported by sound
methods of exegesis, he worked to change our
interpretation. When he found logical and theological holes
in our official stance on the origin of life he had to speak up.
When he saw women treated unjustly in the name of a
flawed doctrine of ordination, he was not silent. He did
what prophets do: He challenged the status quo. He rocked
the boat. . . . The church tests prophets over time. But it is
the visions of the prophets that move the church forward.‖
(John Mclarty, ―Notes From the Editor: The community and Its Prophets,‖
Adventist Today, Jan. – Feb. 2003, p. 2)

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―Because they are Adventists, they believe what the Adventist Church teaches
about this obscure Bible passage. Because they are pastors they do not preach
on 1844, because it is not helpful in providing spiritual care for real people in
the real world. In some ways 1844 functions like the appendix in the human
body. We can‘t deny it‘s there, but we don‘t know what it‘s good for. . . .‖

―Eighteen-forty-four poses a curious problem. If you question it, you will be
expelled as a heretic. If you give it much attention you will be shunned as a
troublesome zealot. It is a doctrine that is best believed and ignored. The Bible
clearly teaches an end-time judgment, anchored in a profound moral realism.
We do the world a disservice to obscure this behind the arcane chronological
speculations of 1844.‖ (John McLarty, ―Problems with 1844,‖ editorial, Adventist Today, NovemberDecember, 2006, p. 2)

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―Daniel 8:14 and ‗1844‘ are a part of our denomination‘s history. We should
not be embarrassed by it. But we should be embarrassed to continue pushing
it as though it is the answer God has for people with contemporary questions
and genuine spiritual hunger. . . .‖
―Now, it is time to let ―1844‖ fade into the background of our history and give
our full attention and commitment to what God has to say today.‖ (John
McLarty, ―1844, A Personal Journey,‖ Adventist Today, November-December, 2006, p. 23)

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―The One Project held its second American gathering …. About 700
people spent two days at the Westin Hotel in downtown Seattle. … The
majority were church employees—pastors, church
administrators, teachers, editors. There were over a hundred
students, mostly college, but also a few from academies. There were a fair
number of clergy spouses and laity. Each day's program included several
sermons and extensive time in small groups around tables. …‖
―Most of the sermons included significant references to contemporary
controversies in the church, so I would expect people to evaluate the
actual content of the sermons differently depending on their points of
view. …‖
―Many of the speakers voiced concern that this centrality of Jesus—a
value they argued ought to be a given for a Christian church—was
threatened by a number of elements in Adventist culture. In
fact, sometimes it is challenged by the culture itself. … The speakers cited
a variety of instances where this obscuring of Jesus has occurred in
Adventist history. … But they did not stop with the failures of yesteryear.
They spoke pointedly to practices and policies in today's church that
seem incompatible with the mission and person of Jesus.‖ (John McLarty, ―The One

Project Gathering in Seattle Attracts 700,‖ Adventist Today: http://www.atoday.org/article/1031/news/2012/februaryheadlines/the-one-project-gathering-in-seattle-attracts-700)
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―Generally, participants worshipped meaningfully, resonated with
and applauded much of the presentations, experienced a ‗safe‘
environment for exploration and questioning, engaged in discussions
with enthusiasm and a healthy openness that extended beyond the
programmed timeslots, …‖
―I was more engaged with it second time around—with mostly the
same presentations but a different group of participants and
discussions. I am impressed by the chord it has struck with such a
cross-section of people and the positive direction the One Project is
moving in and calling the church toward. … And while the leaders
and presenters of the One Project do well at raising questions, they
also do a good job at shutting up, stopping talking and creating a
space for interaction and response, as well as worship and
communion.‖
―As such, a contextual conversations about Jesus are unsustainable
and soon become something less than promised. That‘s why, in a such
a heavily Adventist setting as the One Project gatherings, the default
context becomes the church, with a frustrating tendency to feel like a
re-hashing of current church issues and past church grievances.
(Perhaps it also reflects the few available ‗safe‘ gatherings for this
kind of collective venting.)‖ (Nathan Brown, ―A Second Look at the One Project,‖ Adventist Today:
http://www.atoday.org/article/1322/blogs/brown-nathan/2012/a-second-look-at-the-one-project

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―If you had to name the one, single, most defining
characteristic of the global Seventh-day Adventist
faith, what would you say? The seventh-day Sabbath? The
Second Coming? Conditional immortality? … There is a
rapidly growing movement within the Adventist
denomination today among pastors, educators, conference
officials and others who say it should be ‗JESUS. ALL.‘ …‖
―There are endless things Christians, Adventists
included, can debate (and long live the conversation!) but
there‘s one thing on which every true Christian can agree:
Jesus was the Beginning. He is the End. He is the One. Now
and forever! … With all the variety among Adventists, this
movement is refreshing and long overdue.‖ (Adventist Today News

Team, ―The One Project Focuses on ‗The One‘ at the Center of Adventist Faith,‖ Adventist Today:
http://www.atoday.org/article/1024 /news/2012/february-headlines/the-one-project-focuses-on-the-one-atthe-center-of-adventist-faith)

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―To say that Jesus is all but to ignore that it has implications
for the ethical lives of all Christian disciples is to tame Jesus
and his revolutionary message. … I can sense that some
maybe uncomfortable with my words here. Maybe I‘m
wrong and one day I‘ll come to understand it differently as
I‘m certain that Jesus himself is guiding my journey.
Perhaps your comments will help. After all, it is through
conversation that we create community.‖ (Sam Neves, ―Reflections on The
One Project,‖ Spectrum Magazine: http://spectrummagazine.org/node/3804)

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―Because the mission of Spectrum Magazine is community
through conversation, we invite participation of all readers
in a respectful manner. To comment on the Spectrum
Magazine website, one must register with a verifiable
identity (email, twitter, facebook) and agree to the following
Spectrum Magazine commenters covenant.‖ (Spectrum Magazine blog
rules: http://spectrummagazine.org/node/3804)

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―As one of the 700 who gathered in Seattle last week for the ONE
project, I thought I'd offer a few reflections. As I also played a role in
shaping the experience my observations are both my own and from the
many who have generously shared ideas and perspectives. …‖
―This was a conversation that challenged the church publicly about issues
that generally are discussed in private settings. Several issues that
mattered much to Jesus: affirmation of both men and women as called by
God, racial reconciliation, healthy relationship to ‗sheep of other folds,‘
and a positive view of doctrine's purpose were all included. This was an
honesty conversation amid people faithful to the cause of Christ within
the Adventist context. This was a conversation that dealt squarely with
some of the most important missional issues facing us, particularly in the
global west.‖
―I was personally very happy that while hard issues were put on the
table, both from those amplified by microphones and within the table
conversations, there was an absence of ill spirit toward any one or any
one group. There were certainly expressions of
passion, frustration, desire, conviction, hope, and possibility, but the
focus was on issues, not people. This was a constructive gathering. …‖
(cont.)

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―How I wish these kinds of gatherings were around over the past 2030 years. The desire for open dialogue has been around for a very
long time. I wonder how many have wandered away because they
did not feel free to ‗raise a hand‘ and ‗ask a question.‘ I was also
touched by a young man who said, ‗I‘M SO PROUD, FOR THE FIRST
TIME, TO BE A SEVENTH-DAY ADVENTIST CHRISTIAN.‘ That just
speaks volumes. Over and over and over again I have heard this
sentiment--greater passion for Jesus and for the Adventist Church
than ever before.‖
―Finally, my overall sense is there is a major generational shift afoot.
There is a desire to move ‗real‘ conversation into the public square.
There is a desire for honest dialogue (even if it is at times
uncomfortable), held in the company of people who are not simply
deconstructionists but rather constructionists--men and women who
deeply love the church and care about its future, particularly in the
global west. There is a desire to be both faithful and honest, loyal and
open.‖ (Alex Bryan, ―One Project Reflections by Alex‖: http://the1project.org/blog/one-projectreflections-by-alex.html)

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Monday, February 13
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Welcome and introduction—Japhet De Oliveira
Jesus (First. Last.)—Tim Gillespie, Recalibrate
Refreshment Break
Jesus (1844)—Lisa Clark Diller, Recalibrate
Lunch
Jesus (1888)—Sam Leonor, Recalibrate
Refreshment Break
Jesus (1957)—Alex Bryan, Recalibrate
Jesus (2011)—Kessia Reyne Bennett with Nathan Brown,
Becky De Oliveira, Matthew Gamble, Mark Witas

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Tuesday, February 14
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Jesus (2012): Doctrines—Mark Witas, Recalibrate
Refreshment Break
Jesus (2012): Mission—Eddie Hypolite, Recalibrate
Lunch
Jesus (2012): Community—Dilys Brooks, Recalibrate
The One and things to come—Alex Bryan and Japhet De Oliveira
Communion—Dany Hernandez, Jaci Perrin, Terry Swenson
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―And unto the angel of the church of the Laodiceans write; … (15)
I know thy works, that thou art neither cold nor hot: I would thou
wert cold or hot. (16) So then because thou art lukewarm, and
neither cold nor hot, I will spue thee out of my mouth. (17)
Because thou sayest, I am rich, and increased with goods, and
have need of nothing; and knowest not that thou art
wretched, and miserable, and poor, and blind, and naked: (18) I
counsel thee to buy of me gold tried in the fire, that thou mayest
be rich; and white raiment, that thou mayest be clothed, and that
the shame of thy nakedness do not appear; and anoint thine eyes
with eyesalve, that thou mayest see.‖ (Rev 3:14-19)
Brethren and sisters, from the light given me, I know that if the
people of God had preserved a living connection with Him, if they
had obeyed His Word, they would today be in the heavenly
Canaan. (Ellen G. White, ―Sabbath Sermon, March 28, 1903; in General Conference
Bulletin, March 30, 1903, p. 9)

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Funding: The registration fee of $150/$160 for the One
Project gathering in Seattle covers the following
expenses for 671 people:
● Book resources: Simply Jesus, and I am a Follower (―Funding,‖
Seattle One Project Booklet, p. 62)

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―‘The Jesus paradox is that only Christians lead by
following.‘—Leonard Sweet, I am a Follower, p. 21‖
(Leonard Sweet quote, Seattle One Project Booklet, p. 105)

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―Since we met in Atlanta (February 2011) and Helsinki
(October 2011), not only has our core leadership team
expanded, but so has the gathering of followers of
Jesus—all living the Jesus leadership paradox:
following to lead.‖ (―We‘re Serious About Jesus,‖ Seattle One Project Booklet, p. 7)
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―Many of the speakers voiced concern that this centrality of Jesus . . .
was threatened by a number of elements in Adventist culture. In
fact, sometimes it is challenged by the culture itself. … The speakers
cited a variety of instances where this obscuring of Jesus has occurred
in Adventist history. … But they did not stop with the failures of
yesteryear. They spoke pointedly to practices and policies in today's
church that seem incompatible with the mission and person of Jesus.‖
―It is common in Adventist circles for people to argue we should read
only Adventist authors (which, of course, means our ministers could
not learn Hebrew or Greek because the grammars and lexicons were
not written by Adventists). One speaker showed slides of various
pages in the Seventh-day Adventist hymnal with the author's names
highlighted. The Adventist hymnal includes hymns written by
ancient and medieval
monks, Methodists, Anglicans, Catholics, Quakers, Beethoven and
Anonymous, among others. In fact, 85 percent of the hymns in the
Seventh-day Adventist Hymnal were written by people outside the
Adventist community. Did we really think our worship would be
better if we eliminated all these non-Adventist voices? He answered
his own question: No! The audience roared with laughing approval.‖

(http://www.atoday.org/article/1031/news/2012/ february-headlines/the-one-project-gathering-in-seattleattracts-700)
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“Read: There is just so much you can read but to grasp our
current journey we invite you to join us in re-reading the four
Gospels and the ‗Desire of Ages‘ by Ellen White.‖ (http://the1project.
org/media/read.html)

―For that 2011 gathering in Atlanta, participants may not have
fully understood what they were coming to, De Oliveira said.
They were each asked to read the four Gospels and the book
The Desire of Ages, authored by Adventist Church cofounder
Ellen G. White.‖ (Ansel Oliver, ―‘One Project‘ Focuses on Adventists‘ Relationship
With Jesus,‖ Adventist Review, March 15, 2012, pp. 10-12)

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―Alex Bryan, senior pastor of the
Walla Walla University
Church, will speak for this week's
assembly and Friday night
worship at Southwestern. He will
be presenting information on The
One Project, a conference and
gathering scheduled for Chicago
in 2013 that is sponsored by the
North American Division of
Seventh-day Adventists.‖

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―A mystic may be defined simply as someone who claims to
have had a direct experience (or intuition) of God. …
Mystics believe that they are somehow in communication
with transcendent reality; thus, a Hebrew prophet having a
vision and a Christian believer communicating with God in
prayer are both mystics in this general sense. …‖
―In her earlier description (1892) of the believer‘s coming to
Christ, [Ellen] White‘s language is as richly mystical as the
words of the New Testament Epistles. … Her famous
chapter on prayer resounds with the themes of what may
accurately be called Christian mysticism.‖
“Learning From Other Christians: Let us not miss echoes of
other saints. Suspicious, sometimes, of instruction from
other Christians, we should candidly acknowledge our
multidenominational heritage, and admit that God‘s true
children include Methodists and Anglicans and even
Catholics. …‖ (cont.)

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―But we knew that all along, at least if we were paying attention to
our church hymnals. These books exemplified a deep and
theologically sound understanding of what Adventists share with
other Christians. The lyricists are an amazingly broad
representation of Christians. In addition to familiar Protestant
names, ranging from Martin Luther to Charles Wesley and Fanny
Crosby, we find hymns composed by, shall we say, preReformation Christians such as Ambrose, Francis of
Assisi, Thomas à Kempis, and Bernard of Clairvaux.‖
―More important, of course, than the variety of writers in the
hymnal is what these writers say. The hymnal is filled with
rich, beautiful, theologically accurate Christian mysticism. …‖
―The fact that the potent words of our hymns come from both
ancient Christians and modern ones, from Protestants as well as
Catholics, is highly significant. If non-Adventist hymn writers can
accurately articulate the promise of union with Christ, perhaps we
can safely imitate at least a few of the practices they have used to
prepare their hearts for transformation.‖ (cont.)
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―My Personal Journey: I did not start out with a desire to be a mystic. Far
from it. About 25 years ago I helped design a capstone seminar for honor
students at Pacific Union College, and somehow we chose ‗the Christian
Tradition‘ as our theme. Each year we read great examples of this
tradition, … Time and again these Christian classics spoke to us in
mystical language. …‖
―About the same time I was teaching the junior honors seminar, I bought
a copy of the Book of Common Prayer and began using it as a personal
devotional book. … What I needed, though I did not know it, was more
mysticism in my Christianity.‖
―I joined a weekly prayer group comprising both Adventists and nonAdventists, and together we read devotional writings, some old and some
new, from different faith backgrounds. … We would spend time In
prayer and silence, but God was not silent. …‖
―By appreciating the mystical heart of Christianity and adoring God in
the company of other Christians, I became more firmly rooted in Seventhday Adventism and its distinctive teachings. From my silent retreats and
other devotional experiences I emerged with a stronger understanding, …
If we seek companionship with Christ, He will lead us to richly satisfying
springs of living water. And if I say, ‗I have learned this by firsthand
experience,‘ I suppose that makes me a Christian mystic.‖ (Eric Anderson, ―What
is a Mystic? Seeking Companionship With Christ,‖ Adventist Review, Jan. 10, pp. 16-20)

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―As much as I like Bill Knott, … I am left wondering how an article such
as ‗What Is Mystic‘ could have passed the scrutiny of Christian, Godfearing men such as him.‖
―Eric Anderson has attempted to substitute the words mystic and
mysticism for spiritual. We all know there are spiritual beings, including
us. But as the Bible points out, there are both good and evil spiritual
entities. Mysticism and mystics have historically been associated on the
side of spiritualism and Gnosticism. To dumb
down, dilute, sanitize, minimize, and redefine this word raises big, red
flags. Satan, ‗to deceive, if possible, even the elect‘ (Matt. 24:24) must
deliver his deceit in a near perfect truth package.‖
―To be brief I will read between the lines of just one sentence. Anderson
wrote, ‗To be as clear as possible, a Christian mystic practices
companionship with Christ.‘ Reading between the lines defined by the
spiritual disciplines he alludes to, a Christian mystic practices deeper
levels of experience through emptying ones mind, cloaked as
companionship with Christ. (Italics mine) I wish it read, ‗a spiritual
Christian abides in Christ.‘‖ (Earnest Stevenson, ―Letters,‖ Adventist Review, Feb. 14, 2013, p. 4)
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―I would suggest that the word ‗mystic‘ has connotations that precludes
using it to define seeking a relationship with God, i.e. its connection with
the darkness Satan wishes us to experience. Jesus said His followers are to
be ‗children of light‘ (John 12:36; see Eph. 5:8 and 1 Thess. 5:5).‖
―Webster’s Dictionary (11th Edition) defines ‗mystic‘ as a ‗follower . . . of a
mystical way of life.‘ ‗Mystical‘ is defined as ‗having a spiritual meaning
or reality that is neither apparent to the senses nor obvious to the
intelligence,‘ ‗subjective communion with God or ultimate reality
(experience of the inner light).‘‖
Our relationship to God is not to be based on subjective experience, but
on the Word of God and our willing submission to Him in faith and love
(John 4:22, 23). Ellen White wrote, ‗The mystic voices that spoke at Endor
and at Ephesus are still by their lying words misleading the children of
men‘ (The Acts of the Apostles, p. 290). A ‗mystical‘ experience may come
from the demonic, and may be a bridge to ‗spiritual formation‘ and
worshiping the wrong God. (See Early Writings, p. 56). ‗God is spirit, and
his worshipers must worship him in the Spirit and in truth‘ (John 4:24).
May the Lord help each of us to have true worship and communion with
Him based on submission, deepening repentance, faith, love, and cheerful
obedience to all He reveals to us.‖ (Frances Foster, ―Letters,‖ Adventist Review, Feb. 14, 2013, p. 4)

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―While it is true that we need a much deeper personal experience
with God, is it necessary to repeat the same mistakes that occurred
around the turn of the twentieth century with our church‘s brush
with pantheism? Do we really wish to see God‘s judgment poured
out on our institutions again for drinking the forbidden, mystical
waters?‖ (Daniel Winters, ―Letters,‖ Adventist Review, Feb. 14, 2013, p. 5)
―I was shocked and saddened—to say the least. The sincerity of
the author is evident; however, we do have this counsel in Ellen
White‘s Testimonies for the Church: ‗The study of God‘s word
should take the place of the study of those books that have led
minds into mysticism and away from the truth‘ (vol. 6, p. 132). Also
we know that ‗the most dangerous falsehoods are those that are mingled
with truth. It is thus that errors are received that captivate and ruin
the soul. By this means Satan carries the world with him‘ (Patriarchs
and Prophets, p. 338; italics supplied). We know that in the endtimes
Satan will come as an angel of light. Even the cover picture
seemed to be focused on ‗mystical light.‘ Please encourage us to be
in the Word rather than reading the words of authors who are not
following all the light we know to be truth.‖ (Gerita Liebelt, ―Letters,‖
Adventist Review, Feb. 14, 2013, p. 5)

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―I especially appreciated the article by Eric Anderson,… Its
emphasis on union with Christ is truly inspiring. By taking the
time to experience an intimate relationship with the divine, we
have access to Christian living, learning, and direction. The term
Christian ‗mysticism‘ takes our devotional/prayer time out of the
sphere of the ordinary and trivial into the presence of God. In such
sacredness is beauty, love, and trust. Recognizing that no one
Christian group has a monopoly on the Holy Spirit is a humbling
experience and an antidote for spiritual pride. Even Ellen White
used devotional and biblically based material from trusted sources
in the Christian world of her era.‖ (Ella Rydzewski, ―Letters,‖ Adventist Review, Feb.
14, 2013, p. 5)



―I was thrilled beyond words to find Eric Anderson‘s article, … It
was water to parched ground for me when he shared his journey
with a group I attended. This is just what church members need.
The beauty of the Seventh-day Adventist message is
wonderful, but the key piece is to know and adore Jesus. I love to
read Steps to Christ to help get my spiritual juices going, but
Anderson has called our attention to many giants of faith
throughout history who say many of the same things in different
words. Thank you for publishing this article.‖ (Sandi Reynolds, ―Letters,‖
Adventist Review, Feb. 14, 2013, p. 5)

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―It was with great disappointment that I read the article ‗What Is a
Mystic?‘... Anderson has chosen to subtly guide the reader through a
maze of semantic twists and turns in an unbiblical effort to justify the
acceptance of ‗mystics‘ and ‗mysticism‘ into the Seventh-day Adventist
spiritual life. Anderson first supports his thesis by quoting two earlytwentieth-century writer/poets—Kathleen Norris, a Benedictine-trained
Catholic, and Evelyn Underhill, who, going against her own spiritual
mentor, was ultimately drawn into mysticism and Catholicism.‖

―It is concerning that the author advocates for the beliefs of Christ such
writers and suggests their counsel should guide an Adventist‘s spiritual
walk with God. An even greater concern is his implication that
‗mysticism‘ is affirmed by Ellen White. Numerous quotes from the Spirit
of Prophecy warn strongly against mystics and any form of mysticism—
calling it ‗satanic‘ and ‗spiritualism.‘ To suggest that White affirms the
beliefs that she emphatically warns against disparages her as a prophet of
God and blatantly affirms error. Anderson concludes by urging ‗Christian
mysticism‘ as a ‗remedy‘ for Adventists today. Despite the clever
semantics of the author, ‗Christian mysticism‘ is truly an oxymoron. The
combination of the sacred (Christian) and the profane (mysticism) cannot
be justified.‖ (Janet C. Neumann, ―Letters,‖ Adventist Review, Feb. 21, 2013, pp. 4-5)
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―The author of ‗What Is a Mystic?‘ distorts the writings of
Ellen White by implying that she was describing mysticism
as the term is commonly understood. A footnote
acknowledges that for White the terms ‗mystical‘ and
‗mysticism‘ were usually negative terms. Why, then, does
Eric Anderson attempt to put a positive sheen on them?‖
―Mysticism could prepare the way for spirit guides that are
not the Holy Spirit. We draw close to Jesus—not just by
mountain retreats, quiet places, and prayer retreats, but also
by active service for Him. The way White put it, Christ spent
His life ‗between the mountain and the multitude.‘ Is it not
possible to promote quality time with Christ without going
down the same road as the Catholic mystics who retired
from society to be ‗close to Jesus‘?‖ (Cindy Tutsch [Associate Director of
the Ellen G. White Estate ], ―Letters,‖ Adventist Review, Feb. 21, 2013, pp. 4-5)

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―I looked up the word ‗mysticism‘ in response to the recent article
from Eric Anderson. If you do a search in E. G. White‘s writings, you
will find that ‗mysticism‘ is generally used as leading a person away
from God‘s truth, not in leading them closer.‖
―Mystics and mysticism have been around a long time. It came out of
the study of Plato leading those followers who were Christians to go
into monasteries to become the first Christian mystics. Anderson is
blurring the edges so that one cannot see between good and evil.‖
―Read the following quote from Ellen White: ‗Spiritual darkness has
covered the earth and gross darkness the people. There are in many
churches skepticism and infidelity in the interpretation of the
Scriptures. Many, very many, are questioning the verity and truth of
the Scriptures. Human reasoning and the imaginings of the human
heart are undermining the inspiration of the Word of God, and that
which should be received as granted is surrounded with a cloud of
mysticism. Nothing stands out in clear and distinct lines, upon rock
bottom. This is one of the marked signs of the last days‘ (Selected
Messages, book 1, p. 15). May the truth always stand clear!‖ (Bob
Stewart, ―Letters,‖ Adventist Review, March 14, 2013, p. 5)

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―This is just a note to thank you for publishing Eric
Anderson‘s article on mysticism. I never expected to see
such a thing, in view of my experience of the deep
negativity toward Christian mysticism in Seventh-day
Adventist churches. I was especially pleased to see the
references to the Ellen White comments Anderson
selected, Evelyn Underhill (who may not be found in
Internet sources), and C. S. Lewis. I liked the whole
article, especially the last two paragraphs. . . . I hope this is
not the last thing you write on the subject!‖ (Lynn P.
Hartzler, ―Letters,‖ Adventist Review, March 14, 2013, pp. 4-5)



―Eric Anderson‘s article ‗What is a Mystic?‘ spoke to the
whole issue in a positive, biblically informed, Ellen Whiteinfluenced, and personally experiential way. I was very
moved by it.‖ (cont.)
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(cont.) ―I plan to share Anderson‘s article with my students and
others who ask questions about spirituality, mysticism, and
related issues. I thank Anderson for writing such a thoughtful and
personally revealing piece, and I thank the Adventist Review team
for giving prominence to a piece that will run counter to some
unfortunate prejudices against learning from other Christians that
can be found in certain Adventist circles. In a number of
instances, Christ held up the faith of gentile outsiders, including
the Syro-Phoenician woman and the Roman centurion, as models
of spirituality from whom the ‗chosen‘ could learn.‖
―Anyone who examines the library of Ellen White can see a
similar openness to learning from the insights of other Christians.
I just pray that the ‗chosen‘ of today can, along with their doctrinal
faithfulness, exhibit a similar humility, grace, and openness. This
was an important article at a critical time, and I deeply appreciate
the Review‘s candor and courage in serving Christ and His
church.‖ (Nicholas Miller [Associate Professor of Church History Seventh-day Adventist Theological
Seminary, Andrews University], ―Letters,‖ Adventist Review, March 14, 2013, p. 5)

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―Eric Anderson‘s article was excellent and long overdue. I commend
the Adventist Review for including it with the terminology that was
used, especially given the half-truths, misunderstandings, and false
accusations that have circulated in recent years. . . . I consider
Anderson very careful in his choice of words, and I am grateful that
he gave acceptable definitions for his usage of them. I also
appreciated his vulnerability and example in sharing his personal
journey with Review readers.‖

―I submit that a mystic is one who is devoted to seeking ‗the mystery of
godliness,‘ which, according to Paul, is ‗great: He appeared in the
flesh, was vindicated by the Spirit, was seen by angels, was preached
among the nations, was believed on in the world, was taken up in
glory‘ (1 Tim. 3:16). Would to God that all of us were mystics! I want
to say with the inspired apostle, ‗My goal is that they may be
encouraged in heart and united in love, so that they may have the full
riches of complete understanding, in order that they may know the
mystery of God, namely, Christ, in whom are hidden all the treasures
of wisdom and knowledge‘ (Col. 2:2, 3).‖ (Merle J. Whitney, ―Letters,‖ Adventist
Review, March 14, 2013; at http://www.adventistreview.org/article/6127/archives/issue-20131507/web-letters)

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―’A foolish consistency is the hobgoblin of little minds, adored by little
statesmen and philosophers and divines.’—Emerson.‖
―[DISCLAIMER 1: The citation of a justly famous proverb by Ralph
Waldo Emerson (1803-1882), the celebrated Unitarian clergyman and
Transcendentalist, does not mean that I endorse all that Emerson ever
wrote or thought or preached. I simply like the proverb and find it
useful, especially in these combative times.]‖

―Emerson‘s bon mot has been quoted by a century and a half of college
English, religion, and philosophy teachers—yes, at Adventist
colleges, too—who have been trying to crack the intellectual tundra
that often accompanies the adolescent mind, hoping some new, green
idea might emerge and even flower. Originally intended to cleverly
skewer reactionary politicians, pedants, and preachers, his witticism
has become a cultural warning of the dangers of the unsupple
mind, the rigid and fearful consistency that insists on rolling the
marble down the same groove, time after time. …‖ (cont.)
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―Had he been more daring, Emerson might have pointed to the work
of his friend and sometime tenant Henry David Thoreau, the
Transcendentalist who memorably chastised
government, consumerism, and militarism. Thoreau also mentored at
a distance of decades the developing ideas of Mahatma Gandhi and
Martin Luther King, Jr.‖
―[DISCLOSURE 1: I have read extensively in Thoreau‘s
works, spending some of the happiest hours of my youth walking the
muddy path around his beloved Walden Pond, and admiring the
countercultural man who called respectable Victorian America to
―Simplify, simplify‖ (Walden, 1854). His volumes, frequently dusted
off, are some of those I would rush to save should fire strike my
library.]‖
―[DISCLAIMER 2: Much as I admire the willingness of Thoreau to
counter the acquisitiveness of his age (“A man is rich in proportion to
the number of things which he can afford to let alone”), I cannot make him
into a Christian, or allow the impression to linger in a hundred little
minds that I endorse everything he wrote.]‖ (cont.)
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―Yet Emerson and Thoreau must have winced when fellow Concord
resident and author Nathaniel Hawthorne took up his pen to mock
the pretentiousness of Transcendentalist thought in a redux version of
Bunyan‘s Pilgrim’s Progress that he cleverly titled ‗The Celestial
Railroad.‘‖
―[DISCLOSURE 2: Nathaniel Hawthorne‘s 1843 6,700-word short
story, deemed ―a most happy exposure of the inconsistencies of
popular religion,‖ was so prized by Review and Herald founder and
editor James White that it was almost continuously offered for sale in
booklet or tract form on the back page of this magazine in his
lifetime.]‖
―The tortured shape of this editorial is a grim illustration of the fact
that a tiny minority of Adventists is now wielding unwarranted
influence on the church‘s educational, pastoral, and publishing
ministries by stoutly insisting that no reputable thought leader should
read, own, or cite from a book by a non-Adventist author. They have
invaded pastors‘ offices, disrupted worship services, and left a trail of
litter across a smattering of Web sites.‖ (cont.)

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―Their position is clearly wrong, for by their test none of the church‘s
founders, including Ellen White herself, should have any credibility.
The libraries of Ellen and James White, Uriah Smith, J. N.
Andrews, John Loughborough, and every major Adventist officer or
thought leader since the mid-nineteenth century have been filled with
volumes by non-Adventist authors, well read and frequently dusted
off. It is precisely Adventism‘s engagement with the
ideas, opinions, beliefs, and philosophies of the age that make this
movement‘s faith statements so compelling and ultimately victorious.
…‖
―Now is no time to allow the well-intentioned but misguided fringes
of this movement to distract us from the mission given us by
Jesus, even when their anti-intellectualism is cloaked in memorized
and repeated pieties. The faith of Jesus has always been—and should
always be—a robust, resilient, and engaging faith that does not
hesitate to understand the ideas around us, but tests them all by the
clear and timeless Word of God.‖
―[DISCLOSURE 3: This magazine, for 164 years the journal of literate
Adventism, will not be intimidated by those too fearful to read.]‖
(Bill Knott, Editor, ―Reclaiming the Library,‖ Adventist Review, March 14, 2013, p. 6)

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―Mysticism is creepy, and always will be. The mystery of Christ
isn‘t creepy, but it remains a mystery. We should adore Christ
first, as the article said. But that doesn‘t make us ―Christian
mystics.‖ It is an attribute of being a Christian, Christians being
those who ―keep hold of the deep truths of the faith with a clear
conscience‖ (1 Tim. 3:9).‖ (Bill Tassie, ―Letters,‖ Adventist Review; at http://www.
adventistreview.org/article/6150/archives/issue-2013-1508/web-letters-1508)



―While it is true that we need a much deeper personal experience
with God, is it necessary to repeat the same mistakes that occurred
around the turn of the twentieth century with our church‘s brush
with pantheism? Do we really wish to see God‘s judgment poured
out on our institutions again for drinking the forbidden, mystical
waters?‖ (Daniel Winters, ―Letters,‖ Adventist Review, Feb. 14, 2013, p. 5)
80

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―Eric Anderson‘s article was excellent and long
overdue, and I highly commend editor Bill Knott for
including it with the terminology that was used, especially
given the half-truths, misunderstandings, and false
accusations that have been circulating in recent years. For
example, accusations have been leveled against ‗emptying
the mind.‘ When a Christian (mystic or otherwise) ‗empties‘
their mind, that person is very specifically emptying the
mind of self, and opening the mind and inviting Christ and
His Spirit to come in and fill it.‖
―Anderson was very careful in his choice of words, and he
gave very acceptable definitions for his usage of them. I
appreciated his vulnerability and example in sharing his
personal journey with Review readers.‖
―A mystic is one who is devoted to seeking ―the mystery of
godliness,‖ which according to Paul‘s words in 1 Timothy
3:16 is ‗great.‘‖ (Merle J. Whitney, ―Letters,‖ Adventist Review, March 21, 2013, p. 5)

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―Comprehensive health ministry----the practical
presentation of God‘s health principles is the answer to
post-modernism, the New Age
movement, mysticism, and pagan philosophies which
are part of the last day deceptions of the devil. Do not
fall prey to the ―strange fire‖ of mystic belief and
practice whether in health or in spiritual life. Stay close
to the Bible, the Spirit of Prophecy, and a personal
prayer connection with heaven so the Holy Spirit will
help you to discern truth and avoid error and
extremism. God is calling us to be revived and
reformed both spiritually and physically.‖ (Ted Wilson, General

Conference President, ―Never Doubt—God Is in Control,‖ Oct. 2012 Annual Council Sabbath Sermon;
at http://www.adventistreview.org/article/5746/archives/issue-2012-1528/28-cn-ted-n-c-wilsonsabbath-sermon)
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―5. What is the message that Adventists have to give to the world
in light of a Jesus. All. conversation?‖ (Tim Gillespie, ―Jesus First. Last.‖ Seattle





―1. Where have you felt the search (struggle) for Adventist
identity most acutely? …
4. How would you define Adventism's unique piece of the puzzle?
5. How do we honor Adventism's unique calling and message
without compromising a rich relationship with broader
Christianity?‖ (Alex Bryan, ―Jesus 1957,‖ Seattle One Project Booklet, p. 25)

―1. Do you think the Seventh-day Adventist church is called to
clarify God in the world? If so, what is the best way to do that? If
not, what is the calling of the Seventh-day Adventist Church? …
3. Do you see the Seventh-day Adventist church in danger of
becoming separatist or elitist? Can a church hold to what it
believes and teaches about God without viewing itself as better or
more saved than others?‖ (Mark Wittas, ―Jesus 2012: Doctrine,‖ Seattle One Project
Booklet, p. 26)

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―Dr. David Kim, a family practice physician from Atlanta, said the
One Project gathering was long overdue. ‗I grew up in a legalistic
Adventist culture where the three R‘s dominated—
rules, regulations, and rituals. Missing was the biggest R of
Christianity—a relationship with Jesus.‘‖(Ansel Oliver, ―‘One Project‘ Focuses on
Adventists‘ Relationship With Jesus,‖ Adventist Review, March 15, 2012, pp. 10-12)





―The second day's sermons considered the role of Jesus in
Adventist doctrines and Jesus in the church community. … From
the very beginning Jesus has been central for Adventists. Jesus, not
doctrine. Jesus, not prophetic scenarios. Jesus, not rules about food
or clothes or Sabbath keeping. The reason for our existence is
first, last and always Jesus.‖
―Many of the speakers voiced concern that this centrality of Jesus—
a value they argued ought to be a given for a Christian church—
was threatened by a number of elements in Adventist culture. In
fact, sometimes it is challenged by the culture itself.‖ (John McLarty, ―The
One Project Gathering in Seattle Attracts 700,‖ http://www.atoday.org/ article/1031/news/2012/
february-headlines/the-one-project-gathering-in-seattle-attracts-700)

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―Yesterday I felt Jesus' presence within me and this was evident in
most of the other 700 people here. … It is all about Jesus. I see it
clearly that it‘s not Jesus and doctrine or Jesus and healthy living
or even Jesus and the Sabbath. It‘s Jesus, All.‖
―A sobering thought came yesterday, however, as we discussed in
our tables. I was describing how beautiful it would be to share the
freedom of the Sabbath with those who already have Jesus
centered in their lives—other Christians. Then it happened. A
lovely woman across the table challenged that very strongly. I
would paraphrase it in the following way: ‗I have other Christian
friends who are wonderful people and might never need the
Sabbath because they already have Jesus.‘ As the brief discussion
continued, I noticed clearly that her body language screamed with
the pain she must have had in years of an exclusive Adventism. A
pain of her Christ-loving friends being constantly condemned
from our pulpits. I don‘t know her, but I suspect this was the
source of the pain and I was so glad she was here because The
One Project is perhaps the best way to heal those wounds.‖ (cont.)
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―This discussion happened in light of Alex Bryan‘s talk
where he proposed the most revolutionary question of our
first day. He said: ‗Stop obsessing over the question: ―who
are we?‖ because you will only end up with the differences
to others. Instead, ask the real question: ―who is He?‖‘‖ (Sam
Neves, ―Reflections on The One Project,‖ http://spectrummagazine.org/node/3804)





―They [One Project leaders] ‗believe
pulpits, classrooms, worship halls, board rooms, living
rooms - life! - should be drenched in the Spirit of Jesus,‘ but
others worry that isn't distinct enough. Really?‖
―These are the types of attitudes and distractions that are
preventing true growth in Seventh-day Adventism.
Yes, distinct doctrines are a part of the church, but they
aren't the Good News. Evangelism isn't supposed to be
about getting people to keep the fourth commandment.
Sabbath doesn't save. Jesus saves.‖ (Jules Johnson, ―Who‘s Afraid of ‗The
One Project‘?‖ http:// spectrummagazine.org/blog/2012/02/27/whos-afraid-one-project)

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―There was similar vocal audience approval when several
speakers wondered how we could imagine that Jesus would
exclude women when he so pointedly contradicted the
mores of his day to include them. Could we really imagine
that Jesus had intended the leaders of his church to use their
institutional power to keep others ‗in their place?‘ I did no
survey, but my read of the mood of the crowd was that the
vast majority shared the speakers' views on these issues.‖
(John McLarty, ―The One Project Gathering in Seattle Attracts 700,‖ http://www.atoday.org/
article/1031/news/2012/ february-headlines/the-one-project-gathering-in-seattle-attracts-700)

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―On the other hand, some participants were expressed puzzlement at what
they saw as a difference between the advertised focus of the gathering and the
apparent focus of the preaching. They felt the church and its problems had
somewhat eclipsed Jesus as the center of attention. These folks agreed with the
critiques of church policy, but they felt a dissonance between their experience
in Seattle and their expectations based on the advertising. Everyone who
mentioned this dissonance to me was over forty. The reactions among
younger people, both clergy and students, appeared to be universally positive.
They heard the speakers giving voice to their concerns, saying what Jesus
would say in our context. Many of these young people said the experience
gave them renewed hope for their church.‖
―Reaction from church administrators I talked to (all over fifty) reflected the
generational divide. They, too, voiced strong exception to some of the current
initiatives and policies in the denomination. Still, they did not think this
gathering was an appropriate venue for addressing issues of church
governance. They argued these issues should be handled ‗in-house.‘ Young
preachers should leave these matters to ‗proper church authorities.‘
Washington Conference president, John Freedman was concerned because he
had invited many people to the gathering, including young people and people
new to the church. As a pastor, he worried some of these vulnerable people
might be unsettled by what they heard. On the other hand, the younger
pastors in his conference told him they were energized and encouraged by the
gathering.‖ (John McLarty, ―The One Project Gathering in Seattle Attracts 700,‖ http://www.atoday.org/
article/1031/news/2012/february-headlines/the-one-project-gathering-in-seattle-attracts-700)

98



―When I asked Alex Bryan about the concern of older attendees that

‗issues‘ received too much attention, he said this: ‗This year's
gathering called the church to consider how our human relationships
are impacted by Jesus. How we treat one another. How we affirm the
spiritual calling of both men and women. How we relate to one
another across cultural and racial borders. These issues are
uncomfortable--I know they are for me! But Jesus challenged the
church of his day with these issues as central to what it means to
follow him. We cannot talk about Jesus without talking about what he
talked about.‘‖ (John McLarty, ―The One Project Gathering in Seattle Attracts 700,‖
http://www.atoday.org/ article/1031/news/2012/february-headlines/the-one-project-gatheringin-seattle-attracts-700)

99







―Last month we gathered in Seattle, Washington, USA to consider the
ONE, who is Jesus Christ. … I can‘t image a human being who would
reject ALL of what we had to say. The challenge is not in picking those
parables or conversations or miraculous acts that agree with me. The
work is in embracing Jesus in TOTAL. Jesus. All. (Nice tag line. Another
matter altogether to swallow it hook, line, and sinker.)‖
―I am often asked, ‗What is the goal of the ONE project?‘ Others questions
are like it: ‗What do you hope this will produce? What is the agenda?
How will you judge success?‘ The first answer I‘d like to suggest is this:
The ONE project is an attempt to take Jesus seriously. This includes (and I
think this was a major theme of the Seattle presentations) Galatians 3:
There is neither Jew nor Greek, Slave nor Free, Male nor Female; we are
all ONE in Jesus Christ. This ‗consequence‘ of following Jesus is delightful
and difficult—we will seek relational ONEness across many boundary
lines that divide. Taking Jesus seriously means a reorientation of the way
the world plays: we become less polarized and more equatorial. Or at
least we learn to travel.‖
―Taking Jesus seriously. This is the rigorous work of many lifetimes, and
even an eternity. This is how I‘d define what we‘re up to with the ONE
project. Together, through worship, communion, teaching, prayer, and
conversation, can we sharpen a vision of following Him and commit to
more dedicated life of cross-bearing?‖ (Alex Bryan, ―Taking The ONE Seriously,‖ blog post
March 5, 2012: http://breakfastfires.blogspot.com/2012/03/taking-one-seriously.html [has since been removed])

101

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

―I recently did an engaging and alarming survey. I put five pictures of
pastors (three white men, one black man, one white women) at the
front of my classroom. I asked the class, ‗Just based on the
pictures, which pastor would you most like to be your pastor?‘‖
―The three white men totaled about 100 votes, the black man about 75
votes, and the women … just two votes. And both votes came from
college-aged women. I asked them why they chose the female
pastor, and they both said: ‗because she‘s a women.‘ So, out of my
class of 180 people, I‘m guessing that 2 voted for the woman because
she is female and 178 chose the men because they are male. Yes I
think that is true. The majority chose the men because they are men.
A.
B.
C.



That‘s reality. That‘s what they know.
In some cases they almost certainly have negative ideas about
women in pastoral leadership.
This is true because women are not afforded equal pastoral status in
many denominations (including my own).‖

―When the non-churched world is saying of the church, ‗Christians
practice racism and sexism,‘ this is a problem. … There is, of course, a
vigorous debate in the Christian world about women in ministry.‖ (Alex
Bryan, ―Men: 178, Women: 2,‖ Blog post, Sept. 14, 2008)

103



―‘We love our church. I really do believe that God has called the Seventhday Adventist Church and I‘m tired of losing people when we work so
hard to bring them in,‘ [De Oliveira] said.‖ (Ansel Oliver, ―‘One Project‘ Focuses on
Adventists‘ Relationship With Jesus,‖ Adventist Review, March 15, 2012, pp. 10-12)



―We love our church. And so we want the greatest gift for it... Jesus.‖
(http://the1project.org/why.html)



―This was a gathering of people who expressed strong public
commitment for God, the Holy Scriptures, Adventist history, Adventist
doctrine, Ellen White, the founders of Adventism, and the global
Christian congregation called the Seventh-day Adventist Church. … I was
personally very happy that while hard issues were put on the table, both
from those amplified by microphones and within the table
conversations, there was an absence of ill spirit toward any one or any
one group.‖ (Alex Bryan, ―One Project Reflections,‖ http://the1project.org/ blog/one-projectreflections-by-alex.html)



―Both in their public presentations and in private conversations, the
leaders of the One Project evince an intense commitment to the Seventhday Adventist Church. Like James and Ellen White, Taylor Bunch, H.M.S.
Richards, Sr., and Morris Venden before them, their commitment to Jesus
is supreme over all and is the ultimate spring of their preaching.‖ (John
McLarty, ―The One Project Gathering in Seattle Attracts 700,‖ http://www.atoday.org/
article/1031/news/2012/february-headlines/the-one-project-gathering-in-seattle-attracts-700)

106

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



―What I expected to find in Seattle was a group of people completely
absorbed with speaking ‗in truth and freedom that Jesus should be
number one in everything we do.‘ There was indeed a fair amount of
that, but there was also something else that took me by surprise.‖
―There was a noticeable uneasiness in the air: suspicion mixed in with
confusion, a little fear and a sprinkling of condemnation. I wasn‘t so naïve
to expect one-mindedness in all things, but I was somewhat astonished
that people found a problem with the One project seeking ‗to stimulate
preaching, worship, and adoration of Jesus within and through the
Adventist church.‘‖
―In Seattle, people had all sorts of ideas about what was wrong with the
One project: what was missing, what should and shouldn't be, possible
hidden agendas, etc. Sadly, this is representative of the sort of discord
present throughout the church. It‘s fine to have those discussions, but
they need to be filtered through why. (Jules Johnson, ―Who‘s Afraid of ‗The One Project‘?‖
http:// spectrummagazine.org/blog/2012/02/27/whos-afraid-one-project)



―On the other hand, some participants were expressed puzzlement at
what they saw as a difference between the advertised focus of the
gathering and the apparent focus of the preaching. They felt the church
and its problems had somewhat eclipsed Jesus as the center of attention.‖
(John McLarty, ―The One Project Gathering in Seattle Attracts 700,‖ http://www.atoday.org/ article/1031/
news/2012/february-headlines/the-one-project-gathering-in-seattle-attracts-700)

108









―Of course, there were both the contrarians and those with legitimate questions to
be wrestled with but there seemed a general enthusiasm for the experience and
focus that had been shared. …‖
―Yet, while ‗Jesus. All.‘ sounds like a worthy motto—and it is in so many ways—
the risk is trying to talk about Jesus without a context. Even God couldn‘t do that—
thus, the incarnation, a particular expression of a real-person Jesus in a specific
time, place and culture. Neither can we follow Jesus without a context because it is
only in a context that we function as disciples.‖
―A theologically or practically disembodied Jesus is simply a nice albeit amazing
story—and risks a disembodied faith. Jesus in a bottle to be admired might still
blow our minds and touch our hearts but might do little more. Rather, He needs to
be splashed all over our lives, into the darkest corners. As a living Saviour, He
needs to be lived and He needs to transform our lives and world. I only follow
Jesus by faithfully living life in my family, my work, my church and my
community.‖
―As such, acontextual conversations about Jesus are unsustainable and soon
become something less than promised. That‘s why, in a such a heavily Adventist
setting as the One Project gatherings, the default context becomes the church, with
a frustrating tendency to feel like a re-hashing of current church issues and past
church grievances. (Perhaps it also reflects the few available ‗safe‘ gatherings for
this kind of collective venting.)‖ (Nathan Brown, ―A Second Look at The One Project,‖
http://www.atoday.org/article/1322/blogs/brown-nathan/2012/a-second-look-at-the-one-project)

109



―That sacred echo was felt by everyone we spoke with. We
are not alone—just like Jesus assured Elijah (1 Kings
19:18), there are countless others who beat with the same
passion. All of you have invested time, resources, and
energy in order to spend the next two days with no agenda
but the joy of re-investing in Jesus.‖ (―We‘re Serious About Jesus,‖ Seattle



―With their hearts on fire for Jesus, these seven modern-day
disciples began to seek out others to join them in their
renewed mission to celebrate His supremacy. As they
looked around at their
friends, family, colleagues, students, church members, each
of them felt God‘s leading as one-by-one, they extended
personal invitations for others to come to the next One
project gathering.‖ (http://www.andrews.edu/news/2011/ 03/one_project.html)
112





―As their conversations unfolded, their mission began to take shape. [De
Oliveira said:] ‗What if we gathered together leaders from all over the
world to celebrate the supremacy of Jesus in the Seventh-day Adventist
Church?‘ ‗What if we gathered and focused on what it would mean for
us, on a personal, and then local, and finally global community?‘ ‗What if
we had honest conversation about our legacy, heritage and call for our
Church today?‘ ‗What if we brought leaders, youth and adults, young
and old, employed and retired, pastors and members and simply soaked
in Jesus again?‘‖ (http://www.andrews.edu/news/2011/03/one_project.html)
―I hope that someone is keeping a detailed record from the inside of how
this organization develops over time. There are several paths it could
take. What will happen as the ethos it projects begins to interface
seriously with the institutional Adventist church will be one sign of how
it is progressing. One could compare and contrast it with GYC
‗movement‘, but ‗The One‘ group projects a very different ‗feel‘ which
certainly is not reactionary such as the whole thrust of the GYC has come
to be. Some very positive things might come out of ‗The One‘ that will
produce some very needed rethinking about what the Adventist faith
tradition is all about. If it thought for whatever reason that one needs to
keep EGW inside the mix, using ‗The Desire of Ages‘ rather than the
‗Great Controversy‘ provides a counter weight to what the new GC
administration is up to.‖ (Ervin Taylor, response to: http://www.atoday.org/article/1024/news/
2012/february-headlines/the-one-project-focuses-on-the-one-at-the-center-of-adventist-faith)

116



―Is the One Project primarily a Youth-ish SDA Movement? Is it
similar to or have any connection to GYC (or in some ways is it a
somewhat opposite movement theologically and philosophically)?
… And what about GYC? Why launch this [One Project] program
when there is already GYC, which is increasingly gaining GC
backing? Isn't that too many cooks spoiling the broth? Or [is the]
One Project cooking a very different dish? I have looked at both
websites, including the expanded philosophy by Japhet De
Oliveira. The more good-natured side of me says One Project is
exactly what the SDA Church needs. The skeptical part of me
thinks that One Project is indeed motivated by the growing
success of the conservative GYC, which again has gone from the
fringes to the mainstream by having a powerful patron in Pres
Wilson, and that this might be a counter-cultural attempt to
replicate GYC's success on the more liberal wing of the Church.‖
(Stephen Ferguson)



Response: ―Anything that presents a better view of Adventism
than GYC is, in my opinion, to be applauded. The One Project is
much closer to where the church is in Australia than GYC. …‖
117





[cont] ―We could ask - and quite a few did - why AYC felt the

need to start duplicating programs already provided by the Union
and conferences? It was (according to those who support AYC)
because they perceived a lack in what was offered, or an emphasis
they did not agree with. … AYC strongly supports an emphasis on
public and personal evangelism and conversion over all else, and
see the rest of us as not taking that seriously enough. And while I
don't support some of their agenda, they aren't entirely wrong
about that. … We could see AYC as representing the 'conservative'
tradition, and the One Project representing 'progressive'
Adventism, and choose our sides accordingly.‖ (Kevin Riley)
Stephens‘s Response: ―So Kevin, are you agreeing that One Project
might be a counter-movement to GYC? For the avoidance of
doubt, I have no problem if it is. However, I can see a bit of
competition between GYC and One Project, even with different
patrons (GYC via GC and 1P via NAD,SPD, Europe etc) which
may or may not be a good thing.‖ http://www.atoday.org/article/1322/blogs/
brown-nathan/a-second-look-at-the-one-project

118



―• I have, by invitation, spoken at or will speak at (this is a partial list):
























Loma Linda University (school and church).
Southern Adventist University (school and church).
Andrews University (school and church).
Union College.
Kettering College.
Canadian University College.
Newbold College.
La Sierra University.
Adventist Intercollegiate Association meeting.
Association of Adventist Colleges and Universities meeting.
Campus Ministries national meeting.
Calimesa Adventist Church Retreat.
North Cascade Adventist Church Retreat.
Beyond the Bottom Line, NAD treasurer‘s conference.
ABC managers conference
Numerous Adventist Academies and Church Schools
Adventist conferences in Europe and Australia.
Idaho Conference Camp Meeting.
Carolina Conference Camp Meeting.
British Columbia Conference Camp Meeting.
Georgia--‐Cumberland Conference Camp Meeting.
Montana Conference Camp Meeting.
Multiple Camp Meetings And convocations in Europe and Australia.‖

(Alex Bryan to Max Torkelson, July 2012)

120

―Alex Bryan, senior pastor of the
Walla Walla University
Church, will speak for this week's
assembly and Friday night
worship at Southwestern. He will
be presenting information on The
One Project, a conference and
gathering scheduled for Chicago
in 2013 that is sponsored by the
North American Division of
Seventh-day Adventists.‖
121







―The One Project seeks - through gatherings, conversations, webbased content, and Christ-focused publications - to stimulate
preaching, worship, and adoration of Jesus within and through
the Adventist church.‖ (http://the1project.org/why.html)
―The evening before the One project gathering begins, there will
be conversation offerings on several different subjects relating to
Jesus in our lives and ministry. … If you would like to join any of
the One project gathering conversations, you must reserve your
spot, as space is limited to 8 individuals only. You can only join
one conversation as they run co-currently. …
“Conversations on Cross-Cultural Ministry with Terry Swenson:
The world we live in is a ‗glocal‘ one-Global and Local all at the
same time. Unpack how things have changed and how we can
follow Jesus and live out His life through ours in our culture.‖
(cont.)

123









“Conversations on Preaching with Alex Bryan: Paul made a
resolution: to only preach Christ crucified. This conversation will
explore what it means to plan sermons, prepare sermons, and
preach sermons fully focused on Jesus. …‖
“Conversations on Following with Tim Gillespie: The heart of a
believer, a disciple, is the idea of being a follower. Join a
conversation that challenges our concepts of
leadership, followership, and what it means to be a disciple of
Jesus Christ.‖
“Conversations on Vision with Japhet De Oliveira: Where does
vision come from? How do you move vision to visible? How do
you keep vision alive? Can and should vision be adjusted? …‖

“Conversations on Young Adult Faith with Sam Leonor: One of
the most important transitions in faith development happens in
young adulthood. How do we inspire/model/nurture a
growing, active, and vibrant faith in Jesus during this crucial life
stage?‖ (http://the1project.org /chicago-2013/conversations.html)
124







―We return once again to the beautiful city of Seattle at the
Westin next February for our 4th gathering in the USA. …
―We are also introducing a new feature – the ―Author‘s
Corner‖. Since our beginning we have provided to attendees
quality books that focus on Jesus, the One.‖
―The One Project is about lifting up Jesus in the Adventist
context, but we recognize that Jesus is the gift to all people.
We believe that there is value in discussing with friends of
other denominations our common goal of lifting up Jesus.
So, while the vast majority of our speakers have been and
will be Seventh-day Adventists, we without apology also
include carefully selected speakers from other Christian
traditions to share what they have discovered in the
Scriptures about the One.‖
126









―Proponents believe the movement transcends such ‗modernist‘
labels of ‗conservative‘ and ‗liberal,‘ calling the movement a
‗conversation‘ to emphasize its developing and decentralized
nature, its vast range of standpoints [beliefs], and its commitment
to dialogue.‖
―What those involved in the conversation mostly agree on is their
disillusionment with the organized and institutional church and
their support for the deconstruction of modern Christian
worship, modern evangelism, and the nature of modern Christian
community.‖
―Non-critical, interfaith dialog is preferred over dogmaticallydriven evangelism in the movement.[42] Story and narrative
replaces the dogmatic:‖
―The emerging church claims they are creating a safe environment
for those with opinions ordinarily rejected within modern
conservative evangelicalism and fundamentalism. Noncritical, interfaith dialog is preferred over dogmatically-driven
evangelism in the movement.[42] Story and narrative replaces the
dogmatic:‖ (http://en.wikipedia.org/wiki/Emerging_church#cite_note-15)
131





―It‘s Saturday night, and inside the old, somewhat dilapidated brick
building, in the heart of metropolis downtown, flames from several
candles dance on the walls. There‘s a church service being held, but it‘s
different from any you have seen before. Instead of pews, the congregants
(mostly in their twenties) sit on old overstuffed couches and easy chairs
spread around the darkened room in a kind of misshapen semicircle. A
fellow sits on a bar stool, moderating the meeting, but rather than giving a
sermon, he asks questions, suggesting several options for answers, and
then joins the conversation. This pastor, though that isn‘t what he is
called, sips a cappuccino, as do several others. … What‘s taking place is
an emerging church service....‖
―It is not the ambience (flavor or feel) of the emerging church that causes
me to write this book. It is the theological underpinnings. Anyone
involved with the emerging church knows it‘s about a lot more than just
candles, incense, and darkened rooms. Listen to the comments made by
three different participants who explain what they think the movement is
about:




It‘s really not a rebellion so much as it‘s just finding a new set of answers, a different
way of being Christians.
I think it‘s a new reformation. I think it‘s a new way of looking at the Bible.
I think it is a movement that will have an impact on all churches in the United
States.‖ (Roger Oakland, Faith Undone, pp. 13, 14)

133







―It is difficult to define the emerging church. In fact, many say the
emerging church is not a church—it‘s only a dialogue or
conversation. …‖
―With obscure language, a seemingly noble cause, and evasive
conversations, the emerging church is mesmerizing many people
(including Christians), receiving the support of established
Christian leaders, and leaving a trail of confusion and disarray in
its path. …‖
―In the beginning of this chapter, we saw a glimpse of an
emerging church service. Instead of a pastor preaching from the
Bible, a facilitator asks questions, which are followed by more
questions by himself or the members of the congregation, some of
whom will offer possible answers to these questions. The salvation
message of the emerging church is not found in doctrine but in
dialogue, not in truth but in discussion. In this sense, always
searching but never finding is a trademark of the emerging
church, because in the endless dialogue (conversation), the truth is
never found.‖ (Roger Oakland, Faith Undone, pp. 15, 19, 20)
134





―Hegelian Dialectics are most used by the emergent church and
this [book] is no different. The whole ideal of mixing two
opposing viewpoints is the worst compromise. … If you see the
titles of every review--quite a few mention ‗Deep‘. This again is
the same exact ideology that sees synthesis between two opposing
viewpoints with which I will end with a [scripture] passage.‖
―2 Co 6:14-17 ‗Be ye not unequally yoked together with
unbelievers: for what fellowship hath righteousness with
unrighteousness? and what communion hath light with darkness?
And what concord hath Christ with Belial? or what part hath he
that believeth with an infidel? And what agreement hath the
temple of God with idols? for ye are the temple of the living God;
as God hath said, I will dwell in them, and walk in them; and I
will be their God, and they shall be my people. Wherefore come
out from among them, and be ye separate, saith the Lord, and
touch not the unclean thing; and I will receive you.‘‖
(http://www.amazon.com/Deep-Church-Beyond-Emerging-Traditional/product-reviews)

135





―The development seen in the cause of God is similar to the
development seen when Balaam caused Israel to sin just
before they entered the promised land. How dangerous it is
so to exalt any man that he becomes confused, and confuses
the minds of others in regard to the truths that for the last
fifty years the Lord has been giving His people. …‖

―These doctrines, followed to their logical conclusion sweep
away the whole Christian economy. They estimate as
nothing the light that Christ came from heaven to give John
to give to His people. They teach that the scenes just before
us are not of sufficient importance to be given special
attention. They make of no effect the truth of heavenly
origin, and rob the people of God of their past
experience, giving them instead a false science. …‖ (cont.)
136





―I was instructed to call upon our physicians and ministers to take
a firm stand for the truth. We are not to allow
atheistic, spiritualistic sentiments to be brought before our youth.
God has led us in the past, giving us truth, eternal truth. By this
truth we are to stand. Some of the leaders in the medical work
have been deceived, and if they continue to hold
fanciful, spiritualistic ideas, they will make many believe that the
platform upon which we have been standing for the past fifty
years has been torn away. …‖

―The heavenly messenger turned to those professing to be medical
missionaries, and said, ‗How could you allow yourselves to be led
blindfold, How could you so misrepresent the name you bear?
You have your Bibles. Why have you not reasoned from cause to
effect? You have accepted theories that have led you away from
the truths that are to stamp their impress upon the characters of all
Seventh-day Adventists. Your leader has been removing the
foundation-timbers one by one, and his reasoning would soon
leave us with no certain foundation for our faith. He has not
heeded the testimonies that God through His Spirit has given. …
He has not known whether his feet were tending. But in his recent
writings, his tendencies toward Pantheism have been revealed.‘‖ 137
(cont.)





―The enemy of souls has sought to bring in the supposition that a
great reformation was to take place among Seventh-day
Adventists, and that this reformation would consist in giving up
the doctrines which stand as the pillars of our faith, and engaging
in a process of reorganization. Were this reformation to take place
what would result? The principles of truth that God in His
wisdom has given to the remnant church would be discarded. Our
religion would be changed. The fundamental principles that have
sustained the work for the last fifty years would be accounted as
error. A new organization would be established. Books of a new
order would be written. A system of intellectual philosophy
would be introduced.
The founders of this system would go into the cities, and do a
wonderful work. The Sabbath, of course would be lightly
regarded, as also the God who created it. Nothing would be
allowed to stand in the way of the new movement. The leaders
would teach that virtue is better than vice, but God being removed
they would place their dependence on human
power, which, without God, is worthless. Their foundation would
be built on the sand, and storm and tempest would sweep away
the structure. ― (Battle Creek Letters, pp. 79-81)
138

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