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  A Comparison of Roman Catholic and Seventh-day Adventist pneumatology

  (Adventist International Institute of Advanced Studies, 1974-10) Saguan, David Sabaut

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  In the doctrine of the Holy Spirit's Diviniy, Roman Catholics teach the theory of divine proccession, a series of divine appropriations and the indivisibility of the nature of the Holy Spirit. Seventh-day Adventists do not have these teachings except that they believe in the mystery and incomprehensibility of the nature of the Holy Spirit. In the ministration of the Holy Spirit, Roman Catholics believe that the Holy Spirit reveals the truth infallibly through the Magisterium, takes the mediatorial office of Jesus, forgives all sins, and unites the separated brethren. Seventh-day Adventists claim that the Holy Spirit reveals the truth through the Bible, mediates with Jesus Christ in man's behalf, lead to sinners to repentance, and unites the brethren within the true church. In ecclesiological pneumatology, Roman Catholics teach that the church is the extension of the incarnation and the soul of the Holy Spirit, the Magisterium is infallible, the church can forgive sins, the delegated hierarchical authority is always infallible, the Roman Pontiff is supreme, the "Ecclesia Purgans" is the inter-mediary church, and there is no salvation outside the Roman Catholic Church. Seventh-day Adventists consider their church as the fulfillment of the prophecy of Daniel 8:14, do not teach the infallibility of the teaching office of the church, do not claim the primacy of the General Conference president, do not believe in the "Ecclesia Purgans" and teach that there is salvation outside tee Seventh-day Adventist Church. In pneumatological endowments, Roman Catholics teach that gifts are receptive habits, do not teach the accountability of spiritual gifts, stress the usefulness of the seven ordinary gifts, do not assign the gift of last-day prophecy to a specific pcrson, and include the doctrine of the church in the gift of understanding. Seventh-day Adventists do not teach that spiritual gifts are receptive habits, teach the principle of accountability of spiritual gifts, consider all gifts useful for the church, assign the last-day gift of prophecy to Ellen G. White, and do not include the doctrine of the church in the gift of understanding. In pneumatological eschatology, Roman Catholics emphasize the role of the Holy Spirit in life after death, resurrection, judgement, final preaching of the gospel, the Charismatic Renewal Movement and its practices, and do not have the "latter rain" concept. Seventh-day Adventists stress the eschatological functions of the Holy Spirit in all events connected with the latter rain, and do not believe in the Charismatic Renewal Movement and its practices.

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  The Doctrine of salvation in Theravada Buddhism and Seventh-day Adventism : a comparative study

  (Adventist International Institute of Advanced Studies, 1988-03) Aranze, Surangith

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  This study compares the doctrine of final salvation in Theravada Buddhism and Seventh-day Adventism. Theravada Buddhism understands the human predicament as dukkha (suffering) and teaches that man's deliverance is escape from it. The four Noble Truths of the Buddha are the great over-arching categories for the discussion of the Theravada doctrine of salvation. While the first two Noble Truths deal with the aspects of dukkha and its cause--craving (tanha), the last two Noble Truths concern the eradication of dukkha and the path leading to its end. The Noble Eightfold Path of self-salvation is the way which leads to Theravada sainthood or arahantship, which is the state of complete freedom for man from dukkha and evil. The SDA doctrine of salvation recognizes that man is in a state of pain and alienation but need not remain there. Christ's atoning death on the cross is the central factor in God's work of salvation for man. The believer in Christ is not only forgiven of this past sins, but also reclaimed from sin. Christ's righteousness is imputed (justification) and imparted (sanctification) to him. Man is saved not by any power within him, but from without. Christian salvation is the gift of God for man which he accepts in faith. It is not earned. Man's holy living in Christ prepares him for glorification at Christ's parousia. The SDA view of the human problem agrees with the Theravada idea that man is in a state of dukkha, but goes beyond and shows that this state of suffering is but a by-product of a greater problem--man's sinful nature. Man is not only ignorant and deluded, but depraved and sinful. The resolution of the human condition in both systems entails a transition from this-worldly to supra-worldly activity through a process of sanctification. In Theravad Buddhism, this transition involves a purification of man's mind while Adventism, in contrast, emphasizes a change of heart in man in which he is reconciled with God. The method of salvation in Theravada Buddhism does not altogether reject the role of grace and faith. Similarly, SDAs recognize the validity of good works in the operation of man's salvation. However, human salvation in the Theravada teaching is self-derived. Man in his own savior. In marked contrast to this view, is the SDA notion that man cannot be saved by any intrinsic pwoder within himself. Man must have a power outside of himself for salvation. SDAs affirm, only God can save him. The Theravad concepts of the Tilakkhana and selfhood could provide an effective means of explaining to Buddhists the Christian beliefs on the human predicament and the way of trancending it. SDAs should develop an open, inclusive attitude to Buddhism while maintaining their faith perspective of the finality of salvation in Jesus Christ.

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