The Seventh-day Adventist church is by no means consolidated. Church magazines occasionally have an issue-related article that swipes at this, puts down that, or shows two sides/opinions of a church controversy. Are those on opposing sides friendly adversaries? On the exterior it might appear that issues involve only the head, but ideological differences are often the most divisive.

Too often there are real feelings of bitterness towards others with differing opinions, real anger, real animosity, real fear, real disdain, real hatred. Of course, not many of us would admit to such feelings.

Labels

With these negative feelings comes a truckload of labels. "Conservative," "liberal," "far-right," "far-left" and "traditionalist" are tame. One might also hear oneself called "bigot," "betrayer," "racist," "chauvinist," "Pharisee." And there are worse.

What ever became of the "Brother" and "Sister" labels? My grandparent's generation used to go by those labels—I know because they still use them. "Sister Jones needs to go to the doctor today, but Brother Smith cannot take her. She wants to know whether we can take her." None of this lordly "Dr." business, or even the chummy first name status. Overhearing my grandparents speak, one immediately knows that both Sister Jones and Brother Smith are Seventh-day Adventists—and (unfortunately) one can guess about how old they are.

Brotherly Enemies

Perhaps we do act a bit too much like brothers and sisters—squabbling over an inheritance. Some families think they are fairly close until a relative's will gets read and inequities surface. Suddenly blood brothers and sisters are mortal enemies, never to see eye-to-eye again. Something major has come between, and neither side is able to reconcile or forgive. Too many things are said, too many inequities uncovered, too many angry words screamed.

Real love—a real heart experience—between opposing elements: is it even possible?

I'm tired of hearing about the differences between agape, philos, and eros in this regard. Supposedly, with agape one doesn't even have to like a given brother or sister. (That is philos.) It is implied that one can love with the head and not the heart. This silly distinction can certainly cover a multitude of nasty feelings. "I have agape for you brother, or sister!" (but deep down inside I can't stomach your theology). This is the ultimate of fakey love, the whitewashed sepulcher syndrome, i.e., hypocrisy. This is why we smile in the face and stab in the back.

Righteous Anger?

Somehow we get the idea that it is righteous to be angry with a person if his theology is all wrong. Of course we do not condone being overtly angry, but we certainly cheer on the "on-target" article or book; we love theological gossip, intrigues, and dissections.

Anger has had a lot of good press lately. It is said to be a natural emotion, and if channeled constructively can be most positive. "Raising consciousness" on any issue is to bring another being to anger regarding an issue of one sort or another. It is said that without anger there is eternal status quo and that rebellion is the source of change for the better.

So, cheers for anger! Doesn't the Bible say, "Be angry and sin not," and wasn't Jesus angry in the temple? Just how seriously are we to take Jesus' injunctions to love our enemies, turn the other cheek and let him do it again, go the second mile, forgive seventy times seven, and seek reconciliation before worship?

Satan's Way

In the original controversy Satan could use deceit and evil stories to perpetuate his side in the conflict; God was bound by justice, truth, and love. So today Satan can use war, dissension and variance to attract people to his side; God cannot.

Wars and rumors of wars, the bad report, the quarreling are all part of human nature, because self-defense is natural to us. We somehow love to do battle, whether by words, fists, or attitudes. People love to hear a discussion (hotter the better), and they love to see a fight (bloodier the better). Adrenaline rises, and one is transfixed by issues and rights.

By contrast, we see the Man of Sorrows who quietly took all with no words for Himself, no defense tactics. As Roy Hession in The Way of the Cross put it, Satan's way is the way of the serpent, hissing and striking back; as Isaiah put it (53:7), Jesus' way is the way of the lamb. "He was oppressed, and he was afflicted, yet he opened not his mouth; like a lamb that is led to the slaughter, and like a sheep that before its shearers is dumb, so he opened not his mouth."

Religion's Essence

If all religion were boiled down to one Truth, what would that Truth be? The seventh day is the Sabbath? The dead sleep, rather than enter immediately into eternal bliss? Christ is ministering in the heavenly Sanctuary just now? Jesus is coming soon? Christians should avoid the wearing of gold? Women should/should not be ordained to the gospel ministry? Real deep down spirituality that allows Jesus to cover and then live our lives for us?

I suppose Jesus wouldn't have been trapped into answering such a foolish question. All those issues hinge on each other and have their important place. But Jesus did put all spirituality into perspective by prioritizing two Truths: (1) Love God; (2) Love your neighbor (Matt 22:35-40). And perhaps, His main thrust was not that we are to love ourselves, as has been so emphasized lately. We are to love the neighbor as we already love ourselves. Jesus' whole life exemplified these attributes.

Jesus' Example

Jesus loved people no one else loved. He loved the theological heretics, he loved the poor, he loved the sick, he loved the women, he loved the children, he loved the foreigners. He hoped His disciples would do the same. In fact, He made it the all-time test as to whether professors were indeed disciples. "By this shall all men know that ye are my disciples, if ye have love one to another" (John 13:35).

I believe completely in the concept of the Remnant (see ADVENTISTS AFFIRM, Vol. 2, No. 2). Yet there is more to being a Seventh-day Adventist than keeping the ten commandments, having the faith of Jesus, and believing in the Spirit of Prophecy. We can be ever so right theologically and ever so wrong spiritually. Defending good theology is vital, but what shall it profit a man if he has the purest theology and loses his soul?

Classic Case

The 1888 General Conference is probably the most well-known general conference session within our church. Most of us have heard how God attempted to bring a new spirituality into the heart of the work. Jesus was the focus as His matchless charms were dwelt upon. The new covenant beautifully explained, if understood and embraced, would bring about a people who love God with all their hearts and delight to do His will. These people would realize their total helplessness and that the good tidings are what Jesus will do for and in us. He wants to finish up and take us home.

Unfortunately, we had a big fight all session—over silly or picky things. Names of horns, the law in Galatians, the covenants. Arguments, name-calling, labels, factions, the bad reports. God wanted to finish a work and we missed His point.

In reading through the Ellen White 1888 Materials, one cannot but be impressed with God's longing for a real love between us, a oneness that demonstrates His kind of love. Because "all His biddings are enablings," I believe that real oneness is possible. In 1891, still feeling the aftermath of the schism that was rending the church, Ellen White spoke on "Our Present Dangers." She pled for God's people to stand for truth yet pull together, which offers insight into the possibilities of "unity in diversity." Note some of the points she made in this magnificent sermon (the emphases are mine):

Unity is not something we can manufacture of ourselves. At best that becomes fine statesmanship, artificially contrived, or at times hypocritical. Oneness among ourselves must come from the heart. The good news is that God is ready to do the impossible in us as we ask Him. If God asks something of us, it is possible because He enables—but more, He does it in us.

Oneness becomes part of the new covenant experience, for He not only can help us to keep the moral law but to love God supremely and our neighbors as ourselves. But how do we come together as true joint heirs?

Focus on the true, pure, lovely, good report (Phlp 4:8). Learn to feel uncomfortable about hearing negative things about others (even their theology). Look for the positive.

Pray that you will feel loyal even to those who "despitefully use you." Pray, pray, pray. God puts a special love in the heart of those who pray for others who may even be nasty.

Remember that even though you are sure you are right on an issue, you are to carry that truth in all humility and kindness. This means not using truth destructively to hurt others. Should discussion or even confrontation be necessary, facial expression, tone of voice or pen, shout louder than words. Sometimes persons who knew for certain that they were right have had to repent of their attitudes (e.g., Uriah Smith and G. I. Butler on the 1888 issues). God loves a humble and teachable spirit.

Trust. Sometimes it is good to "wait and see the salvation of the Lord." Trusting Him to defend Himself is a good policy. We can go ahead and send out the choirs to praise Him for His ultimate victory (2 Chron 20:19-26). Sometimes our involvement only muddies the waters and mars His reputation.

Prepare. We need not be wishy-washy either. Careful study of God's Word, a certain dividing of the Word of truth, a leaning on the Lord for His direction will bring a solid footing for which we need not be ashamed or apologetic.

Go. As difficult situations arise, following the directives of Matthew 18 in first going to the persons involved usually prevents a host of misunderstandings. If need be, then include others and return to the offender. We should be able to be frank and open with each other. There is no need of blasting people beyond their circle of influence.

Honor. The golden rule implies that I treat one with whom I disagree with as much respect and honor as I would my closest friend. "Cultivate the habit of speaking well of others. Dwell upon the good qualities of those with whom you associate, and see as little as possible of their errors and failings. When tempted to complain of what someone has said or done, praise something in that person's life or character. Cultivate thankfulness" (The Ministry of Healing, p. 492).

Heal. Perhaps a shedding of labels could break down barriers that separate. Labels imply categorizing which works against a pulling together.

Initiate. Coming together begins with me—not the other person. I need to assume all responsibility for any separation that comes between me and another person and do what I can to dispel it. Also, "We are too indifferent in regard to one another. Too often we forget that our fellow laborers are in need of strength and cheer. Take care to assure them of your interest and sympathy. Help them by your prayers, and let them know that you do it" (ibid., pp. 492-493).