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Seventh-day Adventist-Snowflakes Protesting the Wrong Issues

November 27, 2016

 

The present is an age characterized by whining, protesting and throwing of defiant, temper-tantrums if an outcome or social policy or practice does not go according to persons’ desire.  Many resort to such measures to get attention and outwardly show disapproval so as to wear out the targeted audience to achieve the desired result or change.  Such is the case in the world, and sadly, this trend is being mirrored in the Seventh-day Adventist Church. The current issue in the world that has sparked considerable outrage, specifically in the United States, is the election of Donald Trump to the office of President.  Since the announcement of the election results, there have been nation-wide protests, incendiary threats and altercations along with increased incidences of grief, feelings of disbelief, denial, hopelessness and loss, in a word, depression.  Those exhibiting any or all of these behaviors have come to be known as “snowflakes,” which the urban dictionary defines as “an overly sensitive person, incapable of dealing with any opinions that differ from their own. These people can often be seen congregating in ‘safe zones.’” Individuals characterized as “snowflakes” complain of discrimination, unfairly judging or insensitivity if persons do not use “politically correct” terminology or avoid discussing sensitive or controversial issues.  So as not to be deemed bigots, many pander to such persons and thus become “snowflake” sympathizers, which only reinforces the selfish and immature behavior of the pampered persons. It is often the case that the sympathizer is himself/herself a “snowflake” or is converted to one. 

 

Relating to the election, one of the latest examples of this phenomenon is described in the following news report: “At Cornell University, weary students sat outside in shock the morning after the election. The Cornell Daily Sun, which live-streamed the gathering, invited viewers to ‘cry with us.’ Attendees said they were heartbroken and terrified. Elsewhere, at campuses across the country, students begged professors to cancel classes and postpone exams, citing fear, exhaustion, and emotional trauma. Such accommodations were frequently granted: Academics at Columbia University, Yale University, the University of Connecticut, and other institutions told students to take some time to come to terms with what had happened… That wasn’t all. Law students at the University of Michigan were provided with a post-election ‘self-care with food and play’ event, complete with ‘stress busting’ activities like play dough, coloring books, legos, and bubbles. Columbia University’s Barnard College offered hot chocolate and coloring. The University of Pennsylvania, an Ivy League institution, created a healing space: more coloring books, and also puppies.”[1]  While this is so unbelievable that it is almost laughable, it is really sad and a lamentable testament to the state of society and individuals level of emotional and social intelligence. Especially sad is the fact that this class of “snowflakes” exists among Seventh-day Adventists, not only in the area of the election (of which SDA’s should have had no part; but many pastors ranted on social media videos their post-election emotions), but also in the area of church policy as it relates to the issue of women’s ordination to the gospel ministry and the gay rights movement.

 

Since July of 2015 when the world church voted “no” to allowing unions the authorization to ordain women if they so chose, there have been defiant outbursts and protests, disregard of church policy and blatant refusal to comply with measures to bring about reconciliation to church policy.  As one woman “pastor” penned in an article, which specifically mentions both the issue of women’s ordination and a Seventh-day Adventist Church holding Sunday morning worship services, “There’s a quiet riot among us. It’s like an underground movement happening right in our midst! It’s because pastors are no longer satisfied with the status quo. There are pastors who are no longer ok with the exclusive, separatist, controlling, traditionalist, one size fits all mentality that has consistently threatened the life of our denomination…”[2] The pastors, conferences, and unions that form a part of this underground movement are the “snowflake” protesters, of course along with the North American Division’s President, Dan Jackson who has, not a few times, affirmed that he will continue to allow and fight for women’s ordination regardless of the voted policy. There are other “snowflakes” and “snowflake” sympathizers that try to play on the emotions of others by showing the supposed bigotry, close-mindedness and discrimination of those who oppose women’s ordination. These “snowflakes” are the ones who cannot cope with the result of the voted GC policy and therefore need pampering or pacifiers and are suffering emotional trauma and stress. Of course a person could fall into both categories concurrently, or passing from one level to the next, which is often the case, and the protesting becomes another “coping” mechanism for such.

 

Another issue facing the Seventh-day Adventist Church that is revealing “snowflakes” and their sympathizers is the LGBT movement that has flooded into the denomination.  And the very arguments used by proponents of the women’s ordination movement are being used by LGBT activists, many of which call themselves Seventh-day Adventists while calling themselves homosexual, gay or transgender. This is truly a sad state that the denomination has reached, and at such a critical time in earth’s history, when the Lord is but moments away from appearing. The question to be considered, both in the political realm, specifically pertaining to the election, as well as with the issue of the church’s policy on women’s ordination, is how such persons would have coped if the results would have been in the “snowflakes” favor.  Of course there would be no protesting or insurmountable grief on their part; however, the snowflakes on the other side of the issue would have been revealed.

 

As it relates to the matter of women’s ordination in the Seventh-day Adventist Church, the issue never was about whether or not this practice is Biblical or sanctioned by God, but whether or not the voted church policy would allow for it. Therefore, the denominational leaders who are so zealous to uphold church policy on the side of the issue prohibiting the ordination of women would have been just as zealous to defend church policy had the vote gone the other way.  This is evident, that as a denomination, church policy supersedes Bible truth, which is an utter denunciation of the vital principle of Protestantism that places the word of God above the visible church. This notion is diametrically opposed to the principles upon which the seventh-day Adventist Church were founded upon. 

 

Speaking of Protestantism in relation to women’s ordination, an article that appeared on Spectrum Magazine, reporting on the response to the GC document “A study of Church Governance and Unity, by “religion scholars” favoring women’s ordination, had the audacity to cite Martin Luther’s Protest against popery and make a comparison between his protest and the protest of those clamoring for women’s ordination. “Calling attention to the 500th year of Martin Luther’s protest, the statement said it is “imperative to remember the history of the Christian church. That history teaches us how perilous it is to move a church from a movement with a focus on mission toward one that seeks ecclesial unity through policies enforced by a hierarchical governance structure.”[3] How convenient it is for proponents of women’s ordination and other unbiblical practices and policies to remember the Protestant reformation when policies disallow them from carrying out their agendas; while at the same time such conferences, unions and divisions exercise the same arbitrary control they are “protesting” when it comes to proscribing those who speak out against the sins that they are practicing and promoting, i.e. the banning of Doug Batchelor, an outspoken opponent of women’s ordination, from the Florida Conference in 2015. Why is it that such Seventh-day Adventists are not protesting the joining of the SDA denomination with Roman Catholicism and other apostate Protestant churches in Ecumenical Alliances?  Why are they not protesting the quoting from Roman Catholics and other apostates in SDA publications, or the frequent invitations extended to the ministers and singers of Babylon to SDA churches? The simple answer is, they are in favor of it and are some of the very ones doing it. They have forgotten the protest that god has called Seventh-day Adventists to continue.

 

If ever there was a time for the God’s people to be taking up the true protest against the man of sin and his intrusion in the SDA institution, the time is now.  It is now time for God’s people to “sigh and that cry for all the abominations that be done in the midst [Seventh-day Adventism] thereof.  Time is almost finished; let not the people of God fight and protest in order to have liberty in sin, apart from God, but let them fight the battles of the Lord. “Now is the time for God's people to show themselves true to principle. When the religion of Christ is most held in contempt, when His law is most despised, then should our zeal be the warmest and our courage and firmness the most unflinching. To stand in defense of truth and righteousness when the majority forsake us, to fight the battles of the Lord when champions are few--this will be our test. At this time we must gather warmth from the coldness of others, courage from their cowardice, and loyalty from their treason.”[4]

 

 

 

[1] http://www.thedailybeast.com/articles/2016/11/16/elite-campuses-offer-students-coloring-books-puppies-to-get-over-trump.html

 

 

[2] http://www.pastorsleadership.org/powerpoints/nomore/

 

 

[3] http://spectrummagazine.org/article/2016/11/22/religion-scholars-discuss-%E2%80%9C-church-our-dreams%E2%80%9D

 

 

[4] White, Ellen.  Testimonies for the Church, Volume 5 (1882-1889), page 136

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