Monographs by Kevin M Burton
CHAPTERS CONTRIBUTED TO BOOKS / VOLUMES by Kevin M Burton
The future ongoing peace of the kingdom of God and the Lordship of Christ over all beings are see... more The future ongoing peace of the kingdom of God and the Lordship of Christ over all beings are seen by an increasing number of Christians as being in theological tension with the traditional conceptualization of an eternally burning hell with a continuation of the conscious punishment of the rebellious. Origen’s leanings toward universal salvation were strongest when he was most emphasizing apokatastasis, the setting of all things back to their proper and original circumstance, and the oneness brought about by Christ being the “all in all” (Eph 1:23). Though he repetitively asserted his belief in punitive and cleansing fire along the lines of what he viewed as traditional Christianity, Origen rejected the idea that a continuance of rebellious souls existing in an eternally tormenting fire would be compatible with Christ’s filling the universe with his love and peace. Though he talked at times about the possibility of cessation of existence for the rebellious, he seemed to be positing a change of character over annihilation of the soul. Ellen White shared the rejection of the continuation of consciousness of rebellious souls as being compatible with Christ’s rule of peace and harmony, but she posited the path of annihilation of the rebellious rather than universal salvation as the way to “one pulse of harmony.”
Peer-Reviewed Articles by Kevin M Burton
Journal of the Adventist Theological Society, 2018
In May 1861 Jotham M. Aldrich, a distinguished gentleman from Somerset, NY, became a Seventh-day ... more In May 1861 Jotham M. Aldrich, a distinguished gentleman from Somerset, NY, became a Seventh-day Adventist. He immediately became active within the leadership in New York and moved to Battle Creek in October 1865 to work in the Review Office. Aldrich arrived shortly after James White, the President of the Publishing Association, was removed from the work by his first stroke. During White’s three-year absence, many problems began to arise in the Adventist Church, particularly in Battle Creek.
Aldrich quickly rose in prominence within the Office and replaced White as President in May 1867. Through his leadership, Aldrich guided “the Israel of God back to Egypt.” Other leaders began to imitate his worldly influence, which caused problems in the church for years after Aldrich’s untimely death in September 1870.
This article is focused on J. M. Aldrich and his leadership in Battle Creek between 1866-1868, and some of the problems that arose during this period of time.
Wolcott Hackley Littlejohn was an influential writer, speaker and leader within the early years o... more Wolcott Hackley Littlejohn was an influential writer, speaker and leader within the early years of the Seventh-day Adventist Church. Before he became an active member, he lost his sight and was no longer able to read or write. Nevertheless, he read continuously and wrote copious amounts through the eyes and hands of another. Littlejohn was also a profound speaker that people, from all walks of faith, flocked to hear. While he made numerous lasting contributions to Adventism, his life was at times also wrapped up in controversy. In the 1870’s he challenged G. I. Butler and his philosophy of leadership and in the 1890’s he received pointed critiques from Ellen G. White because of a controversial article that he published. Throughout his life, Littlejohn proved to be a remarkable man and adept theologian. This article attempts to provide a brief historical overview of his life and contributions to the Seventh-day Adventist Church.
Conference Presentations by Kevin M Burton
Scholars argue that Seventh-day Adventists did not willingly participate in the Civil War because... more Scholars argue that Seventh-day Adventists did not willingly participate in the Civil War because their apocalyptic beliefs were thought to be in tension with serving an earthly nation, and because Sabbath observance in the military would be impossible. Furthermore, some suggest that Adventists were pacifists since the denomination gained non-combatant status in 1864. At present, the general consensus asserts that essentially all early Adventists held non-combatant views. This paper challenges these claims. Recent investigation provides sufficient data to estimate that at least 400 Adventists served in the Civil War, with about half of that number serving as volunteer combatants. Though these numbers are small, there were only about 3,500 Adventists during this period, indicating that about 10 percent of that number served in the military.
My research provides a fuller perspective regarding the issue of noncombatancy in the Seventh-day Adventist Church through an analysis of numerous Adventist soldiers that did, in fact, voluntarily enlist as combatant soldiers in the Civil War. Since the Adventist Church was officially recognized as a peace church, this paper also unravels the political maneuvering denominational leaders employed to gain this status. In conclusion, I argue that the Adventist Church was never truly a peace church in the same sense as Quakers or Mennonites. Though the United States government gave Adventists this status, nonparticipation was far from the consensus view. Rather, Adventist leaders sought to gain this recognition so that those Adventists conscientiously opposed to taking human life could have the option to serve their nation as cooperators.
John Wesley Kelchner (1866-1942) was a popular elocutionist and entertainer in the late nineteent... more John Wesley Kelchner (1866-1942) was a popular elocutionist and entertainer in the late nineteenth- and early twentieth-centuries. He established himself as an authority on the topic of sacred space and was considered to be a leading expert on the ancient architecture of the Mosaic tabernacle and Solomon’s temple. American Protestants were enamored with the concept of the tabernacle and temple during Kelchner’s lifetime: people read books on the subject, were captivated by tabernacle meetings, were bedazzled by theatrical presentations of Mediterranean life, and were awed by reimagined replicas of the Holy Land in America. Kelchner capitalized on this enthusiasm by attracting countless spectators to his theatrical shows in local churches and at World’s Fairs that featured his models, drawings and reproductions. He sought to do more than entertain, however. As a Freemason, Kelchner hoped to build Utopia by erecting eight full-size replicas of Solomon’s temple in principal cities around the world—sacred spaces that would inspire world leaders to lay down their arms and join together as a universal brotherhood. Though millions of dollars in funding were secured, numerous acres of land donated, and architectural plans completed, this project was not fully realized.
Significant tension existed between James and Ellen White and other leaders in the Adventist Chur... more Significant tension existed between James and Ellen White and other leaders in the Adventist Church between 1866 and 1870. These festering issues leaked out into the non-Adventist press during the summer of 1869, bringing the crisis to a whole new level. In response, J. H. Waggoner and J. N. Andrews began to take drastic measures to correct the problems. A seven-month investigation began in October 1869, which closely scrutinized the leadership of the Whites. Waggoner and Andrews became increasingly zealous throughout these months of investigation, which resulted in an exploding finish in April 1870. These two men endeavored to create the church of their dreams by cracking the gospel whip as they “cleansed” the “Adventist Temple” at denominational headquarters. When the dust finally settled only twelve members of the largest Adventist church remained—the perfect apostolic number. Afterward, Waggoner announced that the church was “now in working order” and that the Lord had blessed throughout this process. This paper chronicles the events leading up to this seven-month investigation and provides an analysis of the Laodicean trial and its repercussions.
Beginning in the 1850s, Seventh-day Adventists recognized the benefits of learning shorthand, pri... more Beginning in the 1850s, Seventh-day Adventists recognized the benefits of learning shorthand, primarily so that sermons could be preserved. Though several early Adventist ministers learned shorthand, they especially desired that someone else learn the art to support their ministry. During the earliest years, several wives chose to assist their husbands in this endeavor. Once Adventist institutions offered instruction upon the subject, however, shorthand became a commodity of the young. As these youthful men and women matured, they began to view shorthand as a steppingstone. Despite this common agreement, the steppingstone idiom was gender specific--there were, in fact, two steppingstones. While one empowered men to step further up to a better position, the other enabled women to step further into the work in which they were already engaged. The purpose of this presentation is to briefly chronicle the history of shorthand usage within the Adventist Church and to shed some light on how a male-dominated profession evolved into a female-dominated job.
During the years following the Civil War, Americans witnessed major transitions in all areas of l... more During the years following the Civil War, Americans witnessed major transitions in all areas of life. The Seventh-day Adventist Church experienced corresponding change, particularly in relation to ecclesial society, denominational order, and the theological concept of leadership. G. I. Butler spearheaded these changes in November 1873 when he suggested that one person was the highest authority in the denomination. Partially inspired by their cultural context, Adventists adopted his view in the midst of chaos and disunity, believing that a centralized authority was most advantageous in achieving the church’s mission and goals.
The decision to centralize authority in the nineteenth century was not unique. In addition to other denominations, several other movements began to centralize in the 1860s and 1870s. This paper presents three case studies that illustrate that humans are apt to centralize for protection when unity and peace are threatened. Changes in the United States government in the 1860-70s comprise the first case study. Secondly, the First Vatican Council underlines a peculiar analogy between Adventism and the Roman Catholic Church. The final case study briefly evaluates Charles Hodge and his view of revelation and inspiration. In different ways, each of these topics creates an appropriate backdrop to understand the ecclesiological shifts that took place within the Adventist Church in the 1870s and helps reconstruct the mentality and rationale of the early leaders during this period.
In May 1861 Jotham M. Aldrich, a distinguished businessman from Somerset, NY, became a Seventh-da... more In May 1861 Jotham M. Aldrich, a distinguished businessman from Somerset, NY, became a Seventh-day Adventist. He immediately became active within the leadership in New York and moved to Battle Creek in October 1865 to work in the Review Office. Aldrich arrived shortly after James White, the President of the Publishing Association, was removed from the work by his first stroke. During White’s three-year absence, many problems began to arise in the Adventist Church, particularly in Battle Creek. By 1867, a leadership controversy had developed that would not subside for more than a decade. At the beginning of this conflict, many issues were initiated and exasperated by one man—J. M. Aldrich.
Aldrich quickly rose in prominence within the Office and replaced White as President in May 1867. Through his leadership, Aldrich guided “the Israel of God back to Egypt.” Other leaders began to imitate his worldly influence, which caused problems in the church for years after Aldrich’s untimely death in September 1870.
This presentation will tell of the story of J. M. Aldrich and his leadership in Battle Creek and illustrate in some detail the problems he caused in the church.
Richard Hooker is one of the most difficult Reformers to comprehend. On the one hand Hooker claim... more Richard Hooker is one of the most difficult Reformers to comprehend. On the one hand Hooker claims salvation by grace through faith alone (sola gratia et fides) by the work of Christ alone (solus Christus), yet on the other hand Hooker claims salvation through a mediated hierarchy within the Church as expressed by Pseudo-Dionysius. Does Hooker contradict himself within his own theological system? Did Hooker evolve in his understanding of ecclesiology and soteriology to the point of rejecting Protestant trademarks and advocate a return to Rome? Or is it possible that Hooker actually articulated a very nuanced, yet comprehensible and consistent view of salvation through the Church and Christ?
Since numerous theologians today are advocating a return to Neo-Platonism, especially as articulated by Pseudo-Dionysius, it is important for Christians to understand this theological system. As a result, the purpose of this paper is twofold. First, this study investigates Richard Hooker’s apparent contradictions regarding the via salutis as an attempt to better understand his ecclesiology and soteriology. In addition, a secondary purpose is to raise Protestant awareness regarding the ecclesiastical hierarchy and its origins. As this is done, Christians will be better able to provide a Biblical response.
Before the mid-1520s Luther proudly proclaimed the communio sanctorum was under the headship of C... more Before the mid-1520s Luther proudly proclaimed the communio sanctorum was under the headship of Christ alone. However, after the heresies of Anabaptists and Sectarians, and most significantly the impact of the Peasants’ War, Luther established the German princes as membrum praecipuum ecclesiae and the Church became the pastorenkirche. Did these developments by Luther solve the problem of authority or merely stunt the growth of the Reformation? Did these changes create a new understanding of the Churches role in salvation, or merely invoke slight modifications to the established norm? The purpose of this paper is to explore the significance of Luther’s apparent changes in his use of ecclesiastical authority and its subsequent effects on salvation.
Book Reviews by Kevin M Burton
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Monographs by Kevin M Burton
CHAPTERS CONTRIBUTED TO BOOKS / VOLUMES by Kevin M Burton
Peer-Reviewed Articles by Kevin M Burton
Aldrich quickly rose in prominence within the Office and replaced White as President in May 1867. Through his leadership, Aldrich guided “the Israel of God back to Egypt.” Other leaders began to imitate his worldly influence, which caused problems in the church for years after Aldrich’s untimely death in September 1870.
This article is focused on J. M. Aldrich and his leadership in Battle Creek between 1866-1868, and some of the problems that arose during this period of time.
Conference Presentations by Kevin M Burton
My research provides a fuller perspective regarding the issue of noncombatancy in the Seventh-day Adventist Church through an analysis of numerous Adventist soldiers that did, in fact, voluntarily enlist as combatant soldiers in the Civil War. Since the Adventist Church was officially recognized as a peace church, this paper also unravels the political maneuvering denominational leaders employed to gain this status. In conclusion, I argue that the Adventist Church was never truly a peace church in the same sense as Quakers or Mennonites. Though the United States government gave Adventists this status, nonparticipation was far from the consensus view. Rather, Adventist leaders sought to gain this recognition so that those Adventists conscientiously opposed to taking human life could have the option to serve their nation as cooperators.
The decision to centralize authority in the nineteenth century was not unique. In addition to other denominations, several other movements began to centralize in the 1860s and 1870s. This paper presents three case studies that illustrate that humans are apt to centralize for protection when unity and peace are threatened. Changes in the United States government in the 1860-70s comprise the first case study. Secondly, the First Vatican Council underlines a peculiar analogy between Adventism and the Roman Catholic Church. The final case study briefly evaluates Charles Hodge and his view of revelation and inspiration. In different ways, each of these topics creates an appropriate backdrop to understand the ecclesiological shifts that took place within the Adventist Church in the 1870s and helps reconstruct the mentality and rationale of the early leaders during this period.
Aldrich quickly rose in prominence within the Office and replaced White as President in May 1867. Through his leadership, Aldrich guided “the Israel of God back to Egypt.” Other leaders began to imitate his worldly influence, which caused problems in the church for years after Aldrich’s untimely death in September 1870.
This presentation will tell of the story of J. M. Aldrich and his leadership in Battle Creek and illustrate in some detail the problems he caused in the church.
Since numerous theologians today are advocating a return to Neo-Platonism, especially as articulated by Pseudo-Dionysius, it is important for Christians to understand this theological system. As a result, the purpose of this paper is twofold. First, this study investigates Richard Hooker’s apparent contradictions regarding the via salutis as an attempt to better understand his ecclesiology and soteriology. In addition, a secondary purpose is to raise Protestant awareness regarding the ecclesiastical hierarchy and its origins. As this is done, Christians will be better able to provide a Biblical response.
Book Reviews by Kevin M Burton
Aldrich quickly rose in prominence within the Office and replaced White as President in May 1867. Through his leadership, Aldrich guided “the Israel of God back to Egypt.” Other leaders began to imitate his worldly influence, which caused problems in the church for years after Aldrich’s untimely death in September 1870.
This article is focused on J. M. Aldrich and his leadership in Battle Creek between 1866-1868, and some of the problems that arose during this period of time.
My research provides a fuller perspective regarding the issue of noncombatancy in the Seventh-day Adventist Church through an analysis of numerous Adventist soldiers that did, in fact, voluntarily enlist as combatant soldiers in the Civil War. Since the Adventist Church was officially recognized as a peace church, this paper also unravels the political maneuvering denominational leaders employed to gain this status. In conclusion, I argue that the Adventist Church was never truly a peace church in the same sense as Quakers or Mennonites. Though the United States government gave Adventists this status, nonparticipation was far from the consensus view. Rather, Adventist leaders sought to gain this recognition so that those Adventists conscientiously opposed to taking human life could have the option to serve their nation as cooperators.
The decision to centralize authority in the nineteenth century was not unique. In addition to other denominations, several other movements began to centralize in the 1860s and 1870s. This paper presents three case studies that illustrate that humans are apt to centralize for protection when unity and peace are threatened. Changes in the United States government in the 1860-70s comprise the first case study. Secondly, the First Vatican Council underlines a peculiar analogy between Adventism and the Roman Catholic Church. The final case study briefly evaluates Charles Hodge and his view of revelation and inspiration. In different ways, each of these topics creates an appropriate backdrop to understand the ecclesiological shifts that took place within the Adventist Church in the 1870s and helps reconstruct the mentality and rationale of the early leaders during this period.
Aldrich quickly rose in prominence within the Office and replaced White as President in May 1867. Through his leadership, Aldrich guided “the Israel of God back to Egypt.” Other leaders began to imitate his worldly influence, which caused problems in the church for years after Aldrich’s untimely death in September 1870.
This presentation will tell of the story of J. M. Aldrich and his leadership in Battle Creek and illustrate in some detail the problems he caused in the church.
Since numerous theologians today are advocating a return to Neo-Platonism, especially as articulated by Pseudo-Dionysius, it is important for Christians to understand this theological system. As a result, the purpose of this paper is twofold. First, this study investigates Richard Hooker’s apparent contradictions regarding the via salutis as an attempt to better understand his ecclesiology and soteriology. In addition, a secondary purpose is to raise Protestant awareness regarding the ecclesiastical hierarchy and its origins. As this is done, Christians will be better able to provide a Biblical response.