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The SDA Church is not a part of CAN or any ecumenical group. I have identified two main factors that pose a challenge to the SDA Church related to ecumenism and the type of

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involvement with the state and politics. The first factor is directly related to its theological position derived from its reading of the apocalyptic book of Revelation, specifically Revelation 14:8 and 18:4. From these verses the SDA Church receives its impetus to dissociate from the metaphoric Babylon (Knight 2004:40). The SDA Church sees the Catholic Church as the fulfilment of Babylon, and the Protestant churches are described as the daughters of Babylon. It is therefore limited in its relationship to people and organizations of other faiths. Secondly, the SDA Church is concerned about the rights of minority groups and religious liberty. Like its view on Catholicism and the apocalyptic Babylon, the SDA Church believes in the separation of state and religion. This is more so because of its hermeneutics and historical critical approach to the study of apocalyptic books. Its approach encourages the Church to see the book of Revelation in the New Testament and the book of Daniel in the Old Testament as prophetic (predictive) in nature.

The above-described situation poses a challenge to the SDA Church fulfilling its mandate of establishing (economic, social, political, and so on) salvation for the Nigerian people through the much-needed collaboration with faith groups with similar interests. Nicholas Miller (2013:17), an SDA theologian, however argues that the SDA Church can have a purposeful ecumenical relationship he describes as “positive ecumenism”. This term he explains as comprising all those who believe in God, the Universal Church. A publication of the SDA Church called Seventh-day Adventists Believe (2006:181) affirms the fact that all those who believe in God are part of the Universal Church. Nicholas Miller in this publication also refers to one of the major founders and a prophet of the SDA Church, Ellen White (1946:234), who affirmed that there are Christians in every church, including the Roman Catholic Church. This can be deduced from Ellen White’s assertion that the SDA Church can and should collaborate with the “Universal Church” with the view of pursuing a transformational development agenda for Nigeria. There should be a rejection of segregation or discrimination as members of the body of Christ. It is a basis for the SDA Church to be part of an ecumenical movement, especially for the purpose of working for the general welfare of Nigerians. Nicholas Miller in this same publication however distinguishes between a positive ecumenical relationship and what he calls “negative ecumenism” (Miller 2013:18). This is where he warns of a limited ecumenical relationship especially as relating to “formal ideological ecumenism” (Miller 2013:18-19). The SDA Church’s unique mission or doctrine may be compromised because of its ecumenical relationships. He does, however, affirm the need for the SDA Church to

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collaborate with other denominations for the purpose of seeking social justice for the society. He notes that the Church itself started as an ecumenical movement involving main Protestant churches in America, particularly the Baptists, Congregationalists, Methodists and the Christian Connection. Ellen G. White, a pioneer and foremost leader and prophet, preached at non-SDA congregations.

Miller’s opinion is in line with George Knight’s analysis of Ellen White’s attitude to selective collaboration with non-SDA organizations. Knight (2002:5-9) notes the struggle that the denomination had in relating to other denominations especially based on their understanding of Babylon and the call to exit it and its allies. Early in the history of the SDA movement, there was a relationship with the Women's Christian Temperance Union (WCTU) for the promotion of SDAs’ belief in the subject of temperance. But the relationship made some SDA leaders uncomfortable, especially when the Union was also promoting Sunday worship. One of SDA leaders, Alonzo T. Jones, wrote fiercely against the relationship with Babylon’s ally. But Ellen G. White thought it was acceptable to collaborate with the WCTU to the extent that they agreed with the SDA church. This attitude towards ecumenism is important for the SDA mission in Nigeria’s contemporary development conversation.

The SDA Church should therefore be open to opportunities for ministry in partnership with other denominations. Miller’s argument therefore is useful and can serve as framework for using ecumenical platforms for transformational development activities. The Church does not have to collaborate in terms of doctrine or ideology, which may be contradictory to what it believes. It needs to add its voice to the prophetic voice speaking to the political powers in Nigeria to facilitate accountability in governance, and to speak on behalf of the poor and vulnerable. Although the SDA Church has been involved in charitable activities and has contributed to the socio-economic development of Nigeria, it has to extend its social engagement to social justice and advocacy. It can deploy its over 200, 000 (two hundred thousand) members and its financial resources for advocacy. It can use its experience and wide network to create a wider platform and stronger leverage for the ecumenical movement to pursue its common goal of increasing the well-being of the Nigerian people. In doing this, it will be fulfilling the mission of Jesus Christ seen in his mandate to establish the kingdom of God as found in Luke 9:2 and Matthew 10:8.

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