Why Do SDAs Recommend a Vegetarian Diet?

Current Issues in Adventist Nutrition Loma Linda University February 22, 2013 Why Do SDAs Recommend a Vegetarian Diet? Presented by Fred Hardinge, DrPH, RD Associate Director, General Conference Health Ministries Department Three basic reasons: 1. Health 2. Spiritual 3. Ecological First, let us examine what is the official position of the church on diet: Baptismal Vow, number 22, Christian Beliefs, says:...along with adequate exercise and rest, we are to adopt the most healthful diet possible and abstain from the unclean foods identified in Scriptures... Seventh-day Adventists Believe: The diet God ordained in the Garden of Eden--the vegetarian diet--is the ideal, but sometimes we cannot have the ideal. In those circumstances, in any given situation or locale, those who wish to stay in optimum health will eat the best food that they can obtain. SDA Working Policy, Health Ministries, p. 303 The Church advocates that positive steps be taken to develop a healthful lifestyle, and encourages a balanced vegetarian diet. It requires of its members the nonuse of alcoholic beverages and tobacco. It also requires the nonuse of other drugs, except in a recognized evidence-based therapeutic context. The Church encourages the avoidance of flesh foods... Physical well-being and clarity of mind are usually interdependent; clarity of mind is essential for discernment between right and wrong, between truth and error. Health SDAs believe we are each stewards of the gifts God has given us. We each are managers of the talents, abilities, and resources that have been entrusted to us. Simply

Hardinge: Why SDAs Recommend a Vegetarian Diet, Page 2 living longer, living better is the dividend of making good choices, not the primary reason. Spiritual The formative years of the Seventh-day Adventist Church took place in an era of rapid social and scientific change. There were reform efforts in temperance, women's rights, labor-management relations, abolition, dress, sex education and other areas. Most of the movements were active no more than ten years before going dormant, although abolition was a notable exception. Of all the "reforms" popular at the time, only health survived as an important concern in the SDA church. During the first half of the 19th century there was a general unfamiliarity with the principles of healthful living and the treatment of disease. However, in both Europe and the United States there was increasing interest in temperance, therapeutic reform, and diet reform. Health and diet reform were especially promoted by individuals such as Trall, Jackson, W. Alcott, Graham, Coles, and Horace Mann long before the church was organized. The issues these men and others vigorously supported included opposition to the use of tea, coffee, tobacco, and alcohol, natural remedies and various dietary reforms. While not pioneers in many of the principles of health reform, Adventists do claim the uniqueness of integrating some of these reforms into their theology. This integration into the third angel's message made health a vital part of SDA theology and accounts for the strong emphasis the church places on the intimate relationship of the human body and mind to the religious experience of the individual. 1 This evening we want to examine the Adventist philosophy of health, particularly as it relates to the vegetarian diet 2. Initially only a few Adventists prior to 1863 adopted some of the "health reforms." However, principally through the strong influence of Ellen 1. P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission (Grand Rapids, MI: William B. Eerdmans Publishing Company, 1977), p. 222. 2. A vegetarian diet was not original with Adventist pioneers. Sylvester Graham published a book in 1839 advocating many aspects of vegetarian diets. In 1850 the American Vegetarian Society was founded, and a number of prominent persons subscribed to this dietary.

Hardinge: Why SDAs Recommend a Vegetarian Diet, Page 3 G. White's visions, 3 there was growing adoption and integration of these reforms after the first vision on June 5, 1863. 4 In tracing the development of health reform in Adventist thought and philosophy during the early years, Damsteegt, 5 divides these into two periods as follows: A.! The growth of thinking on religion and health (1848-63). One of the first appeals used to stress healthful living in the early years was its relationship to improved spirituality. In 1848 Ellen White called attention to the "injurious effects of tobacco, tea, and coffee," 6 and later she equated the use of these substances to "idols". 7 Others joined in this plea, and articles were published in church papers pointing out that "religion, for its full development, demands all our mental powers." 8 This suggested that anything which impaired mental powers would diminish a persons ability in spiritual matters. Great importance was also placed on the body as the temple of God and the habitation of the Holy Spirit (I Cor. 6:19; 3:16-17). Thus it was the individual's responsibility to preserve the human body in the best possible condition. Another text often cited to support the religious responsibility for the care of the body was Paul's statement in Romans: "I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service" (Rom. 12:1). Healthful living also came to be seen as an essential part of the preparation for the 3. While the Bible served as the source of moral direction and some specific information on healthful living, a lot of the reforms came from the visions of E. G. White or the discoveries of science. 4. For an understanding of health reform practices among Adventists before and after 1863 see, Arthur W. Spaulding, Origin and History of Seventh-day Adventists, vol. I (Washington, DC: Review and Herald Publishing Association, 1961), pp. 335-352. 5. Damsteegt, pp. 222-241. 6. James White, "Western Tour," Review and Herald, Nov. 8, 1870, p. 165. 7. E. G. White, Letter 5, 1851. 8. "Tobacco", Review and Herald, Dec. 13, 1853, p. 178.

Hardinge: Why SDAs Recommend a Vegetarian Diet, Page 4 Second Advent of Christ. 9 Emphasis was placed on the necessity of cleansing the body and the spirit, and perfecting holiness (2 Cor. 7:1; Is. 52:11) because continuation of defiling practices would prevent entrance into the new earth. A healthy body was viewed as an indispensable part of the preparation for the latter rain. A third appeal made for healthful living was as a means of saving money to finance missions. As the early church attempted to expand, there was a great demand for financial support. Appeals were made calling for the denial of unhealthful practices so that money saved in this way could be "put into the treasury of the Lord." 10 B.! Health Reform and the third angel's message (1863-74). A great deal more emphasis was placed on the necessity of healthful living habits from 1863 onward. A major reason for this growing emphasis was the visions Ellen White received on this subject in 1863 and 1865. 11 Health reform came to be seen as an intelligent understanding of the laws of life and nature, and thus as divine laws, resulting in a series of reformations so individuals could enjoy the greatest measure of physical, mental, and spiritual health. In 1867 Ellen White stated that "Health Reform is a part of the third angel's message, and is just as closely connected with this message, as the arm and hand with the human body." 12 At the same time counsel regarding the necessity of balance was given. The Health Reform is closely connected with the third angel's message, yet it is not the message. Our preachers should teach the Health Reform, yet they should not make this the leading theme in the place of the message." 13 A basic tenant of health reform suggested that transgression of the natural laws of the human organism was a moral issue, and thus sinful. Transgression of these laws were considered as transgression of the Ten Commandments. 9. Ellen G. White, Manuscript 1, 1954. 10. Ibid. 11. Robinson, The Story of Our Health Message, pp. 75-171. 12. Ellen G. White, Testimonies to the Church Vol.1 ( ), p. 469. 13. Ibid., p. 470.

Hardinge: Why SDAs Recommend a Vegetarian Diet, Page 5 The integration of health reform into the third angel's message took place because the central theme of that message called people to the observance of God's commandments, "Here are those who keep the commandments of God and the faith of Jesus" (Rev. 14:12). Health reform, by calling people to obedience to the laws of nature supported obedience to God's commandments, a purpose very similar to the mission of the thrid angel's message. Damsteegt 14 cites three approaches that were made to explain the violation of the laws of the human body as a sin. These included: 1. Linking a disregard of health with the sixth commandment, "Thou shalt not kill." It was concluded that it is morally wrong to do anything tending to shorten the lives of ourselves or others. 15 2. A second approach saw disobedience to the laws of the human organism in the context of God's creatorship, thus making transgression of them a sinful act. 16 Thus a clear call to the message of the first angel, " and worship Him who made heaven and earth, the sea and springs of water" (Rev. 14:7) was made. 3. Another approach recognized that violation of the laws of health affected the physical, mental, and spiritual constitution of man. 17 For example, the effect of the use of alcoholic beverages on the body was that it impaired the mind, which in turn negatively affected spirituality. 18 In 1866 Ellen White summarized this approach by saying Every violation of principle in eating and drinking, blunts the perceptive faculties, making it impossible for them to appreciate or place the right value upon eternal things. In order to render to God perfect service, you want clear conceptions of his requirements. You should indulge in the 14. Damsteegt, pp. 229-31. 15. Ibid. p. 229. 16. Ibid. p. 230. 17. Ibid. p. 230-31. 18. The experience of Nadab and Abihu (Lev. 10:1-2) was used to support this reasoning. God did not excuse them because their brains were confused by alcohol. See Ellen G. White, Spiritual Gifts, vol. 4, p. 125.

Hardinge: Why SDAs Recommend a Vegetarian Diet, Page 6 use of the most simple food, prepared in the most simple manner, that the fine nerves of the brain be not weakened, benumbed nor paralyzed, making it impossible for you to discern sacred things, and to value the atonement, and the cleansing blood of Christ as of priceless worth. 19 These arguments were used by the early pioneers of the Adventist church to establish an appeal for total acceptance of health reform as an important part of the third angel's message. HEALTHFUL LIVING AND ADVENTIST THEOLOGY We have briefly traced the development of the concepts of healthful living and their integration into the message of the third angel. It is important to note that several doctrines of the SDA church have greatly influenced thinking in regard to healthful living and diet. For instance, a major building block in the church's philosophy of health has been the holistic view of man. Adventist's reject the Greek separation of body and soul, and its corollary, the immortality of the soul. Instead, they accept the unitary view of Hebrew thought. Body and spirit are united in a person, often referred to as "mortal man". Life is seen as a continuing, moment by moment gift of God, not a state conferred at some point in the past. Accordingly, life exists only as long this gift continues to flow from God, the only source of life. The Adventist concept of salvation is strongly influenced by this view of man. If man is a whole, God must save him as a whole. Jesus' mission was not only the justification of sinners but also their sanctification through a growing conformity with God's will by the indwelling of the Holy Spirit. S. N. Haskell, an early Adventist theologian said, "Every true Christian should, therefore, take a broader view of Christ's mission than merely to say, 'God forgives sins.' In forgiving of sin, it should be remembered that there is also a removing of the effects of sin, and sickness is one of these effects. Repentance toward God includes, therefore, a ceasing to transgress physical laws; and faith in Christ Jesus embraces God as the author of these laws, as well as what is termed the moral law, which lies back 19. Ellen G. White, Testimonies to the Church, Vol. 2, p.46.

Hardinge: Why SDAs Recommend a Vegetarian Diet, Page 7 of all transgression, both physical and moral." 20 Thus Adventists place the law of nature alongside the moral law and believe that man must obey both. The doctrine of the body as the temple of God (Romans 12:1-2; 1 Corinthians 3:16-17; 6:19-20; 10:31) is also fundamental to the Adventist philosophy of health. This blends the principles of true stewardship--that as humans we are only managers of what God has entrusted to us--with the doctrine of the indwelling of the Spirit. J. N. Andrews, another early theologian, wrote, "Our bodies are the temple of the Holy Spirit. That we may truly glorify Him in our bodies, as in our spirits, how requisite that we possess in full vigor all the powers of our physical being. Thank God that this subject is now being especially set before our people." 21 THE VEGETARIAN DIET IN THE BIBLE With this background information, let us quickly review the Biblical support for a vegetarian diet. In Scripture the diet covering the history of man can be divided into three distinct periods: (1) The original Eden diet (Gen. 1:29); (2) The diet modified with the addition of "the herb of the field (Gen. 3:18); and (3) The second modification permitting the use of flesh foods (Gen. 9:3). The Prefall Diet. To man in his innocence were given "every herb bearing seed, which is upon the face of the earth, and every tree, in which is the fruit of a tree yielding seed, to you it shall be for meat" (Gen. 1:29). The next verse makes it clear that God made a distinction in the diet of man and animal, for to the animals He gave the green plants for food. Ellen White wrote in 1864, God gave our first parents the food He designed that the race should eat. It was contrary to His plan to have the life of any creature taken. There was to be no death in Eden. The fruit of the trees in the garden, was the food man's 20. Stephen N. Haskell, "Christ the Healer From the Beginning," The Medical Missionary 1 (May 1891), p. 84. 21. John N. Andrews, Review and Herald, October 25, 1864, p. 176.

Hardinge: Why SDAs Recommend a Vegetarian Diet, Page 8 wants required. 22 The Post Fall Diet. After man exercised his free-choice, sin entered this earth and man was driven from the original Eden home, two dietary changes took place. First, man lost access to the tree of life, and second, he was told to eat "the herb of the field" (Gen. 3:18). Ellen White comments, "Grains, fruits, nuts, and vegetables constitute the diet chosen for us by our Creator." 23 The Post-Flood Diet. About 1650 years later, as Noah's family exited from the ark onto a desolate earth after the flood, another modification was made. "Every moving thing that liveth shall be meat for you; even as the green herb have I given you all things" (Gen. 9:3). Ellen White adds this explanation, Before this time God had given man no permission to eat animal food; He intended that the race should subsist wholly upon the productions of the earth; but now that every green thing had been destroyed, he allowed them to eat the flesh of the clean beasts that had been preserved in the ark. 24 The phrase "every moving thing" might be understood as license to eat any creature. However, this was evidently not the intention, for prior to the flood, God ordered Noah to preserve only one pair of each of the unclean animals in contrast to seven of the clean. This limited the killing of animals for the emergency food supply to the clean animals, of which some could be spared for slaughter. Why did God makes this modification of the original diet plan? Two reasons present themselves. First, "Every green thing had been destroyed," and not enough time had elapsed for new plants to develop. This was an emergency provision. 25 Second, Ellen White was shown in a vision that 22. Ellen G. White, Spiritual Gifts, vol. 4 (Battle Creek, MI: Steam Press of the SDA Publishing Association, 1864), p. 120. 23. Ellen G. White, Ministry of Healing (Mountain View, CA: Pacific Press Publishing Association, 1942 ed.), p. 296. 24. Ellen G. White, Patriarchs and Prophets (Mountain View, CA: Pacific Press Publishing Association, 1958 ed.), p. 107. 25. Roger Coon, in an unpublished monograph, "Ellen G. White, Vegetarianism, and the 'Integrity' Issue" discusses the dietary teaching and practice of Ellen G. White as it relates to vegetarianism. He puts forth evidence suggesting that prior to 1894, she condoned the use of flesh foods in emergency situations.

Hardinge: Why SDAs Recommend a Vegetarian Diet, Page 9 After the flood the people ate largely of animal food. God saw that the ways of man were corrupt, and that he was disposed to exalt himself proudly against his Creator and to follow the inclinations of his own heart. And he permitted that long-lived race to eat animal food to shorten their sinful lives. Soon after the flood the race begin to rapidly decrease in size, and in length of years. 26 Genealogical records indicate that during the next 500 years the lifespan of man was cut from Noah's 950 years to Abraham's 175 years. Not many generations following Abraham, 80 years was considered a good life. 27 OTHER GLIMPSES OF THE VEGETARIAN DIETARY When God led His people out of Egypt He again provided a diet of His choosing in the form of the manna. Ellen White said, "He provided them with the food best adapted for this purpose, not flesh, but manna, 'the bread of heaven.'" 28 This was a unique food containing all the essential nutrients for man's sustenance. Leviticus 11 and Deuteronomy 14 contain the classifications of clean and unclean animals. While it might appear that these distinctions were new, the experience of Cain and Abel (Gen. 4) suggests that Adam was aware of the sacrificial system and its regulations, which included an understanding of the clean and unclean animals. As there is no record that Noah had any questions about which animals to save in pairs of seven and which to restrict to one pair, it is plausible to assume that Noah did not need any instructions as he already knew. He knew the clean from the unclean because of his knowledge of the sacrificial system, for no unclean animal was ever accepted as an offering to represent the Savior. Thus the Levitical codes delineating the clean and unclean animals was simply a repetition of a classification known to those who lived 26. Ellen G. White, Spiritual Gifts, vol. 4, p. 121. 27. Although no permission to eat flesh had been given before the flood, Ellen White was shown that "the inhabitants of the antediluvian world were intemperate in eating and drinking. They would have flesh meat, although God had at that time given man no permission to eat animal food." Christian Temperance and Bible Hygiene (Battle Creek, MI: Good Health Publishing Company, 1890), p. 43. 28. Ellen G. White, Ministry of Healing, p. 311.

Hardinge: Why SDAs Recommend a Vegetarian Diet, Page 10 before the Levitical period. It was now repeated to Israel at Sinai, the same as the sacrificial (ceremonial) law, and the moral law. What is the difference between these two laws? The sacrificial laws were made up of symbols pointing to Christ's mission, sacrifice and priesthood. These rituals were to be performed by the Hebrews until Christ's death when they were to cease. However, the moral was never to cease for it is eternal. 29 This moral law can be divided into three parts: (1) The moral code of law which was ten brief precepts given to all covering the duty of man to God and his fellow humans, each based on the universal principle of love. 30 (2) The national code of law based on the last six of the commandments. 31 (3) The last division of the moral law is the natural law. All the laws of nature are the laws of God. They are constant and dependable, and continually reveal the love of God. In every detail they express God's purpose and love for His creatures. It is clear that the moral code, national code, and the natural laws never end, and they are in no way ceremonial or symbolic. Now what about the eating of flesh as food? Not only was permission to eat it granted under emergency situations, and its use restricted to emergency situations; but this practice was further guarded by other regulations including a proscription on the eating of the blood (Gen. 9:5; Lev. 7:26-27; 17:10-14) and the fat (Lev. 3:17; 7:23, 26; 1 Sam. 2:16). The Talmud records how the Hebrews were to prepare their meat. It was to be chopped into small pieces, pounded, soaked, and washed. Then it was put into a muslin cloth and beaten with a wooden mallet to express what fluid yet remained. Treated in this way it became tasteless and it was customary to add leeks, onions and garlic to give it flavor. Apparently, God never intended for meat to be eater as it is today. NEW TESTAMENT 29. Ibid., p. 365. 30. Ibid., p. 305. 31. The application of this can be illustrated by the sixth commandment which is the injunction, "Thou shalt not kill" (Ex. 20: ). The rules of driving: stop signs, railroad crossings, etc., interpret this command into every day principles.

Hardinge: Why SDAs Recommend a Vegetarian Diet, Page 11 The book of Acts records that an Apostolic Council was called over the question of whether or not the observance of the ceremonial law should be required of Gentile converts. James, the chairman of this council, rendered the decision that the requirements to be emphasized to the Gentiles was "to abstain from things polluted by idols, from sexual immorality, from things strangled, and from blood" (Acts 15:20). Many stop here because they feel that not only has the ceremonial law been ended, but that the natural laws of the Levitical code have also. To them the health laws given by God to Israel, the laws of sanitation and hygiene for individuals, the home and the nation, the instructions regarding food and its preparation, and especially the use of meat--were all wiped out. Yet James continues, "For Moses has had throughout many generations those who preach him in every city, being read in the synagogues every Sabbath" (Acts 15:21). This verse completes James summary of the Councils decision. While some scholars entertain different views as to the meaning of this verse, the best interpretation suggests that the instruction in the natural laws of Moses were still being read faithfully each Sabbath, and that the Apostles felt it necessary to emphasize to the Gentile converts these special points that related so definitely to their physical and moral safety. A letter from Ellen G. White says, The instructions given to Moses for ancient Israel with their sharp, rigid outlines are to be studied and obeyed by the people of God today." 32 God, instead of leaving His people with only the ten commandments amplified them when He commanded Moses to write, as He should bid him, judgments and laws, giving minute instructions in regard to what he required them to perform, and thereby guarded the ten precepts which He had engraved upon tables of stone. These specific directions and requirements were given to draw erring man to the obedience of the moral law, which he is so prone to transgress." 33 32. Ellen G. White, Seventh-day Adventist Bible Commentary (Washington, DC: Review and Herald Publishing Association, 1953), p. 1103. 33. Ellen G. White, Spirit of Prophecy, vol I (Battle Creek, MI: SDA Publishing Association, 1884), p. 264.

Hardinge: Why SDAs Recommend a Vegetarian Diet, Page 12 Thus the purpose of God's love in the many laws given through Moses which were neither ceremonial nor temporary was to safeguard the moral law. The Levitical codes regarding the food, sanitation and hygiene were included in these. A DIET FOR THE REMNANT CHURCH What about the diet for the remnant church? Paul, after recounting the wanderings of Israel in the wilderness, admonishes those who are living at the "end of the age" not to "lust after evil things" (I Cor. 10:6,11). It is interesting to note, as Shea 34 and Davidson 35 has pointed out, that the Levitical codes were given in the first section of the book as a preparation for the day of Atonement. On this day, all secular interests and work were stopped. It was a day of complete fasting. All were required to be clean physically and to put away all sins (Lev. 16,17). Seventh-day Adventists, believe that since 1844 they have been living in the antitypical day of atonement, and that the Heavenly High Priest is in the most holy place of the heavenly sanctuary about to complete the investigative judgment. This is a time for the cleansing of the body, a searching of the soul, and fasting. What is the fasting for those living in the antitypical day of atonement? Ellen White wrote in 1896, The true fasting which should be recommended to all is abstinence from every stimulating kind of food, and the proper use of wholesome, simple food, which God has provided in abundance." 36 It would appear that flesh foods have no place in the diet God has chosen for His people at this time in earth's history. The use of such foods are repeatedly spoken of us "stimulating." God's diet calls for avoidance of every type of stimulation and an 34. William H. Shea, "Clean and Unclean Meats" (Unpublished paper from BRICOM, General Conference of SDA, Washington, DC: March 1987). 35. Richard M. Davidson, "The Good News of Yom Kippur," Journal of the Adventist Theological Society, 2/2 (1991):4-27. 36. Ellen G. White, Counsels and Diet and Foods (Washington, DC: Review and Herald Publishing Association, 1938), p. 90.

Hardinge: Why SDAs Recommend a Vegetarian Diet, Page 13 intelligent use of simple foods; choosing to live in such a way as to always have clarity of thought and mind. Scripture records that that when God has a special work to be done, He entrusts a special individual--or a special people--with the task, and then counsels them regarding diet and healthful living. For example Samson, Daniel, John the Baptist, and the Advent people. John the Baptist who represents those today who are called to prepare a people for Christ's second return lived and ate simply. "The angel Gabriel, direct from heaven gave a discourse upon health reform to the father and mother of John... His diet, purely vegetable, of locusts and wild honey, was a rebuke to the indulgence and gluttony that everywhere prevailed." 37 Of Daniel and his three companions who were tempted on the very issue we are discussing today we read, They did not move capriciously, but intelligently. They decided that as flesh meat had not composed their diet in the past, it should not come into their diet in the future." 38 It is interesting that even in that time of captivity there were some in Israel who maintained the type of diet committed to God's remnant people. In the seventh chapter of Isaiah is the well known prophecy of Christ's virgin birth. Therefore the Lord himself shall give you a sign: Behold, a virgin shall conceive, and bear a son, and shall call his name, Immanuel. 39 Yet less well known is the next verse which is an integral part of this same prophecy. Butter and honey shall he eat, that he might know the refuse the evil, and choose the good. 40 The phrase "butter and honey" or "milk and honey" occurs 22 times in Scripture. 37. Ellen G. White, Counsels on Health (Mountain View. CA: Pacific Press Publishing Association, 1951), p. 72. 38. Ellen G. White, SDA Bible Commentary, pp. 1166-7. 39. Isaiah 7:14 40. Isaiah 7:15

Hardinge: Why SDAs Recommend a Vegetarian Diet, Page 14 Without exception, it describes completeness. Any land, for example, whose rivers flowed with "milk and honey" had every thing. Thus this Hebrew phrase regarding a diet of "milk and honey" indicates one that lacks nothing and is completely adequate. The prophet goes on record that Christ would eat a completely adequate diet that "He may know to refuse the evil, and choose the good." Thus Christ set us an example of living in harmony with physical law that His moral discernment might not be impaired. When dying on the cross Christ refused the drink offered to Him lest His clarity of mind be diminished, even for a moment. 41 Anything that lessens physical strength enfeebles the mind and makes it less capable of discriminating between right and wrong. We become less capable of choosing the good and have less strength of will to do that which we know to be right. 42 In the new earth, as in Eden of old at the beginning, Scripture records that there will be no destruction of life. "They shall not hurt nor destroy in all My holy mountain, says the Lord" (Isa. 65:25). Those who have the privilege of living there will once more subsist on the products of the earth. Ezekiel writes, "Along the bank of the river, and this side and that, will grow all kinds of trees used for food;...their fruit will be for food, and their leaves for medicine" (Eze. 47:12). John the Revelator saw the same vision (Rev. 21-22) of the heavenly home where sin would be banished, death abolished, Eden restored, and God's law of love exemplified in every detail, moral, universal and natural. Just as there was no sin and no death in the beginning in Eden, so it will be in Eden restored--the new earth. Seventh-day Adventist's believe that life on this earth today is a preparation for eternal life in the earth made new. Thus it would seem logical that the people of God today would choose in every possible respect to live a lifestyle here that emulates the lifestyle which will be experienced in the new earth, including a vegetarian diet. Ecological 41. Ellen G. White, Testimonies to the Church, Vol. 3, pp. 50-51 42. Ellen G. White, Christ's Object Lessons (Washington, DC: Review and Herald Publishing Association, 1941 ed.), p. 346.

Hardinge: Why SDAs Recommend a Vegetarian Diet, Page 15 Psalm 104: 1. God created the earth and all things in it, and he continues to sustain the earth and all things in it by the loving exercise of his sovereign power. 2. The earth and all things in it belong to God by virtue of his creative work, and all things find their reason for being fundamentally in relation to him. 3. The earth and all things in it were created perfectly-- each creature in itself and the entire creation in its interrelatedness. 4. Even after the entrance of sin into the created order this perfection still shines through so as to be perceivable by man. Thus, creation continually bears witness to the perfections of God and promotes in man praise toward God. Christians recognize that God is Creator and owner of all. We are not the owners but rather stewards (managers). Our authority is that of a trustee. Because all creatures depend on the earth for life, health and fulfillment, stewardship is the responsible use and care of what God has created. The Bible clearly testifies of this. Therefore our relationship with God dictates how we treat the whole of creation. Fear is not the primary motive that drives our care for the earth and its creatures, but it is because we love God and all He has created. There is little question to day that the most ecological way of eating is to be a vegetarian. CONCLUSION From time to time we hear negative health outcomes for vegetarians. We may be able to explain these by flawed research, but maybe not. There have always been those who questioned the value of God s simple way of living and eating. I had to chuckle a few weeks ago when I read about Apple Corporation s disappointing financial results. Yet it was the most profitable quarter in the history of the company--more than Microsoft and IBM combined! The weight of evidence is strongly in favor of a balanced, well-chosen vegetarian diet today. Yet following God s way has always required faith. We will probably never see the time when all questions are settled. Our way of living, of eating has always stretched our faith--and always will in some way until the Lord returns. I am not discouraged or dismayed.

Hardinge: Why SDAs Recommend a Vegetarian Diet, Page 16 Throughout the history of this world there have been those who choose, even at great risk, to eat a diet in harmony with that provided by God to Adam and Eve in the very beginning, and that which will be in Eden restored. There is strong support for this vegetarian diet from Scripture as well as in the writings of Ellen G. White. In preparing for this paper, I was surprised by the lack of clear discussion on this topic by Adventist theologians, particularly as the dietary and health laws of the Old Testament relate to the call to holiness and preparation with the inherent promise of power to accomplish what is necessary. We are living in the final days of the world's history. Christ looked prophetically down the stretches of time and saw the world awash with moral pollution of every kind. To protect us from these delusions by keeping our minds clear and sharp, God in His infinite wisdom and love, gave His remnant people the wonderful, scientifically vindicated, message of Health Reform. This message, given in language all can understand, describes a lifestyle that preserves, above and beyond its many health benefits, moral integrity. The apostle John expressed his great longing when he wrote Beloved, I pray that you may prosper in all things and be in health, just as your soul prospers.. 43 43. 3 John 2