Activism Is in Our DNA
"Every society draws a sense of purpose and identity based on the stories it tells about itself. History is a mirror." – Dr. Jeffery Rosario
On April 13, the Loma Linda University School of Religion hosted a symposium that addressed one of the most timely and significant conversations within Adventist thought: Political Activism and Adventism. The event sought to confront contemporary tensions by offering an unfiltered, historically grounded examination of Adventist identity. It was co-sponsored by LLU School of Religion, LLU Humanities Program, and North American Division of Seventh-day Adventists,
As moderator, Dr. Jeffery Rosario, Assistant Professor of Theological Studies at LLU School of Religion, opened the conversation and reminded the audience that “history is a mirror.” The stories a community chooses to remember—or forget—reveal what it values. If Adventism is to move forward with integrity, he argued, it must begin by telling the truth about its past.
The symposium featured three scholarly presentations followed by a dynamic panel discussion. Together, the participants revisited a largely forgotten narrative: that early Adventism was shaped by abolition, protest, and principled disobedience. Moral activism was not peripheral to the movement; it was central to it.
A Movement Rooted in Abolition
The first presentation was delivered by Dr. Kevin Burton, Director of the Center for Adventist Research and Associate Professor at Andrews University. Burton argued that Adventism owes much of its early growth to the anti-slavery movement. “Several anti-slavery newspapers promoted Adventism prior to 1840,” he explained. “Millerite letters and lectures spread through abolitionist networks, and around 90 percent of early Adventists were likely abolitionists.”
This early theology was deeply rooted in justice. Slavery was not merely a political issue; it was understood as a moral evil. Burton explained that the foundational Three Angels’ Messages, which form the core of Adventist belief, were also shaped by abolitionist convictions. The first angel’s message, which speaks of divine judgment, was interpreted as a direct condemnation of slavery. The second message, “Babylon is fallen,” was seen as an indictment of churches that defended or tolerated slavery, prompting many Millerites to leave their denominations in protest.
Early Adventists did not stop at rhetoric. They acted. They boycotted goods produced through slave labor, signed petitions, and engaged in public protest. Joseph Bates advocated for the legalization of interracial marriage and the abolition of the death penalty. Ellen White promoted civil disobedience. Adventist communities ministered across racial lines, often in defiance of prevailing social norms.
Forgotten Women, Unforgotten Courage
Dr. Michelle Lee, Assistant Professor of History and Director of the Southern Scholars Honors Program at Southern Adventist University, spotlighted three women whose lives illustrate that faith and activism can coexist—and even flourish—together.
One such figure was S. M. I. Henry. When her young son wandered into a saloon, Henry joined the Women’s Christian Temperance Union (WCTU), which would grow to be one of the largest women’s organizations in the world at the time. After being diagnosed with a life-threatening heart condition, she sought treatment at Battle Creek Sanitarium, where she experienced a miraculous recovery. That experience led her to become an Adventist. Rather than withdraw from public life, Henry deepened her commitment to activism, launching a letter-writing campaign to share her newfound faith with WCTU constituents. Among her most notable correspondents was Ellen White, who supported and encouraged Henry’s efforts.
Lee also highlighted Lillis Wood Starr, a graduate of Loma Linda’s medical school who combined her medical career with a commitment to social reform. Like Henry, Wood Starr operated within controversial spaces without compromising her values, showing that principled engagement need not require ideological compromise.
Lee concluded her presentation with two key observations. First, Henry, Wood Starr, and White all viewed social and temperance activism as integral to their Adventist witness, not a threat to it. Second, they modeled what it meant to practice love in action—even when working within imperfect systems. Their faith called them to engage boldly and compassionately in the world around them.
From Reform to Retreat
The final presenter, Dr. Michael Campbell, Director of Archives, Statistics, and Research for the North American Division, examined the shift from nineteenth-century reform to twentieth-century retreat. He explained that early Adventists believed that if they were preparing for heaven, they should begin living out heavenly principles on earth. “If there will be no slavery or drunkenness in heaven,” Campbell said, “they believed they should not tolerate them here either.”
Campbell emphasized the indispensable contributions of women in early Adventism and addressed the question he often hears: “If women were so prominent, why don’t we hear about them?” His response was pointed: “Just because you haven’t heard the stories doesn’t mean they don’t exist.”
Yet he also explored why this activism waned. Campbell pointed to several pivotal factors: the death of a living prophet, the militarization of American Protestantism during World War I, and the disorientation caused by the 1918 influenza pandemic. In response to the fear and instability of the time, many Adventists—like other Protestant groups—embraced fundamentalism, retreating into a more defensive and rigid posture. According to Campbell, this shift fundamentally altered the church’s relationship to race, gender, and social engagement. “At the root of fundamentalism is fear,” he noted.
Faith That Still Speaks
The panel discussion that followed the presentations was rich in reflection and insight. Rosario posed a provocative question: “Why should a tradition so focused on the Second Coming invest in social justice?”
Kevin Burton responded, “Because I believe Christ is coming soon, I also believe I am going to meet the Judge. That should raise the standard for how I treat others.”
Campbell added that when theology becomes reactive, it loses its transformative power. “Social activism and the gospel go together. They need to stay together.”
Lee reflected on the ways activism has been politicized and encouraged attendees to consider concrete ways they might re-engage with issues of justice today.
The panelists also challenged the myth that Adventists have always been politically neutral. From boycotting sugar produced by enslaved people (and instead using Canadian maple syrup) to Ellen White urging members to vote on Sabbath when moral urgency demanded it, early Adventists practiced faith-informed politics—not politics-driven faith.
A central question emerged: What would it mean to reclaim this legacy today?
Looking Ahead: Activism 2.0?
One of the final questions posed during the Q&A session asked whether there could be an Activism 2.0, and what that might look like.
Burton responded, “From my perspective, we’ve never left activism. What happens is that when fundamentalism rises, our activism becomes conservative. It’s a shift in tone, not a retreat.” He emphasized that Black Adventist communities have long remained active in justice work. “It’s time for white Adventist communities to join their Black counterparts,” he said, adding that this call to action must also include reevaluating how women are treated and included within the church.
Lee expressed optimism about a possible resurgence. “There are more global Adventist churches now than when the movement first began,” she noted. “That presents an incredible opportunity for cross-cultural dialogue and deeper mutual understanding.”
Campbell urged the audience to be willing to take risks and take the Word of God seriously. He cautioned against the human tendency to rewrite ourselves onto the winning side of history. “The real calling,” he said, “is to be agents of healing and change now.”
A Revival of Conscience
At its core, the gospel is not indifferent—and neither were the Adventists who first embraced it. They stood against injustice, worked across social and racial lines, and envisioned a world that looked more like the kingdom of heaven.
To forget that history is to forget who we are.
The School of Religion extends its deep gratitude to the distinguished panelists for their excellence, insight, and integrity in presenting a rich and often overlooked chapter of Adventist history. A special thanks to Jeffery Rosario, whose vision and leadership brought the symposium to life. Rosario reminded the audience that many Adventists were raised on myths. A new generation, he said, must be willing to ask hard questions. “The past is a mirror. If we can truly consider what Adventism was, maybe we will begin applying ourselves differently today.”
For those interested in continuing the conversation and hearing the panelists, a full video of the symposium is available to view here.
Article by: Ezrica Bennett