Jason O’Rourke once remarked that in Adventism, if something isn’t documented in print, it didn’t happen. This idea often comes to mind as I reflect on the remarkable volume of recent publications in Adventist theology. As I’ve previously mentioned (Facebook), I make it a priority to acquaint myself with the names of theologians I’m unfamiliar with, conducting background research to uncover their stories whenever possible. My particular interest lies in the scholarship of Black SDA theologians, voices that have historically been underrepresented in Adventist theological discourse.
Don’t get me wrong, I read everything. There is a lot of good stuff out there from Peckham, Miller, Campbell, Knight, Davidson, Canale, etc.
While I initially traced my interest in theology back to my discovery of Jon Paulien’s works, I have since revised this understanding to more accurately reflect the significant contributions of Haitian SDA theologians. My quest for answers, driven by a desire to comprehend the mechanics of theological concepts independently, was sparked by the realization that there was more to discover. This realization was further reinforced by the pulpit ministries of Haitian SDA theologians like Jean Renaud Joseph and, more substantially, Serge F. Lamour.
While I met him later on, it would be a considerable oversight not to mention Dr. Smith Olivier. Engaging in substantial discussions with him has led me to regard him as one of the most intellectually gifted theological minds within the Haitian SDA church.
Growing up in Haiti, my early years were profoundly shaped by my grandmother’s influence, marked by regular church attendance, thrice-daily prayers, and the presence of a large Louis Segond Bible adorned with illustrations of pivotal biblical scenes. These experiences laid a strong foundation for my spiritual and intellectual development. Jean Renaud Joseph impressed me with his potent content and extraordinary oratory skills, while Serge F. Lamour, who continues to be a prominent speaker and writer, captivated me with sermons that seemed meticulously crafted, each word thoughtfully considered, inviting listeners to glimpse greater realities.
As I explore SDA journals and volumes of extraordinary theological writings, I am struck by the limited representation of Black theologians. There are notable exceptions, such as Leslie Pollard’s prominent contributions to the BRI’s book on Remnant theology, which affirm our participation in the intellectual enterprise of an organization to which we belong. While my initial encounter with Jon Paulien did not prompt me to specifically seek out Black theologians, it eventually led me to actively search for voices like ours within the broader Adventist theological community.
I attended Oakwood University with the aim of honing my skills as a biblical scholar. As an HBCU, Oakwood provided the invaluable opportunity to engage with numerous brilliant Black minds. I continually search for their names in published works, hoping to further benefit from their ministries and see their contributions recognized beyond the university’s confines.
While there are many sermons available on YouTube that offer an introduction to these scholars, this exposure is insufficient. Regular readers of the church’s prominent journals need to encounter voices that articulate perspectives and experiences highlighting areas and theological nuances often overlooked. These voices, and the positions from which they speak, are integral to the theological growth of what is essentially a global church. This necessity extends beyond merely Black contributions, yet it must comprehensively address the substantial and significant contributions from Black theologians that are currently underrepresented.
As I’ve expressed before in shorter, tentative posts on Facebook, I remain uncertain about the reasons behind this disparity. One might ponder whether Black SDA theologians are not submitting their writings for publication or if their submissions are being rejected due to theological positions. This leads me to contemplate whether a significant divide exists due to substantial differences in theological perspectives. It is inconceivable to me that this disparity could be attributed to a lack of capability among Black scholars, as we all know this is unequivocally false.
You see, in the world of thought, it isn’t the basketball or football player who holds sway; it is the thinker. The more a thinker is seen and heard, the more they can inspire others of similar background and skin tone. Thus, the role of such a thinker is twofold: (1) to contribute as a voice with considerations from the margins, and (2) to inspire those from the margins.
One of the issues with not seeing a sufficient amount of Black theologians is that it sends a troubling message to those who regularly criticize the church. It suggests either that Black theologians are merely puppets, incapable of articulating what it means to be a Black Adventist, or that the institution intentionally silences these voices. While the church should never shy away from criticism, some criticisms are avoidable and stem from a lack of representation. By not addressing these issues, the church inadvertently fuels unnecessary and damaging critiques.
Of course, along this line of thought, I can’t fail to mention the transformation of Oakwood into a university, the establishment of a school of religion offering a Master’s program, yet the absence of serious discussions about offering doctoral courses. Imagine how historic it would be for an Adventist HBCU to offer a doctoral program and house a predominantly Black Adventist seminary. What is the fear? Is it that it might lean too far in another direction compared to the seminary at Berrien Springs? Or is there an issue of funds being allocated to one place instead of another?
Of course, all this is speculation. Some might know the real problem, while others might argue there isn’t a problem at all but merely a matter of time. However, Oakwood has been a university for over ten years now, with a capable faculty that, I assume, is fully capable of formulating what is necessary to have accredited doctoral programs. Yet, alas, nothing. The idea was exciting in the beginning. But as time goes by, it appears to be much ado about nothing and akin to grasping at the wind.
All this is meant to be a preliminary draft of concepts circulating in my thoughts. The credibility of these ideas may be uncertain due to a lack of comprehensive resources and time to meticulously analyze relevant data. However, when I engage with SDA theological literature, the absence of the Black voice is conspicuous. This becomes particularly evident when topics of significant concern, which require serious deliberation and the refinement or provision of alternatives that align with the broader Adventist theological framework, are not presented or discussed. This is a critical issue.
Image by Jerry Jacques via Midjourney