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PATTERN OF CHRISTIAN PRAXIS ON VEGETARIANISM: REVELATION 22: 2 IN LIGHT OF HEALTH REFORM TEACHING AMONG THE SEVENTH DAY ADVENTISTS

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Abstract

The term 'vegetarianism' which refers to the practice of eating vegetables, fruits, nuts, grains and legumes with no animal product, has attracted scholarly attention not just in Christianity but in the whole wide world. Existing studies on the phenomenon of vegetarianism (plant-based diet) focused more on the individual health benefits and consequences with little or no attention to its universally permissible eschatological fulfilment and eternal consequences in the biblical texts. Therefore, the study examined the Health Reform Teaching on vegetarianism in Revelation 22:2, with a view to establishing the accurate interpretation for Seventh Day Adventists. Using Peter Stuhlmacher's theory of biblical interpretation, the study reveals how plant-based diet has served as food, medicine and cosmetics and will continue to play an essential role in human health care. Other important facts the study reveals are that animals retain and concentrate contaminants they consumed, and that seafood and some fishes contain powerful and dangerous toxins, which put one at risk when consumed, especially when contaminated with mercury. Hence, Cancer, Tumor, Diabetes, Cardiovascular diseases and others, can be caused by the consumption of meat and fish. Based on the aforementioned, the study concludes that a plant-based diet is 100% better than fleshy food since it has healing properties, with little or no cholesterol, and can be used to cure cardiovascular diseases. Above all, the study also holds as detailed in the text that a plant-based diet will serve as food for the redeemed.
Sapientia Global Journal of Arts, Humanities and Development Studies (SGOJAHDS), Vol.5 No.1 March, 2022; p.g. 159 174; ISSN: 2695-
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PATTERN OF CHRISTIAN PRAXIS ON VEGETARIANISM: REVELATION 22: 2 IN LIGHT OF HEALTH REFORM TEACHING 159
PATTERN OF CHRISTIAN PRAXIS ON VEGETARIANISM: REVELATION 22: 2 IN
LIGHT OF HEALTH REFORM TEACHING AMONG THE SEVENTH DAY
ADVENTISTS
HONOR SEWAPO (PhD)
Department of Religious Studies,
Faculty of Arts,
University of Ibadan
Ibadan, Oyo State, Nigeria
honorsewapo@gmail.com
+2348034233298
CHINTUWA SYDNEY NNAEMEKA,
Foundation Studies Department,
Education and Humanities,
Babcock University,
Ilishan-Remo, Ogun State
chintuwasydneyn@gmail.com
+2348067687582
Abstract
The term ‘vegetarianism’ which refers to the practice of eating vegetables, fruits, nuts,
grains and legumes with no animal product, has attracted scholarly attention not just
in Christianity but in the whole wide world. Existing studies on the phenomenon of
vegetarianism (plant-based diet) focused more on the individual health benefits and
consequences with little or no attention to its universally permissible eschatological
fulfilment and eternal consequences in the biblical texts. Therefore, the study examined
the Health Reform Teaching on vegetarianism in Revelation 22:2, with a view to
establishing the accurate interpretation for Seventh Day Adventists. Using Peter
Stuhlmacher’s theory of biblical interpretation, the study reveals how plant-based diet
has served as food, medicine and cosmetics and will continue to play an essential role in
human health care. Other important facts the study reveals are that animals retain and
concentrate contaminants they consumed, and that seafood and some fishes contain
powerful and dangerous toxins, which put one at risk when consumed, especially when
contaminated with mercury. Hence, Cancer, Tumor, Diabetes, Cardiovascular diseases
and others, can be caused by the consumption of meat and fish. Based on the
aforementioned, the study concludes that a plant-based diet is 100% better than fleshy
food since it has healing properties, with little or no cholesterol, and can be used to cure
cardiovascular diseases. Above all, the study also holds as detailed in the text that a
plant-based diet will serve as food for the redeemed.
Keywords: Christian Praxis, Vegetarianism, Health Reform Teaching, Revelation 22:2,
Seventh-day Adventists.
Introduction
No doubt in our world today with all the health-related challenges, dietary choice plays a vital
role in the survival
i
. Hence, the practice of eating vegetables, fruits, nuts, grains and legumes
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PATTERN OF CHRISTIAN PRAXIS ON VEGETARIANISM: REVELATION 22: 2 IN LIGHT OF HEALTH REFORM TEACHING 160
with no animal product (Vegetarianism), based on health and religious belief, has been a long-
debated issue in the world
ii
.
But it could be recalled that God gave human beings fruits and herbs (vegetarian diet) as food
from creation, (Genesis 1:29), which Genesis 2:9, confirms, that God out of the ground, gave
every tree that is pleasant to the sight, and the tree of life as food to humanity, this is what
Revelation 22:2, reaffirms, that vegetarian diet (plant-based food), will be for human health.
Although it is a matter of scholarly debate, as to whether the tree of life mentioned in
Revelation 22:2, which bears twelve kinds of fruits and the leaves for the healing of the nation,
suggests the idea of vegetarianism, for Seventh Day Adventist Church, it is a Biblical
injunction, therefore, in her Health Reform, advised members to practise vegetarianism
iii
.
Vegetarianism: A Definition
According to Concise Oxford English Dictionary (Eleventh Edition), Vegetarianism is defined
as the act of not eating meat or fish for moral, religious or health reasons
iv
. This could also be
defined as the practice of eating vegetables, fruits, nuts, grains and legumes with no animal
product.
Important to note is the fact that the practice of vegetarianism is in various forms. The first
form is the category of people who are pure vegetarians, who avoid some or all animal foods,
like, meat, poultry, fish, eggs, and milk; the second is, the semi-vegetarians, which avoid meat
but eat poultry and other animal food; the Lacto-ovo-vegetarians, which avoid meat and fish,
but include milk and eggs as the only animal foods in their diets; and the last group, those are
vegetarians who practise veganism, eating no animal foods at all, which many among them,
avoid wearing animal products, such as leather and wool, who likely than other vegetarians
shun alcoholic beverages, processed foods, and foods grown with chemical fertilizers or
pesticides
v
.
Vegetarianism and Johannine Perspective
All through the Johannine books, the knowledge of vegetarianism (the eating of vegetables,
fruits, nuts, grains and legumes) was not mentioned except only in Revelation. But before
discussing vegetarianism and Johannine perspective, it is good to identify the Johannine
books and the author. The Johannine books are the books of the Gospel of John, 1, 2 & 3 John
and Revelation. And since the idea of vegetarianism was only mentioned in Revelation, the
issue of authorship will be on the book of Revelation. The author of the book of Revelation is
simple to be identified. The author repeatedly identifies himself as “John” in the book, (Chs.
1:1, 4, 9; 21:2; 22:8)
vi
. In the first sentence of the book of Revelation, the author called himself
"his (God's) slave, John"
vii
.
Early Christian Tradition almost unanimously recognized John as the author of Revelation
viii
.
Justin Martyr at Rome (C.AD 100 c 165; Dialogue with Trypho 81), Irenaeus at Lyons (C.AD.
130-c. 202; Against Heresies iv 20. 11), Tertullian at Carthage (C.AD. 160-c. 240; On
Prescription Against Heresies 36), also Hippolytus at Rome and Clement of Alexandria accept
John the Apostle as the author of Revelation.; Holbrook
ix
and Akpa
x
are in agreement that John
the Apostle wrote the book of Revelation.
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PATTERN OF CHRISTIAN PRAXIS ON VEGETARIANISM: REVELATION 22: 2 IN LIGHT OF HEALTH REFORM TEACHING 161
Hence, the texts that promote vegetarianism (the eating of vegetables, fruits, nuts, grains and
legumes) are Revelation 2:7; 22:2 and 22:14. And it should be noted for the case of clarity that
Rev. 2:7 and 22: 14, dwell much on the right of the overcomers, to the tree of life, and to eat of
it, while Rev. 22:2, explicitly discusses how the eating of the fruits and the leaves will be for
the healing of the nations. Hence, the working text for this study is Revelation 22:2.
Different interpretations have been given to the tree of life in Rev. 22:2 by different scholars.
Adeyemo
xi
see the tree of life as imagery. Halbert
xii
sees it as a metaphor, Steadman
xiii
differently, sees it as a symbol, while Nichol
xiv
and White
xv
believe in addition to being
symbolic at the present, it shall be literal in the future. None of these scholars has viewed the
text from a dietary perspective as promoting vegetarianism. And from the passage, this study
finds a connection between the tree of life and vegetarianism, which it seeks to unveil.
The question now is, since, from the beginning, it has always been the thought of God for
good, to give a man an expected end (Jer. 29:11), in all ramification with health inclusive. And
in His divine love, He has made provisions for the wellbeing of the humans He had created,
which, the promise of health, through plant-based diet (vegetarianism) in the world made
new where there will be no sin according to Revelation 22:2, suggests the importance of health
and the choice of diet
xvi
, could this be a call back to the original diet, if so, what has the Bible
to say about it?
The promise to restore the ξύλον ζωῆς (tree of life) which φύλλα (leaves) will be for the
θεραπείαν τῶν θνῶν (healing of the nations) in Revelation 22: 2, takes us back to Genesis
2:9, where God planted the tree of life amid the garden of Eden, which was lost as a result of
Adam and Eve's disobedient to God, (Gen. 3:22-24).
Although Buttrick
xvii
argues that there is a contradiction between Gen.1:26 and Gen.1:29,
Dickson without contradiction believes that plant-based diet as part of creation is the specific
diet for humanity as prescribed by God in Genesis 1:29
xviii
. White,
xix
Davidson
xx
and Manu
xxi
insist that vegetables, fruits, nuts and grains are God's original diet for man from creation. If
the above argument is true that plant base diet (Vegetarianism) is the original diet for our first
parent in Eden when sin has not intruded, it will not be a surprise to see a plant-based diet
(fruits, leaves etc), as the food for the redeemed (Rev.22:2), in the world made new. These do
not in any way nullify that God gave man-flesh (meat) without blood for food as seen in
Genesis 9:3, 4, nor make light that Jesus ate and gave fish as food to His hearers, (Mark 6:41,)
etc. And therefore, it should be noted that meat (flesh) was added after the flood as a result of
sin.
Exegesis of Revelation 22:2
ἐν μέσῳ τῆς πλατείας αὐτῆς καὶ το ποταμοῦ ἐντεῦθεν καὶ κεῖθεν ξύλον ζωῆς ποιοῦν
καρποὺς δώδεκα, κατὰ μῆνα ἕκαστον ἀποδιδοῦν τὸν καρπὸν αὐτοῦ, καὶ τὰ φύλλα τοῦ
ξύλου εἰς θεραπείαν τῶν θνν.
The Scope of the Text
Revelation 22:2, from a broader perspective, falls within the narrative of the imagery of the
Heavenly Jerusalem of Revelation 21:9-22:5
xxii
. According to Beasley-Murray, the book of
Revelation as a whole is a tale of two cities; the harlot and the bride
xxiii
. So, chapter 21: 9- 22:5
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PATTERN OF CHRISTIAN PRAXIS ON VEGETARIANISM: REVELATION 22: 2 IN LIGHT OF HEALTH REFORM TEACHING 162
deals with the imagery of the bride (heavenly Jerusalem) This imagery of the new Jerusalem
with the glory of paradise is the bride of the Lamb, who has prepared herself (19:7; 21:2) and
has been adorned (21:2; 21:19) for her husband. Citing Fekkes, Decock believes that the bride
is the Church who is called to prepare herself (chs 2-3) as presented as prepared, adorned and
ready for the marriage union
xxiv
.
Historical Context
In the understanding of the imagery of the heavenly Jerusalem of Revelation 21:9-22:5, one of
the key things to understand, is the historical background or context of the text. To do it
effectively is to use an approach such as Contemporary-Historical that will all consider the
historical situation of the first reader as the text could be reconstructed
xxv
.
According to Collins, the socio-historical context of the Apocalypse of John suggests that
Revelation could have been written around the end of the first century during the reign of
Domitian along the coast of Asia Minor
xxvi
. These were times Christians probably found
themselves in a political, sociological and theological crisis
xxvii
and persecution. Christians
suffered a feeling of deprivation socially which led to an experience of fear and resentment at
the power of Rome and were socially disorientated
xxviii
. Hence Barr opines that the
understanding of the interpretation of Revelation will only be in the light of the situation of
the first historical readers to provide consolation and to suppress the distinction between the
flawed present and the ideal future
xxix
.
Literary Context
Vorster in some ways believes that the literary theory of the book of Revelation is difficult to
understand, and thus makes the study of "genre" of great importance
xxx
. According to him, in
doing that the traditional, universal and conventional aspects of the genre are considered.
With this study in the New Testament, attention is currently shifting from author to text and
from text to reader
xxxi
.
Although scholars like Beasley-Murray
xxxii
and Decock
xxxiii
among others have unanimously
agreed that the book of Revelation is apocalyptic, Rand went further to describe it as an
apocalyptic narrative since it has a narrative form presented in a framework of a letter
xxxiv
.
The book of Revelation is apocalyptic in the sense that the events shown to John the Revelator
are eschatological (futuristic), of things that will happen in the end. This, therefore, means
that, for one to understand the book of Revelation, one need to apply all the principles of
literary apocalyptic writings for a better understanding of its texts.
Interpretation of major keywords and phrases in the texts
From the ongoing, it is imperative to understand the terms καρποὺς, φύλλα, and θεραπείαν
τῶν θνῶν, in the context of study title. From the analysis, the word καρποὺς could be
rendered in three ways as either fruit (plant produce), or as a fruit of the womb (child, baby)
or fruit of the genital (descendants)
xxxv
. But based on the context in Revelation 22:2, it is
obvious that the meaning of καρποὺς used is that of plant products that serve as foods
xxxvi
. It
is the word used in Matthew 7: 17, 18
xxxvii
and in Genesis to describe the fruit from a tree, which
Henry believes reminds humans of the gracious provision of herbs and fruits (food) in Genesis
1:29
xxxviii
. In the same vein, the word φύλλα, literal means leaves from a tree. It can equally
mean foliage
xxxix
. As it is clear that not all tree leaves are edible, it means that the context in
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PATTERN OF CHRISTIAN PRAXIS ON VEGETARIANISM: REVELATION 22: 2 IN LIGHT OF HEALTH REFORM TEACHING 163
which φύλλα, is used in Revelation 22:2 renders the meaning as foliage which is the typical
green leave eaten directly as food for example uha, nturukpa etc (Igbo leaves) or used as a tea
xl
,
which Bromiley believes has a healing property as seen in Ezekiel 47:12
xli
. Likewise, the phrase
θεραπείαν τῶν θνῶν is used in this context in relation with the fruit and the leaves of the
tree of life. This takes back to Genesis where God gave humans every fruit-bearing tree (herb)
as food,
     
Here, it should be noted that healing in this context does not suggest the presence of sickness,
for the Bible has said there will be no pain (Rev. 21;1-4), but healing should be understood in
the context of abundant life in Christ as long as saints continue to eat from the tree of life
xlii
.
Theological Value of Vegetarianism in the Revelation
The fulfilment of restoring the Eden lost by Adam and Eve, according to Vanhoye is what
Revelation 22: 1-2 portrays
xliii
. To him, the Garden of Eden (Gen. 2:9-10), described in Ez. 47:1-
12 (particularly 1, 7, 12) and that of Zch 14:8 is pictured in Revelation 22; 1-2. The descriptions
of the new Eden with flowing river, tree of life that bears fruits that its leaves will heal nations
in Revelation, which carries the description of the Garden of Eden and the Garden of the New
Jerusalem in Ezekiel’s vision, will be a reality in the earth made new, and a reminder that only
God is eternal, in Him is life, eternal life given as a gift to the redeemed in Christ
xliv
.
No one will inherit the kingdom by chance, for every citizen of the Kingdom must have been
tried
xlv
. This calls for obedience to every word of God since Revelation 21:8 has made it clear
that the fearful, unbelievers, murderers, whoremongers, sorcerers, idolaters and all liars will
not be there. No sinners according to the Bible will be in heaven (Galatians 5:21). Apostle Paul
enlisting the fruit of the flesh and of the practice that will not be seen in heaven, mentioned
drunkenness and revelling (Galatians 5:21), two things which have eventually taken the day
in this our time, makes it clear that those who practice these things will not make it to the
kingdom of God. Apostle John in another hand wrote in 3 John 2, "Beloved, I wish above all
things that thou mayeth prosper and be in health even as thy soul propereth". This suggests
that the health of the believers is also important to the Bible writers and by implication to God.
Today, the life of gluttony at the expense of health has become a re-occurring experience of
many in the world
xlvi
. Many have died as a result of what they have taken as food
xlvii
. Also,
sicknesses like diabetes, cancer, tumour, obesity, cardiovascular diseases, etc are traceable to
food
xlviii
. Research has shown that such sicknesses as mentioned above are highly gotten from
fleshy diets (fish and meats)
xlix
. Reasons have been that most of the fleshy foods eaten now are
diseased,
l
the clean animals inclusive. The question is should one on the basis that some
animals eaten now are diseased, avoid meat? For Coles, Hepburn and Bennett, a man was
made to eat a mixed diet both plant base diet and animal diet (meat)
li
. But Dickson argues that
there are clear medically certified risks involved in flesh intake
lii
. Dickson believes that the
dietary restriction (Leviticus 11 and Deuteronomy 14) with a distinction between 'clean' kosher
and ‘unclean’ teraifa
liii
, was intentional
liv
which includes health purity, national consciousness,
holiness, ritual and ceremony among others
lv
.
As diverse hermeneutical interpretations on some New Testament texts (Mark 7:15, Acts 10:9-
16, Rom. 14, 1 Tim.4:1-5 etc), seem to suggest the abrogation of the dietary law
lvi
, which
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PATTERN OF CHRISTIAN PRAXIS ON VEGETARIANISM: REVELATION 22: 2 IN LIGHT OF HEALTH REFORM TEACHING 164
scholars like Harris and Jordan supported by arguing that the death of Jesus Christ on the
cross abrogated the Mosaic law thereby putting away the restriction between the clean and
the unclean
lvii
, Moskala
lviii
and Hamilton
lix
in their own opinions believe the dietary law of
Leviticus 11 and Deuteronomy 14 are applicable today. Quoting Genesis 1:31, Hurewitz
argues that after God gave humans plant base diet as food in verse 29, His pronouncement
that 'all' He created was good, makes 'all' things clean
lx
. But Moskala noted that the Hebrew
word translated as 'all' or 'everything' (Gen.9:3) does not mean to eat snakes, spiders,
centipedes, rats, lizards, cockroaches, vulture, frog etc
lxi
. If Moskala is right, what about those
cultures where worms, frogs etc., are permitted? This question begs for an answer
lxii
.
From all of these, it becomes clear that there are two scholarly views between those who say,
fish and meat (clean and unclean) should be eaten as food and those who say no to fleshy food
(Vegetarians). Keeping the latter apart, the question is should the clean foods (fish and meat)
in the dietary law of Moses be eaten by Christian and in particular, the Seventh Day Adventist
Christians? Davidson argues that although the Seventh Day Adventist Church preaches
health reform, the Church only recommends a vegetarian diet for her members, of whom
nearly one half do not eat meat
lxiii
. He only added that those who eat meat chose carefully to
observe the clean and unclean distinction
lxiv
. No doubt, Seventh-day Adventists, as a result of
their dietary practices, have frequently been the object of scientific studies involving the
relationship of diet to health in the United State. Interestingly, results have consistently been
found that Adventists live longer and enjoy better health than the rest of the population in the
United States
lxv
. Could it be that they live longer lives than others because they say no to fleshy
foods or that they chose their meats carefully being aware of the health-related problems
associated with meat-eating? White been sensitive to the grave problem of diseased animals
wrote:
The flesh was never the best food, but its use is now doubly objectionable since
disease in animals is so rapidly increasing . . . Could you know the nature of
the meat you eat, could you see the animals when living from which the flesh
is taken when dead, you would turn with loathing from your flesh meats. The
very animals whose flesh you eat, are frequently so diseased that, if left alone,
they would die of themselves; but while the breath of life is in them, they are
killed and brought to market. You take directly into your systems . . . poison
of the worst kind, and yet you realize it not . . . In many places, fish become so
contaminated by the filth on which they feed as to be a cause of disease. This
is especially the case where the fish come in contact with the sewage of large
cities . . . Thus when used as food they bring disease and death to those who
do not suspect the danger
lxvi
.
Based on the above statement by White, the question one may ask is, are there scientific or
medical records in support of this? Fox describing meat-eating as unhealthy from a medical
point of view submits that:
The statistical record of high meat consumption and increased probability of
colon, breast, and other cancers, heart disease, and atherosclerosis, the major
leading causes of death in North America has been well established by
independent researchers (Barnard1990; Fiddles 1991; Mitra 1991; National
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PATTERN OF CHRISTIAN PRAXIS ON VEGETARIANISM: REVELATION 22: 2 IN LIGHT OF HEALTH REFORM TEACHING 165
Research Council 1989; Robbins 1987). As a result of this realization, Health
and Welfare Canada (a federal government department) issued a new version
of Canada's Food Guide to Healthy Eating in 1992. As alternatives to meats,
tofu and legumes are accentuated, were 5-10 servings per day of vegetables
and fruits and 5-12 servings per day of grain products
lxvii
.
She maintains that if not for the intervention of the livestock industry who lobbied against the
endorsement of the Guide, a vegetarian diet would have been endorsed
lxviii
. This among other
medical reports shows that flesh-eating poses danger to health. Therefore going back to the
food promised the redeemed in heaven as written in Revelation 22:2 and using it as a base for
the fulfilment of what had been in the beginning.
If the above statements are true, the question is, are Christians, especially Seventh Day
Adventist Christians in the three districts of Ilishan-Remo in support of the above view? If no,
it means they are entitled to their choices, but if yes, then, the Adventist Health Reform should
be followed. But unfortunately, more than half of the Seventh Day Adventist Christians in the
three districts of Ilishan-Remo are not vegetarians. It means, not necessarily that animals and
fishes in this part of the world, Ilishan in particular, are 100% healthy for consumption nor
Adventists here immune of health-related diseases that could be gotten from flesh food, rather
it is what they have chosen as food. This by implication suggests that, although the Seventh
Day Adventist Church in her Health Reform, recommends vegetarianism for her members,
its practicability is based on individual choices.
Vegetarianism and Health Reform Teaching
According to Schwarz and Greenleaf, the practice of vegetarianism
lxix
in the Seventh Day,
Adventist Church rests on a healthy basis
lxx
which can be traced back in history to Ellen G.
White. White, the greatest American woman author with over 3000 published books on
different disciplines, and over 5000 manuscripts, letters, articles and sermons
lxxi
, whose
extensive writings are still held in high regard by the Church
lxxii
, was a prophetess
lxxiii
, a
spiritual leader, a preacher
lxxiv
, a health reformer and most valued influential woman in
Seventh Day Adventist Church, having the most translated works all over the world
lxxv
, one
among the founders of the Church, who was shown the harmful effect of tobacco, tea and
coffee in 1848
lxxvi
. Before that time, liquor, tobacco, coffee, tea and pork meat was the order of
the day among members of the Seventh Day Adventist Church, except for Captain Joseph
Bates whose health was not impaired as a result of his vegetarian life, which assumably,
maybe a proof of what Majumder submits that "You are what you eat"
lxxvii
.
Vegetarianism became part of Adventist Health Reform worldwide after June 5th 1863, when
Ellen Gould White was shown a greater vision on the Health risk of members, beyond the
vision against liquor, this time on a diet (flesh)
lxxviii
. She said, "If meat-eating was ever
healthful, it is not safe now. Cancers, tumours, and pulmonary diseases are largely caused by
meat-eating"
lxxix
.
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PATTERN OF CHRISTIAN PRAXIS ON VEGETARIANISM: REVELATION 22: 2 IN LIGHT OF HEALTH REFORM TEACHING 166
Field report on health reform practise among the Seventh Day Adventists Ilishan-Remo
Question
F & %
SA
F & %
A
NS
F & %
D
F & %
SD
Health Reform in Seventh Day Adventist
Church came as a result of health
challenges among church members
26(26%
)
35(35%
)
23(23%
)
9(9.0%)
7(7.0%)
Vegetables, Fruits, Nuts and Grains are
recommended for Church members in the
Health Reform
48(48%
)
47(47%
)
3(3.0%)
1(1.0%)
1(1.0%)
Vegetarianism in Seventh Day Adventist
Church is only recommended in the
Health Reform Message and not a
doctrine
57(57%
)
29(29%
)
8(8.0%)
4(4.0%)
2(2.0%)
The practice of Vegetarianism in Seventh
Day Adventist Church is not forced on
members but optional as a matter of
choice
80(80%
)
17(17%
)
2(2.0%)
1(1.0%)
Nil
From the table, the results show that the number and percentage of respondents who agreed
and strongly agreed are far above the number and percentage of those who are not sure (NS),
disagreed (D) and strongly, put together, which is in agreement that the teaching and practice
of vegetarianism is not a doctrine of the Seventh Day Adventist Church and not forced on any
member of the Church, rather recommended. Hence, the practice hangs on individual choices.
Johannine Vegetarianism among the Seventh Day Adventists
The Seventh Day Adventist Church, Ilishan Remo, Ogun State, is made up of three Districts
which comprise Ilishan North District, Ilishan West District and Babcock University District.
These Districts by way of grouping belong to the Ogun Conference in Western Nigerian Union
Conference of the Seventh Day Adventist Church, Nigeria.
The understanding of Johannine vegetarianism among the Seventh Day Adventists can be
seen from the results of the findings, from the data provided by the respondents as they
respond to the questions on the said title, starting from the general beliefs on a plant-based
diet (vegetarianism) to that of Johannine vegetarianism.
General beliefs on a plant-based diet (vegetarianism)
Question
F & %
SA
A
F & %
NS
F & %
D
F & %
SD
A plant-based diet has healing properties
81(81%
)
18(18%
)
1(1.0%)
Nil
Nil
Persons with an ulcer, diabetes, obesity,
cardiovascular diseases etc, can be cured
by placing them on a plant-based diet
63(63%
)
30(30%
)
6(6.0%)
1(1.0%)
Nil
Fruits, vegetables and herbs promote
good health
88(88%
)
11(11%
)
1(1.0%)
Nil
Nil
Sapientia Global Journal of Arts, Humanities and Development Studies (SGOJAHDS), Vol.5 No.1 March, 2022; p.g. 159 174; ISSN: 2695-
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PATTERN OF CHRISTIAN PRAXIS ON VEGETARIANISM: REVELATION 22: 2 IN LIGHT OF HEALTH REFORM TEACHING 167
Beans and soya beans can supply enough
protein in place of meat and fish
59(59%
)
35(35%
)
3(3.0%)
3(3.0%)
Nil
A plant-based diet is less in cholesterol
than fish and meat
70(70%
)
22(22%
)
6(6.0%)
2(2.0%)
Nil
The method of using a chemical in fishing
and animal feeds can lead to problems
74(74%
)
24(24%
)
Nil
Nil
2(2.0%)
Millions of lives can be saved when plant-
based diets are taken other than diseased
meat and fish
79(79%
)
20(22%
)
1(1.0%)
Nil
Nil
The agreement of the respondents from the above table, (those who agreed (strongly) against,
NT, D and SD), show that a plant-based diet with its healing properties can be used in healing
lifestyle diseases and cardiovascular diseases based on their understanding of the importance
of vegetarian diet and healing powers, which like medicine, contains substances that produce
pharmacological effects similar to any other medication, and have the power to prevent and
correct diseases, with no side effect
lxxx
. With all these, there is no doubt that plant base diet
promotes good health and the record of the respondents shows that.
On the other hand, it will be totally out of place to say that fish and meat do not supply protein,
but the health risk associated with flesh makes it unparalleled to compete with plant-based
foods that have little or no side effects. Unlike the protein founds in fish and meat, the protein
founds in a plant-based diet, especially vegetables, fruits, grains and legumes are superior in
the sense that it constitutes essential nutrients such as methionine and lysine, complete
nutrients rarely found in fish and meat
lxxxi
. And worthy to note is that no plant-based diet
contains cholesterol, even the ones rich in fats such as nuts have no cholesterol, and instead,
they help reduce the blood cholesterol levels
lxxxii
. This is not so with fish and meat or with
foods of animal origin. All contain cholesterol except for honey
lxxxiii
.
Beliefs and agreement on Johannine Vegetarianism
Question
F & %
SA
F & %
A
F & %
NS
F & %
D
F & %
SD
Rev. 22:2 discusses the health benefits of
a plant-based diet
50(50%
)
36(36%
)
11(11%
)
3(3.0%)
Nil
Rev. 22:2 can also be used to promote the
use of a plant-based diet
48(48%
)
43(43%
)
7(7.0%)
1(1.0%)
1(1.0%)
The fruits and leaves of the tree of life
which will be for the healing of the
nations will serve as food in the world
made new Revelation 22:2
54(54%
)
35(35%
)
8(8.0%)
3(3.0%)
Nil
I am aware that it was not God’s original
plan for man to kill animals for food
82(82%
)
12(12%
)
3(3.0%)
Nil
3(3.0%)
The consumption of flesh came after sin
Gen. 9:3,4
83(83%
)
15(15%
)
1(1.0%)
1(1.0%)
Nil
From the above table, the results (those who agreed (strongly) against, NT, D and SD), show
the respondents’ understanding about the tree of life in Revelation 22:2 which the bible says
Sapientia Global Journal of Arts, Humanities and Development Studies (SGOJAHDS), Vol.5 No.1 March, 2022; p.g. 159 174; ISSN: 2695-
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PATTERN OF CHRISTIAN PRAXIS ON VEGETARIANISM: REVELATION 22: 2 IN LIGHT OF HEALTH REFORM TEACHING 168
will bear twelve kinds of fruits and its leaves for the healing of the nations, will serve as food
in the world made new. Using Peter Stuhlmacher's theory which allows for the study of Old
and New Testament traditions, the bible gives a record of the tree of life in the Old Testament
as well as in the New Testament, (Gen. 2:9; Rev. 22:2). In the Eden home before sin, the tree of
life, which was taken away when sin came in served as food. Also, it cannot be dismissed that
the fruits and leaves of the tree in Revelation 22:2 will not serve as food in the earth made, the
New Jerusalem. What God avoided Adam and Eve from in Eden when sin intruded, lest they
be immortal sinners
lxxxiv
, will God restore in the earth made new and will freely give to the
redeemed
lxxxv
to access. This accounts for why it is not the original plan of God that animals
will be killed for food as seen in the table. It is so because, since there was no sin, no death
was ever recorded and fruits and herbs were abundant, there was no need for animal killing
as food in place of God's provision for Adam and Eve. Hence, the killing of an animal for food
(without blood) came after sin, when Noah came out of the ark (Gen. 9:3, 4).
Conclusion
The standard of life especially in matters of foods and nutrition has always been temperance
in helpful things and abstinence from harmful things
lxxxvi
. This principle is what the scripture
teaches with no exception. Dietary choices should be treated with great importance, for the
fall of humanity from glorious distinction to ignominious extinction is wrapped up in the
controversy on food, appetite, choice and obedience
lxxxvii
, according to the bible record. Hence,
vegetarianism and its practice among Seventh Day Adventists, Ilishan-Remo, on conviction,
influenced by Church teachings, while those who eat fish and meat does that by choice.
Therefore, the study concludes that, in whatever choices Seventh Day Adventists, Ilishan-
Remo make, temperance and health principles should be upheld. The overview of the research
findings based on the research topic concludes the following: The tree of life in Revelation 22:2
in the New Jerusalem will be literal, and the fruits and leaves will serve as food for the
redeemed. A plant-based diet has healing properties and should be consumed more than fish
and meat, for healthy living. A plant-based diet has little or no cholesterol compared to meat
that has saturated fat. It promotes good health and has higher nutritional value than meat and
fish. The direct transfer of diseases and toxins from meat and fish to humans when not
properly cooked can be avoided taken a plant-based diet. Lifestyle and cardiovascular
diseases, like, hypertension, diabetes, high blood pressure, obesity etc can be cured using a
plant-based diet.
Endnotes
i
T. U. Dickson. 2009. An Exegetical Study of Genesis 9:3 in the Context of Dietary Habits and Related
Health Challenges in Ilishan-Remo, Ogun State, Ibadan: MA Dissertation Religious
Studies Department, University of Ibadan, p. 4.
ii
J. Dwyer. 2008. "Vegetarianism." Microsoft® Encarta® 2009 [DVD]. Redmond, WA:
Microsoft Corporation.
iii
E. G. White. 1946. Counsels on diet and foods, Washington, D.C.: Review and Herald
Publishing Association, p. 472.
iv
Catherine Soanes, Angus Stevenson (2004) Concise Oxford English Dictionary, Eleventh
Edition, England, Oxford University Press
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2319 (Print); ISSN: 2695-2327 (Online)
PATTERN OF CHRISTIAN PRAXIS ON VEGETARIANISM: REVELATION 22: 2 IN LIGHT OF HEALTH REFORM TEACHING 169
v
J. Dwyer. 2008. "Vegetarianism." Microsoft® Encarta® 2009 [DVD]. Redmond, WA:
Microsoft Corporation.
vi
F. D. Nichol. 1957. Seventh-day Adventist Bible Commentary, vol.7, Washington, DC: Review
and Herald Publishing Association, p. 715.
vii
D. G. Reid. 2004. The IVP Dictionary of the New Testament, England: InterVarsity Press, p. 930.
viii
F. D. Nichol. 1957. Seventh-day Adventist Bible Commentary, vol.7, Washington, DC: Review
and Herald Publishing Association, p. 715.
ix
F. B. Holbrook. 1992. Symposium on Revelation Book II, Michigan: Review and Herald,6
x
M. O. Akpa. 2008. “Methods of Interpreting The Book of Revelation: An Evaluation”, Insight:
Journal of Religious Studies, Ilishan: Department of Religious Studies Babcock
University, pp. 36-39.
xi
T. Adeyemo. 2006. African Biblical Commentary, Nairobi, Kenya: Zondervan, p.1604.
xii
C. L. Halbert. 1966. “Tree of Life Imagery in the Poetry of Edward Taylor, I960” American
Literature, Vol. 38, No. 1, New Haven: Duke University Press, pp. 22-34.
xiii
J. M. Steadman. 1960. “The 'Tree of Life' Symbolism in Paradise Regained”
The Review of English Studies, Vol. 11, No., London: Oxford University Press, pp. 44, 384-391.
xiv
F. D. Nichol. 1957. Seventh-day Adventist Bible Commentary, vol.7, Washington, DC: Review
and Herald Publishing Association, p. 715.
xv
E. G White. 1967. In Heavenly Places, Washington DC: E.G White Estate, p.216.
xvi
T. U. Dickson. 2009. An Exegetical Study of Genesis 9:3 in the Context of Dietary Habits and
Related Health Challenges in Ilishan-Remo, Ogun State, Ibadan: MA Dissertation Religious
Studies Department, University of Ibadan, p. 1.
xvii
G. A. Buttrick ed. 1989. The Interpreter’s Bible vol.2 Nashville: Parthenon Press, p. 486.
xviii
T. U. Dickson. 2009. An Exegetical Study of Genesis 9:3 in the Context of Dietary Habits and
Related Health Challenges in Ilishan-Remo, Ogun State, Ibadan: MA Dissertation Religious
Studies Department, University of Ibadan, p. 1.
xix
E. G. White. 1946. Counsels on Diet and Foods, Washington, D.C.: Review and Herald
Publishing Association, p. 381.
xx
J. A. Davidson. 2003. “World Religions and the Vegetarian Diet” Journal of the Adventist
Theological Society, Mary Land USA, Andrews University Theological Seminary,
pp.114130.
xxi
L. Manu. 2005.“Vegetarianism and Salvation”, http://www.adventistreview.org/2005-
1538/story2.html p.4. Accessed: Sunday, May 21, 2015
xxii
J. A d. Rand. 1988. The imagery of the heavenly Jerusalem (Revelation 21:9-22:5),
Neotestamentica, Vol. 22, No. 1, South Africa: New Testament Society of Southern Africa,
p.65.
xxiii
G. R. Beasley-Murray. ed. 1974. The Book of Revelation in The New Century Bible, ed. by
Matthew Black, London: Marshall, Morgan, & Scott, p.315.
xxiv
P. B Decock. 1999. “The Scriptures in the Book of Revelation”, Neotestamentica, Vol. 33, No.
2 New Testament Society of Southern Africa pp. 373-410.
http://www.jstor.org/stable/43070285 Retrieved 31 July 2016.
xxv
J. A d. Rand. 1988. The imagery of the heavenly Jerusalem (Revelation 21:9-22:5),
Neotestamentica, Vol. 22, No. 1, South Africa: New Testament Society of Southern Africa,
p 68.
xxvi
A. Y. Collins. 1990. The Apocalypse (Revelation). JBC, 2nd ed, 996-1016.
xxvii
F. E Schüssler. 1985. Apokalypsis and prophetic: Revelation in the context of early
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2319 (Print); ISSN: 2695-2327 (Online)
PATTERN OF CHRISTIAN PRAXIS ON VEGETARIANISM: REVELATION 22: 2 IN LIGHT OF HEALTH REFORM TEACHING 170
Christian prophecy, in Schüssler Fiorenza, E, The Book of Revelation: Justice and judgment,
pp. 133-156. Philadelphia: Fortress, 8
xxviii
P. B. Decock. 1999. “The Scriptures in the Book of Revelation”, Neotestamentica, Vol. 33, No.
2 New Testament Society of Southern Africa pp. 373-410.
http://www.jstor.org/stable/43070285 Retrieved 31 July 2016.
xxix
J. Barr. 1984. The Apocalypse as a symbolic transformation of the world: A literary analysis. Int.38:
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xxx
W. S. Vorster. 1988. "Genre" and the Revelation of John: A study in text, context and
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xxxi
W. S. Vorster. 1988. "Genre" and the Revelation of John: A study in text, context and
intertext
Neotestamentica, Vol. 22, No. 1, Testament Society of Southern Africa, pp. 103-123.
http://www.jstor.org/stable/43070347, Retrieved 31 July 2016.
xxxii
G. R. Beasley-Murray, ed. 1974. The Book of Revelation in The New Century Bible, ed. by
Matthew Black, London: Marshall, Morgan, & Scott, p.315.
xxxiii
P. B Decock. 1999. “The Scriptures in the Book of Revelation”, Neotestamentica, Vol. 33,
No. 2 New Testament Society of Southern Africa pp. 373-410.
http://www.jstor.org/stable/43070285 Retrieved 31 July 2016.
xxxiv
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xxxv
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xxxvi
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xxxvii
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xxxviii
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xxxix
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xl
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xli
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xlii
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xliii
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xliv
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xlv
R. A. Anderson. 1961. Unfolding the Revelation, California: Pacific Press Association, p.204.
xlvi
E. G. White. 1946. Counsels on Diet and Foods, Washington, D.C.: Review and Herald
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xlvii
O. Coles, D. Hepburn, S. Bennett. Jan. 24, 1885. “Vegetarianism” The British Medical Journal,
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xlviii
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xlix
E. G. White 1948, Testimonies for the Church, Mountain View, Calif.: Pacific Press Publishing
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li
O. Coles, D. Hepburn, S. Bennett. Jan. 24, 1885. “Vegetarianism” The British Medical Journal,
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lii
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liii
Dietary Laws Oracle Education Foundation,
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liv
T. U. Dickson. 2009. An Exegetical Study of Genesis 9:3 in the Context of Dietary Habits and
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lvii
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Jo A. Davidson. 2003. “World Religions and the Vegetarian Diet” Journal of the Adventist
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lxviii
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lxxi
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lxxiii
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lxxiv
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lxxvi
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lxxvii
S. K. Majumder. March-April 1972. “Vegetarianism: Fad, Faith, or Fact? The ecological
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R. W. Schwarz and Floyd Greenleaf. 2000. Light Bearer, A History of the Seventh Day
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lxxix
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lxxxi
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lxxxvii
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ResearchGate has not been able to resolve any citations for this publication.
Article
Michael Allen Fox teaches philosophy at Queen's University, Kingston, Ontario, where he specializes in 19th-century European philosophy, existentialism, philosophy of peace, environmental ethics, and ethics and animals. His most recent book is Deep Vegetarianism (Temple University Press, 1999). 1. It is assumed in all such discussions—as I assume here—that the ideal vegetarian diet is adequate in protein and other essential nutrients, high in fiber and low in fat. 2. This is based in part on Vorhaus (1988). In relation to the problem of drug additives, see Nikiforuk (1997). 3. It is for this reason that Paul B. Sears first labeled ecology "subversive." See Sears (1964). 4. Large multinational corporations seek to control the commercial food production process, from feed grains to slaughter and meat packing. For discussion of these trends, see Noske (1997), Rifkin (1992), Mason and Singer (1990), Strange (1988), and Fox (1992). 5. The term comes from Newman (1990, 126). 6. For further discussion, see Fox (1993-1994; 1998) and Norton (1988). 7. One factor that compounds the problem will not be known to most readers: Imported cattle meat is classified as "domestic beef" by the U.S. government once it enters the country, which obscures its point of origin. See Norman (1984, 131). 8. Some fast-food giants, notably Burger King and McDonald's, claim no longer to be using rain forest-grown beef; others have made no such statement. 9. Fox (1992, 104) attributes this prediction to J. Mintz. 10. I have, and it is a profoundly disturbing experience. For readers who have strong stomachs and might be willing to "visit" a slaughterhouse through the pages of a book, I recommend Dead Meat by Sue Coe (1995) and Slaughterhouse by Gail Eisnetz (1997).
Article
The hearers of the Apocalypse of John are set in another world in which lambs conquer and suffering rules, where victims have become the victors.
Article
“… the weakest of the weak…” Ellen G. White, nee Harmon (1827-1915), is among the least known of the prophet-founders of major American religious movements. The Seventh-day Adventist prophet has received neither the celebrity nor the notoriety of Mormonism’s Joseph Smith, Shakerism’s Ann Lee, or Christian Science’s Mary Baker Eddy. Yet she deserves at least the recognition of these other sect founders. Ill, introverted, and undereducated, White ultimately asserted the most forceful influence on Seventh-day Adventism and ensured it a place among the major American sects. Her long and resourceful career as the Adventist visionary inspired the transformation of a single-minded, other-worldly, Millerite off-shoot into a complex and established denomination with wide-ranging interests in sabbatarianism, eschatology, health reform, temperance, medicine, child nurture, education, and religious liberty. Her legacy includes an impressive global network of sanitariums and hospitals and a vast educational system unparalleled in contemporary Protestantism. Her writings number eighty printed volumes, circulated among an Adventist world membership of over five million.
Article
Religion is one of the least tangible aspects of the past, yet it was very real and very important in the lives of past people. Understanding the impact nineteenth-century evangelical Christianity had on the archaeological record will add substantially to studies of historic households in the United States and around the world. One of the most aggressive of these denominations was Seventh-day Adventism, which grew out of the Millerite movement under Ellen White. A brief case study based on a home occupied by her family is used as a way to explore some of these themes.
The imagery of the heavenly
  • J A D Rand
Rand, J. A. D. 1988. The imagery of the heavenly Jerusalem (Revelation 21:9-22:5), Neotestamentica, Vol. 22, No. 1, South Africa: New Testament Society of Southern Africa.
Methods of Interpreting The Book of Revelation: An Evaluation
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References Adeyemo, T. 2006. African Biblical Commentary, Nairobi, Kenya: Zondervan Akpa, M. O.2008. "Methods of Interpreting The Book of Revelation: An Evaluation", Insight: Journal of Religious Studies. Ilishan: Department of Religious Studies Babcock University.
Unfolding the Revelation
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Anderson, R. A. 1961. Unfolding the Revelation, California: Pacific Press Association.