BY DR. MASIMBA MAVAZA
Identifying current national politicians who are Seventh-day Adventists can be challenging due to the church’s global nature and diverse membership. However, every Christian, regardless of denomination, engages in politics to some extent. The difference lies in visibility: some Adventists have not risen to prominent positions and may harbor jealousy, resorting to a “pull-him-down” mentality. Those who demonize members for engaging in politics are often hiding their own sins, believing that labeling others as sinners absolves them of their shortcomings.
In Zimbabwe, nearly all politicians are practicing Christians, though they belong to different denominations. Approximately one-third of Zimbabwe’s parliament consists of practicing Seventh-day Adventists. Notably, individuals such as Cde Geza, Cde Ziyambi, and Cde Mpofu, the Secretary General of ZANU PF, are Adventists. The Politburo and Central Committee also include a significant number of Adventists. Similarly, the opposition features prominent Adventists like Welshman Ncube, Thabani Mpofu, and several members of parliament and top government officials.
Beyond Zimbabwe, Adventists serve as presidents, ministers, and opposition leaders worldwide. Adventists are practical believers who engage in politics to sanctify it. For example, Doug Clark, a former Republican member of the Utah House of Representatives, identifies as a Seventh-day Adventist. Other Adventists have run for office or held local positions, demonstrating that true Christians enter every aspect of life to shine from the heart.
An American survey of Adventist voters revealed a balanced range of political leanings: 34% identify as Democrats, 30% as Republicans, and 26% as Independents. In Zimbabwe, while Adventists are relatively few in political leadership, their wisdom makes them appear disproportionately influential in political activities. Individual perspectives within the Adventist community may vary widely.
A compilation and analysis of Ellen G. White’s statements on Adventist attitudes toward public, political, and civic affairs reveal no conflict between being a politician and an Adventist. Ellen G. White stated:
- Adventists should not be guided by prejudice in public affairs: “Those who teach the Bible in our churches and our schools are not at liberty to unite in making apparent their prejudices for or against political men or measures.”—Gospel Workers, p. 391.
- Adventists, if voting, must vote intelligently: “We cannot with safety vote for political parties; for we do not know whom we are voting for.” “It is a mistake for you to link your interests with any political party, to cast your vote with them or for them.”—Ibid., pp. 391, 393.
- Adventists, if voting, must remain free and independent, analyzing individual candidates and issues rather than blindly supporting a “party ticket.” The attitude of “right or wrong, my party” is foreign to the intelligent Adventist.
- Adventists must not participate in underhanded political practices: “We cannot with safety take part in any political scheme.”—Ibid., p. 391.
- Adventists must not link their church with any political party: “God employs the strongest figures to show that there should be no union between worldly parties and those who are seeking the righteousness of Christ.”—Ibid., p. 392.
- Adventists must not engage emotionally or violently in partisan strife: “Those who stand as educators, as ministers, as laborers together with God in any line, have no battles to fight in the political world.”—Ibid., p. 393.
- Strong warnings exist against involvement in “political issues” or activities: “Let political questions alone. . . . Every teacher, minister, or leader in our ranks who is stirred with a desire to ventilate his opinions on political questions, should be converted by a belief in the truth, or give up his work.”—Ibid., pp. 392, 393. “God calls upon the teachers in our schools not to become interested in the study of political questions.”—Fundamentals of Education, p. 484 (written in 1899).
The correct application of these statements hinges on the meaning of “political” and “politics.” Webster’s New International Dictionary (Second ed.) defines politics as “the science and art of government” and political as “of or pertaining to polity, or politics, or the conduct of government” or “pertaining to those who make a business . . . of politics, or politicians in their partisan activities.” The Encyclopedia of Social Sciences (vol. 6, p. 225) notes that “politics” often carries negative connotations, implying “scheming and manipulations.”
In which sense did Ellen G. White use these terms? Did she condemn only partisan strife and dishonest manipulations, or did she discourage the orderly exercise of voting and serious study of political science?
Historical Background: Ellen G. White wrote about politics during the latter half of the nineteenth century. Understanding the political climate in the United States at that time clarifies her intent. A leading authority on American religious history observed:
“Lowering of the standards of conduct in both public and private life was one of the unfortunate consequences of the Civil War. . . . The war brought to prominence a class of rough, unscrupulous men . . . who too frequently were permitted to gain leadership in both business and politics. Out of such a general background came an era of wholesale corruption in politics. . . . The use of money in buying elections was but one of the many forms of political corruption.” (Source omitted for brevity.)
“There is no drearier chapter in American political history than that which records the period from the end of reconstruction to the Populist revolt of the early nineties. . . . Never before had American politics been so intellectually bankrupt. . . . Business ran politics, and politics was a branch of business.” (Source omitted for brevity.)
Comments by Early Adventists: During the formative years of the Advent Movement, the United States faced turbulent political currents, particularly around the 1860 election. James White wrote in the Review (August 21, 1860):
“The political excitement of 1860 will probably run as high as it has for many years, and we would warn our brethren not to be drawn into it. We are not prepared to prove from the Bible that it would be wrong for a believer in the third message to go in a manner becoming his profession, and cast his vote. We do not recommend this, neither do we oppose.”
Two years later (Review, August 12, 1862), James White noted that some Adventists had voted: “Those of our people who voted at all at the last Presidential election, to a man voted for Abraham Lincoln.”
At the 1865 General Conference, a resolution on voting stated: “The act of voting when exercised in behalf of justice, humanity, and right, is in itself blameless, and may be at some times highly proper; but . . . the casting of any vote that shall strengthen the cause of such crimes as intemperance, insurrection, and slavery, we regard as highly criminal in the sight of Heaven.” (Review, May 23, 1865.)
Comments by Leading Adventists: In 1936, Pastor Francis McLellan Wilcox, editor of the Review for 33 years, wrote: “Is it proper for [Adventists] to exercise the right of franchise, to go to the polls and cast their votes . . . ? We believe that this is their God-given and undeniable right. . . . Is it right for a Seventh-day Adventist to hold political office? . . . I must believe that this is consistent with Christian faith and practice.” (Review, March 26, 1936.)
Pastor J. Lamar McElhany, General Conference president for 16 years, stated: “The church has never attempted to instruct its members as to how they should vote. . . . Nor has the church placed any ban or censure on its members if they . . . choose to exercise their right to vote.” (Review, October 23, 1952.)
Conclusion: The Adventist attitude toward civic and public affairs emphasizes that the genuine Adventist is primarily a citizen of the heavenly kingdom. The Christian’s chief program for national and international betterment is the spiritual gospel. While passing through this world, the true Adventist seeks to attract others to the heavenly kingdom by translating divine principles into human action, including supporting sensible plans for health, religious freedom, and social stability. Under appropriate conditions, Adventists may vote or refrain from voting, as their judgment dictates, while conducting themselves with rectitude and dignity as ambassadors of Christ.
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