Tag Archives: seventh-day adventist

Adventist Communion Bread

Nationality: American
Age: 55
Occupation: Marriage & Family Therapist
Residence: Forest Falls, CA
Language: English

Text:

JB: “There’s a recipe for making Seventh-day Adventist communion bread, and there’s a tradition that whatever you don’t use, you’re supposed to take it outside and burn it. I think that some churches still do this – I don’t actually know. It’s supposed to be whole grain flour, salt, water, and oil. I think that because it’s been blessed, it shouldn’t be used for any purpose other than communion. I think it’s an Adventist tradition. And the recipe for the bread, I think it’s… you can either do part whole wheat flour and white flour or you can do all whole wheat flour. And then.. I don’t know the precise amounts but some salt, some water and some oil. And then you want it to be a pretty firm dough, you roll it out. A lot of times people will kind of score it and then bake it till it’s firm.”

Context:

Informant JB was raised in the Seventh-day Adventist church, which is a branch of Protestant Christianity that is distinct for its dietary restrictions and emphasis on the Sabbath. For Adventists, communion is a symbolic act of consuming the body (as unleavened bread) and blood (as grape juice — Adventists typically do not consume alcohol) of Jesus to commemorate his crucifixion. JB suggested that the tradition of burning leftover communion bread because according to the Bible, Christ’s body did not decay in the tomb.

Analysis:

The ritual preparation and burning of the unleavened bread reflects the church’s intentions to set apart the bread as sacred. Sometimes the leftover grape juice is also poured out. Interestingly, these acts are considered grave sins in the Catholic church, as the bread and wine which are blessed during Mass are believed to be literal manifestations of Christ’s body and blood. Leftover Eucharist is typically consumed by the priest or dissolved in water and disposed of in a respectful manner. This reversal of meaning reflects the broader Protestant departure from Catholic beliefs as well as the particular bias in the Adventist community against the Catholic church. Overall, this tradition points to the nature of reactionary movements in the history of religion as well as performances of sacredness in religious communities.

How to cure a cold (with optimism)

Nationality: American
Age: 59
Occupation: Psychology Professor
Residence: Forest Falls, CA
Language: English

Text:

“My cure to the cold is to drink lots of fluids, like tea, and to have an optimistic mental attitude. I synthesized this from drinking lots of fluids being good for you and tea kind of being a good warm…. like tea, so warm fluids being good, and the… I can’t remember where it is… and a combination of the Bible, in Proverbs or wherever it is, and kind of the medical stuff like… I don’t know. It seems like you can release endorphins, I don’t know if ‘endorphins’ is the right thing, but it seems like you can fight off infections that way. So I just put this stuff together and thought that you could have this optimistic attitude to fight off what’s coming. But it seems to me like it only works at the tipping point, like it could be right at the balance. But once you’re sick, you’re sick.”

Context:

Informant KB is a highly educated individual and has a background of studying psychology and religion. He was also raised in the Seventh-day Adventist church, which is distinct for its emphasis on health and dietary restrictions. Despite general anti-science and anti-evolution tendencies in the Adventist church, KB is an adamant believer in synthesizing his faith with the findings and practices of the scientific community. As for Biblical references, KB may be referring to Proverbs 17:22, which reads, “A joyful heart is good medicine, but a crushed spirit dries up the bones.”

Analysis:

Cures to the common cold are numerous and variable, especially because there is currently no institutionally recognized cure. KB’s hypothesis is representative of the nature of folklore as “might be right” knowledge. KB draws on his background in psychology, citing the potential healing power of endorphins in response to a positive mindset. However, this particular cure implies that if one does not succeed in being optimistic enough, they are responsible for their own fall into illness. This may or may not intentionally parallel the common Christian view that if one does not take responsibility for their ‘sinful’ human nature, they are responsible for their eternal damnation.

How to make Gluten

Nationality: American
Age: 55
Occupation: Marriage & Family Therapist
Residence: Forest Falls, CA
Language: English

Text:

JB: “Okay, you’re gonna start with some gluten flour, however much gluten you want to make, otherwise known as ‘dough pep’. And then I mix in a couple handfuls of usually whole wheat flour — I think it gives it more flavor — and then you mix it up dry. And then you add in cold water, and you want to be mixing it up while you add it so it doesn’t turn into glue too much, and then you want to mix it up into a ball that holds together that is a little soft, not too gluey. And then you can kind of let that sit in water. And then you’re gonna make a ‘witch’s brew’ [smiles and laughs] — however you wanna make a really strong broth. Whatever you got to make a really strong witch’s brew of a broth. I like to use Vegex [a brand of yeast extract] and soy sauce, I usually chop up an onion, umm.. might add some different powders, like packets of George Washington broth I’ll put in, like onion powder, sometimes I’ll put in barbeque sauce? I’m sure there’s other things too. You can use like the box vegetable broth. But a witch’s brew. And then you tear up the chunks of dough, make little balls and kind of flatten them out, and drop the dough in  — well you want to get the witch’s brew boiling first — and then you drop in the bits of dough and boil it for about 45 minutes. And then after you’ve cooked it in the broth, I like to store it in the broth so it kind of marinates and absorbs the flavor, and then you can do whatever you want with it. I usually make it for special occasions, like Thanksgiving and Christmas.”

[JB’s husband]: “It’s too bad you don’t do it for Adventist-specific days. You should be doing it every October 22 for the Great Disappointment.”

Context:

Informant JB was raised in the Seventh-day Adventist church, which is a denomination of Protestant Christianity that is distinct for its emphasis on vegetarianism, health, and the Sabbath. The ‘Great Disappointment’ refers a date in 1844 on which the Millerites, a 19th century religious movement, falsely believed that Jesus would return to Earth. The reference to a ‘witch’s brew’ was especially humorous in the context of Adventist culture because witchcraft and ‘spiritualism’ are taboo subjects. She also shared further details on where she learned the recipe and its significance in the Seventh-day Adventist community:

“I learned the Gluten recipe from my mom. She usually made it for special occasions. Mom [husband’s mother] also made Gluten. I think a lot of Adventist people made it, that was their special Thanksgiving dinner. [Gets old cookbook from the kitchen] In An Apple A Day, the Gluten recipe is listed under ‘Mrs. Robert Chung’. This is the most traditional Seventh-day Adventist cookbook, and it was put together by doctors’ wives. Because it was so traditional, they didn’t even write the women’s names, just ‘Mrs.’ and then their husband’s name. This was my mom’s, but every good Adventist had this. Sold at the ABC bookstore, everybody had it. Adventists have been pretty good cooks in my experience. I mean, they had to kind of reassess their approach to cooking. I think they embraced probably ethnic foods in earlier parts of American culture.”

Analysis:

Gluten serves as a replacement for meat-based holiday dishes for many Seventh-day Adventist community members. Interestingly, the process for making ‘Gluten’ is very similar to the process of making seitan, a dish that is traced back to ancient China and is believed to have been invented by Chinese Buddhist monks who followed a vegetarian diet. This potential connection is further reinforced by the authored version of the recipe in the An Apple A Day cookbook, listed by a person with an East Asian surname. The Seventh-day Adventist church’s early days also coincided with Chinese and Japanese migration to America the the early 20th century. Whether via evangelizing or close contact, the practice of making a gluten-based meat substitute likely spread to Euro-Americans during this time.

Ellen White holds up a Bible

Nationality: American
Age: 55
Occupation: Marriage and Family Therapist
Residence: Forest Falls, CA
Language: English

Text: “Okay, so I think I was told this story by my parents when I was a kid, maybe they told it in Sabbath school. There was this story of Ellen White when she was a teenager, and she held up her family Bible for 30 minutes while she was having a vision — I originally thought it was one or two hours, but it was just thirty minutes, I guess. And Bibles were much more substantial back then, you know. And she also quoted verses from it without looking. So it was held up to be some kind of supernatural act. I don’t know if I believe it or not, I don’t think it really matters — I think a lot of figures get sensationalized in religious traditions after they die.”

Context: Informant JB was raised in Montana in a Seventh-day Adventist household, a religious identity which she still identifies with today. Ellen White was an American author and co-founder of Seventh-day Adventism, and she lived from 1826 to 1915. Ellen White is known in the Adventist church as a “modern-day prophet,” and much of Adventist tradition and theology is based on the visions and messages that she allegedly received from God and published as books. She is also known for her health challenges, including chronic pain, weakness, and mental health struggles.

Analysis: In the Adventist church legends such as the one described above are popularly circulated throughout Adventist church communities, despite doubts as to their validity. Other written accounts specify that White picked up the eighteen-pound Bible while “in vision” and held it open with her left hand, arm raised at a right angle from her body. These stories serve to reinforce the authority of White’s writings in the church community by presenting her as a historical figure with supernatural powers. This story in particular also reflects the strong Protestant belief in having a personal relationship with God and reading the Bible for oneself — ‘if this young and frail teenage girl can literally uplift the Bible and receive a message from God, so should we!’ More broadly, the story also points to a cultural emphasis on print as a ‘sacred’ and essential medium of communication in the U.S.

Childhood Bigfoot sighting in San Bernardino Mountains

Nationality: American
Age: 25
Occupation: Student
Residence: Redlands, CA
Language: English

Text:

AB: “Okay, so when I was eleven years old, I remember I had spent a lot of time in elementary school fighting against the superstitions of the other kids, arguing with them that their beliefs weren’t real. Then one day, in the winter, I was snowshoeing with my younger brother in the San Bernardino Mountains.”

[Younger brother who was present at AB’s retelling]: “I was there?”

AB: “Yeah, you were. We were walking through the woodchip field in the forest. The snow was really deep and at some point we got separated. All of a sudden, I saw this large, dark figure walking in between two trees. I knew it was bigfoot because it was walking weird – they have this really weird way of walking, I’ve never been able to replicate it. Then because the snow was so deep, I fell down and it took me like two minutes to get back up because I was wearing snowshoes. When I looked back at the trees, there was nobody there. 

“I knew about bigfoot because I watched a lot of TV specials about him, discovery channel stuff. My friends had also told me about bigfoot. But then no one believed me when I told them about what I saw, and people kept making little snide comments about it. My family just won’t let it go even now. I would say I grew up in a very ‘scientific-minded’ community. So over the years from all this pestering from everyone, I just stopped believing in Bigfoot altogether.”

Context: Informant AB grew up in a rural community in Southern California called Forest Falls. His parents are both psychologists and members of the Seventh-day Adventist church, which is a Protestant Christian denomination that generally condemns belief in all supernatural beings except for demons, angels, God, and Satan. AB does not currently identify with Adventist beliefs and describes himself as agnostic. Among family and friends, AB is known for his sarcasm, intelligence, and argumentativeness. He is currently pursuing a doctorate of psychology at an Adventist university.

Analysis: AB’s story serves as a memorate to the legend of Bigfoot. The details he describes correspond with several popular characterizations of the cryptid (i.e. tall, dark fur, elusive, lives in forests). Interestingly, AB’s parents are both from the Pacific Northwest, where the legend of Bigfoot/Sasquatch has the most cultural weight in the contiguous United States. AB notes that he was not inclined to believe in any supernatural beings before his personal experience, and he then faced skepticism from his family and peers to such a degree that he felt forced to give up his belief once again. AB’s experience demonstrates the dynamics of folk belief in social circles that discourage ‘superstition’ and reflects dismissive attitudes towards children’s beliefs and experiences.