Definition: n. 1. A specialized divine art of healing and worship practiced by an individual or group of "commandment-keeping Adventist Chrisians," including, but not limited to, the prevention, diagnosis, and treatment of mental, physical, and spiritual disease, as applied from a Biblical perspective. 2. A designated place for the art of Adventistry to be practiced, such as a church facility, country outpost, life-style center, or sanitarium. Usage. Adventistry is practiced at the Heavenly Way Adventistry.
"adventistry." a term first used by Pastor Walter Ogden McGill III at Rienzi, Mississippi, the summer of 1998. 2006 copyright by Please click here to read more about Pastor Walter "Chick" McGill--his story, his legal battle, and his personal writings.


Definition: n. A member of any of several Christian denominations that believe Jesus's Second Coming and the end of the world are near.
"adventist." The American Heritage Dictionary of the English Language, Fourth Edition. Houghton Mifflin Company, 2004. []

Creation Seventh Day Adventist Relief: Rwanada

Creation Seventh Day Adventist Relief: Uganda

Kisoro District
(International Corporate Headquarters)
Kalangala District


  • And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to Him; for the hour of His judgment is come: and worship Him that made heaven, and earth, and the sea, and the fountains of waters. (Revelation 14:6, 7)
  • For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; (Romans 1:16)
  • Thy word have I hid in mine heart, that I might not sin against thee. (Psalm 119:11)
  • Great peace have they which love thy law: and nothing shall offend them. (Psalm 119:165)
  • If thou wilt diligently hearken to the voice of the LORD thy God, and wilt do that which is right in his sight, and wilt give ear to his commandments, and keep all his statutes, I will put none of these diseases upon thee, which I have brought upon the Egyptians: for I am the LORD that healeth thee. (Exodus 15:26)
  • God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat. (Genesis 1:29)
  • This is the law of the beasts, and of the fowl, and of every living creature that moveth in the waters, and of every creature that creepeth upon the earth: To make a difference between the unclean and the clean, and between the beast that may be eaten and the beast that may not be eaten. (Leviticus 11:46, 47)
  • What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's. (1 Corinthians 6:19, 20)
  • He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy. (Proverbs 28:13)


  • And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. (Revelation 14:8)
  • Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. (Revelation 18:2, 3)
  • I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: (Revelation 3:15-17)
  • That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. (John 3:6)
  • And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. (John 3:19, 20)


  • I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. (Revelation 3:18-20)
  • And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. (Revelation 18:4)
  • Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price. (Isaiah 55:1)
  • Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. (John 3:3)
  • Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light. (Mattew 11:28-30)
  • I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live: (Deuteronomy 30:19)
  • Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. (Mattew 22:37-39)
  • Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke? Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh? Then shall thy light break forth as the morning, and thine health shall spring forth speedily: and thy righteousness shall go before thee; the glory of the LORD shall be thy rereward. Then shalt thou call, and the LORD shall answer; thou shalt cry, and he shall say, Here I am. If thou take away from the midst of thee the yoke, the putting forth of the finger, and speaking vanity; And if thou draw out thy soul to the hungry, and satisfy the afflicted soul; then shall thy light rise in obscurity, and thy darkness be as the noon day: And the LORD shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones: and thou shalt be like a watered garden, and like a spring of water, whose waters fail not. (Isaiah 58:6-11)
  • Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow. Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. (Isaiah 1:16-18)
  • If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. (1 John 1:9)
  • Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man. (Ecclesiastes 12:13)

Adventist History in Brief

To understand the story of the Adventists, we must look back 29 years before the official formation of the Seventh-day Adventist Church, to a Baptist convert and farmer by the name of William Miller. Though raised in a Baptist setting, Miller abandoned his faith and became a Deist shortly after moving to the town of Poultney, Vermont. In his biography, Miller records: "I became acquainted with the principal men in that village, who were professedly Deists; but they were good citizens, and of a moral and serious deportment. They put into my [hands] the works of Voltaire, Hume, Paine, Ethan Allen, and other deistical writers." (Apology and Defence, William Miller, p.24).

Following his service in the War of 1812, a confused Miller found himself pondering the nature of life and his own existence. "Annihilation was a cold and chilling thought, and accountability was sure destruction to all. The heavens were as brass over my head, and the earth as iron under my feet. Eternity - what was it? And death - why was it? The more I reasoned, the further I was from demonstration. The more I thought, the more scattered were my conclusions." For months William remained in a state of confusion and distress, desiring Truth but plagued with hopelessness and the thought that true understanding was beyond his reach.

The gradual return to his Baptist faith was hesitant at first. Each Sunday he began attending a local Baptist congregation, attempting to combine his public Deism with his weekly church attendance. One particular Sunday, however, held a moment of enlightenment for the restless seeker. "Suddenly," he says later, recalling one weekly service, "the character of a Savior was vividly impressed upon my mind. It seemed that there might be a Being so good and compassionate as to Himself atone for our transgressions, and thereby save us from suffering the penalty of sin. I immediately felt how lovely such a Being must be, and imagined that I could cast myself into the arms of, and trust in the mercy of, such an One." (Apology and Defence, William Miller, p.5). While the view of a Redeemer was fresh upon Miller's mind, he found no evidence for such a Savior outside the Bible.

Setting to work at examining the Scriptures, Miller discovered his Savior in the pages of the Bible. This book, once a "dark and contradictory" collection of fables, became a light and a joy to the fledgling believer. The many errors and inconsistencies soon began to harmonize upon sincere and diligent study (Memoirs of Wm. Miller, pg. 65-7). Miller found a new delight in studying the Bible, delving into Scripture and discovering an interest in prophecy in particular.

His interest in prophecy lead him to be convinced that the time of Christ's Second Coming, His Return, was revealed in the Bible. Miller based his belief on Daniel 8:14, "Unto two thousand and three hundred days; then shall the Sanctuary be cleansed." Using a day-year principle in which he believed a prophetic day equaled a literal year and the belief that the cleansing referred to the desolation of the earth (the Sanctuary being the earth), he believed that if he could pinpoint the start of the 2300 days, he could ultimately predict the return of Christ.

Convinced that this 2300 "day" period began in 457 B.C. with the decree to rebuild the Temple in Jerusalem by Artaxerxes I of Persia, he narrowed the time of Christ's Coming to the year 1843. Though it wasn't until 1832, 14 years later, that Miller went public with his teaching, he was flooded with questions and inquiries from all over the nation. Many were captivated with the thought that Jesus would return to the Earth in a matter of years!

Miller's ideas began as something small, local, and relatively unknown. With the help of Joshua Vaughn Himes, a Pastor and publisher, however, the fledging group of supporters grew into a large inter-denominational movement that swept across the nation. To help spread the word, Himes established the Signs of the Times, a fortnightly paper, to publicize Miller's urgent message. As the movement grew, its adherents soon came to be known as Millerites, a term coined in reference to William Miller.

While never personally setting a date for the Second Coming, he narrowed the time-period to sometime in the Jewish year beginning in the Gregorian year 1843, stating his belief that Christ would come sometime between March 21, 1843 and March 21, 1844 in response to countless Millerites who urged him to set a date.

As March 21, 1844 passed, different dates arose, such as April 18, which was based on another type of Jewish calendar. Eventually, though, William Miller acknowledged his error, though clinging to the belief that the Lord was going to return very soon.

At an August 1844 camp-meeting, a new message was presented by Samuel Snow, who believed that the actual Second Coming would be on October 22 of that year. People were once again filled with hope. Preparation was made for the Lord's Return. But the fruit of their wait would cause the day to later be called the Great Disappointment. October 22 past without incident, just as the earlier dates had.

Most of the Millerites, following the Great Disappointment, gave up their beliefs while others concocted new ideas and explanations for the alleged prophetic failure. One explanation seemed to fall from Heaven. Hiram Edson, on October 23, claimed to have had a vision: "We started, and while passing through a large field I was stopped about midway of the field. Heaven seemed opened to my view, and I saw distinctly and clearly that instead of our High Priest coming out of the Most Holy of the heavenly sanctuary to come to this earth on the tenth day of the seventh month, at the end of the 2300 days [calculated to be October 22, 1844], He for the first time entered on that day the second apartment of that sanctuary; and that He had a work to perform in the Most Holy before coming to the earth."

Edson began to tell others of his vision, sharing the news with other local Millerites, mostly referred to as Adventists at this point. Edson's preaching resulted in Bible Studies with two other Adventists, O.R.L. Crosier and Franklin B. Hahn. This small group's findings leads to a new understanding of the sanctuary in heaven that Christ, as the High Priest, was going to cleanse. They realized that the cleansing was what the 2300 Days prophecy referred to, not the Second Coming of Christ. Around this time, continued studying brought about new ideas within the Adventist camp. One of these, introduced by a Seventh Day Baptist named Rachel Oakes Preston, was the doctrine of the Seventh Day Sabbath, which claimed that the scriptural day of rest falls on Saturday, not on Sunday. Joseph Bates, a prominent speaker for the movement, was one of the first Adventists to hear Oakes' message and readily accepted it. Believers soon began to accept the Sabbath teaching as true. During the spread of the Sabbath message, Ellen G. White and her husband James White became an influential and well-known couple within the movement. The young Ellen White began to experience visions, receiving instructions from the Lord to start up a paper, which came to be called Present Truth.

By 1860 the main group of Sabbath-keeping Adventists, numbering about 3,500, had chosen the name Seventh-day Adventist as the banner of their faith. By 1863, the General Conference of Seventh-day Adventists was formed and the denomination was officially created. Missionary work was soon taken up across the nation and even spread overseas in 1874 when J.N. Andrews became the first overseas missionary of the Seventh-day Adventist Church.

In 1888, the Church had met its first major controversy. Observing a General Conference session in Minneapolis, Church leaders met with two young preachers, A.T. Jones and E.J. Waggoner, to discuss the doctrine of Righteousness by Faith, a teaching proposed by Jones and Waggoner which says that through faith in Christ, we can achieve victory over our sins. Ellen White, who had become a highly respected member of the movement, spoke out in favor of the proposed doctrine. In the end, however, the Church leaders rejected the idea of Righteousness by Faith, which was the first event to bring Ellen White's influence into question. The events of 1888 left deep scars in the Adventist world, but the Church and its work went on.

During the mid-20th century, another round of events took place that would spark even more controversy and debate among Adventists. A number of talks were held between the leadership of the General Conference and two well-known evangelicals, Walter Martin and Donald Barnhouse. The conferences were held to discuss the issue of Adventism's alleged heterodoxy among other Christian groups. At the end of the talks, a new doctrinal book known as Questions on Doctrine was published by the Church. Many traditional Adventists were upset with the new doctrinal book, seeing it as a watered down version of historic Adventist beliefs and as a move that compromised the Church's unique theology.

The tensions between the liberal and traditional camps continued to deepen, dividing the Church over issues like Investigative Judgment and the inspiration of Ellen G. White's writings. The largest divide took place in 1980 when an influential theologian, Desmond Ford, left the Church, taking many with him.

A year later, in 1981, the denominational leaders made the most questionable move in the history of the Church, the effects of which are still felt today. A trademark was enacted upon the name "Seventh-day Adventist" to keep a homosexual advocacy group, SDA Kinship, from operating under the name. The organization won their case, but over the years the Church went after various other groups using the Adventist name. A small group of concerned believers began to compare these actions with Biblical principles and came to believe that the Church, by uniting with the State to protect its interests, formed an "Image to the Beast" as described in Revelation Chapter 13. This lead them to believe that, because of the many prosecutions by the denominational leaders, the General Conference had become part of Babylon Fallen, the former churches of Christ who have united with the world and thus fallen from grace. Taking the name "Creation Seventh Day Adventist" for themselves, they left the organization which they perceived to be fallen and continued the Gospel work, taking Righteousness by Faith in particular as a banner to rally under.

Because they never incorporated into a legal entity, the Creation Seventh Day Adventists could not come under legal duress as a whole. As such, in September of 2006, the Adventist leadership filed suit against a pastor of the Creation Seventh Day Adventist movement for trademark violation, seeking to enjoin him and his agents, meaning the members of the group, from using the name Seventh-day Adventist. The primary point of contention was a sign on a Creation Seventh Day Adventist church building located in Guys, Tennessee, however the legal papers also described other forums, such as articles, books, and website domain names.

The case remained in a state of awaiting trial for almost two years, when in June of 2008 the judge issued a partial judgment in favor of the plaintiffs before the matter had gone to court essentially, it was ruled that the name Creation Seventh Day Adventist was a violation of the trademark held on the term Seventh-day Adventist, however the stand-alone term Adventist as well as the acronym SDA were still to go to trial before a jury.

On May 27, 2009, with the defendant, Pastor "Chick" McGill on mission in Africa, J. Daniel Breen (United States District Judge) signed an order styled as ORDER ADOPTING THE MAGISTRATE JUDGES REPORT AND RECOMMENDATION AS TO THE PLAINTIFFS MOTION FOR SANCTIONS AND PERMANENT INJUNCTIVE RELIEF. This decision sealed the final clause of the lawsuit as "Creation Seventh Day Adventist" became a name under the ban of Federal law. The defendant was given twenty (20) days to comply with the injunction or face contempt of court charges.

August 10, 2010, United States Court of Appeals for the Sixth Circuit handed down the three-member panel opinion:

In General Conference Corporation of Seventh-Day Adventists v. McGill, the Court of Appeals found for the Seventh-Day Adventists in a lawsuit against Walter McGill and the Creation 7th Day Adventist Church. This case arose out of a trademark dispute between the General Conference Corporation of Seventh-Day Adventists and Walter McGill, the founder of the Creation 7th Day Adventist Church.

McGill was originally a member of the Seventh Day Adventist church affiliated with the Plaintiffs. After a theological dispute, McGill split and formed his own church called Creation 7th Day Adventist Church.

The Seventh Day Adventists had previously trademarked the name Seventh Day Adventist. The Seventh Day Adventists brought suit against McGill for trademark infringement and the Court of Appeals upheld the District Courts order granting summary judgment in favor of the Seventh Day Adventists.

McGill first argued that the Court lacked subject matter jurisdiction over this dispute because the Court would have to analyze religious doctrine in order to determine which party was the true 7th Day Adventist. McGill argued that there could only be one true 7th Day Adventist and that the Court of Appeals lacked jurisdiction to determine which party was the true Seventh Day Adventist.

Rejecting this argument, the Court of Appeals held that trademark law will not turn on whether the plaintiffs members or McGill and his congregants are the true believers. The Court of Appeals found that it could use neutral principles of law to decide this trademark case.

McGill next argued that his rights were violated under the Religious Freedom Restoration Act (RFRA). Specifically, McGill argued that enforcement of plaintiffs trademarks would violate his free exercise clause because his religion mandates him to call his church the Creation Seventh Day Adventist. Essentially, he argued that although he might be violating the trademark law, his religion required him to do so.

The Court of Appeals also rejected this argument. The Court of Appeals found that even though an individual is bound by his religion to act or not act, he must still obey the law. Further, the Court of Appeals found that the RFRA only applies to suits where the government is a party. The Court of Appeals reasoned that Congress did not intend the RFRA to apply to private parties.

McGill also argued that the term Seventh Day Adventism cannot be trademarked. He argued that the term Seventh Day Adventism referred to a religion and is therefore a generic term, that cannot be trademarked. The Court of Appeals rejected this argument, finding that McGill could not sustain his burden of proving that the public perceived the term Seventh Day Adventist as a religion.

For these reasons, the Seventh Day Adventists were successful in their trademark infringement lawsuit against McGill.
This article was written by Matthew Ehrlich, Legal Clerk at Demorest Law Firm.

(source: court-finds-for-seventh-day-adventist-church-in-trademark-dispute-between-two-churches/)

Creation 7th Day Adventist Church: Kisoro Uganda

Pastor "Chick" McGill teaching at the Feast of Tabernacles 2010