Justification by faith and a Review of Seventh-day Adventism

The Jesus Institute Forum

The Temple, Salvation, and Eschatology

Part I – A Review of Seventh-day Adventism
and its Roots

Larry Christoffel
Loma Linda, California
© 2001

I. Millerite Movement (1831 – 1844)

A. What it affirmed?

1. Protestantism – Assumes Justification by Faith Alone, Sola Scripture, Priesthood of Believers, Historicism as the Protestant system of prophetic interpretation.
2. Historicism – Prophecy explains future history from the time the Bible writes until the events described occur. Roman Catholicism is the anti-christ system of Bible prophecy. In Bible prophecy, a day stands for a year.
3. Premillennialism – Jesus will return visibly to receive the saints and to overthrow every evil human institution at his 2^nd coming, which occurs at the beginning of the 1000 years of Revelation 20.
4. The "cleansing of the sanctuary" of Daniel 8:14 points to Jesus Christ’s 2^nd coming and it would happen by October 22, 1844.

a. A day equals a year in Bible prophecy
b. The"2300 evening and mornings" of Daniel 8:14 are days.
c. The 2300 days of Daniel 8:14 represent 2300 years.
d. The "seventy sevens" of Daniel 9:24-27 are days.
e. The "seventy sevens" of days of Daniel 9:24-27 are 490 years.
f. The 490 years begin in 457 B.C.
g. The 490 years end in A.D. 34.
h. That Daniel 9:24-27 explains Daniel 8:1-14.
i. The 490 years of Daniel 9:24-27 and the 2300 years of Daniel 8:14 begin together, the former period being cut off of the longer period..
j. The "2300 years," therefore, ends in 1844.
k. The "cleansing of the sanctuary" at end of the 2300 years is the antitypical Day of Atonement
l. The "cleansing of the sanctuary" is the 2^nd Coming of Jesus, when the "saints" are "justified"..
m. The world needed to be warned of Christ’s coming so that the people could believe the gospel, repent, and be saved, ready to meet Jesus. Miller’s message corresponded with the 1^st angel’s message of Revelation 14:6,7.

5. The other churches of Christianity were "Babylon" (see Revelation 14:8) and individuals were urged leave these organizations.
6. The condition in death was one of sleep. Conditional Immortality was affirmed.

B. What were its positive contributions?

1. God was in this movement and used it for the salvation of many people.
2. The Millerite movement was basically a Protestant movement (advocating justification by faith in Jesus Christ, the Bible as the only rule of faith and practice, the priesthood of the believers).
3. The Millerite movement followed the Historicist method of prophetic interpretation. This method had been called the "Protestant system of prophetic interpretation". It identified Roman Catholicism as the historical Antichrist of Scripture, and understood that a day is equal to a year in Bible prophecy. The 3 ½ times, 42 months, and 1260 days represented the long period of Papal rule extending from A.D. 538 to A.D. 1798.
4. The Millerite movement adopted the Premillennial view of Christ’s return in its understanding of Revelation 20. Jesus would return prior to the 1000 years.
5. The Millerite movement was correct in its recognition of the importance of the "cleansing of the sanctuary" of Daniel 8:14 as an eschatological event, related to the consummation of earth’s history.
6. The Millerites were correct when they used Daniel 9:24-27 to explain the meaning of Daniel 8:1-14.
7. The Millerites were correct in their understanding that the "seventy sevens" were 490 years that terminated in the first century and related to Jesus Christ and our salvation.
8. The Millerites were right in affirming that the "cleansing of the sanctuary" is related to the anti-typical Day of Atonement.
9. The Millerites were justified in their belief that "cleansing of the sanctuary" also relates, as Miller affirmed, to the "justification" of the "saints".
10. The Millerites were correct to see Daniel 8:14 in connection with events associated with the final establishment of God’s kingdom at the end of the age.
11. Many of the Millerites were right in understanding that the State of the Dead is one of conditional immortality and sleep.
12. The Millerites were absolutely on target when they arraigned individuals before the final judgment, inviting them to prepare to meet their God by responding to the Gospel.
13. The Millerites were correct to identify October 22, 1844 as a significant date associated with the final end of earth’s history.

C. What were the negative aspects?

1. Miller was wrong in his conviction that Jesus would return in 1844.
2. The Millerites were not wrong in their affirmation of Protestant Historicism, but they were incomplete in their understanding of the meaning of the "cleansing of the sanctuary" of Daniel 8:14.
3. In their use of the "year for a day" principle, the Millerites failed to notice that the "2300 evenings and mornings" are not said to be as 2300 days.
4. The Millerites, using the Historicist method of prophetic interpretation, did not acknowledge that the Bible does not explicitly teach that a "day" equals a "year" in prophecy. All New Testament writers believed that the end would come in their day. Therefore New Testament writers did not apply the "year-day" principle.
5. The Millerites failed to notice that the "seventy sevens" of Daniel 9:24-27 are not called "days". The word "day" does not appear in these verses. The context demands that the "seventy sevens" represent the 70 years of Jeremiah’s prophecy times seven. The RSV calls them "70 weeks of years".
6. The Millerites did not notice that the 70 years of Babylonian Captivity fulfilled the Sabbatical Years of a 490 year period of Israel’s disobedience (See 2 Chronicles 36:20-23; Leviticus 25, 26:32-35). They did not recognize that the future Grand Jubilee of 490 years (10 Jubilees) was parallel to the Grand Jubilee of 490 years just ending.
7. The Millerites did not observe that it was more likely that the "2300 evenings and mornings" of Daniel 8:14, would occur within the final 3 ½ years of the 490 year prophecy of Daniel 9:24-27. The "2300 evenings and mornings" and the 490 years were to end together, rather than begin together. The events related to the daily, the little horn, the abomination of desolation occured within the final 3 ½ years of the 490 years of Daniel 9:24-27. It is also likely that the 3 ½ times of Daniel 7:25 and 12:7 fit within the last half of the 70^th week of the 490 years of Daniel 9:24-27.
8. The Millerites did not acknowledge that the writers of New Testament believed that Jesus would come and establish his kingdom within their lifetime.
9. The Millerites did not recognize that a principle of "conditionality" operated relative to God’s covenant with Israel and with the church as well (See Jeremiah 18:7-11). Had the Jews fulfilled certain conditions (for instance, had they received Jesus as their Messiah and King), the end would have occurred sooner, within their day.
10.The Millerites were wrong to label those who did not accept their message as "Babylonians".
11. The Millerites did not take into account what the New Testament says about the time of the end as it applied the prophecies of Daniel to both the time of the First Coming of Jesus (inaugurated eschatology) and to the Second Coming (consummated eschatology).
12. The Millerites did not take seriously the New Testament Book of Hebrews application of the Day of Atonement to the events of the 1^st Christian century, nor did they understand John’s application of Daniel’s prophecies to the future, following the destruction of the Temple and the city of Jerusalem in A.D. 70.
13. Millerism, based on Protestant Historicism, should have recognized that it was continuing the Protestant Reformation, at the heart of which was the gospel of Justification by Faith in Jesus Christ alone. They were part of the final call for the world to receive the Gospel and be prepared for the Lord’s return.

II. Sabbatarian Adventism – (1844 – 1861)

A. What is affirmed?

1. These pioneers of what would later be Seventh-day Adventism affirmed that God had blessed the Millerite Movement, that Miller was essentially correct on October 22, 1844 as being the time that the "cleansing of the sanctuary" had begun. Miller’s Protestantism, Historicism, and Premillennialism were assumed as well.
2. They taught that the "cleansing of the sanctuary" of Daniel 8:14 pointed not to Christ’s Second Coming but rather to a final phase of his ministry in heaven corresponding to the anti-typical Day of Atonement. When this work was completed, Jesus would return visibly to earth.
3. The group held that from A.D. 31 until October 22, 1844, Jesus ministered as High Priest in the Heavenly Sanctuary forgiving confessed sins of believers, which were transferred to the Heavenly Sanctuary. Beginning on October 22, 1844 Jesus began blotting out the confessed sins transferred to the heavenly sanctuary and when this work was finished, the final events would transpire quickly culminating in the Lord’s return. The two-phased ministry of Jesus in the heavenly sanctuary corresponded with the "Daily" and the "Day of Atonement" aspects of the Old Testament services.
4. The group, at first, taught the "shut door," a catchword for their belief that probation closed on October 22, 1844 for all. Anyone who rejected that October 22, 1844 fulfilled the prophecy of Daniel 8:14 was believed to have been excluded by the shut door (based on the parable of the 10 virgins and the wedding feast of Matthew 25.
5. They generally acknowledged that God spoke through the prophetic ministry of Ellen G. Harmon (later Ellen G. White).
6. The Sabbatarian Adventists found, in the three angels’ messages of Revelation 14:6-12, a description of their experience:

a. The angel’s heralding of the "everlasting gospel" was Miller’s announcement of Christ’s soon return and of the coming judgment.
b. The 2^nd angel’s message of the fall of Babylon had been proclaimed during the Millerite Movement when the churches rejecting Miller were denounced in 1844.
c, The 3^rd angel’s message was the warning against rejection of the other two messages, and included the description of those going through this experience. "Here is the patience of the saints. Here are those who keep the commandments of God and the faith of Jesus." (verse 12). They found in verse 12 a description of their group raised up by God and characterized by loyalty to the 10 Commandments, especially the Sabbath of the 4^th Commandment.

7. The group came to believe that Sabbath keeping is the seal of God and Sunday keeping is the mark of the beast. They saw a coming final crisis in which the issue would become clear at the same time God would pour our his Spirit upon the group under the latter rain.
8. They identified themselves as the "remnant" of Revelation 12:17 (KJV).
9. They moved from emphasizing the "shut door" to emphasizing an "open door". When they did this, their missionary spirit, which had been confined to reaching those who had not rejected Miller’s 1844 message, was broadened to include a mission to the entire world.
10. On August 11, 1853 James White reported what he considered the essence of the movement. (see Seventh-day Adventist Encyclopedia, "Doctrinal Statements, SDA"). In response to a Seventh-day Baptist, he listed the distinct pillars of the movement of Sabbath-keeping Adventists—The Sabbath, the Bible, Christ’s immediate, personal second Advent, the observance of all the commandments of God, and the faith of his Son Jesus Christ, as necessary to a readiness for his Advent." Significantly, the Investigative Judgment, which was not used prior to 1857, was not among these!
11. The later view of an investigative judgment beginning on October 22, 1844, was advanced from 1857 on. The "cleansing of the sanctuary," from that time on, was believed to describe an Investigative Judgment, or a pre-advent phase of the final judgment. When this work was finished, earth’s inhabitants would be sealed either with the seal of God or the mark of the beast, the final plagues would fall, and Jesus would return to earth visibly in glory to receive the righteous and destroy the wicked.
12. In 1858, Mrs. White had a significant vision concerning the Great Controversy between Christ and Satan, a theme she would constantly develop throughout her life. Here the movement was related to the rest of Christianity and the world

B. What were the positive contributions?

1. They affirmation that God had been in the Millerite Movement and retained the positive advances of the Movement, including Protestantism, Historicism and Premillennialism.
2. They affirmed of the prophetic ministry of Ellen G. White, while maintaining that the Bible is the only rule of faith and practice for the Christian.
3. During the 1850s, they abandoned their earlier views of the "shut door" as it related to the entire world in 1844 and they ceased using the "shut door" as a catch-word to explain what had happened on October 22, 1844.
4. They identified their movement with the 3 angels’ messages of Rev. 14:1-12, especially with the group described as keeping the "commandments of God and the faith of Jesus" of verse 12.
5. They emphasized the perpetuity of the law, including the 7^th day Sabbath.
6. They later affirmed that Daniel 8:14 pointed to the beginning of a pre-advent phase of the judgment.
7. They taught a close of probation prior to Christ’s return.
8. The Pillars identified in 1853 do represent the essence of the Movement. These include: the Sabbath, the Word of God, Christ’s immediate, personal second Advent, the observance of the commandments of God, and the faith of his Son Jesus Christ, as necessary to a readiness for his Advent.
9. The Great Controversy theme was an important one, showing the Advent movement as part of God’s greater activity which began with the Protestant Reformation.
10. In their recovery of a belief in Christ’s soon coming, and in the acceptance of the gospel as preparation for that event, they were virtually recapitulating the faith of the New Testament! Moreover, they saw clearly that the Moral Law of God’s Ten Commandments plays a significant role in the final issues.

C. What were the negative aspects?

1. The negative critique of the Millerite movement applies to Sabbatarian Adventism, to the extent that the latter group retained Miller’s original thinking in aspects of their interpretation of prophecy.
2. The earlier "shut door" explanation of Daniel 8:14 was not adequate and was rightfully abandoned.
3. Denunciation of all other Christians as "Babylon" was wrong. Later Mrs. White acknowledged that most of God’s true children were in other Christian churches.
4. The emphasis that their movement is the "remnant" needed to be carefully qualified. If they meant that God raised them up for a specific purpose, such as preparing the world for Christ’s return through the proclamation of the 3 angels’ messages of Revelation 14:6-12, then the term might be appropriate. On the other hand, it is certain that there were those who are saved among the other denominations and religious groups and that not all who affirm the beliefs of Sabbatarian Adventists are among the saved.
5. Identification of Sabbath keeping (apart from the gospel) with the Seal of God and Sunday keeping (irrespective of one’s identification with the gospel) as the Mark of the Beast.
6. As the Millerites limited the meaning of Daniel 8:14 to a belief that Jesus would return on October 22, 1844, so the Sabbatarian Adventists limited the meaning of Daniel 8:14 to a belief that it described a final phase of Jesus Christ’s mediatorial work in heaven prior to the Lord’s return. Both Millerism and Sabbatarian Adventism failed to acknowledge the New Testament’s application of the prophecies associated with Daniel 8:14 to the events within the New Testament times!

III. Seventh-day Adventism (1861-2001)

A. What is affirmed?

1. The Michigan Conference of Seventh-day Adventists was organized as the first such conference in 1861. Delegates signed a covenant which read, "We the undersigned take the name ‘We, the undersigned, take the name ‘Seventh-day Adventists,’ covenanting to keep the commandments of God and the faith of Jesus.’" Two years later, in 1863, the state conferences formed the General Conference of Seventh-day Adventists.
2. Later that year (1863) Mrs. White had another significant vision in which she saw the importance of health and its connection with the movement. Like the Great Controversy theme, health occupied her attention throughout the remainder of her life. "Wholeness" in Adventism, in part, can be traced to this emphasis.
3. In the 1872 publication, "Fundamental Principles of Seventh-day Adventism," an attempt was made to set forth the faith of Seventh-day Adventists. The list of beliefs was declared to be "no creed" and based on the Bible only. The 1872 "Fundamental Principles" statement did not teach the Trinity or the eternal deity of Jesus Christ, and it taught that the Atonement was not complete at the cross. In the 1872 "Fundamental Principles," "justification" is stated to be for the "sins of the past," and then it adds that one follows Jesus’ example in obedience to the commandments.
4. In 1874 the church sent its first overseas missionary to Europe, Elder J. N. Andrews.
5. In the late 1870s and early 1880s James and Ellen White agreed that a shift needed to occur within Seventh-day Adventism, with more emphasis upon Jesus Christ and the Cross in relation to the Law. (See Woodrow Whidden’s Article, "The Way of Life Engravings: Harbingers of Minneapolis?" in Ministry, October, 1992, page 9)
6. The 1884 version of the Great Controversy (volume four of the Spirit of Prophecy series) included 102 pages on the Protestant Reformation (pages 85-187), whereas the earlier 1858 volume, Spiritual Gifts included but six pages on the Reformation (pages 119-124). This shows Mrs. White’s giving greater attention to the Reformation during the decade of the 1880s.
7. In November of 1883, the church decided not to accept the "Church Manual" which had been published in segments over the course of the previous year in the Review and Herald. They feared that such a move would impose a creed on believers.
8. In 1888, church leaders debated the meaning of the "law" in Galatians 3:24. Some, including Mrs. Ellen G. White, declared that the "law" in Galatians was the entire law of Moses, and especially the moral law. This discussion has implications for the understanding of how one stands in the judgment and is justified or condemned.
9. From the 1880s on a flood of material from the pen of Ellen G. White emphasized the importance of Justification by Faith, Jesus Christ and his Atoning Sacrifice, the proper relationship of the Law and the Gospel. One such example was her first published book after 1888, Steps to Christ (1892) and Desire of Ages (1898).
10. From 1889 until 1915 the "Fundamental Principles" statement appeared intermittently in the official Yearbook of the denomination. The 1889 version of the "Fundamental Principles," which came significantly the year after the 1888 General Conference, added several practical doctrines to the original 1872 statement. For instance, Article 14 stated that Seventh-day Adventists are not a pleasure loving people. Article 15 insisted on plainness and modesty of attire and the non-use of jewelry. Article 16 enjoined tithe paying and the giving of freewill offerings. The use of this doctrinal statement ceased the year Mrs. White died, i.e. 1915.
11. In 1894 the Battle Creek Seventh-day Adventist Church, by far the largest in the denomination and numbering among its members the most prominent leaders of the church, voted their own doctrinal statement. It is not surprising that there is a greater emphasis in the area of health, Battle Creek being the site of the world famous Sanitarium. For the most part, the statement is more conservative than the "Fundamental Principles". For example it speaks of the evils of flesh foods, and of tea, coffee, tobacco. Significantly, there is no statement denying that the atonement was not complete at the cross, like the statement appearing in the "Fundamental Principles". What is interesting about this statement is that a church would do such a thing. Here is a precedent upon which a church like Campus Hill Church can build. (See BX 6151.41.D5B3, 1894, a document available through the Heritage Room of the Loma Linda University Library, Heritage Room).
12. In 1900, some church leaders espoused what became known as the "new view of the ‘daily’". Advocates of this view included General Conference president, A. G. Daniells, W.W. Prescott, and W. C. White, son of Mrs. Ellen G. White, plus scores of others. Advocates of the new position called into question the traditional understanding of the "daily" (a significant element in the meaning of Daniel 8:14). According to the new view, since the "daily" or the anti-typical High Priestly work of Jesus Christ was removed on earth by the wicked little horn of Daniel 8:1-14, then the "cleansing" or "restoration" of the sanctuary would refer to a restoration of the truth of Jesus’ ministry on earth. Proponents of the historical position on the "cleansing of the sanctuary" immediately objected, appealing to Mrs. White to settle the issue based on what she had written earlier concerning the "daily". Mrs. White refused to allow her earlier writings on the subject to settle the issue. She suggested that the scholars meet, discuss the problem and settle it. This they apparently never did during her lifetime. (See the Seventh-day Adventist Bible Encyclopedia, "Daily, The".) Some followed the ideas of the cleansing of the sanctuary on earth into a subjective gospel. For example, Dr. John H. Kellogg gives credit to A.T. Jones and E.J. Waggoner for the inspiration of his The Living Temple. Others saw in the "new view of the ‘daily’" an implication of the 1888 General Conference with its emphasis on the gospel as at the heart of the restoration of the "daily". In other words, in 1844 God raised up a movement which would make prominent the gospel leading up to Christ’s return.
13. In 1919 church leaders conducted a Bible Conference to discuss the "daily" and the relationship of Ellen White’s writings to Scripture. Leaders never made the discussion available to the church members. In 1974 the minutes of this historic conference were discovered at the General Conference and are now available. (See the Spectrum special issue on "the 1919 Bible Conference")
14. In 1932 the first official Church Manual was published, and in it a statement of "Fundamental Beliefs". The new statement was an improvement of the 1872, "Fundamental Principles" statement. In the 1932 statement, there was no denial that the Atonement was complete on the cross as there had been in the "Fundamental Principles" statement. The doctrine of the Trinity was included for the first time in the 1932 "Fundamental Beliefs". The position on justification for sins of the past and Jesus’ life being our example was identical to that in the 1872 "Fundamental Principles" statement. The Investigative Judgment teaching remained the same. In the 1932 Manual was a suggested "Baptismal Vows" statement, which was quite extensive.
15. Over the years the Seventh-day Adventist church has had a great emphasis in foreign missions, medical work, education. We have encouraged our people to become educated in the finest institutions available. As a result, Seventh-day Adventism has grown into one of the fastest growing Christian denominations. As our scholars have attended the various non-Adventist schools, they have brought back a variety of views on the gospel itself. The lack of consensus on the Gospel has been problematic for Adventism, whose chief task is to proclaim it to the world. Some hold views of the Gospel like Smith and Butler in 1888, wanting to include our works of sanctification in the ground of our acceptance before God, rather than these works being regarded only as the fruitage of our justification. Some deny the vicarious substitutionary nature of the Atoning Sacrifice of Jesus Christ. Still others bring their special, peculiar ideas about Christ’s human nature, universal justification, final generation perfection, etc.
16. The 1942 Church Manual repeated the "Fundamental Principles" statement. In this version, a new "uniform baptismal vow" statement appeared with only 11 points. The "Baptismal Vow" (pages 86,87) of the 1942 Church Manual contain nothing about health, tithing, or about the spirit of prophecy being one of the identifying marks of the remnant church. A separate list, called, "Doctrinal Instruction for Baptismal Candidates" presented the more comprehensive list of the church’s teachings. Now there were three lists of beliefs: "Fundamental Beliefs," "Baptismal Covenant and Vow," and "Doctrinal Instruction for Baptismal Candidates.
17. In 1946 the General Conference of Seventh-day Adventists voted that the Church Manual could not be changed except by a vote of the General Conference in session. (See page 22 of the 1981 Church Manual). Although the "Fundamental Beliefs" and "Baptismal Vow" statements had never been proposed, discussed or voted at a previous General Conference Session, any change from this time forward would have to be voted.
18. The 1950 General Conference voted to add a statement to the existing one on "Spiritual Gifts". Up to this point, the statements of both the "Fundamental Principles" and the "Fundamental Beliefs" had not used Mrs. White’s name. Now for the first time, there was an affirmation that Seventh-day Adventists believe that the writings of Mrs. White are an example of the gift of prophecy. The 1942 Church Manual statement reads, "That God has placed in His church the gifts of the Holy Spirit, as enumerated in 1 Corinthians 12 and Ephesians 4. That these gifts operate in harmony with the divine principles of the Bible, and are given for the perfecting of the saints, the work of the ministry, the edifying of the body of Christ. Rev. 12:17; 19:10; 1 Cor. 1:5-7." (page 196, 197, Article 19). The 1951 statement contains the following additional lines, "That the gift of the Spirit of prophecy is one of the identifying marks of the remnant church. (1 Cor. 1:5-7; 1 Cor. 12:1-28; Rev. 12:17; Rev. 19:10; Amos 3:7; Hosea 12:10,13.) They recognize that this gift was manifested in the life and ministry of Ellen G. White." (Article 19). In the 1951 Church Manual the Baptismal Candidate is to be asked, "Do you accept the doctrine of spiritual gifts, and do you believe that the Spirit of prophecy is one of the identifying marks of the remnant church?" (Article 8, added). Again, "Do you believe that your body is the temple of the Holy Spirit and that you are to honor God by caring for your body in abstaining from such things as alcoholic beverages, tobacco in all its forms, and from unclean foods?" (Article 7, added). "Do you believe in church organization, and is it your purpose to support the church by your tithes and offerings, your personal effort, and influence?" (Article 10, modified) The General Conference also voted to expanded the "Baptismal Vows" from 11 to 13, adding health, tithing, and the idea that the spirit of prophecy was one of the identifying marks of the remnant church
19. During the 1950s a number of significant things happened. In 1952 a Bible Conference was called, the first since 1919 See Our Firm Foundation, volumes 1 and 2. The Seventh-day Adventist Bible Commentary was published during this decade and the scholars producing it were committed to a historical contextual grammatical method of Bible study. During this same time, church leaders entered into dialog with evangelical leaders, Donald Barnhouse and Walter Martin. As a result of discussions, the church published Questions on Doctrine is 1957. The volume, commissioned by the General Conference, took a number of important stands to clarify what had been confusion in the church’s position: (a) The Bible is the only basic rule of faith and practice for the Christian; (b) The Atonement was complete at the cross and Christ now applies the benefits of a finished Atonement in our behalf; (c) The Trinity and eternal Deity of Jesus Christ are affirmed; (d) Jesus Christ taking a sinful human nature was denied. (e) Individuals of other churches were recognized as genuine Christians. (f) Along with the traditional position of the Investigative Judgment, there was an explanation of Daniel 8:1-14 along the lines of the "new view of the ‘daily’". The book was welcomed by some and viewed by others as abandoning historic Adventism.
20. Some welcomed Questions on Doctrine. Certainly, its publication marked a new era for Seventh-day Adventism to be regarded as Christians by many why had not previously so regarded them. Others, such as M. L. Andreasen, Robert Wieland, Donald Short, Robert Brinsmede regarded the book as a departure from the historic faith of the denomination.
21. Tension mounted in the Church when, during the 1970s, Kenneth Wood and Herbert Douglas were the chief editors of the church’s official paper, The Review and Herald. They were basically committed to a pre-Questions on Doctrine kind of Adventism. They used their influence to promote their views relating to Christ taking a fallen human nature, the perfection of the final generation, the authority of Ellen G. White, etc. Around 1970, Robert Brinsmede switched theological sides. He moved from the perfectionistic camp to that of an evangelical Adventist, and promoted his views through the journal, Present Truth. He was influenced by Dr. Edward Heppenstall, Dr. Desmond Ford, Dr. Hans K. LaRondelle, and Dr. Raoul Dederen. Interestingly, the Review and Herald was now committed to opposing Brinsmede’s new position. In May of 1974 a special edition of the Adventist Review and Sabbath Herald appeared, "Righteousness by Faith—Special Issue". In it, a number of Adventist leaders promoted a view of righteousness by faith so as to include sanctification within the meaning of the term, "righteousness by faith." This was something Brinsmede was opposing at this time. There were also tensions in Australia between Dr. Des Ford and a group of right-wing leaders who opposed his views on "righteousness by faith" (and Ford’s views were the same as those of Brinsmede). The tension was so great that the Bible scholars of the denomination were called together to try to resolve the issue. The "Palmdale Statement" published as, "Christ Our Righteousness," in the May 27, 1976 Review and Herald declared that, "We agree that when the words righteousness and faith are connected (by "of," "by," et cetera) in Scripture, reference is to the experience of justification by faith. God, the righteous Judge, declares righteous the person who believes in Jesus and repents. Sinful though he may be, he is regarded as righteous because in Christ he has come into a righteous relationship with God. This is the gift of God through Christ." The statement is supported by a footnote in which the following references are given: "Romans 3:21-26; 4:11-13; 9:30-10:6; Steps to Christ, p. 62". Unfortunately, while the Palmdale statement made some advances, for the first time the leaders admitted that within Adventism there were two views on the human nature of Jesus Christ. Some believe that Jesus took a human nature like Adam before the fall (sinless) and others hold he took a nature like Adam after the fall (sinful). This was the first time since the publication of Questions on Doctrine that the church leaders admitted that the church was divided on this doctrinal point. Geoffrey Paxton, a clergyman from the Church of England wrote the book, The Shaking of Adventism, in 1977. His thesis was that within Seventh-day Adventism there were two gospels—one which agrees with that of the Protestant Reformers and the other which is in harmony with Roman Catholicism and the Council of Trent. He cited several of the writers from the Review and Herald special on "Righteousness by Faith—Special Issue as representatives of the Roman Catholic gospel! Des Ford came to America to teach at Pacific Union College, and with him came his views of the gospel and righteousness by faith. A popular speaker, he was recognized as one of the leading authorities on righteousness by faith as well as the leading spokesperson on Adventist eschatology. His Daniel had appeared in 1977.
22. One of the greatest crises the church faced was Dr. Desmond Ford’s public repudiation of the traditional understanding of the church’s Investigative Judgment doctrine. Ford revealed his belief at a Forum meeting in Angwin, California on October 27, 1979. The Glacier View Committee, appointed by General Conference administration, came together from all over the world to consider Ford’s position in the summer of 1980, and Ford produced a nearly 1000 page document setting forth his views.
23. The Dynamics of Salvation document released by a committee studying the same theme was published in the Adventist Review in July 31, 1980, around the time the Ford Crisis was being felt. In May 24, 1979 General Conference president, Neal C. Wilson, announced plans to convene a group to study difficult theological issues. The group was called, "the Righteousness by Faith Consultation. The committee of 24 met between February 4-7, 1980 (note that it is between Ford’s denial of the Investigative Judgment and the General Conference). The document is, for the most part, a good statement of the plan of salvation. Justification is presented as one of several categories under the section, "The New Status in Christ" (the others are "Reconciliation," "Forgiveness," "Adoption," "Sanctification.") What is interesting about this arrangement is that it downplays the idea that "justification by faith" is the key doctrine expressing the gospel. Certainly, including "justification" along with "sanctification" as indicating "New Status in Christ," gives cause to question whether what we have is just a number of metaphors about salvation—with none being more significant that the others.
24. During the Spring of 1980 the General Conference was meeting to consider and vote a new "Fundamental Beliefs" statement. This would be the first major revision since 1932, unless you consider the 1950 changes significant. The new statement was debated and voted, so that when the Glacier View Committee met later that summer to consider Ford’s position, they could compare it with the current thinking of the church on the subject of the Investigative Judgment. . A number of significant additions and changes occurred in the 1980 "Fundamental Beliefs" statement.: (a) The Preamble of the statement called for ongoing revision as the Spirit led to a better way to state things. (Page 31 of the 1981 Church Manual) (b) "Justification" was no longer for the "sins of the past" (See Article 10, page 36). It would seem that Paxton’s view of the gospel had triumphed; he insisted that it was wrong to insist that Jesus only died for the sins of the past (See Shaking of Adventism, page 71). On the other hand, there is really no attempt to develop the meaning of "justification" in the statement. Notice the wording—"Through Christ we are justified, adopted as God’s sons and daughters, and delivered from the lordship of sin. Through the Spirit we are born again and sanctified;…" Justification is only mentioned, not explained in any sense. It is one model among several. It is set in close proximity with sanctification. This is in contrast to Mrs. White’s clear statements that "justification by faith" is to be the "third angel’s message in verity" or to Paul’s emphasis on this doctrine in his epistles to the Galatians and the Romans, or the Reformation emphasis. One gets the distinct impression that the denomination is downplaying the significance of "justification". Yet it is the one metaphor which relates Law and Gospel in their proper perspective! (c) The "Atonement" was said to include the "life, death, and resurrection" of the Lord Jesus Christ (Article 9, page 35) "In Christ’s life of perfect obedience to God’s will, His suffering, death, an resurrection, God provided the only means of atonement for human sin,…"; (d) While we stated that all truth is tested by Scripture, we stated that the writings of Ellen G. White are "authoritative". (See Article 17, page 40) (e) While recognizing the universal church composed of all who believe in Christ, a remnant is called in the last days to proclaim salvation through Christ and the approach of his advent (Article 12, page 37). (f) New statements were included on the Great Controversy theme (Article 8,m pages 7,8) and on Families (Article 22, page 42).
25. Some within the church believe that the treatment given Dr. Desmond Ford was unfair. He had arrived at the conclusion that our traditional exposition of the Investigative Judgment was without explicit foundation in the Word of God. Promised that the Glacier View Conference would not become a trial, Ford ended up being tried anyway. Ford agreed to sign the Glacier View Consensus Statement, and to support it to the extent that his colleagues were required to support it, but this was not sufficient for some of the key leaders. The biggest problem was the lack of sufficient time for church scholars and leaders to critique his 990-page manuscript in about a month's time. After considering Ford’s views, the church leadership at the Glacier View meeting, took away his credentials and ordination. Ford had been a leader in both eschatology and soteriology discussions in the denomination prior to his defrocking. Official documents responding to his position include the "Sanctuary Review Committee" document and a series of 7 volumes produced by the Daniel and Revelation Committee of the Biblical Research Department of the General Conference. Many feel that the biblical issues raised by Dr. Ford have never been adequately addressed. Dr. Ford remains a loyal Seventh-day Adventist and is committed to the proclamation of the Gospel preparing the world from Christ's return. He has written one of the best books in defense of the 7^th day Sabbath, The Forgotten Day (1983). His published works and ministry through Good News Unlimited have continued to bless many Adventist and non-Adventists around the world.
26. In 1992 A.C. McClure, President of the North American Division sent out copies of the book, Issues: The Seventh-day Adventist Church and Certain Private Ministries (See letter of October 21, 1992 accompanying the volume). Independent ministries are mentioned by name. Apparently the church leaders are concerned over tithe monies being diverted away from the church coffers.
27. In April, 1992, J. David Newman, editor of Ministry published an article, "Global Mission, My Mission". In this article, he suggests that proclaiming Jesus ought to be our mission. He focused on "Justification by Faith" and suggested that we frame our 27 Fundamental Beliefs in the light of the cross. "I would love to see this voted at our next General Conference session at Utrecht as part of the emphasis of Global Mission being made personal because of a person, Jesus Christ."
28. In October, 1992, Ministry magazine issued a special, "I, If I be Lifted Up". This was the title of "an open letter form the editor of Ministry to the General Conference President." (page 5). In this letter, Newman challenged the church and the president to consider its position on salvation. "In 1990 the executive committee of one of our world divisions voted that an expression of concern be lodged with the General Conference concerning the repeated confusion and bias evident in certain of our publications concerning (1) the definition and nature of justification; (2) the relation of justification to the transforming work of the Holy Spirit; (3) perfectionism; (94) the undermining of Christian assurance; and (5) the selective use of Ellen G. White quotations. The action continued to detail the extent of the problem and concluded with the following: ‘To request the General Conference to endorse a statement submitted by the ____ Division for publication setting out for our members….the church’s accepted stand on the nature of justification and the link between justification to the internal renewal of the Holy Spirit. So far we at the General Conference have not answered this request. Every leader wishes to reach out with the largest embrace possible to include everyone within God’s family. But there comes a time when we as leaders must stand up and be counted. We need to clarify the mission of this church. Why did God bring this church into existence? What are we preaching?" Brother president, you have told me that the burden of your heart is to see that our people have the assurance of salvation. Why is it that after almost 150 years of existence our people do not understand this most basic of all doctrines? I and my associate editors find lamentable confusion throughout the world field in this area. I believe it is because we have not settled what is the basis of our salvation. Some of us are teaching a disguised Roman Catholic theology of salvation. Others are confused as to what balance they should follow in emphasizing the work of Christ for us and the work of Christ in us. Both are necessary, but we need to understand the function of each. The work of Christ in us, however, is always based on accepting the work of Christ for us."(page 6,7).
29. In the Ministry, December, 1992, appeared the "Viewpoint" article, "I, if I be lifted up"—a response by Larry Christoffel. In this article, Christoffel defined four major gospels, including one representing Evangelical Adventism. This gospel looks to the doing and dying of Jesus Christ as the only basis of salvation received by faith. Another type of Adventism looks to good works within the individual for justification. Another type denies propitiation, substitution, God’s personal wrath, penal substitution. Another type downplays distinctions between justification and sanctification for the sake of promoting theological pluralism. The article calls for the church to find a way to reach consensus on the meaning of the gospel: (1) Study "Dynamics of Salvation" document. (2) Form an Evangelical Adventist Society. (3) Establish a forum for discussion. (For a further discussion of Evangelical Adventism see "Evangelical Adventism: Clinging to the Old Rugged Cross" by Michelle Rader, David VanDenburgh, and Larry Christoffel in Adventist Today, the Campus Hill Church Confession of the Gospel, and other items on the present web site.)
30. The Seventh-day Adventist church in General Conference session voted to allow women pastors to perform essentially the same tasks as their male colleagues in ministry in areas of the world permitting. At the same session (1990), they voted not to recommend the ordination of women pastors to the gospel ministry.
21. In 1995 the Seventh-day Adventist church in General Conference session voted down the request of the North American Division to allow divisions of the world church to decide whether or not to ordain women pastors within their own jurisdiction.

B. What are the positive contributions?

1. Seventh-day Adventism builds upon the positive elements of the Millerite Movement and Sabbatarian Adventism mentioned above.
2. The organization of the church was a good and necessary thing, in order to take the gospel to the world.
3. The name, "Seventh-day Adventists" looks backward to Creation and forward to the Consummation.
4. The original church covenant (1861) of "keeping the commandments of God and the faith of Jesus" summarizes the essence of the movement. Thus the Law and Gospel in their proper relationship represents what Adventism is about. How does one secure a verdict of acquittal in judgment?
5. The emphasis on health and wholism is welcome in discussing the implications of the gospel, as a fruit of the gospel.
6. The Great Controversy theme which Ellen G. White developed from 1858 on links the Seventh-day Adventist movement to the larger Christian community with ties to the Protestant Reformation of the 16^th century. Seventh-day Adventism becomes the continuation of and completion of the Reformation.
7. The church has consistently maintained the Protestant Reformation position on the Bible as the only basic rule of faith and practice for the Christian. This principle was stated in the 1872 "Fundamental Principles" statement. Ellen White, herself, maintained this stance.
8. The church’s missionary emphasis beginning in 1872 with the sending out of our first overseas missionary was a welcome one.
9. The shift in thinking which Ellen and James White brought about from a law-oriented to a gospel-oriented kind of Adventism was a move in the right direction.
10. The emphasis centering on the General Conference in 1888 on the righteousness of Christ and justification by faith is at the heart of the church’s mission and deals with the question of how one stands in the judgment. The recognition of the "law" in Galatians as the entire law, including the "moral law," in spite of Mrs. White’s earlier endorsement of the view that it was the "ceremonial law" helped clarify the nature of how one stands in the judgment.
11. The admission of some church leaders that the "daily" of Daniel 8:10-13 refers to the regular temple services, rather than paganism, in spite of Mrs. White’s endorsement of the pioneer position earlier, demonstrated the commitment to discovering the meaning of Bible truth. This insight opened the way for a new interpretation of Daniel 8:14.
12. The Church Manual is a good thing, so long as the statement of faith presented in it is not used as a creed. That the church views the "Fundamental Beliefs" statement as the church’s current understanding, subject to change as the Spirit reveals a better way to express ourselves is a positive.
13. The 1932 "Fundamental Beliefs" statement affirmed the doctrine of Spiritual Gifts and made no mention of Ellen G. White. The earlier "Fundamental Principles" also did not mention Mrs. White’s name. This trend was probably in the interest of insisting upon the absolute authority of the Bible as the rule of faith and practice.
14. It is good that the church has been able to modify its doctrinal position over the years in the areas of the Atonement, the nature of Christ, the Trinity, etc.
15. The 1942 "Fundamental Beliefs" statement contained the first uniform Baptismal Covenant and Vow with only 11 points. Absent were the idea of health, tithing, and the concept that the spirit of prophecy is one of the identifying marks of the remnant church. This represented an advance over the "suggested Baptismal Vow" statement, and it is probably better than the one voted in 1950 in which these additional points were added.
16. Commitment to education and scholarship is a good sign. The church made the right decision to send teachers to outside universities in order to become qualified to instruct our young people.
17. The 1952 Bible Conference emphasized a Christ-centered approach to Bible study and attempted to come to grips with current issues. The results were published in the two-volume set, Our Firm Foundation.
18. The Seventh-day Adventist Bible Commentary has been a blessing to many, committed to the historical grammatical method of Bible study.
19. The publication of Questions on Doctrine changed how non-Adventist Christians perceived Seventh-day Adventists. It moved us into the mainstream of evangelical Christianity. The doctrinal positions it took are commendable: (1) The Bible is the only basic rule of faith and practice for the Christian; (2) Jesus took a sinless human nature; (3) Jesus was both God and Man from all eternity; (4) The Trinity consists of Father, Son, and Holy Spirit; (5) The Atonement was complete at the cross and in his intercessory work, Jesus applies the benefits of the atonement to believers; (6) There are genuine Christians in the other churches outside of Seventh-day Adventism; (7) Daniel 8:1-14 must be studied contextually, and the "daily" is the ongoing service in the Jewish sanctuary.
20. The church has expressed an interest in the subject of righteousness by faith and has attempted to address issues related to it. Some of the statements are commendable in certain respects, such as the Palmdale Statement on "righteousness by faith" (1976) and the "Dynamics of Faith" document (1980).
21. The 1980 "Fundamental Beliefs" statement contains an important Prologue which declares that the statement is no creed and that it is expected to change as the Holy Spirit gives better expression.
22. The church has moved in the right direction in its 1980 "Fundamental Beliefs statement on "Justification" when it no longer referred to justification as for the sins of the past.
23. The 1980 "Fundamental Beliefs" statement is improved when it states that the Atonement relates to the life, death and resurrection of Jesus. Thus, Jesus’ life is no longer only an "example" as it was in the previous statements of belief.
24. The 1980 "Fundamental Beliefs" statement added an important statement on Families.
25. Progress has been made by permitting women in ministry in areas of the world where the notion is favorable.

C. What are the negative aspects?

1. The original "Fundamental Principles of Seventh-day Adventism" (1872) was unfortunate in its denial that the Atonement was completed at the cross, in its explanation of Justification as for the sins of the past, and in its assignment of the life of Jesus only in exemplary terms, and in its neglect of the Trinity, and of the eternal deity of Jesus Christ. The 1932 "Fundamental Beliefs" statement allowed for the trinity. The book, Questions on Doctrine did much to correct these, and other, faulty concepts. The inadequacy of the statement on "Justification" and the correct view of the "Atonement" persisted until the 1980 doctrinal statement.
2. The presence of a cultic mentality within Adventism is unfortunate. Some have wanted to make Ellen G. White the infallible interpreter of Scripture, and make salvation based on one’s good works along with faith in Jesus. Failure of the church to speak with a single voice on the gospel and its relationship to the law has been the source of confusion and inefficiency and animosity and hostility among church members. Although the issue of the law in Galatians and the authority of Ellen G. White came up in the 1888 General Conference, many Adventists have not received the basic insights coming to the church at that time. Some have insisted on reverting to a pre-1888 view on a number of the doctrines, including the way of understanding justification by faith.
3. The church’s failure to deal with exegetical problems with the traditional understanding of the Sanctuary doctrine has caused heartache and confusion.. The suppression of the discussion on the "new view of the ‘daily’" has not helped. The suppression of the 1919 Bible Conference discussion was not helpful to the church, and the issues considered then came up for the church in the 1970 and beyond.
4. In 1932 the church did what it had declined to do in 1884—adopt an official Church Manual. Earlier, there was a fear that adopting an official position would lead to the imposition of a creed.
5. The 1932 "Fundamental Beliefs" statement presented justification as for the sins of the past (an inadequate concept, since justification also covers us in our present inadequacies). Jesus’ life was only said to be "an example". This was inadequate.
6. The 1950 General Conference session decided that Ellen G. White needed to be mentioned by name in the Fundamental Belief statement. At that same session, the Baptismal Vow was changed from an 11 point list to 13, and added health, tithing and that the spirit of prophecy is one of the identifying marks of the remnant church. The inclusion of these ideas has led in a conservative direction.
7. After the publication of Questions on Doctrine, some Seventh-day Adventists denounced the publication and its clarifying stands. Seventh-day Adventism has been largely polarized over these issues.
8. The notion of a remnant church, without qualification, is subject to misunderstanding of how Seventh-day Adventists relate to other Christians.
9. The Review and Herald has not always promoted a kind of Adventism reflected in such publications as Questions on Doctrine. A different gospel and position on Scripture appears in these contrasting sources. The official Review and Herald during the decade of the 1970s perpetuated the view that Ellen G. White’s writings were the infallible interpreter of Scripture. The format of the Sabbath School Quarterlies used by the entire world church is to present a question based on the Bible and then follow it by citations from the writings of Ellen G. White.
10. The 1980 General Conference voted a "Fundamental Beliefs" statement which, while we stated that all truth is tested by Scripture, also contended that the writings of Ellen G. White are "authoritative". Failure to explain in what sense the writings are "authoritative" leads to confusion?
11. Failure of the denominational leaders to monitor heretical views of the gospel (allowing the denial of the substitutionary vicarious atonement of Jesus Christ, for instance, and allowing rank legalism) has fostored confusion in the church.
12. Failure to deal with racial and gender issues in the world field has caused grief to many—to women clergy in North America and elsewhere who are robbed of their ordination.
13. Failure of the church to permit the various areas of the world field to determine the policies to be followed within their jurisdiction seems to be a contradiction to the spirit of the New Testament which allowed for both Jewish and Gentile forms of Christianity, i.e. made allowance for cultural differences.
14. The church’s official evangelistic program promotes ideas which were in vogue in the 19^th century and which contain elements which do not comport with Scripture. The eschatology presented in a typical evangelistic series presents the fulfillment of prophecy for a bygone era, which has lost its relevance for individuals living in the 21^st century.
15. It would appear that Adventism is committed to pluralism on how Scripture and Ellen G. White relate, and on how one views the relationship of Law and Gospel and the Atonement, but pluralism is not permitted when it comes to the distinctive teachings of the church. Within the church there are vaious groups committed to certain political and theological agendas. For instance, some independent ministries are committed to what they call "Historic Adventism," wanting to take Adventism back theologically before the advances of the 1950s and beyond. Others seem committed to social issues, and are willing to question Christianity’s stance on the vicarious substitutionary atoning sacrifice of Jesus Christ as the basis of our salvation. Various institutions within Adventism are committed to different theological agendas, including our colleges and universities. Moreover, some promote mainline Adventism. Lack of focus and a real reason for the church’s being contribute to the loss of membership in the educated portions of society and in the Anglo sections of the Western culture. A book by Martin Webber, Who’s Got the Truth? Demonstrates at least 5 different gospels present within Adventism!
16. Failure to allow various areas of the world to have autonomy in certain cultural and social areas of belief and practice has not helped the church to advance its mission. An example is how women are treated in general and in ministry in particular.

IV. Evangelical Seventh-day Adventism – Having presented a critique of Seventh-day Adventism as it currently exists, I would like to go on to describe what I hope will be the Seventh-day Adventism of the future:

A. It affirms that God raised up the Seventh-day Adventist Church to prepare the world for Jesus Christ’s 2^nd coming through the preaching of the everlasting gospel. Its chief task is to tell to good news of salvation in Jesus Christ, his life, death, and resurrection, and in justification by faith. It affirms the heritage of the 1888 General Conference and the publication of the book, Questions on Doctrine, and the advances of the 1970s within Seventh-day Adventism on an understanding of the Gospel. It accepts the prophetic ministry of Ellen G. White, and along with it her repudiation of the role of infallible interpreter of Scripture for her writings.
B. It sees its message and mission as an extension of and a completion of the 16^th century Protestant Reformation and values the landmark doctrines of that movement, including: Justification by Faith Alone, Sola Scriptura, and the Priesthood of the Believers. It also preserves the Protestant stance that the Roman Catholic Church is the historic antichrist of Bible prophecy and that historicism is a valid way to understand Bible prophecy.
C. It understands the relationship of the Law and the Gospel to be at the heart of the discussion on salvation. The 4^th Commandment of the 10 Commandments plays an important role in the discussion, since it is the one commandment the Roman Catholic Church has claimed to have changed from the original Bible injunctive.
D. It moves beyond the Protestant Reformation, back to the theology of the New Testament and attempts to recover the perspective of the canonical writers in their understanding of Bible prophecy. It attempts to account for the widespread New Testament understanding that the end would occur within their lifetimes.
E. It takes seriously the exegetical meaning of the Biblical texts which have been so important to the development of Seventh-day Adventism—such as Daniel 8:1-14; 9:24-27; Revelation 10 and 11; 14:6-12, and the book of Hebrews.

Go to The Temple, Salvation, and Eschatology – Part II
Go to The Temple, Salvation, and Eschatology – Part III
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