Fundamental belief as system of interpretation

 The Adventist church has a peculiar definition of fundamental. First, let's think about what Fundamental means: Merriam-Webster defines it as follows: 

1a: serving as a basis supporting existence or determining essential structure or function : basic

a fundamental truth/belief/concept

b : serving as an original or generating source

2a: of or relating to essential structure, function, or facts

Adventism however does not use the word in either of the first two definitions. In Adventism when they say fundamental beliefs they use the third definition, which Merriam-Webster defines as:

3: of central importance : principal

This is important to realize as it is far different from most other denominations. Most denominations' church creeds are concise summaries of faith used for centuries to articulate essential Christian beliefs. The most common are the Apostles' Creed, the Nicene Creed, and the Athanasian Creed, which serve as universal foundations across many denominations. Adventism on the other hand, has an extended list of beliefs. 1-10 are similar to the Creeds; then, to a large extent, the rest of the 28 Fundamental beliefs are systems of interpretation. This is where the Adventist church moves from Fundamental, meaning the basic essential structure, and into generating systems of interpretation and calling the entire interconnected system a primary or fundamental belief.

We see this most clearly when we compare the 1931 Fundamental Beliefs to the current Fundamental Beliefs.

13. That no prophetic period is given in the Bible to reach to the second advent, but that the longest one, the 2300 days of Dan. 8:14,terminated in 1844, and brought us to an event called the cleansing of the sanctuary.

14. That the true sanctuary, of which the tabernacle on earth was a type, is the temple of God in Heaven, of which Paul speaks in Hebrews 8 and onward, and of which the Lord Jesus, as our great high priest, is minister; and that the priestly work of our Lord is the antitype of the work of the Jewish priests of the former dispensation; that this heavenly sanctuary is the one to be cleansed at the end of the 2300 days of Dan. 8:14; its cleansing being, as in the type, a work of, judgment, beginning with the entrance of Christ as the high priest upon the judgment phase of His ministry in the heavenly sanctuary foreshadowed in the earthly service of cleansing the sanctuary on the day of atonement. This work of judgment in the heavenly sanctuary began in 1844. Its completion will close human probation.

15. That God, in the time of the judgment and in accordance with His uniform dealing with the human family in warning them of coming events vitally affecting their destiny (Amos 3:6, 7), sends forth a proclamation of the approach of the second advent of Christ;* that this work is symbolized by the three angels of Revelation 14; and that their threefold message brings to view a work of reform to prepare a people to meet Him at His coming.

16. That the time of the cleansing of the sanctuary, synchronizing with the period of the proclamation of the message of Revelation 14, is a time of investigative judgment, first with reference to the dead, and secondly, with reference to the living. This investigative judgment determines who of the myriads sleeping in the dust of the earth are worthy of a part in the first resurrection, and who of its living multitudes are worthy of translation. 1 Peter 4:17, 18; Dan. 7:9, 10; Rev. 14:6, 7; Luke 20:35.

These four 1931 Fundamental Beliefs (though each is clearly a system of interpretations, I will just use Fundamental Beliefs for our comparisons.) Were merged by the church from 4 statements into 2 statements in 1980.

There is a sanctuary in heaven, the true tabernacle which the Lord set up and not man. In it Christ ministers on our behalf, making available to believers the benefits of His atoning sacrifice offered once for all on the cross. He was inaugurated as our great High Priest and began His intercessory ministry at the time of His ascension.

In 1844, at the end of the prophetic period of 2300 days, He entered the second and last phase of His atoning ministry. It is a work of investigative judgment which is part of the ultimate disposition of all sin, typified by the cleansing of the ancient Hebrew sanctuary on the Day of Atonement. In that typical service the sanctuary was cleansed with the blood of animal sacrifices, but the heavenly things are purified with the perfect sacrifice of the blood of Jesus.

The investigative judgment reveals to heavenly intelligences who among the dead are asleep in Christ and therefore, in Him, are deemed worthy to have part in the first resurrection. It also makes manifest who among the living are abiding in Christ, keeping the commandments of God and the faith of Jesus, and in Him, therefore, are ready for translation into His everlasting kingdom. This judgment vindicates the justice of God in saving those who believe in Jesus. It declares that those who have remained loyal to God shall receive the kingdom. The completion of this ministry of Christ will mark the close of human probation before the Second Advent.

For clarity in explaining the systems of beliefs/interpretations, I asked Copilot to compare the components of the 1931 statement and the current statement. When we look at the components, it is easy to see why this so-called Fundamental Belief is so poorly understood, as it covers a tremendous amount of ideas, assumptions, and methods of interpretation. Even so, while I can use the term components, most of the components are built upon a lot of information and assumptions. For instance, why is cleansing of the sanctuary a term used when the verse in Daniel is actually “restored,” and what makes someone apply the Leviticus sanctuary atonement ceremony to the cleansing of the heavenly sanctuary, or even why was the heavenly sanctuary even connected to the restored sanctuary in Danial and how was the supposed heavenly sanctuary desecrated to need restored. But for the ease of understanding, here are the components:

Belief 13 (1931)

Components:

1. No prophetic period reaches the Second Advent

2. 2300 days is the longest prophetic period

3. 2300 days ended in 1844

4. Event = cleansing of the sanctuary

5. Day year method (implied)

6. Historicist interpretation (implied)

Modern Statement:

• 2300 days ended in 1844 → explicit

• Cleansing of sanctuary → explicit

• Prophetic period does not reach Second Advent → implicit (not stated)

• Day year method → implicit

• Historicist method → implicit

Verdict: All doctrinal components remain, but interpretive methods are no longer spelled out.

Belief 14 (1931)

Components:

1. True sanctuary is in heaven

2. Earthly tabernacle was a type

3. Christ ministers there as High Priest

4. His ministry is antitype of Jewish priests

5. Heavenly sanctuary is cleansed at end of 2300 days

6. Cleansing = work of judgment

7. Christ entered judgment phase in 1844

8. Day of Atonement typology

9. Judgment began in 1844

10. Completion closes probation

Modern Statement:

• Heavenly sanctuary → explicit

• Earthly type / heavenly antitype → explicit

• Christ as High Priest → explicit

• Two phase ministry → explicit

• 1844 transition → explicit

• Investigative judgment → explicit

• Day of Atonement typology → explicit

• Completion closes probation → explicit

Verdict: Every component is present, and some are expanded (e.g., “ultimate disposition of sin,” “heavenly intelligences”).

Belief 15 (1931)

Components:

1. God sends a warning proclamation before the Advent

2. This follows His pattern of warning humanity

3. Symbolized by the three angels of Revelation 14

4. Message brings reform

5. Reform prepares a people for Christ’s coming

Modern Statement:

These components are still SDA doctrine, but they are not in the sanctuary belief anymore.

They appear in:

• Fundamental Belief #13 – The Remnant and Its Mission (Three Angels’ Messages, reform, preparation, proclamation)

Verdict: All components remain in the SDA system, but they were moved out of the sanctuary doctrine.

Belief 16 (1931)

Components:

1. Cleansing of sanctuary coincides with Rev 14 proclamation

2. Time = investigative judgment

3. Judgment of dead

4. Judgment of living

5. Determines who is worthy of first resurrection

6. Determines who is worthy of translation

Modern Statement:

• Investigative judgment → explicit

• Judgment of dead → explicit

• Judgment of living → explicit

• First resurrection worthiness → explicit

• Translation worthiness → explicit

• Connection to Rev 14 → implicit (now placed in Belief #13)

1931 Component Category		Notes
Heavenly sanctuary		Fully preserved
Earthly type / heavenly antitype		Fully preserved
Christ’s high priestly ministry		Expanded
Two phase ministry		Explicit
1844 transition		Explicit
Investigative judgment		Expanded
Judgment of dead		Explicit
Judgment of living		Explicit
Day of Atonement typology		Explicit
Closing of probation		Explicit
Three Angels’ Messages		Moved to Belief #13
Reform / preparation		Moved
Warning proclamation		Moved
Day year principle		Implied, not stated
Historicist method		Implied, not stated
Prophetic periods not reaching Second Advent		Implied

All of these components are needed for the interpretation found in the Fundamental Belief 24. The interpretation does not survive intact if any one of its core components is removed. Some components are load-bearing, others are supportive—but the system is tightly interlocked.

The following are the “load-bearing " components the system cannot survive without:

1. Historicist method

2. Day year principle

3. 2300 days ending in 1844

4. Heavenly sanctuary typology

5. Investigative judgment

The “supportive but not load-bearing components that can be reinterpreted without destroying the system:

• judgment of dead → living sequence

• close of probation

• vindication of God’s justice

• heavenly intelligences observing

• three angels’ messages (now placed elsewhere)

These can be adjusted, nuanced, or reframed without breaking the core, but they are not needed for the core either; they seem to be used to make the load-bearing core seem more reasonable

The core is made of interpretive mechanisms:

• historicism

• day year principle

• 2300 years

• 457 BC → 1844

• heavenly sanctuary typology

• two-phase priesthood

• investigative judgment beginning in 1844

These are technical claims. They require:

• specific hermeneutics

• specific historical assumptions

• specific typological mappings

• specific chronological calculations

They are not emotionally compelling. They are not pastorally comforting. They are not intuitive. They are not simple.

They are complex, fragile, and highly dependent on each other.

2. The Supportive Components Are Pastoral, Ethical, and Devotional

These include:

• judgment of the dead

• judgment of the living

• vindication of God

• heavenly intelligences observing

• readiness for translation

• moral reform

• close of probation

• three angels’ messages

• loyalty to God

• justice of God

• preparation for Christ’s return

These are emotionally compelling. They feel spiritually meaningful. They feel morally serious. They feel devotional. They feel eschatologically urgent.

They make the doctrine feel:

• purposeful

• ethical

• relational

• cosmic

• pastoral

• relevant

They give the core existential weight.

3. The Supportive Components Make the Core Feel Reasonable

Without supportive components

The core looks like:

• a long prophetic math equation

• a typological chain

• a hermeneutical method

• a date (1844)

• a heavenly event no one can see

• a judgment no one can verify

It feels abstract, technical, and disconnected from lived faith.

With supportive components

Suddenly the core feels:

• pastoral (“God is judging to save, not condemn”)

• moral (“God vindicates justice”)

• relational (“Christ ministers for us”)

• eschatological (“probation will close”)

• urgent (“prepare for translation”)

• communal (“three angels’ messages”)

The supportive components wrap the core in meaning.

They make the core feel:

• necessary

• purposeful

• spiritually compelling

• emotionally resonant

• morally serious

• cosmically significant

They do not support the core structurally, but they support the core psychologically, rhetorically, and devotionally.

4. This Is Why the System Persists

Even if someone struggles with:

• the date

• the hermeneutics

• the typology

• the prophetic math

the supportive components give them reasons to stay connected to the doctrine.

The supportive components:

• make the doctrine feel like it explains the universe

• make the doctrine feel like it explains God’s justice

• make the doctrine feel like it explains salvation

• make the doctrine feel like it explains the end times

• make the doctrine feel like it explains human destiny

They give the core existential gravity. This is predominantly the method that most of those interviewed on Seeking what they Sought Sanctuary series spent most of their time on. In the summary video at 34:43 Sean says: “like just seeing the sanctuary become a heart matter more than just a theological thing to defend so that the Adventist church comes across as coherent, because it emphasized and it magnifies the goodness of God and because it magnifies the purpose of Jesus and the nature of sin and also forgiveness ...”

A person could get to the heart matter, the idea of God's goodness and forgiveness and righteousness, using many other Bible texts that don't require the manipulation and interconnected components that are the load-bearing components of the so-called Sanctuary Doctrine.

Every supportive component appears in Scripture independently of the Adventist sanctuary system:

• God judges the dead → Rev 20, Heb 9

• God judges the living → 1 Pet 4:17

• Close of probation → Matt 25, Rev 22:11

• Vindication of God’s justice → Rom 3:26

• Heavenly beings observing → 1 Cor 4:9, Job 1–2

• Moral reform and obedience → entire NT

• Preparation for Christ’s return → Matt 24–25

• Three Angels’ Messages → Rev 14 (interpreted differently by others)

• Translation of the living → 1 Thess 4:17

• First resurrection → Rev 20:4–6

• “God is love” — 1 John 4:8

• “His righteousness endures forever” — Ps. 111:3

• “The Lord is righteous in all His ways” — Ps. 145:17

• “The just shall live by faith” — Hab. 2:4

• “God so loved the world…” — John 3:16

None of these require:

• 1844

• the day year principle

• historicism

• the 2300 day calculation

• a two phase heavenly ministry

• the investigative judgment

• the cleansing of a heavenly sanctuary

They stand on their own in Scripture.

They are not dependent on the Adventist sanctuary doctrine.

Adventist Today truth mixed with lies

 Adventist Today once again strives to rewrite the beliefs of the Adventist church. The article Three ways to misuse Ellen White's writings Here are the three ways that Ron Hessel suggests are misuses:

Many take Ellen White to be a divinely inspired infallible biblical interpreter. She never claimed that. She refused to take that role.

I have yet to meet anyone who has claimed that Ellen White was a "divinely inspired, infallible biblical interpreter." In fact, while I would agree that she refused that role, I know of no one in history who would have accepted it.  Once you set infallible into anything, it nullifies the rest of the sentence. Infallible is simply too high a bar for any human to achieve. So the first suggested misuse of Ellen White's writings is not accurate and meaningless.

So why use a rather deceptive suggestion? The answer is that Hessel is attempting to make a straw man argument. It is not uncommon for Adventists to say that Ellen White is an inspired commentator. This is what Morris Venden did in his book from 1980 where he wrote:

“We have an inspired commentary that was given for the purpose of settling the disagreements among the uninspired commentaries. What do you do when the scholars disagree? Do you have to become a better scholar than the best in order to settle the disagreement in your own mind? No.”

Dealing with a straw man is much easier than dealing with what the Adventist church actually says. If you can accept the straw man accusations, you can accept the rationalizations against the straw man and come to the conclusions that Hessel thinks are meaningful yet they are not.

He then says:

I can’t say this strongly enough: Ellen White is not to be used as the interpreter of the Bible. The Bible interprets Ellen White. If Ellen White were the final say on the Bible, it would mean that she had authority over the Bible. She does not.

He puts this forth as simply something that is true. But every Adventist knows it is not true. And it is easily demonstrated. The Adventist church holds something they call the Great Controversy view. It revolves around things done in heaven before the creation of earth. None of it is found in the Bible but it is the central core of Adventist teaching, and it is solely because of the writings of Ellen White. Review the above Great Controversy view article by Herbert Douglas and see if it is originated in the Bible or not. It is in fact stated in brief in Fundamental Belief #8:

Belief 8: The Great Controversy

All humanity is now involved in a great controversy between Christ and Satan regarding the character of God, His law, and His sovereignty over the universe. This conflict originated in heaven when a created being, endowed with freedom of choice, in self-exaltation became Satan, God’s adversary, and led into rebellion a portion of the angels...

See the Lucifer Myth for more details

Hessel's second misuse rests on the assumption of perfection.

Isn’t a prophet supposed to always get things right? Be absolutely perfect in every word? Some people treat Ellen White’s writings that way. 

Let me say this clearly: Ellen White got stuff wrong.

Setting up that some people expect perfection is once again a straw man. Does the Adventist church say that Ellen White was perfect, if so give the quote. We can give a quote from Ellen White on her writings, but while it seems incredibly exaggerated, it does not claim perfection. 

"God is either teaching His church, reproving their wrongs and strengthening their faith, or He is not. This work is of God, or it is not. God does nothing in partnership with Satan. My work... bears the stamp of God or the stamp of the enemy. There is no halfway work in the matter. The Testimonies are of the Spirit of God, or of the devil." (Testimonies for the Church, Vol. 4, p. 230; also cited in Vol. 5, p. 671).

She invites her readers to make the choice when they find that she is wrong, but it was not perfection that she was asserting. Perfection is too high a bar for any writer. Language is a tremendous thing that has advanced societies all over the world, but it is not something that depends on the perfection of ideas presented or perceived by the reader. 

Like the first and second straw man, Hessel's third suggestion of misuse is this:

Another way in which Ellen White gets misused is by trying to apply everything she said to today. You can’t do that. Don’t try to apply everything Ellen White says to your life. You can’t do it. Nobody can. It will drive you insane. Consider this instruction from the 1860s:

Hopefully, people have learned by now that when you see words like "everything," "always," and other generalization those are often logical fallacies. Applying everything someone wrote to today is another impossible idea. So it is easy to say. You can't apply her statements about eggs today the way you could have applied them in 1860. Though you will notice he never tells the reader how it applied in 1860. He even tries to guess at a reason, thinking it is something about refrigeration, when in 1860, people traveled very short distances, and refrigeration would have little effect, especially on eggs. In 1860 unless a farm was close to a rail line or riverboat, the distance of eggs to their destination was a radius of 30 miles. In short, the majority of eggs were sold in less than a day's journey from the farm that produced them.

While it is tempting to want to believe his conclusion, it, like his other statements, is simply wrong:

And if you have a problem believing Ellen White’s prophetic gift, that’s okay. Lots of people did, all through the church’s history—even in her own time. It is not a reason to leave the church. It is not a requirement to believe that Ellen White was a prophet to belong to the Adventist Church. Use your common sense, and the Bible as a filter when trying to figure out what parts of her writings are applicable to any situation.

 It is not in fact Okay because while Hessel links to another article he had written on Adventist Today, which was titled You Don't Have to Believe Ellen White is a Prophet to Be an Adventist. Which, sadly, is just another demonstration of deceptive information. You can read my response to that article here. 

Another Adventist Today Lie Baptismal vows

The Baptismal vows call the member to   Affirm that "I know and understand the fundamental Bible principles as taught by the Seventh-day Adventist Church..." That is from Baptismal vow number 11, which Hessel somehow managed to miss in his article. 

I wish Adventist Today luck in changing the Adventist church, but you will never get there by deceiving and ignoring the real positions of the Adventist church. This pretending needs to stop. Deal with the problems, deal with the issues, be honest. Yes, you can reject Ellen White as a prophet and be part of the Adventist church, but they will get rid of you when you become a problem to them, and if you don't believe their prophet is a prophet, they remove you from any position of responsibility sooner or later. If you feel God is leading you to change the Adventist church than follow God's leading but I suggest just take the one precaution of not working for the Adventist church for you salary. We have seen too many of our scholars who did that and only after they retired could they be honest about what they really thought of Ellen White. The Adventist church needs more young people standing up for truth and not waiting until they retire to stand for truth.

 

 

Another Adventist Today Lie Baptismal vows

 Occasionally, I wander back on Adventist Today to see what the current Progressive propaganda is and imagine my surprise to see this article. 

You Don’t Have to Believe Ellen White Is a Prophet to Be an Adventist

Commentary Ellen White, spirit of prophecy, test of fellowship  By Ron Hessel  14 November 2025 

Here we read:

 And you don’t have to

There is some confusion on this, so let’s just set the record straight: you do not need to believe in Ellen White as a prophet in order to be a Seventh-day Adventist in good standing. Here is what it says in the Baptismal Vows I copied from the official church website.

“8. Do you accept the biblical teaching of spiritual gifts and believe that the gift of prophecy is one of the identifying marks of the remnant church?”

Notice that it does not say anything about Ellen White. Also notice that gift of prophecy is all in lower case—it is not capitalized. When, within our tribe, Ellen White and her work is referred to, “the Gift of Prophecy” is capitalized like a title. Otherwise, the gift of prophecy, all lower case, refers to one of the gifts of the Spirit as outlined in scripture.

The Baptismal Vows do not make us pledge allegiance to Ellen White, contrary to what some assert.

That is great, right? He has told us that the gift of prophecy is one of the marks of the remnant church and that it does not refer to Ellen White; it is just one of the many spiritual gifts! 

But what if he read further in the baptismal vows:

11. I know and understand the fundamental Bible principles as taught by the Seventh-day Adventist Church. I purpose, by the grace of God, to fulfill His will by ordering my life in harmony with these principles. 

What do you think those "fundamental Bible principles as taught by the Seventh-day Adventist Church" may be? If only there were a list or a book of the Adventist Fundamental Beliefs. Maybe they are even enumerated for convenience.

Let's see what one of the Fundamental SDA beliefs is:

The Gift of Prophecy  Z18 The Scriptures testify that one of the gifts of the Holy Spirit is prophecy. This gift is an identifying mark of the remnant church and we believe it was manifested in the ministry of Ellen G. White. Her writings speak with prophetic authority and provide comfort, guidance, instruction, and correction to the church. They also make clear that the Bible is the standard by which all teaching and experience must be tested. (Num. 12:6; 2 Chron. 20:20; Amos 3:7; Joel 2:28, 29; Acts 2:14-21; 2 Tim. 3:16, 17; Heb. 1:1-3; Rev. 12:17; 19:10; 22:8, 9.)

There seems to be one more baptismal vow that seems to be related to this gift of prophecy to the remnant church, and that is the final vow:

13. I accept and believe that the Seventh-day Adventist Church is the remnant church of Bible prophecy and that people of every nation, race, and language are invited and accepted into its fellowship. I desire to be a member of this local congregation of the world church. 

I wonder where they get the idea that the SDA church is the remnant church of Bible prophecy. Does it perhaps come from the gift of prophecy, which they believe is manifested in the ministry of Ellen White? Pretty sure that is the case.

But anyway, according to this article on Adventist Today, if we don't look too hard, we can say that Adventists don't have to believe in Ellen White as a prophet. 

Good to know. But you say, the first instance said fundamental principles, not fundamental beliefs. Okay, but are you sure you want to go there you can read the following articles and include the 1872 Fundamental Principles and of course the articles that oppose the transition from principles to beliefs such as: FUNDAMENTAL PRINCIPLES vs BELIEFS - also referred to as THE TRANS-FUNDAMENTAL SOCIAL ENGINEERING OF ADVENTISM Go ahead at your own risk:)

A DECLARATION OF THE Fundamental Principles TAUGHT AND PRACTICED -BY-THE SEVENTH-DAY ADVENTISTS. STEAM PRESS OF THE SEVENTH-DAY ADVENTIST PUBLISHING ASSOCIATION, BATTLE CREEK, MICH.: 1872.

Fundamental Principles

In presenting to the public this synopsis of our faith, we wish to have it distinctly understood that we have no articles of faith, creed, or discipline, aside from the Bible. We do not put forth this as having any authority with our people, nor is it designed to secure uniformity among them, as a system of faith, but is a brief statement of what is, and has been, with great unanimity, held by them. We often find it necessary to meet inquiries on this subject, and sometimes to correct false statements circulated against us, and to remove erroneous impressions which have obtained with those who have not had an opportunity to become acquainted with our faith and practice. Our only object is to meet this necessity. 

As Seventh-day Adventists we desire simply that our position shall be understood; and we are the more solicitous for this because there are many who call themselves Adventists who hold views with which we can have no sympathy, some of which, we think, are subversive of the plainest and most important principles set forth in the word of God. 

As compared with other Adventists, Seventh-day Adventists differ from one class in believing in the unconscious state of the dead, and the final destruction of the unrepentant wicked; from another, in believing in the perpetuity of the law of God as summarily contained in the ten commandments, in the operation of the Holy Spirit in the church, and in setting no times for the advent to occur; from all, in the observance of the seventh day of the week as the Sabbath of the Lord, and in many applications of the prophetic scriptures. 

With these remarks, we ask the attention of the reader to the following propositions, which aim to be a concise statement of the more prominent features of our faith. 

—I—

That there is one God, a personal, spiritual being, the creator of all things, omnipotent, omniscient, and eternal, infinite in wisdom, holiness, justice, goodness, truth, and mercy; unchangeable, and everywhere present by his representative, the Holy Spirit. Psalm 139:7. 

—II—

That there is one Lord Jesus Christ, the Son of the Eternal Father, the one by whom God created all things, and by whom they do consist; that he took on him the nature of the seed of Abraham for the redemption of our fallen race; that he dwelt among men full of grace and truth, lived our example, died our sacrifice, was raised for our justification, ascended on high to be our only mediator in the sanctuary in Heaven, where, with his own blood he makes atonement for our sins; which atonement so far from being made on the cross, which was but the offering of the sacrifice, is the very last portion of his work as priest, according to the example of the Levitical priesthood, which foreshadowed and prefigured the ministry of our Lord in Heaven. See Leviticus 16; Hebrews 8:4, 5; 9:6, 7; etc. 

—III—

That the Holy Scriptures, of the Old and New Testaments, were given by inspiration of God, contain a full revelation of his will to man, and are the only infallible rule of faith and practice. 

—IV—

That Baptism is an ordinance of the Christian church, to follow faith and repentance, an ordinance by which we commemorate the resurrection of Christ, as by this act we show our faith in his burial and resurrection, and through that, of the resurrection of all the saints at the last day; and that no other mode fitly represents these facts than that which the Scriptures prescribe, namely, immersion. Romans 6:3-5; Colossians 2:12. 

-V-

That the new birth comprises the entire change necessary to fit us for the kingdom of God, and consists of two parts: first, a moral change, wrought by conversion and a Christian life; second, a physical change at the second coming of Christ, whereby, if dead, we are raised incorruptible, and if living, are changed to immortality in a moment, in the twinkling of an eye. John 3:3, 5; Luke 20:36. 

-VI-

We believe that prophecy is a part of God’s revelation to man; that it is included in that scripture which is profitable for instruction, 2 Timothy 3:16; that it is designed for us and our children. Deuteronomy 29:29; that so far from being enshrouded in impenetrable mystery, it is that which especially constitutes the word of God a lamp to our feet and a light to our path, Psalm 119:105, 2 Peter 2:19; that a blessing is pronounced upon those who study it, Revelation 1:1-3; and that, consequently, it is to be understood by the people of God sufficiently to show them their position in the world’s history, and the special duties required at their hands. 

-VII-

That the world’s history from specified dates in the past, the rise and fall of empires, and chronological succession of events down to the setting up of God’s everlasting kingdom, are outlined in numerous great chains of prophecy; and that these prophecies are now all fulfilled except the closing scenes. 

-VIII-

That the doctrine of the world’s conversion and temporal millennium is a fable of these last days, calculated to lull men into a state of carnal security, and cause them to be overtaken by the great day of the Lord as by a thief in the night; that the second coming of Christ is to precede, not follow, the millennium; for until the Lord appears the papal power, with all its abominations, is to continue, the wheat and tares grow together, and evil men and seducers wax worse and worse, as the word of God declares. 

-IX-

That the mistake of Adventists in 1844 pertained to the nature of the event then to transpire, not to the time; that no prophetic period is given to reach to the second advent, but that the longest one, the two thousand and three hundred days of Daniel 8:14, terminated in that year, and brought us to an event called the cleansing of the sanctuary. 

-X-

That the sanctuary of the new covenant is the tabernacle of God in Heaven, of which Paul speaks in Hebrews 8, and onward, of which our Lord, as great High Priest, is minister; that this sanctuary is the antitype of the Mosaic tabernacle, and that the priestly work of our Lord, connected therewith, is the antitype of the work of the Jewish priests of the former dispensation. Hebrews 8:1-5, etc.; that this is the sanctuary to be cleansed at the end of the 2300 days, what is termed its cleansing being in this case, as in the type, simply the entrance of the high priest into the most holy place, to finish the round of service connected therewith, by blotting out and removing from the sanctuary the sins which had been transferred to it by means of the ministration in the first apartment, Hebrews 9:22, 23; and that this work, in the antitype, commencing in 1844, occupies a brief but indefinite space, at the conclusion of which the work of mercy for the world is finished. 

-XI-

That God’s moral requirements are the same upon all men in all dispensations; that these are summarily contained in the commandments spoken by Jehovah from Sinai, engraven on the tables of stone, and deposited in the ark, which was in consequence called the “ark of the covenant,” or testament. Numbers 10:33, Hebrews 9:4, etc.; that this law is immutable and perpetual, being a transcript of the tables deposited in the ark in the true sanctuary on high, which is also, for the same reason, called the ark of God’s testament; for under the sounding of the seventh trumpet we are told that “the temple of God was opened in Heaven, and there was seen in his temple the ark of his testament.” Revelation 11:19. 

-XII-

That the fourth commandment of this law requires that we devote the seventh day of each week, commonly called Saturday, to abstinence from our own labor, and to the performance of sacred and religious duties; that this is the only weekly Sabbath known to the Bible, being the day that was set apart before paradise was lost, Genesis 2:2, 3, and which will be observed in paradise restored, Isaiah 66:22, 23; that the facts upon which the Sabbath institution is based confine it to the seventh day, as they are not true of any other day; and that the terms, Jewish Sabbath and Christian Sabbath, as applied to the weekly rest-day, are names of human invention, unscriptural in fact, and false in meaning. 

-XIII-

That as the man of sin, the papacy, has thought to change times and laws (the laws of God), Daniel 7:25, and has misled almost all Christendom in regard to the fourth commandment, we find a prophecy of a reform in this respect to be wrought among believers just before the coming of Christ. Isaiah 56:1, 2; 1 Peter 1:5, Revelation 14:12, etc. 

-XIV-

That as the natural or carnal heart is at enmity with God and his law, this enmity can be subdued only by a radical transformation of the affections, the exchange of unholy for holy principles; that this transformation follows repentance and faith, is the special work of the Holy Spirit, and constitutes regeneration or conversion. 

-XV-

That as all have violated the law of God, and cannot of themselves render obedience to his just requirements, we are dependent on Christ, first, for justification from our past offences, and, secondly, for grace whereby to render acceptable obedience to his holy law in time to come. 

-XVI-

That the Spirit of God was promised to manifest itself in the church through certain gifts, enumerated especially in 1 Corinthians 12 and Ephesians 4; that these gifts are not designed to supersede, or take the place of, the Bible, which is sufficient to make us wise unto salvation, any more than the Bible can take the place of the Holy Spirit; that in specifying the various channels of its operation, that Spirit has simply made provision for its own existence and presence with the people of God to the end of time, to lead to an understanding of that word which it had inspired, to convince of sin, and work a transformation in the heart and life; and that those who deny to the Spirit its place and operation, do plainly deny that part of the Bible which assigns to it this work and position. 

-XVII-

That God, in accordance with his uniform dealings with the race, sends forth a proclamation of the approach of the second advent of Christ; that this work is symbolized by the three messages of Revelation 14, the last one bringing to view the work of reform on the law of God, that his people may acquire a complete readiness for that event. 

-XVIII-

That the time of the cleansing of the sanctuary (see proposition X), synchronizing with the time of the proclamation of the third message, is a time of investigative judgment, first with reference to the dead, and at the close of probation with reference to the living, to determine who of the myriads now sleeping in the dust of the earth are worthy of a part in the first resurrection, and who of its living multitudes are worthy of translation-points which must be determined before the Lord appears. 

-XIX-

That the grave, whither we all tend, expressed by the Hebrew sheol, and the Greek hades, is a place of darkness in which there is no work, device, wisdom, or knowledge. Ecclesiastes 9:10. 

-XX-

That the state to which we are reduced by death is one of silence, inactivity, and entire unconsciousness. Psalm 146:4; Ecclesiastes 9:5, 6; Daniel 12:2, etc. 

-XXI-

That out of this prison house of the grave mankind are to be brought by a bodily resurrection; the righteous having part in the first resurrection, which takes place at the second advent of Christ, the wicked in the second resurrection, which takes place a thousand years thereafter. Revelation 20:4-6. 

-XXII-

That at the last trump, the living righteous are to be changed in a moment, in the twinkling of an eye, and with the resurrected righteous are to be caught up to meet the Lord in the air, so forever to be with the Lord. 

-XXIII-

That these immortalized ones are then taken to Heaven, to the New Jerusalem, the Father’s house in which there are many mansions, John 14:1-3, where they reign with Christ a thousand years, judging the world and fallen angels, that is, apportioning the punishment to be executed upon them at the close of the one thousand years; Revelation 20:4; 1 Corinthians 6:2, 3; that during this time the earth lies in a desolate and chaotic condition, Jeremiah 4:20-27, described, as in the beginning by the Greek term abussos (õóó ïò) bottomless pit (Septuagint of Genesis 1:2); and that here Satan is confined during the thousand years, Revelation 20:1, 2, and here finally destroyed, Revelation 20:10; Malachi 4:1; the theater of the ruin he has wrought in the universe, being appropriately made for a time his gloomy prison house, and then the place of his final execution. 

-XXIV-

That at the end of the thousand years, the Lord descends with his people and the New Jerusalem, Revelation 21:2, the wicked dead are raised and come up upon the surface of the yet unrenewed earth, and gather about the city, the camp of the saints, Revelation 20:9, and fire comes down from God out of heaven and devours them. They are then consumed root and branch, Malachi 4:1, becoming as though they had not been. Obadiah 15, 16. In this everlasting destruction from the presence of the Lord, 2 Thessalonians 1:9, the wicked meet the everlasting punishment threatened against them, Matthew 25:46. This is the perdition of ungodly men, the fire which consumes them being the fire for which “the heavens and the earth which are now” are kept in store, which shall melt even the elements with its intensity, and purge the earth from the deepest stains of the curse of sin. 2 Peter 3:7-12. 

-XXV-

That a new heavens and earth shall spring by the power of God from the ashes of the old, to be, with the New Jerusalem for its metropolis and capital, the eternal inheritance of the saints, the place where the righteous shall evermore dwell. 2 Peter 3:13; Psalm 37:11, 29; Matthew 5:5. 

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Time to take back the Adventist Church

A while ago the following article was submitted to Adventist Today who appear to have rejected the article for publication so in fairness I thought I would publish it here as it almost seems prophetic when we consider the events of the recent General Conference selection of President and his sermon this last week.

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Time to take back the Adventist Church

We have all noticed it, the diverse opinions, views and beliefs that have found there way into the Seventh-day Adventist church. People calling themselves “progressive” or “liberal” or “moderates” or “evangelical” Adventists. Why there are even “cultural” Adventists and a few “agnostic” Adventists, don’t ask what that one means. It is all actually just an abundance of terms for “apostate” Adventists. The time has come for us to admit the fact that inside our church are vast numbers of confused Adventists who are in need of conversion and who have become stumbling blocks to real Adventists.

Because of this abundance of confusion within Adventism real Adventists have had to term themselves as “Traditional” Adventists (some may say “historic,” substantially the same, however, unless you get to talking about the Trinity). Traditional Adventists are the only Adventists that still hold to the pillars of our church. The Pillars that Ellen White warned us to never leave behind[1]. Traditionals are the Adventists who hold to the 28 Fundamental beliefs[2] (formerly 27 but with time more fundamental ideas occurred to us). Let’s be clear as President Obama is found of saying; “Traditional” Adventists are the only real Adventists and it is time we took our church back from the Adventists in name only.

Does that sound radical? It should not; traditional (real) Adventism remains normative in all official areas of the church.  The church in its formal, duly constituted General Conference Session established the 28 Fundamental beliefs and refers to them in both short and long forms of our baptismal vows. Under the term fundamental Bible principles or fundamental beliefs the vow will include all additional fundamental beliefs we may find or devise in the future as well. The long form:

11. Do you know and understand the fundamental Bible principles as taught by the Seventh-day Adventist Church? Do you purpose, by the grace of God, to fulfill His will by ordering your life in harmony with these principles?[3]

The short (alternate) form:

2. Do you accept the teachings of the Bible as expressed in the Statement of Fundamental Beliefs of the Seventh-day Adventist Church and do you pledge by God’s grace to live your life in harmony with these teachings?[4] (2005 SDA church manual page 33)

Notice that there is no proviso in either of these vows for the exercise of ones individual interpretation of, or understanding of the Bible. The vow is to understand and to live your life in harmony with the Adventist statement of Fundamental Beliefs. Fundamental Beliefs established by the General Conference in session, God’s highest authority on earth.[5]

One of those Fundamental Beliefs is that Ellen White is; “the Lord's messenger, and her writings are a continuing and authoritative source of truth which provide for the church comfort, guidance, instruction, and correction.” If Ellen White whose writings are a continuing and authoritative source of truth tells us not to abandon the historic pillars of the Adventist church we are left with no choice but to follow the traditional form of Adventism as the only group which adheres to those historic pillars as she taught them. The only group of Adventists who willing maintain that “private independence and private judgment must not be maintained” against the highest authority of the Lord on earth.[6]

It is a small sacrifice to give up one’s individual beliefs when there is a God given institution proclaiming the truth. It would be both folly and arrogance of the highest order to doubt either the church’s organizational structure or its decisions, Traditional Adventist have always allowed the questioning of the churches belief however they insist the members acknowledge the answers that Traditional Adventism supplies as truth.  To that end God has blest our church with publications which officially represent His chosen movement on earth for these times. With such resources at hand there is little excuse to go to the apostate Christian world for additional insight, and no reason to ignore the answers which the church leadership has supplied. “Doubt, and even disbelief of the testimonies of the Spirit of God, is leavening our churches everywhere.”[7]

Some might suggest that there were indeed times past when the individual was right and perhaps even had a duty to question the established mother church. Martin Luther rightly questioned the Roman Catholic Church.  Our own Adventist Pioneers questioned their respective churches and were often cast out from their apostate protestant denominations.  But, those times are past. Today the apostates have taken up residence inside our own denomination.

We cannot allow individual interpretations or application of present truth because the Adventist church unlike every other denomination is a prophetic movement of God -- the last true Remnant church of Revelation.[8] As James R. Nix the director of the White Estate wrote in the Adventist World:

 “Those three defining characteristics describe Adventists as the only people who find their:

1. prophetic roots, or history, predicted in Revelation 10. 

2. prophetic identity defined in Revelation 12. 

3. prophetic message and mission given in Revelation 14.”[9]

That fact that we see ourselves as the fulfillment of certain passages of the book of Revelation is incontrovertible proof of the Adventist prophetic movement. It is evident then that when those in the Adventist church question our interpretation of the book of Revelation they are questioning our whole reason for existence.[10] They are questioning every doctrine we hold as true because they question our unique and distinctive nature. Thus, they are stumbling blocks, in the way of every truly believing Adventist because they deny the Fundamental beliefs which the Adventist leadership holds as being what the Bible teaches.

Individuals who question any of our fundamental beliefs of necessity end up questioning every one of our beliefs.  For instance, challenging the Substitutionary nature of the atonement whereby  Jesus had to pay a blood price to his Father for our sins would lead to the denial that God killed the first animal in Eden to give us the symbol of that Substitutionary future death. That might lead them to question the literal nature of the Genesis story and the weekly cycle on which the Sabbath rests and also open the door to the vast age of the earth as taught by worldly science with its death and predation before the fall of man. 

The Adventist church stands upon a precious if somewhat precarious chain of truth. The links in that chain dare not be disturbed.   They can never be doubted.  They must be accepted as they were first hammered out for us by those young people, led by the Spirit, 200 years ago in the farm houses of New England.  Or codified 30 years ago by the General Conference session in Dallas Texas.

To abandon a reliance on those truths as once delivered to those founders, as we stand on the verge of the Lord’s return would be to risk pushing Adventism into a whole new age of serious individual Bible study, to risk original individual interpretations or applications. Especially dangerous is the non traditional thinking among the young and inexperienced, the problems of excess enthusiasm are well known; Particularly among the young and inexperienced, people similar to those who founded our church.

Clearly our only protection is found in a universal commitment to our current traditional Adventist understanding – in thought and in action.  Those incapable of such commitment should flee their apostasy or flee their connection with the Adventist church.  As a stop gap measure it is now necessary for the organized church in each congregation to form boards of inquiry to lovingly investigate and seek to educate and motivate change in those who may have become confused as to their loyalties to God’s one true remnant church.  If necessary such guilty individuals who remain unrepentant would be remanded to similar bodies at the local Conference level for final review and disposition.  The time has come to develop an oath of allegiance to the Adventist church so that ultimately the board of inquiries could be dissolved and replaced by annual oath days filled with powerful sermons that recount our churches establishment as God’s remnant church and repeat our Fundamental beliefs. Oath Day services to be concluded with the solemn and moving recitation of the oath of allegiance and the signing of the written oath of allegiance.

It is well past time that the Seventh-day Adventist church prepare herself, pure and spotless, to be the bride of her Lord.  It is time we take up this issue this summer in Atlanta. Even so, Come Lord Jesus.  

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[1]  Vol.4 Testimonies For the Church page 211 1875

[2] http://www.adventist.org/beliefs/fundamental/index.html

[3] 2005 SDA Manual http://www.adventist.org/beliefs/church_manual/Seventh-day-Adventist-Church-Manual-17th-edition.pdf

[4] Ibid

[5] Vol.4 Testimonies For the Church page 492 1875

[6] Ibid

[7] Vol. 5 Testimonies For the Church page 217 1889

[8] Fundamental Belief 13 http://www.adventist.org/beliefs/fundamental/index.html

[9]  http://www.adventistworld.org/issue.php?issue=2009-1006&page=14

[10] The Remnant and the Adventist Church Ángel Manuel Rodríguez http://biblicalresearch.gc.adventist.org/documents/remnantSDAchurch.htm