18. The Marks of a Cult—Does the SDA Church Have Them?

Books, Cultic Doctrine of Seventh-day Adventism, Dale Ratzlaff, Feature, Investigative Judgment

For certain persons have crept in unnoticed.

In this chapter we will list typical identifying marks of a “Christian” cult, compare the SDA church1 to these characteristics and draw some preliminary conclusions. 

Cult Characteristics

What are the characteristics or identifying marks of a cult? A number have been suggested, and there is probably no universal definition that all would accept.2 The following characteristics have been suggested as markers which would identify most “Christian” cults.3,4,5 Just how many of these criteria must be met before an organization is considered a cult is a matter of mature Christian discernment.

  1. Claim to extra-biblical revelation
  2. Denial of the Trinity
  3. Defective Christology
  4. Denial of the personality of the Holy Spirit
  5. Defective soteriology
  6. Exclusive salvation
  7. Persecution complex
  8. Doctrinal ambiguity
  9. Presumptuous leadership
  10. Segmented interpretation of the Bible
  11. Denunciation of other Christians
  12. Limited eschatology
  13. Messianic complex
  14. Gospel confusion
  15. A corrupt Bible

Does Adventism meet these cult criteria?

 1. Claim to extra-biblical revelation: “We have a special message from God.”

The writings of Ellen G. White constitute the extra-biblical revelation for SDAs. The Adventist church has throughout most, if not all, of its history claimed to be the “remnant church” of Bible prophecy. One of the supporting claims for this is that God has restored through the ministry of Ellen G. White the “testimony of Jesus” or “spirit of prophecy.”6 The history of the Adventist church is inextricably linked to the history of Ellen G. White,7 andthe unique aspects of Adventist theology are dependent upon her writings.8 The current official doctrinal statement of the Adventist church supports this first qualification of a cult.9

2. Denial of the Trinity

The founders of the Adventist church were antitrinitarian. James White published the following statement in 1852:

To assert that the sayings of the Son and his apostles are the commandments of the Father, is as wide from the truth as the old Trinitarian absurdity that Jesus Christ is the very and Eternal God.10

J.N. Andrews, for whom the Seventh-day Adventist Theological Seminary in Berrien Springs, Michigan, is named, wrote this in 1855:

The doctrine of the Trinity was established in the church by the council of Nicaea, A.D. 325. This doctrine destroys the personality of God, and his Son Jesus Christ our Lord. The infamous measures by which it was forced upon the church—which appear upon the pages of ecclesiastical history might well cause every believer in that doctrine to blush.11

 Adventist hymn-writer R. F. Cottrell published this statement in 1869:

But to hold the doctrine of the trinity is not so much an evidence of evil intention as of intoxication from that wine of which all the nations have drunk. The fact that this was one of the leading doctrines, if not the very chief, upon which the bishop of Rome was exalted to the popedom, does not say much in its favor.12

 In a recent article by Colleen Tinker in a recent Proclamation!13 we read:

Dr. Jerry Moon from the Adventist seminary at Andrews University has documented Ellen G. White’s shift from a non-Trinitarian to a “Trinitarian” viewpoint in a paper entitled, “The Quest for a Biblical Trinity: Ellen G. White’s ‘Heavenly Trio’ Compared to the Traditional Doctrine.” In this paper he documents James White’s dismissal of the Trinity, and he shows that not until 1946 did the Seventh-day Adventist church adopt its first statement explicitly professing the “Trinity.” In the succeeding 60 years, Moon points out, “a Trinitarian view of God has remained dominant among Seventh-day Adventists—despite the general awareness since E. R. Gaine’s M.A. thesis in 1963 that most of the earliest Adventist leaders were non-Trinitarian.”14

Even though Fundamental Belief No. 2 projects an orthodox view of the Trinity, Fundamental Belief No. 18—which declares the writings of Ellen G. White to be a “source” of truth—opens up other options. One of the best examples of this is the designation of Michael the Archangel as Jesus in The Clear Word.15

Many other statements could be given which show the confusion of Adventism in general and Ellen G. Whtie in particular on the nature of God.

 3. Defective Christology and

 4. Defective Soteriology

Christology and soteriology are closely related. Even though I will deal with gospel confusion in No. 14 below, we must look at soteriology as it relates to Christology.

Within the Adventist church there are several streams of theology. This is especially true when it comes to Christology. Historic Adventism stresses the idea that Christ came to give His people a second probation16,17 in which to prove their loyalty and obedience.18 Christ’s holy life is seen as an example of how humanity, combined with the power of the Holy Spirit, could perfectly keep the law.19

The Lord now requires of his church perfect obedience to all his commandments. He will not accept less than his due. Man may receive grace and truth to obey all his commandments, which are reasonable and just. All his righteous demands must be fully met; for this second probation granted to the fallen race cost an infinite price, even the life of the Son of God.20

The substitutionary aspect of the atonement is downplayed, and the exemplary aspect is emphasized. Character development and overcoming are two themes stressed in Historic Adventism. For this group, it is important that Christ have a weakened, sinful nature like all the rest of the sons of Adam. Note how Ellen White supports this idea:

We marvel at the Saviour’s sacrifice in exchanging the throne of heaven for the manger, and the companionship of adoring angels for the beasts of the stall. Human pride and self-sufficiency stand rebuked in His presence. Yet this was but the beginning of His wonderful condescension. It would have been an almost infinite humiliation for the Son of God to take man’s nature, even when Adam stood in his innocence in Eden. But Jesus accepted humanity when the race had been weakened by four thousand years of sin. Like every child of Adam He accepted the results of the working of the great law of heredity. What these results were is shown in the history of His earthly ancestors. He came with such a heredity to share our sorrows and temptations, and to give us the example of a sinless life.

Satan in heaven had hated Christ for His position in the courts of God. He hated Him the more when he himself was dethroned. He hated Him who pledged Himself to redeem a race of sinners. Yet into the world where Satan claimed dominion God permitted His Son to come, a helpless babe, subject to the weakness of humanity. He permitted Him to meet life’s peril in common with every human soul, to fight the battle as every child of humanity must fight it, at the risk of failure and eternal loss.21

Clad in the vestments of humanity, the Son of God came down to the level of those he wished to save. In him was not guile or sinfulness; he was ever pure and undefiled; yet he took upon him our sinful nature…. He led them to see that if they repented, if their characters were transformed after the divine similitude, they would win immortality.22

Think of Christ’s humiliation. He took upon himself fallen, suffering human nature, degraded and defiled by sin. He took our sorrows, bearing our grief and shame. He endured all the temptations wherewith man is beset. He united humanity with divinity; a divine spirit dwelt in a temple of flesh. He united himself with the temple. “The Word was made flesh, and dwelt among us,” because by so doing he could associate with the sinful, sorrowing sons and daughters of Adam.23

These statements make it clear that Ellen G. White did teach the sinful humanity of Christ. There are other statements in her writings, however, where she clearly teaches a sinless, but weakened, nature of Christ:

He is brother in our infirmities, but not in possessing like passions.24

When Christ bowed his head and died, he bore the pillars of Satan’s kingdom with him to the earth. He vanquished Satan in the same nature over which in Eden Satan obtained victory. The enemy was overcome by Christ in his human nature. The power of the Saviour’s Godhead was hidden. He overcame in human nature, relying upon God for power. This is the privilege of all. In proportion to our faith will be our victory.25

Of interest at this point is a comment made in a paper by Herman Bauman:26

Though the Bible seems clear regarding Jesus’ sinlessness we do tend to get into trouble when dealing with the rather large number of quotations from the writings of Ellen White.27

As one anonymous reviewer of the first draft of this book noted, what Ellen White affirms on one hand she denies on the other. It is clear that her Christology and soteriology fit together.28 If the work of Christ is seen primarily in terms of example,29 as shown in some of the foregoing quotations and footnotes, then it is important that Christ was given no power which man cannot possess. Otherwise, man in reaching perfection of character and rendering perfect obedience to the law of God, would then do something even more outstanding than Christ. For example, if Christ had a sinless nature and was our example in overcoming temptation, and if fallen man had a sinful nature and reached the same level of perfect obedience, then mankind would be accomplishing a feat more outstanding than Christ’s. Evangelical Adventists who stress Christ’s work in substitutionary terms, however, believe that Christ had a sinless nature. They rest in the perfect life of Christ, for their assurance is not based on perfectly following Christ’s example, but upon God’s gracious gift of the imputation of Christ’s righteousness. Soteriology and Christology are always closely linked. If one is erroneous, both will be wrong. If one is correct, chances are good that the other will be as well.30

Ellen White has statements which can be used to support both the sinful and sinless nature of Christ.

Some, if not most early Adventists, such as Uriah Smith, were Arian31 in their Christology. The current Fundamental Belief No. 4, “The Son,” is an orthodox statement on the nature of Christ. However, please carefully read the following statements by Ellen White which seem to parallel Mormon theology:

“While some of the angels joined Satan in his rebellion, others reasoned with him to dissuade him from his purposes, contending for the honor and wisdom of God in giving authority to his Son. Satan urged, for what reason was Christ endowed with unlimited power and such high command above himself! He stood up proudly and urged that he should be equal with God…. At length all the angels are summoned to appear before the Father, to have each case decided. Satan unblushingly makes known to all the heavenly family, his discontent, that Christ should be preferred before him, to be in such close conference with God, and he be uninformed as to the result of their frequent consultations. God informs Satan that this he can never know. That to his Son will he reveal his secret purposes, and that all the family of Heaven, Satan not excepted, were required to yield implicit obedience. Satan boldly speaks out his rebellion, and points to a large company who think God is unjust in not exalting him to be equal with God, and in not giving him command above Christ. He declares he cannot submit to be under Christ’s command, that God’s commands alone will he obey.”32

“Satan was once an honored angel in heaven, next to Christ…. He desired to receive the highest honors in heaven next to God.”33

Colleen Tinker states:

It is generally acknowledged that the publication of the book The Desire of Ages in 1898 marked the turning point when Ellen White left Arianism and non-Trinitarianism behind and espoused the full deity of Jesus.Yet both in the years immediately preceding the publication of this book as well as in following years she published numerous statements that continued to reveal her lack of understanding that Jesus was fully God and uncreated, and that the Trinity is an expression of one God in three persons. In 1894 and 1895 she stated that Christ “was made equal with God” and “made in the express image of [God’s] person.”34

“But every such plea was cast aside when Christ died as a substitute for the sinner. He who was made equal with God bore the sin of the transgressor, and thereby made a channel whereby the love of God could be communicated to a fallen world, and his grace and power imparted to those who came to Christ in penitence for their sin.”35

By stating that Christ was “made equal,” Ellen White indicates that she had not accepted the full, eternal deity of Christ. Without a doubt, historic Adventism fulfills this cult characteristic.

 5. Denial of the personality of the Holy Spirit

Fundamental Belief No. 5 speaks of “God the eternal Spirit….” Nevertheless, on a number of occasions Ellen White refers to the Holy Spirit as “it.” The first quote below was written in 1888.36

The Spirit is freely given us of God if we will appreciate and accept it. And what is it? The representative of Jesus Christ. It is to be our constant helper. It is through the Spirit that Christ fulfills the promise, “I will never leave thee nor forsake thee.” “Verily, verily, I say unto you, He that believeth on me hath everlasting life” (John 6:47). (The bell is sounding for morning worship. I must stop here.)37

Later, Ellen White, or one of her secretaries, revised it to read as follows:

The Spirit is freely given us of God if we will appreciate and accept Him. And what is He? The representative of Jesus Christ. He is to be our constant helper. It is through the Spirit that Christ fulfills the promise, “I will never leave thee nor forsake thee.” “Verily, verily, I say unto  you, He that believeth on me hath everlasting life” (John 6:47). (The bell is sounding for morning worship. I must stop here.)38

Officially, however, the Adventist church does not meet this cult criterion.

 6. Exclusive salvation: “We alone are saved. All others are lost.”

Early Adventists believed that they were the only ones living in the favor of God.39 This fact has already been documented in this book. The early teaching that the door of mercy was shut for all those who had not accepted the prophetic message of the three angels is a case in point. The official Adventist church doctrine and the published writings of Ellen White continue to teach exclusive salvation for Seventh-day Adventists. Many Adventists still believe that in the last days there will only be two camps: true seventh-day Sabbath keepers who will be saved, and those who worship on Sunday, receive the mark of the beast, and will be lost.40 In Fundamental Belief No. 12, “The Remnant and Its Mission,” we read about an exclusive group “in the last days” —meaning the SDA church.

The universal church is composed of all who truly believe in Christ, but in the last days, a time of widespread apostasy, a remnant has been called out to keep the commandments of God and the faith of Jesus. This remnant announces the arrival of the judgment hour, proclaims salvation through Christ and heralds the approach of His second advent. This proclamation is symbolized by the three angels of Revelation 14; it coincides with the work of judgment in heaven and results in a work of repentance and reform on earth. Every believer is called to have a personal part in this worldwide witness.

A careful reading of the above statement will show that it teaches that Adventists will be the only people saved “in the last days.” Note the following: It states also that the universal church is composed of all those who truly believe in Christ, “but”—in contrast to the former statement—in the last days (since 1844) a remnant has been “called out.” This remnant is called out from the other churches. It speaks of a “time of widespread apostasy.” In context of SDA teaching this apostasy means belief in the immortality of the soul and Sunday sacredness.41 When this statement says the remnant are called out to “keep the commandments of God” it means the Ten Commandments in general and the fourth commandment in particular. Ellen White taught that the Sabbath would be the test of loyalty for all of God’s true people in the last days.42 She clearly believed and taught that no person who did not keep the Sabbath in the last days would be saved.43,44 In fact she stated that those who broke the Sabbath should be disfellowshipped from the remnant church.45 That the Adventist church officially continues to support the doctrine that only Adventists (perhaps a few other seventh-day Sabbath-keepers as well) will be saved can be seen from Fundamental Belief No. 20, “The Sabbath.”

The fourth commandment of God’s unchangeable law requires the observance of the seventh-day Sabbath as the day of rest, worship and ministry in harmony with the teaching and practice of Jesus, the Lord of the Sabbath. The Sabbath is a day of delightful communion with God and one another. It is a symbol of our redemption in Christ, a sign of our sanctification, a token of our allegiance, and a foretaste of our eternal future in God’s kingdom. The Sabbath is God’s perpetual sign of His eternal covenant between Him and His people.

Next, we note that the doctrinal statement on the remnant quoted earlier maintains that “Every believer is called to have a personal part in this worldwide witness.” In other words, every believer (note the inclusiveness) will participate in this (note the exclusiveness) world-wide witness. In other words, every believer will be involved in the SDA mission.

I encourage those who doubt that exclusive salvation is, indeed, the official teaching of the Adventist church to read the chapters “The Loud Cry,” “The time of Trouble,” and “God’s People Delivered” in Spirit of Prophecy or The Great Countroversy.46

Historic Adventism, as well as the official teachings of the church, hold that in the last days, only Seventh-day Adventists will be saved.47,48 We see, then, that the Adventist church meets this cult marker.

 7. Persecution complex: “The world is against us because we have the truth.”49

We have already documented this mentality in the events following 1844. However, a persecution complex is a major emphasis in the eschatology of the Seventh-day Adventists. Here Adventists are not far removed from David Koresh.50

Seventh-day Adventism, from its infancy, has taught that in the last days the Sabbath will be the mark of loyalty between the true followers of God and those who receive the mark of the beast. They believe that the United States will be foremost in uniting with Papal power and spiritualism and then, under the influence of this three-fold union, a national and universal Sunday law will be enacted. The time will come, according to their teachings, when the death penalty will be enacted against those who continue to keep the seventh-day Sabbath. This test, says Ellen White, will take place when Christ has finished his atonement in the heavenly sanctuary and the righteous (SDAs) will be living in the sight of a holy God without an intercessor.

From my own experience in the Adventist church and from ministering to many former Adventists I can safely say that this “impending conflict” and “time of trouble” has caused untold harm, fear and anxiety. I have personally communicated with a number of people who had to have therapy to help them escape the trauma of Adventist teaching. Note the impact of some of these statements.

When he leaves the sanctuary, darkness covers the inhabitants of the earth. In that fearful time the righteous must live in the sight of a holy God without an intercessor. The restraint which has been upon the wicked is removed, and Satan has entire control of the finally impenitent. The power attending the last warning has enraged them, and their anger is kindled against all who have received the message. The people of God are then plunged into those scenes of affliction and distress described by the prophet as the time of Jacob’s trouble.51

It is often the case that trouble is greater in anticipation than in reality; but this is not true of the crisis before us. The most vivid presentation cannot reach the magnitude of the ordeal.52

And now, while the precious Saviour is making an atonement for us, we should seek to become perfect in Christ.53

In the last conflict the Sabbath will be the special point of controversy throughout all Christendom. Secular rulers and religious leaders will unite to enforce the observance of the Sunday; and as milder measures fail, the most oppressive laws will be enacted. It will be urged that the few who stand in opposition to an institution of the church and a law of the land ought not to be tolerated, and a decree will finally be issued denouncing them as deserving of the severest punishment, and giving the people liberty, after a certain time, to put them to  death. Romanism of the Old World, and apostate Protestantism in the New, will pursue a similar course toward those who honor the divine precepts.

The people of God will then flee from the cities and villages, and associate together in companies, dwelling in the most desolate and solitary places. Many will find refuge in the strongholds of the mountains.54

I saw a writing, and copies of it scattered in different parts of the land, giving order, that unless the saints should yield their peculiar faith, give up the Sabbath, and observe the first day, they were at liberty, after such a time, to put them to death.55

These quotations could be multiplied. They point out that SDAs do have a persecution complex and that is because they believe they have the “truth.”56 It is clear that the Seventh-day Adventist church meets this cult marker.

 8. Doctrinal ambiguity: “The truth doesn’t have to make sense.”

Little time needs to be spent on this cult marker. This book is dedicated to the doctrine of the cleansing of the heavenly sanctuary and the investigative judgment, and the reader will by now see the inconsistencies and errors in every aspect of this doctrine. It simply does not make sense. For example, Ellen White said that the prayers of those who rejected the “truth” of the cleansing of the heavenly sanctuary in 1844 were “useless” because they were directed to the first apartment which Jesus had left.57

However, it is only the shut-door Adventists who taught that Christ for the first time entered the most holy of the heavenly sanctuary. All mainstream Christian churches held them, as they do today, the biblical view that Christ,upon His ascension, entered into the very presence of the Father and took His seat on the throne.58 Therefore, Ellen White’s denunciation of Christians who did not direct their prayers to the Most Holy Place was completely ridiculous and nonsensical. Without question Adventism meets this cult marker.

 9. Presumptuous leadership: “I know what is best for you.”

Anyone who has read Ellen White’s Testimonies for the Church would see many examples of this type of leadership. In the early years of her work EGW seems to have had a ministry of condemnation. As a youth, I fully believed in the writings of EGW. When Carolyn, my then girlfriend, who is now my wife of 51 years and counting, graduated from the twelfth grade, I purchased a set of Testimonies59 and gave them to her as a gift. I encouraged her to read them. She started and was soon overwhelmed with the condemnation presented therein. I list only one illustration when hundreds could be given.60

 Do not think that because you pursue a certain course and do certain things it is an evidence that they are right and that you must present them to others as a rule or guide. It is not best for you to feel at liberty to speak your mind upon such matters as concern the welfare of our youth, recommending books which do not tend to spirituality or piety. Retirement from the work of God at present is best for you. Brother R, you have neither perseverance nor moral backbone. You are very deficient in those traits of character which are necessary for the work of God at this time. You have not received the education in practical life that is necessary for you in order to make a success as a practical minister of Christ. Your education has been deficient in many respects. Your parents have not read your character, nor trained you to overcome its defects, to the end that you might develop a symmetrical character, and possess firmness, self-denial, self-control, humility, and moral power. You know very little of practical life or of perseverance under difficulties. You have a strong desire to controvert others’ ideas and to press forward you own. This is the result of your feelings of of self-sufficiency and of following your own inclinations in youth.

You do not see yourself and your errors. You are not willing to be a learner, but have a great desire to teach. You form opinions of your own and cling to your  peculiar ideas with a persistency that is wearying. You are anxious to carry your points, and in your eyes your ideas are of greater importance than the experienced judgment of men of moral worth who have been proved in this cause. You have been flattered with the idea that you had ability that would be prized and make you a valuable man; but these qualities have not been tested and proved. You have a one-sided  education. You have no inclination of love for the homely, daily duties of life. Your  indolence would be sufficient to disqualify you for the work of the ministry were  there no other reasons why you should not engage in it. The cause does not need preachers so much as workers. Of all the vocations of life, there is none that requires such earnest, faithful, persevering, self-sacrificing workers as the cause of God in these last days.61

In the first few volumes of the Testimonies this type of condemnatory writing goes on page after page. EGW addresses person after person in this critical and controlling manner. I found that just reviewing this material, which is void of the good news of the gospel, was very depressing.

Ellen G. White had a ministry of telling others what was best for them. She often condemned those who did not accept her testimonies even when they had strong scriptural support for their beliefs.62 Therefore, the SDA church meets this cult marker.

10. Segmented interpretation of the Bible: “These verses are more important.”

Ellen G. White has written some 52 books63 and many thousands of articles64 and in so doing she has commented on many, many Bible passages. However, there is no question that she placed special emphasis on both certain Scriptures and certain topics. This, in itself, is not necessarily bad unless the special emphasis makes minor things of major importance and major things of  minor importance. 

Ellen White placed much emphasis on the Sabbath. As mentioned earlier, she claims to have

seen in vision that the fourth commandment had a special halo of light around it that was not on the other nine.65 She uses the word “Sabbath” 3,315times66 when it is only found in 116 verses of Scripture. Her writings mention Satan 9,956 times when the Bible only mentions that name 47 times. When I was recently reading some of her early works, such as Spiritual Gifts, I was struck with the many times she spoke of the “frown of God” or “frown of Christ,” most of which had to do with the way Christ or the Father looked on Ellen White or some other Adventist believer who was not quite measuring up to perfection. I found that she uses this expression 147 times. 

From my own experience in the SDA church, I recall classroom discussions—both in college and seminary—having to do with the topic of “a canon within a canon” referring to the fact that Adventists use certain Scriptures over and over again while often neglecting other portions of the Bible. This SDA canon comprises the proof texts which support its 28 doctrinal beliefs.67

An example of this is seen in the SDA teaching on man’s condition in death. SDAs will give top authority to the Old Testament statement:

For the living know that they will die; but the dead do not know anything, nor have they any longer a reward, for their memory is forgotten (Eccl. 9:5)

They will not, however, unless forced to do so, mention the passages in the New Testament which support existence after death.68 For example, the Comprehensive Index to the Writings of Ellen G. White has 19 entries to Ecclesiastes 9:5,6 but none for 2 Corinthians 5:7,8. If one looks at the history of Adventist theological interests he will find that Adventism is often caught up in discussion of what most evangelicals would consider to be minor issues. For example, the big debate over the meaning of the “daily,”69 the time for beginning of Sabbath observance,70 correct Sabbath observance, the question on the place and authority of the writings of EGW. The three key legs upon which Adventism is built—The Sabbath, their unique sanctuary theology and the importance of following the “Spirit of Prophecy”—the writings of EGW are repeated over and over and again in their official Sabbath School lessons.71 All of this points to the fact that there are a number of special emphases—outside of the gospel—that are very important to SDAs. Yes, Adventists meet this cult marker.

 11. Denunciation of other Christians: “All the other churches are wrong but ours.”

This has been the mainstream teaching of Adventism since its very inception. Ellen White gave strong condemnations to those who did not accept her brand of truth. She states that the churches which did not receive Miller’s erroneous 1843 message were “false shepherds” standing in the way of the work of God and had the “blood of souls upon them.”72 Later, when the “truth” was changed to the 1844 message, she denounced the churches which would not accept the 1844 message,” calling them “Babylon” and “fallen churches.”73 She never retracted her position that the Protestant churches were included in the term “Babylon.” When “truth” changed again and became the cleansing of the heavenly sanctuary, EGW again denounced those who did not follow the next link in the “perfect chain” of unfolding “truth.”74 When the people in the churches which did not accept the Adventist “truth,” prayed, EGW said their prayers were “useless” and were answered by Satan.75 All true believers, according to Ellen White, would leave these “fallen churches” and take their stand with the “remnant.”76

This exclusive spirit and denunciation of all others who did not accept the “truth” of Adventism is not only manifest in the early years of Adventism, but remains an integral part of SDA eschatology.77 Read the chapter “The Loud Cry” in Spirit of Prophecy, Vol.4, and the closing chapters of The Great Controversy and it will become transparently evident that all last-day, true believers, according to Adventist eschatology, will join the “remnant” people of God—the Seventh-day Adventists. Even the name “Seventh-day Adventist” is designed to be a dividing mark between those who are right and those who are wrong.78 Traditional Adventist evangelism still practices denunciation of those who do not keep the Sabbath.79

We see, then that the SDA church satisfies this cult criterion.

 12. Limited eschatology: “Jesus is coming only for us.” 

This characteristic is closely linked with number eight and has been thoroughly documented under that section. See SDA doctrinal statement of the “remnant,” discussed earlier.

The SDA church fulfills this cult characteristic.

 13. Messianic complex: “We are God’s only hope to save the world.”

This, too, is a major teaching of the Seventh-day Adventists. They feel called by God to proclaim the “truth” concerning the Adventist interpretation of the three angels’ messages of Revelation 14 and to prepare a people to meet God. The core themes of this message are the proclamation of the Sabbath “truth” in the context of the investigative judgment, and a warning to those who worship on Sunday that they will receive the mark of the beast.80 There are many quotations which express this. Here are just a few:

 They [SDAs] are to stand as subjects of Christ’s kingdom, bearing the banner on which is inscribed, “The commandments of God and the faith of Jesus.” They are to carry the burden of a special work, a special message. We have a personal responsibility, and this is to be  revealed before the heavenly universe, before angels, and before men. God does not call upon us to enlarge our influence by mingling with society, by linking up with men on political questions, but by standing as individual parts of His great whole, with Christ as our head. Christ is our Prince, and as His subjects we are to do the work appointed us by God.81

If there is committed to us a special message, as we believe, that message must go, without  reference to the customs or prejudices of the world, not governed by a policy of fear or favor. Some will receive it and be sanctified through it, though multitudes will oppose and reject it. But it must go everywhere till the very earth is lightened with its glory.82

The Lord has a special message for us to bear to the world, even the third angel’s message. The first and second angel’s messages are bound up with the third.83

I felt the deep moving of the Spirit of God upon me, and I know that the Lord gave me a  special message for his people at this time.84

The Lord has given me a special message for the churches that claim to believe the truth for these last days.85

Ellen White, on numerous occasions, felt she had a special message from God. The understanding of this message was necessary for salvation.86 The Adventist church meets this cult criterion.

 14. Gospel Confusion

In previous chapters in this book, we saw the confusion, self-contradiction and anti-biblical statements leading to cognitive dissonance in many of the Adventist teachings. We now turn our attention to the current87 gospel confusion in Adventism. We have identified six different gospels that are currently being promoted. These are my definitions and there may be a blending of them in some Adventists.

First, there is the Gospel of Example. We have already given numerous quotes from Ellen White documenting this subgroup. This “gospel” teaches that Christ died for our sins to give us a second probation. In order to keep the salvation that Christ freely provided, one needs to demonstrate perfect obedience to the law and follow Christ’s example.

Those who hold this “gospel” believe Satan has charged before the heavenly intelligences that God’s law cannot be kept and even though Christ kept it, his charges will not be settled until there is a representative group of people on earth who have kept the law perfectly. Adventists see this as their assigned task. The Gospel of Example holds that Christ had no advantage that is not available to us, therefore there is no reason we cannot keep the law as perfectly as Christ did. Many in this group hold that Christ has the same nature as fallen humanity as discussed earlier.

Second, there is the Feast-Keeping Gospel. This is a relatively new teaching in Adventism that appears to be growing rapidly. Feast-Keepers hold nearly the same theology as the Gospel of Example. However, they not only keep the old covenant seventh-day Sabbath, but they also keep the annual feasts of the old covenant. In this they are consistent in that they observe all “the appointed times of the Lord” listed in Leviticus 23. The writings of the late Adventist seminary professor Dr. Samuele Bacchiocchi have given the theological green light for Adventists to keep the Old Testament feasts. For further documentation and a more in-depth discussion of this “gospel,” see “Are Adventists Moving to Feast-keeping?88

Third, there is the Great Controversy Gospel. This “gospel” teaches that Satan has charged God before the millions of angels and unfallen beings on other worlds that Satan portrays God as saying, “Love and obey me or I will torture you.” To answer Satan’s claim, God has to show before the universe that this is not true. The great controversy “gospel” teaches that God is not going to punish anyone—ever, not even Satan. This “gospel” teaches that Christ is meaningless to the mature Christian. The forensic view of the atonement that stresses Christ as substitute was helpful to the legalistic Jews of Paul’s day but should be discarded by mature Christians. The true gospel, they say, is simply coming to know and trust the character of God.89

Fourth, there is the 1888 Righteousness by Faith Gospel. This “gospel” is based on the writings of two prominent Adventist leaders, E.J. Waggoner and A.T. Jones and was presented to the church at the Minneapolis Conference in 1888. At times it sounds almost like the Pauline gospel; yet at other times it is distinct from it and confuses imputed and imparted righteousness. It has perfectionist overtones and mistakenly equates the righteousness of the law with the righteousness of faith which is “God’s righteousness.” The quotes below expose the confusion and outright heresy of this “gospel.”

Continued sinning is “condemned in the flesh” through Christ. Sin has become unnecessary in light of His gospel. Righteousness is by faith because faith works by love. Our difficulty is either ignorance of the gospel or unbelief. The second coming is impossible unless Christ ceases to be our Substitute.90

The 1888 message is a break-through that Luther, Calvin, and the Wesleys never found.It related the gospel to the cleansing of the heavenly sanctuary.91

True justification by faith is now related to the work of Christ in the Most Holy Apartment. (Early Writings. P. 254). This is a unique truth entrusted to this church.92

…we may know the ten commandments to be the literal and exact form of God’s righteousness. They describe to us just what the Holy Spirit will print in living letters of light upon the fleshly tables of our hearts…” The Everlasting Covenant, E.J. Waggoner.93

Proponents of the 1888 “gospel” proclaim that this is the “True Gospel of Jesus Christ.”94

Fifth, there is the Gospel of Progressive Pluralism. These liberal Adventists seem to put more emphasis on community than theology. They have learned to live with the tension of all conflicting teachings of Adventism and contradictory statements of Ellen White. Some in this group have recently said that Adventism has more in common with Muslims and Jews than Christianity. One person asked the question, “How open are you to calling your Muslim neighbor a “brother or sister in the faith?”95

In Ministry magazine, John Dybdahl set out three tentative suggestions for the future of Adventism: (1) That Adventism be seen as apan-religious movement drawing a remnant from all religions, (2) that Adventism be considered as a movement that is more than a denomination, and (3) that Adventism be seen as a world religion.”96

The sixth gospel of Adventism is the true Gospel of Justification by Faith. Thanks largely to the work of Dr. Desmond Ford, a strong supporter of justification by faith, who proclaimed the gospel to thousands of SDAs before the Adventist church expelled him from the ministry, there are a number of Adventists who now understand what I consider to be the true gospel. Many of these gospel pastors, however, do not carry the gospel truth to its ultimate conclusion; to do so would undermine their security in the ministry. Many evangelical Adventists do not believe in a number of the fundamental beliefs, but they keep that fact to themselves. They must live in the ethical tension of appearing to believe in Adventism when they really do not.

I have mixed reactions to Evangelical Adventists. Sometimes I question if they should actually be called Adventists.97 Many say they stay in the SDA church to teach the gospel to Adventists and try to reform the church from the inside. This may seem admirable on the surface. It is always appropriate to proclaim the simple gospel of faith in Christ. However, the fundamentals of Adventism are such that the Adventist Church cannot change and remain a recognizable entity. By staying in the SDA church, Evangelical Adventists give tacit endorsement to the whole structure of Adventism.By their tithes and offerings they give active support to this system. By attending Adventist meetings they influence others to accept the unbiblical teachings of Adventism that are often taught in the Sabbath school lessons. These lessons periodically go over and over the unique teachings of Adventism: the inspiration and authority of Ellen G. White, the requirement of the seventh-day Sabbath observance and warning against the mark of the beast, the ever-changing sanctuary “truth” and judgment-hour message, and the remnant church of Bible prophecy, all of which are unbiblical. One reviewer of the first draft of this book had this reaction to Evangelical Adventist pastors.

Evangelical Adventist pastors are only helping to prop up a spiritually abusive, cultic institution in which, indeed, they do not truly fit or belong. Their presence there only gives whiter fleece to wolves, making those wolves’ deception that much more pernicious.98

That the Adventist church is in confusion on the gospel is evident. In the October 1992 issue of Ministry,99 editor J. David Newman100 wrote an open letter to the General Conference president. In this letter he alludes to the difficulty of being totally open when facing problems in the Adventist church.

Anyone who raises the question that all is not well faces suspicion and charges of disloyalty to this church. 

Then he goes on to show that the Adventist church still does not understand the basics of salvation. The following quotations come from the section under the heading “Two Views of Salvation.”

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 the 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.101

I have been surprised by the letters and comments we have received suggesting our main mission is not to uplift Jesus Christ…. Our emphasis now must be victory over sin, achieving a character perfection that no other generation has achieved.102 

Our confusion arises because our church began with one audience while today we have two. Originally, we preached to a mainly Christian audience [proselytizing other Christian groups who did not keep the Seventh-day Sabbath] …. We must understand the difference between  evangelism that has conversion as the goal and evangelism that brings spiritual growth and the acceptance of neglected truths, such as the Sabbath. We must determine which one of these goals is the need of the particular audience we are addressing.103

Then, under the heading of “Our Mission,” Mr. Newman continues:

Revelation 14:6-12 is our charter, but we seem to major more on the message of the third Angel (mark of the beast) than on that of the first angel (the everlasting gospel).104

 15. A Corrupt Bible

Mormons have Joseph Smith and his “Inspired Version” of the Bible (or “Joseph Smith Translation.”). Jehovah’s Witnesses have their New World Translation of the Holy Scriptures. Adventists have the voluminous writings of Ellen G. White and now The Clear Word. Officially, this is not an Adventist Bible. However, I am convinced that it has the unofficial blessing of the Adventist church—otherwise it would not be printed in SDA publishing houses, promoted in SDA periodicals, including their Sabbath School lessons, and sold in Adventist book centers. As illustrated in the chapter “Tampering with the Word,” The Clear Word is one of the most corrupt and twisted versions of the Scriptures ever promoted by a self-declared Christian organization. And the changes are made to support the unbiblical doctrines of Adventism.

Should the Adventist church be considered a cult?

It is evident that the Seventh-day Adventist church fulfills the majority of the cult criteria. Since leaving Adventism I have seen the way that Adventist leaders have dealt with the hundreds of Adventist pastors and the thousands of members who have refused to believe or teach the unbiblical doctrines of the Adventist church. I have personally spoken with many of them. Most of these have been expelled from the ministry and/or disfellowshipped and labeled as “apostates” even though they continue to be strong believers in Christ and in the teachings of the Bible.

Many Adventist members seem to have the same cultic mentality. I have personally received letters addressed “to the church of Satan” sent to my home. I have also received hundreds, if not thousands, of obscene letters and emails condemning me to burn in hell and telling me that there is no hope for my salvation unless I repent and return to the “true, remnant Seventh-day Adventist church.”105

Before we determine whether or not the SDA church be considered a cult let us consider the evidence in the next chapter, “The Prophet, the Angel, and the Church.”

Endnotes

  1. This chapter evaluates Adventists who believe in the current Fundamental Beliefs of SDAs and the writings of Ellen G. White.
  2. “There is no definition of cult that is universally accepted by sociologists and psychologists of religion. The term cult is popularly applied to groups characterized by some kind of faddish devotion to a person or practice that is significantly apart from the cultural mainstream.” Richard J. Bord, “Cults,” in the Academic American Encyclopedia.
  3. Some would say that groups which have these characteristics are non-Christian.
  4. This list of cult characteristics is drawn from several lists. It is mainly a combination of Ed Hindson’s list, “The Cultic Mentality, Marks of Religious Cults,” in Fundamentalist Journal, October 1995, and a list of cult characteristics given in a personal letter from Kenneth Samples, Professor of Philosophy and Religion, Augustine Fellowship Study Center, Hemet, California.
  5. The reformation principle of sola scriptura (the Bible alone) removes Adventism from the Protestant church.  
  6. “But God in his goodness has once again caused the ‘testimony of Christ’ to be confirmed in his church, so that we ‘come behind in no gift; waiting for the coming of the Lord Jesus Christ’ (1 Cor 16:7). His last-day remnant people have had restored through the ministry of Ellen G. White, ‘the testimony of Jesus’ which is ‘the spirit of prophecy’ (Rev 12:17; 19:10).” From the introduction to The Study Bible.
  7. Look in any SDA denominational history book or examine any course outline on SDA history and you will find that a significant portion of it will be dedicated to the life and ministry of Ellen G. White. No matter what one thinks of Ellen G. White, she has forever made her mark on the Adventist church.
  8. Some would question this and say that all of Adventism’s special doctrines can be proved from the Bible and the Bible alone. The evidence already presented in this book should be sufficient to prove otherwise. Many pastors (probably hundreds) and church members (probably thousands) have left the Adventist church for the specific reason that they came to realize that one or more of the SDA doctrinal statements could not be supported from the Bible and the Bible alone.
  9. “One of the gifts of the Holy Spirit is prophecy. This gift is an identifying mark of the remnant church and was manifested in the ministry of Ellen G. White. As the Lord’s messenger, her writings are a continuing and authoritative source of truth which provide for the church comfort, guidance, instruction and correction. They also make clear that the Bible is the standard by which all teaching and experience must be tested.” Fundamental Belief No. 18. 
  10. James White,Second Advent Review and Sabbath Herald, 08-05-1852 (Vol. 3, no. 7), p. 52.
  11. J.N. Andrews, Ibid., 03-06-1855 (Vol. 6, no. 24), p. 185.
  12. R.F. Cottrell, Ibid., 07-06-1869 (vol. 34, no. 2), p. 11. 
  13. Proclamation!, May/June 2007.
  14. Jerry Moon, “The Quest for a Biblical Trinity: Ellen G. White’s ‘Heavenly Trio’ Compared to the Traditional Doctrine,” Journal of the Adventist Theological Society (JATS), Spring 2006, pp. 140-159.
  15. “In contrast to these ungodly men is the Lord Jesus Christ, also called Michael, the archangel in charge of the entire angelic host…” Jack J. Blanco, The Clear Word, Jude 9. 
  16. “Infinite wisdom devised the plan of redemption, which places the race on a second probation by giving them another trial.” Ellen G. White, Testimonies for the Church, Vol. 3, p. 484. “Adam’s sin plunged the race into hopeless misery; but by the sacrifice of the Son of God, a second probation was granted to man.” Ellen G. White, Christian Temperance and Bible Hygiene, p. 15.
  17. As indicated in the above footnote, EGW sees this second probation as available for all mankind.
  18. “In his human nature Christ rendered perfect obedience to the law of God, thus proving to all that this law can be kept. He endured the death penalty himself, not to abrogate the law, not to immortalize sin, but to take away sin. It is because he has borne the punishment that man can have a second probation. He may, if he will, return to his loyalty. But if he refuses to obey the commands of God, if he rejects the warnings and messages God sends, choosing rather to echo the words of the deceiver, he is willingly ignorant, and the condemnation of God is upon him. He chooses disobedience because obedience means lifting the cross, and practicing self-denial.” Ellen G. White, Southern Watchman, 1908-02-04. “Christ died for a ruined world, and through the merit of Christ, God has elected that man should have a second trial, a second probation, a second test as to whether he will keep the commandments of God, or walk in the path of transgression, as did Adam.” Ellen G. White, Review and Herald, 1897-09-28.
  19. “Christ, by his own example, made it evident that man may stand in integrity. Men may have a power to resist evil-a power that neither earth, nor death, nor hell can master; a power that will place them where they may overcome as Christ overcame. Divinity and humanity may be combined in them.” Ellen G. White, Review and Herald, 1890-02-18.
  20. Ibid., 1898-09-13. 
  21. Ellen G. White, The Desire of Ages, p. 48.
  22. Ellen G. White, Review and Herald, 1896-12-15.
  23. Ellen G. White, Youth’s Instructor, 1900-12-20.
  24. Ellen G. White, Testimonies for the Church, Vol. 2, p. 202.
  25. Ellen G. White, Youth’s Instructor, 1901-04-25. 
  26. When this was written, Herman Bauman was president of the Arizona Conference of Seventh-day Adventists.
  27. Herman Bauman, “Jesus’ Human Nature: Sinless or Sinful?” Paper sent to the author, p. 5.
  28. In her early writings EGW seems to lean more toward the sinful nature of Christ and promotes a faith-plus-works salvation. In her later writings there seems to be a greater emphasis on the sinless nature of Christ and more nearly correct statements on salvation.
  29. See Fundamental Belief No. 10, “The Experience of Salvation.”
    “..Led by the Holy Spirit we sense our need, acknowledge our sinfulness, repent of our transgressions, and exercise faith in Jesus as Lord and Christ, as Substitute and Example….” While it is true that Christ is our example, there is danger in seeing the “example” aspect of Christ’s life as part of the foundation for salvation. Evangelicals usually believe that following Christ’s example is part of the Christian life after the experience of salvation.
  30. For a more complete discussion of this topic in Adventist theology and history see Norman F. Douty, Another Look at Seventh-day Adventism (Baker Book House, 1962), pp. 48-64.
  31. This view teaches that Christ was a created being. 
  32. Ellen G. White,Spiritual Gifts, Vol. 3, p. 37.
  33. Ellen G. White, Early Writings, p. 145.
  34. Colleen Tinker, “Discovering the Adventist Jesus,” Proclamation! May/June, 2007.
  35. Ellen G. White, “God’s Love Unmeasured,” The Signs of the Times, 1894-02-05, par.10. 
  36. My thanks to Dirk Anderson for this material on the Holy Spirit.
  37. Ellen G. White, 1888 Materials, p. 1538. EGW References the Holy Spirit as “it” fifteen more times in the next two pages.
  38. Ellen G. White, Letter 38, 1896, pp. 1-4 (To S. N. Haskell, May 30, 1896) 11 MR, pg. 35 (doc. ID 199154).  
  39. I do not use the word “saved” here because SDAs are taught never to say they are saved.
  40. This is what I once believed and was taught in SDA schools.  
  41. “Through the two great errors, the immortality of the soul and Sunday sacredness, Satan will bring the people under his deceptions. While the former lays the foundation of spiritualism, the latter creates a bond of sympathy with Rome. The Protestants of the United States will be foremost in stretching their hands across the gulf to grasp the hand of spiritualism; they will reach over the abyss to clasp hands with the Roman power; and under the influence of this threefold union, this country will follow in the steps of Rome in trampling on the rights of conscience.” Ellen G. White, The Great Controversy, p. 588. See also Spirit of Prophecy, Vol. 4, p. 405.
  42. “The Sabbath will be the great test of loyalty, for it is the point of truth especially controverted. When the final test shall be brought to bear upon men, then the line of distinction will be drawn between those who serve God and those who serve Him not. While the observance of the false sabbath in compliance with the law of the state, contrary to the fourth commandment, will be an avowal of allegiance to a power that is in opposition to God, the keeping of the true Sabbath, in obedience to God’s law, is an evidence of loyalty to the Creator. While one class, by accepting the sign of submission to earthly powers, receive the mark of the beast, the other choosing the token of allegiance to divine authority, receive the seal of God.” Ellen G. White, The Great Controversy, p. 605.
  43. “God will never, never allow any man to pass through the pearly gates of the city of God who does not bear the signet of the faithful, His government mark [Editor’s note: In context, the signet and mark is the Sabbath]. Every soul who is saved will cherish pure principles, which proceed from the very essence of truth. He must fasten himself by golden links to the everlasting power and love of the God of truth. He must be loyal to the principles of God’s word, loyal to the everlasting covenant which is a sign between man and his Maker.” Ellen G. White, Medical Ministry, p. 123.
  44. Ellen G. White did allow for the salvation of those who had not kept the seventh-day Sabbath prior to 1844. At that time, however, she said the seventh-day Sabbath became a test for God’s people. “Those who died before the light was given upon the law of God and the claims of the fourth commandment were not guilty of the sin of violating the seventh-day Sabbath.” Ellen G. White, Testimonies for the Church, Vol. 2, p. 693.
  45. “Let the Spirit of God fashion our character and our work. We are responsible for the manner in which the truth is presented. We should seek to impress unbelievers with its exalted character. Christ is soon coming, and those who have not kept the Sabbath sacredly should reform.God will frown upon those who disregard his commandments, and he cannot bless the church that retains Sabbath-breakers in its fellowship.” Ellen G. White, Signs of the Times, 1890-06-02.  
  46. The Spirit of Prophecy series is an earlier presentation of the “great controversy between Christ and Satan” while the Conflict of the Ages series is a revised, enlarged edition of the same subject matter. Spirit of Prophecy, Volume 4, contains much of the same material as The Great Controversy, which is Volume 5 of the Conflict of the Ages series.
  47. A possible exception would be other Christian groups who keep the seventh-day Sabbath. According to Historic SDAs, other Sabbathkeeping groups would not be considered part of God’s true “remnant” as they would not have the other identifying mark of the remnant—the prophetic ministry of Ellen G. White.
  48. Evangelical Adventists do not hold to the Adventist doctrine of the remnant or exclusive salvation for SDAs.
  49. It should be noted that while this is a common characteristic of a “Christian” cult, it is a scriptural truth that those who live godly may suffer persecution. However, Christians are not to have a “persecution complex.”  
  50. It has been well established that the Branch Davidian movement of David Koresh was an offshoot from the Adventist church. Nearly all of his disciples were former Seventh-day Adventists. They accepted the writings of Ellen G. White and also had a strong persecution complex. See The Watchman Expositor, Vol. 2, no. 4 (1994), which documents the close links between the Adventist church and David Koresh. See also James D. Tabor and Eugene V. Gallagher, Why Waco? pp. 23-79.  
  51. Ellen G. White, Spirit of Prophecy, Vol. 4, p. 432.
  52. Can you imagine the anxiety this statement can produce in the mind of someone who does not have the assurance of salvation, especially as it begins to snowball in the imagination? No matter how terrible the imagination might picture it, it will be even worse.
  53. Ellen G. White, Spirit of Prophecy, Vol. 4, p. 440.
  54. Ellen G. White, Ibid., Vol. 4, p. 444.
  55. Ellen G. White, Spiritual Gifts, Vol. 1, p. 201.  
  56. “It is because the saints are keeping all ten of the commandments that the dragon makes war upon them. If they will lower the standard and yield the peculiarities of their faith, the dragon will be at peace; but they excite his ire because they have dared to raise the standard and unfurl their banner in opposition to the Protestant world, who are worshipping the institution of papacy.” Ellen G. White, Testimonies for the Church, Vol. 1, p. 223.
  57. “I saw that the nominal churches, as the Jews crucified Jesus, had crucified these messages, and therefore they have no knowledge of the move made in heaven, or of the way into the Most Holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left, and Satan, pleased with the deception of the professed followers of Christ, fastens them in his snare, and assumes a religious character, and leads the minds of these professed Christians to himself, and works with his power, his signs and lying wonders.” Ellen G. White, Spiritual Gifts, Vol. 1, pp. 171, 172.  
  58. See Heb. 9, 10 NIV.
  59. “Testimonies” is a shortened term, well known in SDA circles for either the writings of Ellen G. White in general, or specifically the nine-volume set of Testimonies for the Church.
  60. I have purposely listed this long quote so the reader will have a chance to get the flavor of her denunciation. This type of condemnatory writing is very typical of the “testimonies” of EGW. 
  61. Ellen G. White, Testimonies for the Church, Vol. 3, p. 556.
  62. See Ellen G. White, Loma Linda Manuscript, No. 150.
  63. That was until recently when the SDA church released another 21 volumes of her previously unpublished writings.
  64. We know that she had many helpers who put her books together. We also know that she copied profusely. Nevertheless, because she has written so much she has commented on many, many Scriptures.
  65. “The four on the first table shone brighter than the other six. But the fourth, the Sabbath commandment, shone above them all; for the Sabbath was set apart to be kept in honor of God’s holy name. The holy Sabbath looked glorious-a halo of glory was all around it.” Ellen. G. White, Early Writings, p. 33.
  66. According to the computer search program on an EGW compact disk.  
  67. It should not be inferred that there are not many good Bible students in the SDA church. Neither am I stating that SDAs do not study all the Bible. What I am concluding, however, is that they do stress certain topics, such as the Sabbath, more than others.
  68. “For to me, to live is Christ, and to die is gain. But if I am to live on in the flesh, this will mean fruitful labor for me: and I do not know which to choose. But I am hard-pressed from both directions, having the desire to depart and be with Christ, for that is very much better.” (Phil. 1:21-23). “For we know that if the earthly tent which is our house is torn down, we have a building from God, a house not made with hands, eternal in the heavens. For indeed in this house we groan, longing to be clothed with our dwelling from heaven; inasmuch as we, having put it on, shall not be found naked. For indeed while we are in this tent, we groan, being burdened, because we do not want to be unclothed, but to be clothed, in order that what is mortal may be swallowed up by life. Now He who prepared us for this very purpose is God, who gave to us the Spirit as a pledge. Therefore, being always of good courage, and knowing that while we are at home in the body we are absent from the Lord-for we walk by faith, not by sight—we are of good courage, I say, and prefer rather to be absent from the body and to be at home with the Lord. Therefore also we have as our ambition, whether at home or absent, to be pleasing to Him.” (2 Cor.5:1-9).
  69. From Daniel 8:12 KJV.
  70. See Canright, Life of Mrs. E.G. White, p. 264 to 268. He describes the nine-year controversy Adventists had regarding the time to start Sabbath observance.
  71. As I write this I have before me the current (Jan-Mar 2009) Adult Sabbath School Bible Study Guide, entitled, “The Prophetic Gift” once again reinforcing the writings of Ellen G. White. 
  72. “Many shepherds of the flock, who professed to love Jesus, said they had no opposition to the preaching of Christ’s coming; but they objected to the definite time. [In context, the time is 1843.] God’s all-seeing eye read their hearts. They did not love Jesus near. They knew that their unchristian lives would not stand the test; for they were not walking in the humble path laid out by him. These false shepherds stood in the way of the work of God. The truth spoken in its convincing power to the people aroused them, and like the jailer, they began to inquire, What must I do to be saved. But these shepherds stepped between the truth and the people, and preached smooth things to lead them from the truth. They united with Satan and his angels, and cried, Peace, peace, when her was no peace. I saw the angels of God had marked it all, and the garments of those unconsecrated shepherds were covered with the blood of souls.”  Ellen G. White, Spiritual Gifts, Vol. 1, p. 135.
  73. “The churches would not receive the light of the first angel’s message [in context, 1843], and as they rejected the light from heaven they fell from the favor of God. They trusted in their own strength, and placed themselves by their opposition to the first message where they could not see the light of the second angel’s message [in context, 1844]. But the beloved of God, who were oppressed, answered to the message, Babylon is fallen, and left the fallen churches.” Ibid., p. 140.  
  74. “Those who rejected and opposed the light of the first angel’s message, lost the light of the second, and could not be benefited by the power and glory which attended the message, Behold the Bridegroom cometh. Jesus turned from them with a frown. They had slighted and rejected him.” Ibid., pp. 155, 156.
  75. “I saw that the nominal churches, as the Jews crucified Jesus, had crucified these messages, and therefore they have no knowledge of the move made in heaven, or of the way into the Most Holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left, and Satan, pleased with the deception of the professed followers of Christ, fastens them in his snare, and assumes a religious character, and leads the minds of these professed Christians to himself, and works with his power, his signs and lying wonders. Some he deceives in one way and some in another. He has different delusions prepared to affect different minds. Some look with horror upon one deception, while they readily receive another. Satan deceives some with Spiritualism. He also comes as an angel of light, and spreads his influence over the land. I saw false reformations everywhere. The churches were elated, and considered that God was marvelously working for them, when it was another spirit.” Ibid., pp. 169, 170.
  76. “The light will shine, and every one of the honest ones will leave the fallen churches, and take their stand with the remnant.” Ibid., pp. 172, 173.   
  77. “The third angel’s message [now reinterpreted to be the denunciation of those who worship on Sunday and have the mark of the beast| must do its work of separating from the churches a people who will take their stand on the platform of eternal truth.” Ellen G. White, Testimonies for the Church, Vol. 6, p. 61. See also the, Australasian Union Conference Record, 1900-06-01. “The message will be carried, as was the midnight cry of 1844, not so much by argument as by the deep conviction of the Spirit of God. The arguments have been presented. The seed has been sown, and now it will spring up and bear fruit. The publications distributed by missionary workers have exerted their influence; yet many whose minds have been impressed have been prevented from fully comprehending the truth or from yielding obedience. Now the rays of light penetrate everywhere, the truth is seen in its clearness, and the honest children of God sever the bands which have held them. Family connections, church relations, are powerless to stay them now. Truth is more precious than all besides. Notwithstanding the agencies combined against the truth, a large number take their stand upon the Lord’s side.” Ellen G. White, Spirit of Prophecy, Vol. 4, p. 430.
  78. “The name Seventh-day Adventist is a standing rebuke to the Protestant world. Here is the line of distinction between the worshipers of God and those who worship the beast and receive his mark. The great conflict is between the commandments of God and the requirements of the beast.” Ellen G. White, Spiritual Gifts, Vol. 4, p.54.
  79. See Sabbath in Christ, p. 383 for a letter I received in 1995 from a young lady who attended a SDA Revelation Seminar.  80 “Elder Haskell was presenting strong reasons why the books which contain the knowledge that has been communicated to Sister White-the books containing the special message to come to the world at this present time should be more freely circulated.” Ellen G. White, Testimonies for the Church, Vol. 9, p. 67.  
  80. “Elder Haskell was presenting strong reasons why the books which contain the knowledge that has been communicated to Sister White—the books containing the special message to come to the world at this present time should be more freely circulated.” Ellen G. White, Testimonies for the Church, Vol. 9, p. 67. 
  81. Ellen G. White, Gospel Workers, p. 393.
  82. Ellen G. White, Life Sketches, p. 314.
  83. Ellen G. White, General Conference Bulletin, 1900-01-01.
  84. Ellen G. White, Review and Herald, 1909-03-11.
  85. Ibid., 1909-09-23.
  86. Adventist interpretations of both the heavenly sanctuary ministry of Christ in the Most Holy Place, and the Sabbath, are life-and-death issues with EGW.
  87. Written in April 2009. 
  88. Ratzlaff, “Are Adventists Moving to Feast-keeping?” Sept./Oct. 2008, Proclamation! Download at: www.lifeassuranceministries.org
  89. This “gospel” is promoted in the Loma Linda, California, area. For additional comments see Ratzlaff, “Decision Day,” Truth Led Me Out.
  90. “The Righteousness by Faith Comparison”: Thought Paper No 3—A reprint from Robert J. Wieland, 1888 Re-Examined.
  91. Ibid.
  92. Ibid.
  93. Ibid.
  94. www.angelfire.com/id/realmessage/
  95. As stated in an announcement for the San Diego Adventist Forum.
  96. See also www.spectrummagazine.org/files/archive/archive26-30/26-2dybdahl.pdf.
  97. Many—perhaps most—Evangelical Adventists disagree with the following Fundamental Beliefs of Adventism: the concept of remnant, the cleansing of the heavenly sanctuary and the investigative judgment, the writings of EGW as a continuing and authoritative source of truth, and the seventh-day Sabbath as a test for all true Christians, now or in the future.
  98. This person requested anonymity.
  99. The magazine for SDA pastors which was, at the time, said to be controlled by evangelical Adventists.
  100. It is my understanding that soon after David Newman wrote this letter he was relieved of his position as editor.
  101. J. David Newman, Ministry, 1992-10-6.
  102. Ibid. 1992-10-7.
  103. Ibid.
  104. Ibid., 1992-10-8.
  105. You will find a small sampling of these letters in the “Letters to the Editor” section of Proclamation!
Dale Ratzlaff
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