Beginning now, we will be publish a chapter weekly from Dale Ratzlaff’s important book, Cultic Doctrine of Seventh-day Adventists. You can go here to access the book’s webpage and access past chapters and other contents that has already been published.
You will know the truth, and the truth will make you free
When I pick up a book dealing with a biblical or theological topic I am very frustrated if there are too many stories. I want to get to the facts; never mind the stories. They can wait for later! Yet, here I am starting a book of this nature with a story. Please read it. It is a true story about my experience which parallels, in a surprising way, what I perceive to be the message of this book.
It happened on a wood floor in an old country house about ten miles from Bolton, North Carolina. My older sister, Opal, and I were playing barefoot in the house. She was chasing me from room to room when suddenly I yelled out with pain and fell down crying. It felt as though a red hot needle had entered the ball of my left foot behind the big toe. Only a red spot was visible, but judging by the pain I was sure there was a sliver in my foot. My mother poked around the red spot with a needle, but was unable to find anything. She tried to assure me that there was no sliver in my foot. However, my foot hurt so badly that she finally took me to the nearest doctor which was about twenty miles away.
The doctor, an older man, looked at my foot and said he did not see any sliver. However I insisted that there was a sliver in my foot and I could feel its pain. He then sprayed my foot with something he said would make my foot so cold his knife would not hurt. After my foot was “frozen” he took out his knife and started cutting. He told me it would not hurt, but it did. He tried to tell my mother that he really was not hurting me but he was. I shrieked and howled and pulled back at the pain of the knife until he finally gave up and said there was no sliver in my foot. He said a silver had entered my foot and had probably come out again. This time I believed him, but my foot kept hurting.
Sometimes my foot did not hurt. At other times, there was a sharp stabbing pain. Often I would look at my foot to see if I could find a sliver. By this time, however, all I could see was where the doctor had cut. Weeks went by. It seemed at times to be better and at other times worse. When I moved my foot just right, there was that old, sharp, stabbing pain.
Weeks turned into months. Months turned into years. Our family now lived in California. Sometimes I was able to run without pain; at other times my foot would hurt. There were long periods of time when I would not be bothered with pain at all. But every now and then, there was that old, familiar pain. Finally, after several years, my foot did not seem to bother me any more at all. However, some time after this I noticed the top of my foot would hurt and I could not lace my shoe tightly without pain. I remember cutting my shoe to keep my foot from hurting.
Seven years had gone by since that day when Opal chased me in the old, wood-floored, country house n North Carolina. I was in a boarding high school, and noticed the spot on top of my foot getting red, and there seemed to be a hard lump under the skin. I showed this to the school nurse and took me to the doctor. The doctor decided to cut out the lump. This time the doctor used an anesthetic that worked. After cutting what seemed like an hour, he finally separated the entangled lump from my foot. Inside the lump we found a sliver one and nine-sixteenths inches long! It had been there for seven years.
With the sliver removed, my foot soon got well. I started running for fun—no more pain! Not long after that, I entered in school competition for the mile run. I came in first!
After my mother’s death at the age of 99 in 2006, I found in her things an envelope inside of which was this very sliver wrapped in gauze. Here is a picture of the actual sliver that was in my foot for seven years.
In a similar way, the Seventh-day Adventist (SDA) church has been plagued by what I am calling a “sliver”—the doctrine of “the cleansing of the heavenly sanctuary and the investigative judgment.”1 (Evangelical readers please see footnote.) Many sincere men have tried to extricate this sliver to no avail. Often the very ones who have tried to do this have been rebuffed, ridiculed, and relieved of their ministry and church membership. Like the old country doctor, the officials of the church have declared, time after time that no sliver even exists. And the church has learned to live with the problem. Sometimes years have gone by with no symptoms. Then for one reason or another, the pain manifests itself again. This has been a recurring pattern throughout the history of the Seventh-day Adventist church. There are literally hundreds of pastors and scholars who will testify that the sliver of this false doctrine is just as real as the sliver in my foot.
Having been a fourth-generation Seventh-day Adventist, I benefited from all the good things that are in the SDA church—and there are many. My purpose in this book is to help, not hinder, the SDA church. I continue to have, and always will have, many happy memories of life and ministry within the SDA church. For this reason, I hope this book in some small way will help to remove the sliver so that true health can come to this body.
At times this task will be painful as errors are exposed. This may be especially true for Adventists who do not know some of the facts about the history of the SDA movement. It may be difficult for some Historic Adventists2 to accept the facts, as serious evaluation of this sliver is made in the light of Scripture, history, theology, experience, and ethics. I well remember the pain I suffered in learning these things. However, it will serve no lasting purpose to gloss over the facts. Rather, the cut must be deep enough to remove the sliver which has been so well encased in time and tradition. It is my conviction that truth needs to other foundation than honest investigation under the guidance of the Holy Spirit and a willingness to follow truth when it is revealed. Knowing and following the truth, as painful as the process may be, will bring real joy and freedom in the end. Was it not Jesus who said “the truth shall set you free”?3
I would like to be able to focus only on the sliver. However like the sliver in my foot, which was set so deep and had been there so long that its removal required cutting out the tissue in which it was embedded, so the removal of this doctrine will require cutting out a mass of theological tradition with which it is entangled. I had originally hoped to deal with the doctrine of the cleansing of the heavenly sanctuary and the investigative judgment alone, without confronting the writing and ministry of Ellen G White4 (EGW). However, after my study I found this to be impossible. The cleansing of the heavenly sanctuary and the investigative judgment, as a continuing doctrine, is the legacy of Ellen White and no one else. True, others invented it, supported it, and explained it, but she cemented it into the foundation of Adventism as an immovable “truth”. The whole SDA movement rests upon the integrity of October 22, 1844, being the fulfillment of Daniel 8:14, which Adventists teach to be the beginning of the cleansing of the heavenly sanctuary and the investigative judgment. What actually happened on that day has been the center of Adventist debate and reinterpretation since October 23, 1844, to this very day.
To remove the cleansing of the heavenly sanctuary and the investigative judgment doctrine from SDA theology will bring into question the inspiration and authority of the writings of Ellen White, and the integrity of the whole Adventist movement. Some feel that instead of calling the cleansing of the heavenly sanctuary and the investigative judgment doctrine a sliver it should be called the “supporting beam.”5
This book will focus on the SDA doctrine of the cleansing of the heavenly sanctuary and the investigative judgment and its related teachings. It should not be inferred that the whole of SDA teaching or ministry is wrong. It is not. Its emphasis on education, health, medical work, giving, foreign missions, and community are often a model for other church to follow.6 It should also be said that Ellen White was instrumental in supporting, encouraging, and even starting, many of the good things of Adventism.
Why I am writing this book
In 1981 I was forced to choose between promising to teach all twenty-seven7 doctrines in the Fundamental Beliefs of Seventh-day Adventists, or resign from the ministry. I chose to resign. That was fifteen years ago.8 Why should I write now?
Several years after I left the SDA church, I was told by my SDA pastor friends that the church had moved away from its hard-line stance on teaching the historic Seventh-day Adventist doctrine of the cleansing of the heavenly sanctuary and the investigative judgment. Recently, however, three things have occurred that motivated me to write this book.
First, in 1990 I wrote Sabbath in Crisis,9 which is a thorough, yet east to read, biblical study of the gospel, the Sabbath, and the covenants. Approximately nineteen thousand copies of these books are now in circulation, and I receive many calls, letters and emails from evangelical pastors and other Christians requesting information on SDAs. I hope this second book will serve as a useful tool to this end.
Second, what I perceived to be a shift within the SDA church away from what I considered to be its hard-line stance on the doctrine of the cleansing of the heavenly sanctuary and the investigative judgment, has recently changed direction. At the official level of the church there appears to be a swing back in emphasizing the teachings of this doctrine as referenced in the Preface.
This, and perhaps most significant in my thinking, the Seveth-day Adventist community has now published two of its own Bibles. One is The Study Bible, a large King James Bible which has references to Ellen White’s comments in the margins and her quotations at the bottom of the pages. True, there are many other study Bibles today, however, comments in the preface to the Bible deserve special attention. The second is The Clear Word Bible,10 a paraphrase which has sold will in SDA circles. Both of these Bibles and the use made of them will be evaluated in later chapters.
The scope of this book is limited. While there are other doctrines held by the SDA church that many evangelicals would consider to be false,11 this book will address what I consider to be SDA’s fundamental problem: the doctrine of the cleansing of the heavenly sanctuary and the investigative judgment. This study will, however, also evaluate the appropriateness of SDA’s holding the writings of Ellen White as “a continuing and authoritative source of truth” in their doctrinal statement.12
This book will also be limited in depth. There is so much that could be written on the doctrine of the cleansing of the heavenly sanctuary and the investigative judgment13 that the average reader would get lost following rabbit trails through the dense jungle of denominational history and jargon. This doctrine was the foundational pillar in the development of Adventism and continues to hold theological importance. There, it will be impossible to give even a cursory examination of all the historical and theological “tissue” to which it is connected. I have tried to distill the important facts, listing at least one reliable source for support when often many sources would be cited.
Definitions
Who are “true” Adventists?
The answer to this question is not an easy one. Within the Seventh-day Adventist church are several streams of theological understanding.14 While the following descriptions are an oversimplification, and may Seventh-day Adventists would not precisely fit any of these categories, they will serve for purposes of communication. The three main branches of Adventist theological understanding we will call: Historic Adventism,15 Liberal Adventism, and Evangelical Adventism.
Historic Adventists
Historic Adventists continue to hold to the “unique truths” that were “given” to Adventism. They believe that the SDA church was raised u by God to proclaim a special message to the world. This unique message is the three angels’ messages taken from Revelation 14:6–12. This is a judgment hour proclamation of then “eternal gospel;” a warning to come out of “Babylon,” which they believe to be the “fallen” Protestant churches of Christendom.16 The Sabbath for SDAs is the seal of God, and Sunday worship, they believe, will become the mark of the beast. Therefore, the seventh-day Sabbath holds a place of vital importance in their thinking and message. They see the hand of God moving in SDA history as the light of God’s “truth” for the last days keeps (sic) unfolding before their view. Historic Adventists believe that the writings of Ellen G. White are “a continuing and authoritative source of truth.” They believe Ellen White was a messenger of God, and her writings are often considered an “inspired commentary” on Scripture. Very few “good Adventists”17 would ever admit that Ellen White’s writings contradict the Bible, or contain serious theological error. This group strongly supports the doctrine of the cleansing of the heavenly sanctuary and the investigative judgment.
There are now two subsets to this group. These will be detailed in later chapters.
Liberal Adventists
Within Adventist circles Liberal Adventism is often used to describe those who hold the “moral influence theory” of the atonement. This stream finds its center in the Loma Linda area of Southern California. It teaches that the substitutionary, forensic view of the atonement is primitive and does not correctly represent the character of God.
Liberal Adventists would say that the forensic view of the atonement served its purpose in Bible times, but is inadequate today. Paul taught this view because it was a framework the people of his day could understand. Modern Christians, however, have progressed in their understanding of the character of God to the place where the sandbox models are no longer adequate. To picture God requiring a blood sacrifice, they would say, is to see Him in barbaric times. The forensic model of the atonement is no longer valid.
Rather, Liberal Adventists teach that salvation is to know God.18 Their emphasis is on understanding the character of God. The cross of Christ, they say, proves that men could do whatever they wanted to the Son of God, and He would love them still. In other words, there is no reason to be afraid of God. Knowing His character engenders trust, and this trust in God is really what God is looking for. When we truly trust God enough, then we are “safe to save.” One recurring theme of the Liberal Adventists is that God is not going to punish the wicked. They revolt at the very idea of a painful destruction of the wicked, to say nothing of an ever-burning hell. Communicating to others the loving charm her of God is to them the proclamation of the gospel. Often, these Liberal Adventists use the writings of Ellen White—at least portions of them—to support this theology.19
Evangelical Adventists
Evangelical Adventists are more gospel-centered than either Historic Adventists or Liberal Adventists. In fact most Evangelical Adventists do not believe in a literal interpretation of several points in the Fundamental Beliefs of Seventh-day Adventists. Evangelical Adventists do not believe SDA’s will be the only people saved in the last days. They do not see the Seventh-day Adventist church as the only true remnant church. And most importantly, Evangelical Adventists believe in the gospel of grace. Justification by faith is their keynote. Good works will follow the genuine experience of faith in Christ, but these works do not enter into the foundation for salvation.
Evangelical Adventists are in disagreement in their understanding of Ellen White. Some continue to believe that Ellen White demonstrated the true gift of prophecy, while at the same time disagree with many of her statements. Others, at least in private, reject her writings as an inspired source of truth.
Most Evangelical Adventists do not believe that all true Christians must, or will, observe the seventh-day Sabbath. Some still see the seventh-day Sabbath as important, but non-essential; others hold that the old covenant Sabbath prefigured the true “rest” of grace revealed in the gospel.20 This latter group is gaining influence at the grass-root level within the SDA church and poses a serious threat to Historic Adventism.
A possible fourth group within Adventism
Some have said that there are four groups within the Adventist church, and have defined the fourth group as those who don’t care about the issues and don’t want t get involved in the discussion them. They just want to keep peace. These we will call Social Adventists. 21
Fuzzy lines of demarcation
We should not think that the lines between the groups within the SDA church are always clear and distinct. I was born into a Historic Adventist home and fully believed the Adventist teachings. After I discovered the gospel,22 my progress in moving from a Historic Adventist, to an Evangelical Adventist, and finally to a non-Adventists, was in small, incremental steps. From my recent conversations with other Adventists at various stages of the journey, I see the same thing taking place.
Sources
Most of the facts brought out in this book are from Seventh-day Adventist or ex-SDA sources. I wish to give special credit to the following four people whose works proved invaluable to this study. Dr. Desmond Ford23 has gathered together many of the early Adventist documents which would otherwise be difficult to find. His research and analysis of the many facets of the cleansing of the heavenly sanctuary and the investigative judgment is monumental.
Dr. Kai Arasola24 has analyzed William Miller’s25 methods of Bible study and his resulting conclusions. Arasola’s book also contains a reprint of Miller’s “Fifteen Proofs” which supported his belief that Christ was coming in 1843.26 Too often, at least in SDA circles, William Miller has been held up as a revered, esteemed figure and has not been evaluated according to the facts of his methods and message.
George R. Knight’s work27 proved helpful because it is a compilation of reproductions of many early Adventist documents. It is especially useful to SDA readers because it is printed by a denominationally-owned press and therefore serves as a trustworthy source for Adventist readers who might otherwise question some of the facts referred to in this book.
D. M. Canright published a well-documented book on Ellen White in 1919.28 He was a contemporary of Ellen White and many of the Adventist pioneers. He was at one time a strong believer in the SDA message and the inspiration of EGW. The information in this book fills in many of the blank spots missing in commonly known SDA history, and gives some of the rational for certain historical events and changes in SDA theology.
Conventions used in this book
All Bible quotations are taken from The New American Standard Bible unless otherwise noted. At times I have emphasized a particular word or phrase by putting it in italics. These are my emphases unless otherwise noted. I have used these liberally, especially in quotations, to help the reader quickly grasp important words and concepts. Sometimes I have added a word or phrase within a quotation to help the reader grasp its setting. Words added within a quotation will always be enclosed in brackets. At the end of most chapters I have summarized what I consider to be the pertinent facts delineated within that chapter.
I trust this book will be a blessing to the evangelical community and, in some small way, to the SDA church as well.
Endnotes
- For an understanding of this doctrine, evangelical readers may want to skip ahead to Chapter 9 which is devoted to this topic, and then come back and pick up again at this point. Other than this one exception, it is recommended that all chapters per read in consecutive order.
- This term will be defined later in this chapter.
- Jn. 8:32.
- Ellen G. White is considered by Seventh-day Adventists to have manifested the true gift of prophecy, and her writings are held to be a continuing and authoritative source of truth. They are sometimes called “an inspired commentary” on the Bible.
- Comments from both Adventist and former Adventist pastors who read the first draft of this book.
- It is true, however, that the SDA church often uses its “good things” such as medical work, etc., to openly proselytize other Christians which is not good.
- There are now 28.
- Twenty-eight years at this revision, 2009
- Sabbath in Crisis has been revised. It is now titled, Sabbath in Christ.
- Now title, The Clear Word.
- Many evangelicals would consider the SDA doctrines of “The Great Controversy” (No. 8), “The Remnant and Its Mission” (No. 12), “the Gift of Prophecy” (No. 18), “The Sabbath (No. 20), “Christ’s Ministry in the Heavenly Sanctuary” (No. 24), and perhaps a few others which teach soul sleep and conditional immortality (26), and annihilationism (27), all to be (at least partly) erroneous. The numbers in the parentheses refer to the numbers as listed in the Fundamental Beliefs of Seventh-day Adventists, all of which are listed in Appendix A. Of these, I believe the cleansing of the heavenly sanctuary and the investigative judgment, No 24, is the most pernicious because it undermines the gospel.
- See Fundamental Beliefs No. 18, “The Gift of Prophecy” in Appendix A.
- Desmond Ford, for example, wrote nearly 1000 pages in his “Glacier View Manuscript” and his published book Daniel 8:14, The Day of Atonement and the Investigative Judgment, has about 750 pages on this topic, not to mention the many other books dedicated to this doctrine.
- See the journal, Adventist Today, January/February, 1994.
- Some would call this group Traditional Adventism.
- Those who teach the immortality of the soul and Sunday sacredness and/or reject the “truth” of the seventh-day Sabbath.
- A term often used by Historic Adventists to refer to those who observe all the lifestyle rules laid down Ellen White.
- “And this is eternal life, that they may know Thee, the only true God, and Jesus Christ whom Thous hast sent.” John 17:3.
- This description is a summary of my personal talks with those who are considered Liberal Adventists. See also Adventist Today, January/February 1994.
- The information cited here comes from recent (1994–1996) personal conversations with Evangelical SDA pastors who wish to remain anonymous.
- See Adventist Today, January/February 1994.
- 22. I did not learn the clarity of the gospel from Adventist sources.
- 23. Desmond Ford, Daniel 8:14, The Day of Atonement and the Investigative Judgment, (7955 Bullard Drive, Newcastle, CA 95658: Desmond Ford Publications, 1980).
- 24. Kai Arasola, The End of Historicism, (Sigtuna, Sweden: Dates Publishing, 1990).
- 25. William Miller is considered the father of the second advent movement, and in that sense, the father of the SDA church. He predicted Christ would come in 1843. Some of his interpretations and conclusions became the cornerstone of SDA theology.
- 26. Which were later changed to support Christ’s coming in 1844.
- 27. George R. Knight, 1844 and the Rise of Sabbatarian Adventism, (Hagerstown, MD: Review and Herald Publishing Association, 1994).
- 28. D. M. Canright, Life of Mrs. E. G. White, Seventh-day Adventist Prophet, Her False Claims Refuted, (The Standard Publishing company, Cincinnati, Ohio, 1919). The book has been reprinted by Grant Shurtliff, Salt Lake, UT and is available through LAM Publications, LLC.
- 1. Sliver in the Foot - September 25, 2025
- 28. Does the Letter of Colossians Refer to the Sabbath? - September 18, 2025
- 27. The Testing Truth - September 11, 2025