Introduction
In
pursuing matters raised in a small groupwhich included Robert S
Folkenberg and George W Reid from the General Conference and Robert J
Wieland, Donald K Short, and Gerald Finneman who are leaders in the 1888
Message Study Committeethe Administrative Committee appointed a
committee to consider in depth the biblical doctrine of righteousness
by faith. The particular focus of the committee was to give attention
to the special understanding of this doctrine that has been advanced over
the past 50 years by Robert J Wieland and Donald K Short, joined now by
additional persons of the 1888 Message Study Committee. Included was an
effort to relate the doctrine to the events of the 1888 General Conference
Session in Minneapolis and subsequent events which reflect major concerns
of the 1888 Message Study Committee.
The
Primacy of the Gospel Committee (ADCOM-S) was appointed on May 17, 1994.
Its original members were as follows:
Calvin
B Rock, Chairman; Robert L Dale, Vice-chairman; George W Reid, Secretary;
Richard Davidson, Gerald Finneman, Lloyd Knecht, George R Knight, Angel
M Rodriguez, Donald K Short, Peter M Van Bemmelen, Mario Veloso, Nancy
J Vyhmeister, Robert J Wieland, and Kenneth H Wood.
To
provide a favorable environment for understanding one another, the committee
membership was composed of leaders from the 1888 Message Study Committee
and from the General Conference, including theologians from two General
Conference educational institutionsthe Andrews University Theological
Seminary and the School of Religion at Loma Linda University. Of the original
members, Kenneth H Wood asked to be released and Robert L Dale retired.
The following additional persons were added to strengthen the group: Ivan
Blazen, Robert J Kloosterhuis, Sidney Sweet, Woodrow Whidden, and Brian
Schwartz. Robert J Kloosterhuis occasionally served as chairman.
Beginning
with an initial meeting on May 24, 1995, the committee met 8 times, generally
for 2� days each, for an equivalent of 15 full days. It studied prepared
papers and held extended discussions on a variety of subjects identified
by the 1888 Message Study Committee as important to their understanding
of righteousness by faith as presented in Minneapolis.
The
concluding session, held February 8, 2000, at Loma Linda University, spent
the major portion of its time examining a summary report from the nearly
five years of committee discussions. Although this report was reviewed
by the entire committee during the final meeting and corrections were
made, only the first section titled "Areas of Agreement" represents overall
concurrence of the entire group. This full document should be understood
as a report to the Administrative Committee by the General Conference,
Andrews University, and Loma Linda University members of the committee.
Areas
of Agreement
1.
Emphasis on God's Initiative in
Salvation. We agree that salvation is always at God's initiative and
that the Church needs constantly to give that message to the world.
2.
Emphasis on the Saving Merits of
Jesus. We agree that God unconditionally made provision for the salvation
of all.
3.
Emphasis on Faith in Accepting
God's Gift of Salvation. We agree that by faith we believe, appreciate,
trust, and receive the objective truth of God's salvation. The experience
of eternal life begins when individuals exercise faith in Jesus Christ.
4.
Emphasis on Salvation by Grace
Through Faith Being Intimately Connected with a Transformed Life and the
Keeping of all the Commandments of God. We agree that the new birth
takes place at the very moment when a person comes to Jesus and is justified
by faith; and that in the new birth experience God through the Holy Spirit
gives Christians a heartfelt desire to live God's will through His imparted
grace.
5.
Emphasis on Agape. We agree
on the centrality of agape in the Christian's life and on its foundational
role in Christian living.
6.
Emphasis on the Inability of Humans
to do Right in and of Themselves. We agree that human beings are incapable
of doing right in and of themselves or of initiating their personal salvation.
7.
Emphasis on the Nearness of God to
the Sinner. We agree that the good news is that God is on the side
of sinners rather than being against them and that He draws near to them
in Christ Jesus.
8.
Emphasis on Bringing People to
Christ. We agree on the fundamental importance of bringing people
to Christ as our response to the gospel commission.
9.
Emphasis on Repentance in the Body
of Christ. We agree that, for the sake of and in fellowship with the
crucified and risen Christ, the Christian believer experiences a deep
identification with the sins of others, knowing that they could be his
or hers but for the grace of the Saviour. Such identification leads to
calling the unrepentant to repentance and to new life in Christ. We further
agree that the more pervasive this spirit of identification within the
body of Christ, the more intensely will he felt and experienced the outpouring
of the Spirit of God.
10.
Rejection of Universalism. We
reject universalism, defined as the belief that every person will be saved
independent of personal commitment to the Lord.
11.
Emphasis on the Primacy of the
Bible in the Formation of Christian Understandings. We agree that
the teachings of the Bible represent the center of any theological process.
12.
Emphasis on the "Most Precious
Message" Set Forth by Jones and Waggoner. We agree that studying the
"most precious message" presented by Jones and Waggoner is important.
Ellen White has provided us with a summary of the essential elements of
that message in Testimonies to Ministers and Gospel Workers, pp
91-93:
"The Lord in His
great mercy sent a most precious message to His people through Elders
Waggoner and Jones. This message was to bring more prominently before
the world the uplifted Saviour, the sacrifice for the sins of the whole
world. It presented justification through faith in the Surety; it invited
the people to receive the righteousness of Christ, which is made manifest
in obedience to all the commandments of God. Many had lost sight of
Jesus. They needed to have their eyes directed to His divine person,
His merits, and His changeless love for the human family. All power
is given into His hands, that He may dispense rich gifts unto men, imparting
the priceless gift of His own righteousness to the helpless human agent.
This is the message that God commanded to be given to the world. It
is the third angel's message, which is to be proclaimed with a loud
voice, and attended with the outpouring of His Spirit in a large measure.
"The uplifted Saviour
is to appear in His efficacious work as the Lamb slain, sitting upon
the throne, to dispense the priceless covenant blessings, the benefits
He died to purchase for every soul who should believe on Him. John could
not express that love in words; it was too deep, too broad; he calls
upon the human family to behold it. Christ is pleading for the church
in the heavenly courts above, pleading for those for whom He paid the
redemption price of His own lifeblood. Centuries, ages, can never diminish
the efficacy of this atoning sacrifice. The message of the gospel of
His grace was to be given to the church in clear and distinct lines,
that the world should no longer say that Seventh- day Adventists talk
the law, the law, but do not teach or believe Christ.
"The efficacy of
the blood of Christ was to be presented to the people with freshness
and power, that their faith might lay hold upon its merits. As the high
priest sprinkled the warm blood upon the mercy seat, while the fragrant
cloud of incense ascended before God, so while we confess our sins and
plead the efficacy of Christ's atoning blood, our prayers are to ascend
to heaven, fragrant with the merits of our Saviour's character. Notwithstanding
our unworthiness, we are ever to bear in mind that there is One that
can take away sin and save the sinner. Every sin acknowledged before
God with a contrite heart, He will remove. This faith is the life of
the church."
Areas
With Disagreement
1.
Application of Ellen White's Remarks
Related to 1888. There is disagreement on how to understand many of
Ellen White's remarks related to 1888 and how they apply to the condition
of the Church today. We believe these must be read in the context of the
blatant legalism held by Butler, Smith, and their colleagues in beliefs.
One must be extremely cautious in applying statements that were made in
one context to a later period in which some of the factors have changed.
Only a fuller understanding of the public teaching of the leading brethren
of the Church in the pre-1888 period will enable readers in the 21st century
to understand the impact of Ellen White's commendations and condemnations
related to 1888 events and personalities.
2.
Primacy of the Bible. While
we affirm the intent of the 1888 Study Committee to uplift the primacy
of the Bible, it appears to us that this is not consistently applied.
At times it appears that the scriptural evidence is being examined through
the theological understandings of Jones and Waggoner.
3.
Ellen White's Endorsement of Jones
and Waggoner. Ellen White's repeated endorsements of Jones and Waggoner
did not mean that she agreed with all their teachings. It would be helpful
if the 1888 Study Committee would seriously examine the many areas in
which Ellen White differs with Jones and Waggoner or is virtually silent
on topics or on a theological linkage that they emphasize.
It
would also be informative to enumerate and explore the ramifications of
those areas in which Ellen White explicitly commends (rather than
alludes to) specific items in the writings of Jones and Waggoner (TM 91-93
is one example of this). Such explorations might help avoid giving Jones
and Waggoners' theology an across-the-board endorsement. On the other
hand, it would heighten the importance of those issues she specifically
commended. Jones and Waggoner need to be read as theologians who had a
"most precious message" that the Church desperately needed to hear, rather
than as prophets or infallible guideseven in areas related to righteousness
by faith.
4.
Historical Accuracy. At times
we sense a lack of historical accuracy when claims are made about Jones
and Waggoner. History must speak for itself, even if it disagrees with
Jones and Waggoner's evaluation of certain details or modern interpretations
of them and their teachings.
5.
Corporate Repentance. The impression
should not be given that Ellen White ever called for corporate repentance
in respect to events in 1888 or 1893, or that the General Conference administration
of O A Olsen took the same position in regard to Jones and Waggoner as
the Butler/Smith administration. The 1888 conflict witnessed a turnover
in the leadership of the Church because of problems relating to the Minneapolis
meeting. The new administration gave prominence to Jones and Waggoner
throughout the 1890s. After 1888 it was Smith and Butler who were on the
"outs" with the General Conference administration. Ellen White continued
to call individuals to repentance, but did not call the denomination to
repentance.
6.
Universal Legal Justification. It is confusing to state that everyone is legally saved until they
have "chosen to resist the saving grace of God," and then turn around
and say that one needs faith in order to have saving (rather than legal)
justification. For example, 1888 Re-examined claims that "Christ's
sacrifice is not merely provisional but effective for the whole world,
so that the only reason anybody can be lost is that he has chosen to resist
the saving grace of God" (p vi). Interestingly, Ellen White is quite content
to say that "the provisions of redemption are free to all; [but]
the results of redemption will be enjoyed by those who have complied
with the conditions" (PP 208).
7.
The "in Christ" Motif. We believe
that the Pauline phrase "in Christ" expresses a relational rather than
a legal concept. Romans 5, for example, is tied to the experience of justification
by faith in the once-for-all work of Christ that is so central to the
first five chapters of Romans, rather than being a legal declaration of
something that happened to every person when Christ died on the cross.
Such a view seems to imply that when a person is born he or she is born
legally justified before God. However, the "many" who "will be made righteous"
of Romans 5:19 must be understood in the context of Romans 1:16-17; 3:25-26;
4:1-5:1 and Paul's thesis that we are justified by faith rather than justified
"in Christ" independent of a personal faith-commitment. It is important
to see the "in Christ" and "in Adam" concepts as spiritual conditions
rather than as a legal status. A merely legal interpretation of the "in
Christ" motif has not led to a proper understanding of the biblical concept
of corporate solidarity.
8.
Nature of Christ. We accept
the admonitions of Ellen White to "avoid every question in relation to
the humanity of Christ which is liable to be misunderstood" and that "the
incarnation of Christ has ever been, and will ever remain a mystery" (5BC
1129). Here every human being must tread softly. It is important to treat
fairly everything that the Bible and Ellen White have to say on
this topic, realizing that neither of those sources necessarily gives
the human nature of Christ the same prominence as did the post-Minneapolis
Jones and Waggoner. The interpretation that Jones and Waggoner gave to
the biblical materials on the human nature of Christ is not necessarily
supported by Ellen White's full understanding of Christ's human nature.
9.
Jones and Waggoner and the Reformers.
We believe that on the subject of justification by faith Jones and Waggoner
should not be set against the great reformers. To do so would contradict
both Waggoner and Ellen White (Waggoner, Gospel in the Book of Galatians,
p 70; White, Ms 8a. 15, and 24, 1888). The fuller understanding needs
to be framed in terms of relating righteousness by faith to the third
angel's message rather than to salvation itself.
10.
The Old Covenant. It appears
that the first time that the old covenant is explicitly mentioned in the
Bible it is equated with the Torah of Sinai (2 Cor 3:14-15). We believe
that the Bible describes the Sinaitic Covenant as a covenant of grace
which the people willingly accepted as expressing God's will for them.
The misunderstanding and misuse of the covenant by the people as a means
of salvation does not alter the fact that it was never God's intention
to institute a covenant of works with Israel.
11.
Attitude of Criticism. Although
1888 Study Committee members consistently and genuinely express loyalty
to the Seventh-day Adventist Church, the overall effect of their criticizing
of the Church body and its leadership, along with their separatist activities,
has probably been one of the most powerful forces in moving large numbers
of Adventists into schismatic criticism and activities. The committee
has organized itself legally as a separate organization; presents as crucial
certain positions that differ from those held by the body of the Church,
leading at times to confusion and even conflict within congregations;
holds its own convocations; publishes its own materials; authorizes its
own speakers; and supports activities across the world, often without
approval of the acknowledged leaders of the Church in those fields.
The
historical study of similar developments in the formation of new denominations
(as in the Wesleyan movement between 1738 and 1800 in Britain, and between
1870 and 1900 in America) is extremely informative here. At any rate,
many Seventh-day Adventist schismatics initially cut their teeth on 1888-type
criticisms. Church history tells us that the first generation of many
movements had no intention of forming a new religious body, but subsequent
generations, having been nourished on so-called "constructive criticism,"
merely follow the logic to its natural conclusion.
12.
The Church and the Message of Justification
by Faith. The church in its official documents has stated clearly
its understanding of salvation through faith in Jesus.
"He [Christ] suffered and died voluntarily on the cross
for our sins and in our place, was raised from the dead, and ascended
to minister in the heavenly sanctuary in our behalf" (Fundamental Belief#
4).
"God in Christ reconciled the world to Himself and by
His Spirit restores in penitent mortals the image of their Maker"
(Fundamental Belief #7).
"In Christ's life of perfect obedience to God's will,
His suffering, death, and resurrection, God provided the only means
of atonement for human sin, so that those who by faith accept this atonement
may have eternal life" (Fundamental Belief #9).
"Through Christ we are justified, adopted as God's sons
and daughters, and delivered from the lordship of sin. Through the Spirit
we are born again and sanctified; the Spirit renews our minds, writes
God's law of love in our hearts, and we are given the power to live
a holy life" (Fundamental Belief #10).
"Salvation is all of grace and not of works, but its
fruitage is obedience to the Commandments" (Fundamental Belief
#18).
A
comparison between the understanding of the Church and that of the 1888
Study Committee reveals significant differences that have contributed
to confusion and in some cases division among church members.
Beyond
question, the Church is in constant need of revival and reformation. Unless
the gospel of justification by faith takes control of the life of each
church member, transforming the person, we will remain in a state of lukewarmness.
It is important for the Church, as it fulfills its mission, constantly
to listen to the message of the True Witness (Rev 3:14-22).
Observations
The
charges raised by the 1888 Study Committee against the leadership of the
Church are very serious. If the Church is proclaiming a false gospel,
it has no right to exist. A partial understanding of the gospel, as they
claim the Church to have, is not a true understanding of the gospel. If
they are the only ones who have a clear and complete understanding
of the gospel, then everyone else is proclaiming a false gospel. They
are implicitly accusing the Church, or at least the leaders of the Church,
of apostasy. We have found such accusations to be groundless as evidenced
in the official statements of beliefs of the Church.
Therefore,
we firmly believe that the 1888 Study Committee should discontinue its
claims that the true message of righteousness by faith was rejected by
the leaders of the Church, that they never genuinely accepted it, and
that they have intentionally kept it away from the Church and the world.
An
Appeal
We
do not question the sincerity of the leaders of the 1888 Study Committee,
but we do question the wisdom of the current course of action. If the
committee chooses to continue its work outside the organized Church, we
appeal to it to adopt the pattern of what is described as a supportive
ministry. Such groups seek places to work where, in harmony with and under
guidance of Church leadership in that field, they carry out activities
that are part of the planned program for that field. Almost always their
efforts are designed to reach out to unbelievers, calling them to Christ
and His righteousness, and enlisting them among His remnant people. Supportive
ministries promote harmony in both doctrine and relationship with the
Church. We desire this as the outcome of our prayer and study together.
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