What was the 1888 Message?

The Essentials of the Jones-Waggoner Message

  1. Justification by faith is forensic-effective, and therefore produces obedience to all the commandments of God.41 The Jones-Waggoner view of justification is in harmony with the finest theological thought.42 They saw that there is a purely legal or extrinsic justification based upon the finished work of Christ, but this legal justification "came upon all men."43 They boldly and courageously proclaimed its application to "every man," even "the whole World."44 They saw the "Good News" as a proclamation of what is already an accomplished fact, "Be ye reconciled to God,"45 and not a mere "provision" contingent on the sinner’s initiative in taking the first step in "acceptance." God has already taken the initiative, they insisted; and no one can be lost unless he "resists" what a gracious Saviour has already accomplished for him.46 God’s love is active, not passive. The sinner’s salvation does not depend on his seeking after God, who (as many assume) plays hide and seek with him. Rather, he must believe that God’s love has been seeking him.

When "faith comes" to the sinner, justification ceases to be merely legal, forensic, or extrinsic work. In other words, faith itself is a heart-appreciation of the sacrifice of Christ and there is a change of heart in actual justification by faith.47 And this change of heart is not "works" in any sense, nor is it "sanctification" in the common understanding of the word. Faith is a reconciliation with God. It is a melting, a humbling of the heart, for "with the heart man believeth unto righteousness."48

Therefore in justification by faith, the sinner is not "made righteous" in any sense of an infused merit that eradicates his sinful nature.49 He has no merits of his own, as he has no works of his own; but he is "made obedient." This is the 1888 idea of being "made righteous." The sinner has "received the atonement,"50 and his enmity against the law has been removed by the "mighty argument of the cross."51 "The love of Christ constraineth us" and becomes the new motivation to holy living.52

Ellen White was overjoyed when she heard Jones and Waggoner present this message at, and after, the 1888 Conference. "Every fiber of my heart said amen," she said, because here at last was the unique, distinct Seventh-day Adventist concept of justification by faith "which is made manifest in obedience to all the commandments of God."53 Thus it was a message that went beyond that of the popular churches.

In fact, the Sabbath truth is implicit in a full and complete view of justification by faith because the Sabbath is the "sign" of true faith.54 Where the Sabbath truth is denied, there is very likely a counterfeit view of justification by faith.55 Seventh-day Adventist evangelism has probably never given these grand truths a fair trial. Rightly conceived, with no "mixture of poisonous error," justification by faith is a message that will raise up people all over the world who will "keep the commandments of God and the faith of Jesus." The fruitage will be phenomenal, and believers will prepare for the coming of Christ in their generation.56

Seen in this light, justification by faith is the dynamic of the 1888 message.

Notes:

  1. TM 91, 92. [return to text]
  2. This is not the place for an extended discussion of justification as understood by various prominent non-Adventist theologians. Jones and Waggoner do not fit into a "Calvinist" or "Arminian" scheme; they studied the Bible with a new perspective—that of the "third angel’s message." Truth is not settled by a majority vote of theologians. Suffice it to say that the 1888 "messengers"’ views can be sustained by a goodly number of competent theologians. See Hans LaRondelle, Spectrum, Vol. 9, No. 3, for some examples. [return to text]
  3. See Waggoner, ST Feb. 27; Mar. 12,1896. [return to text]
  4. See Waggoner, ST Nov. 21,1895; Jan. 16,1896; The Glad Tidings, pp. 89, 90 (hereafter, GT); The Everlasting Covenant, p. 46. [return to text]
  5. 2 Cor. 5:20. Compare Jones, GCB 1893, pp. 189-194, 216-217, 480. [return to text]
  6. Compare Waggoner, ST Jan. 16,1896, with EGW, DA 403. [return to text]
  7. Compare Waggoner, CHR 51; The Gospel in Creation (1894), pp. 27, 28, 35, 45; The Glad Tidings, p. 82; ST April 10,1893, May 1,1893; and EGW, MB 114. [return to text]
  8. Rom. 10:10; Gal. 5:6. [return to text]
  9. See Waggoner, GCB 1901, p. 146. There is no congruence of their view and that of the Council of Trent. Says LaRondelle: "In rejecting the whole structure of the justification doctrine of Trent, the Reformation was opposing a position determined by the unbreakable unity of the following five constitutive elements: (1) The sacramental character of the whole justification process; (2) the insistence on inherent righteousness owned by the soul; (3) the meritorious character of man’s natural freewill; (4) the rejection of the total imputation of Christ’s righteousness; (5) the denial of the personal certainty of salvation." Spectrum, Vol. 9, No. 3, pp. 48, 49. [return to text]
  10. See Romans 5:1-11 for the heart of Paul’s view of "justification by faith." [return to text]
  11. For Ellen White’s phrase see 4T 375. [return to text]
  12. 2 Cor. 5:14, 15. [return to text]
  13. MS 5,1889; TM 91, 92. [return to text]
  14. See Waggoner, CHR 31-38; The Gospel in Creation, pp.145-169; The Rest That Remains for the People of God, Bible Students Library, Jan. 1893; GT 140-144. [return to text]
  15. See Jones, GCB 1893, pp. 358, 342-343, 243-245, 261, 262. [return to text]
  16. See Ellen White, RH Nov. 22, 29,1892; RH Extra, Dec. 23,1890 ["Wherever the laborers go, they will triumph"]. [return to text]
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