The Popular Evangelical View
The Contemporary
Seventh-day Adventist View
The 1888 View
28. Sinning and repenting is the order of the day until Jesus returns. 28. The popular emphasis is on the impossibility of sinless living. This is due to the prevailing misconception of the nature of Christ and neglect of the sanctuary truth. 28. Perfection of character is not only the goal; it is easily available once Gods people have "the faith of Jesus." The only difficulty is ignorance of true righteousness by faith or rejection of it.
29. The "sinning and repenting" syn-
drome is the heart of Romanism: sin is perpetuated. In actuality, the popular Evangelical concept is the same, because spiritual pride is the essence of their concepts of overcoming sin. (Where there is no true Sabbath-keeping there can be no true rest" from self.)		 29. "Cheap grace" is the only possible result of prevailing confusion regarding the nature of Christ, the prejudice against perfection of Christian character, the eclipse of the cross, and the neglect of the cleansing of the sanctuary. 29. Righteousness by faith imposes an extremely high standard—even that of Christ Himself. The life of perfect surrender He lived "in the likeness of sinful flesh" becomes the standard or norm for the one who has "the faith of Jesus." When this work has been accomplished, the cleansing of the heavenly sanctuary is accomplished. Christ sees His character "perfectly reflected" in His church.
30. 1 John 2:l tells us not to sin but virtually gives license to sin. Jesus as your lawyer will "fix your ticket" with the Judge, the Father. 30. 1 John 2:l tells us not to sin, like our insurance company tells us not to have an accident. But you’re sure to slip up sooner or later, so make certain you are "covered" by the Advocate’s policy. Many times the idea our people have is that Christ is our Lawyer pleading with the Judge to let us off. We cannot expect more than victory over "known sin." Participation in unknown sin implied to be inevitable until Jesus comes. (Biblical examples of unknown sin are the crucifixion of Christ and the perpetuation of Laodicean pride). 30. In context, 1 John 2:l says that for His people to stop sinning is the purpose of His sacrifice. And this is to become effective when they grasp the principle of corporate guilt—and see their relationship to "the sins of the whole world." Thus John’s concern was for the work which the cleansing of the sanctuary is to do. The Father, the Son, and the Holy Spirit are united to enable believers to over-come as Christ overcame. This of course includes victory over all sin but is never consciously realized or claimed. (This is not fanatical "perfectionism" so-called, not self-centered, but is entirely by faith).
31. It is a virtue to claim, "I am saved." This is a confusing idea, often associated with tragic spiritual pride and a false sense of assurance in the light of Matthew 7:21-23. Direct consequence of egocentric emphasis throughout. 31. Widespread teaching of our people to claim "I am saved" in direct contradiction of COL 155. Consequence of Campus Crusade for Christ influence, and that of the Rev. Kennedy’s "Evangelism Explosion" techniques. 31. The one who sees Christ as He truly is, is delivered from all egocentric concern for his own security. He is fully conscious of his own sinfulness, never even thinking of claiming perfection or security (the same thing actually). His center of concern: how he can honor his Saviour now and always. He is charmed with the glory of Christ’s righteousness with no anxious concern for his own reward. In full agreement with COL 155. Provides true peace.
32. The prevailing egocentric concern makes it impossible to think of repenting for any but one’s own sins; and the motive for repentance is personal security. 32. The prevailing egocentric concern makes it difficult to envisage repentance for any but one’s own sins. The overriding motivation is concern for one’s personal salvation. This of course negates the true spirit of repentance. No real sympathy with Christ is possible. 32. The repentance and baptism of Christ introduces a larger concem—
corporate guilt and repentance. We see ourselves potentially guilty of "the sins of the whole world" in fact. This makes an effective, Christlike love possible. It also makes possible an identity with Christ like that which a true, understanding "wife" feels for her husband. Corporate repentance enlists the active sympathy and understanding of Christ’s people with Him in His closing work of atonement. Self ceases to be the center of concern.
33. To maintain the Christian life is a very difficult thing, requiring the observance of many rules. 33. The same. Emphasis is placed on difficulty of remaining a Christian. Discouraging prospect. Everything depends on your holding on to Gods hand. Impression given that God doesn’t care too much if you let go. "Keep up your speed" or "gravity" will cause you to come "crashing down" (a popular presentation). 33. Everything depends on your believing that God loves, respects, and values you so much that He is holding on to your hand. What makes Christian life appear difficult is eclipse of message of Christ’s righteousness. "The love of Christ constraineth us" and makes self-centered living "henceforth" impossible.
34. Doctrinal differences are inevitable and unavoidable.

34. Usual idea is that perfect unity is impossible until the Lord comes.

 34. Perfect unity is the norm in a church that has NT faith. No need, for example, of contrary ideas in prophetic understanding.
35. Christianity is a relationship to the Person of Christ. Much sentimentalism is included. 35. Righteousness by faith, a relationship to the Person of Christ, identical to the Evangelicals. "The flesh profiteth nothing." Emphasis on physical relationship leads to emotionalism, mysticism. Portraits of Christ not helpful. "To talk of Christ without the Word leads to sentimentalism" (EGW). 35. Righteousness by faith is not a relationship to the Person of Christ, for He has personally gone to heaven. But He has sent His Holy Spirit, and it is through Him that we know Christ by His Word. There is no sentimentalism in righteousness by faith.
36. There is no clear concept of the ending of gospel commission, certainly not of the ripening of the grain or character preparation for the coming of Christ. 36. You can believe and preach righteousness by faith ever so clearly and powerfully for many decades and still the gospel commission not be finished. (See R & H, Righteousness by Faith, p. 3; Olson, pp. 236-239). 36. To believe and preach righteous-
ness by faith clearly is to catalyze the church and the world in a single generation and finish the gospel commission.
The Popular Evangelical View
The Contemporary
Seventh-day Adventist View
The 1888 View

Three Contrasting Views  |  Section One  |  Section Two
37. The time for the second coming of Christ is predetermined by the Father. (A Calvinist concept). Nothing can hasten or delay the time of the second advent as this would alter the "sovereign will" of God. 37. Until quite recently, the prevailing view was (and is still strongly entrenched) that the time for the coming of Christ is predetermined, and His people can neither hasten nor delay it. 37. Christ wants to come; He is ready to come, He will come whenever His bride makes herself ready to welcome Him. In other words, Christ will gladly come whenever we really want Him to. To want Him to come follows an understanding of righteousness by faith.
38. If the coming of Christ is desired at all, it is because of a desire for reward. 38. The coming of Christ is desired mostly by the old ones, sick and crippled by arthritis or dying of cancer. His coming is desired so "we can go home to glory." 38. Sympathy for Christ, a desire that He receive His reward and experience His full vindication, and a desire to see the world’s suffering end are the real reasons for wishing to hasten His return.
39. Consensus is more important than truth. This is why they keep Sunday instead of the Sabbath of the Lord. 39. Consensus so important that truth can wait almost interminably. Majority cannot be wrong. If your convictions differ from organized majority stifle them. 39. Genuine righteousness by faith is always initially accepted by the minority. True NT faith imparts a courage that fears no majority or power they may wield. Leads to bearing the cross with Christ.
40. Much confusion on contrast between "old covenant" and new; idea of "dispensationalism" widely held. Obedience to ten commandments is "old covenant" living. 40. Much confusion; even some "dispensationalism" endorsed. Root of "old covenant" not discerned; much emphasis on pledging and promising obedience to the ten commandments (especially for children). 40. Root of "old covenant" was people’s faithless promise to obey. God never asks us to make such a promise to Him; this "genders to bondage" through "knowledge of broken promises." Rather, He asks us to believe His promises to us.
41. Much exultation that "God is working marvelously for them" in modern revivals such as Charles Finney, Pearson and Hanna Whitall Smith, Andrew Murray, Moody, Billy Sunday, Billy Graham, Campus Crusade, "Evangelism Explosion," etc. (cf. EW 261, GC 464). 41. God has worked and is working "marvelously" in most of these "modern revivals". Our people often urged to attend these meetings and ministers sent to non-Adventist evangelism centers for instruction on how to present righteousness by faith. This creates serious confusion. Implication is that Babylon is preaching "everlasting gospel," at least significantly so. 41. Concern and serious caution. Jones and Waggoner were convinced that the Lord had given a unique message of righteousness by faith to the Seventh-day Adventist Church, and that "Babylon is fallen" and does not understand the message.
42. Gifted revivalists have been the source of spiritual life in these churches for a century and a third. 42. Specifically, the following received from God the same message He gave SDA’s in 1888: Moody, Murray, Simpson, Gordon, Holden, Meyer, McNeil, Waugh, McConkey, Scroggle, Howden, Smith, McKensie, McIntosh, Brooks, Dixon, Kyle, Morgan, Needham, (A.T.) Pierson, Seiss, Thomas West, "and a score of others" (cf. Froom, pp 319-320). 42. Jones and Waggoner specifically did not receive their message from perusing other authors or commen-
taries or creeds, but from the Bible. Waggoner’s 1882 "vision" convinced him that Christ crucified is heart of three angel’s messages; both messengers evidenced refreshing independence of other author’s writings. Their message distinctly different form that of the various Evangelical revivalists.
43. The doctrine of justification by faith received as a legacy from 16th century Reformers. 43. The 1888 Message on justification and righteousness by faith came from "the creeds of the Protestant churches of the day" (cf. Pease, pp. 138, 139). 43. Insights that made the 1888 message unique did not come from "Creeds of the Protestant churches of the day" but from direct inspiration of the Holy Spirit upon "the minds of men divinely appointed," who had credentials from heaven" (EGW). This is evident from fact that the 1888 message of righteousness by faith related that truth to the cleansing of the sanctuary, a truth that no non-Adventist church or "creed" had an inkling of. Only superficially does 1888 message appear to parallel "creeds of Protestant churches".
44. Evangelical churches evidence no need for better understanding of right-
eousness by faith. Much self-satisfaction and spiritual pride. Little awareness of Laodicean message. "We are saved."		 44. Very little need expressed for more understanding and appreciation of righteousness by faith. Ministers generally feel they understand and preach it adequately, even powerfully. "We understand righteousness by faith; we just don’t live it as we should!" Works needed, not faith. "Let’s forget 1888, and work harder." 44. Very keen sense that Laodicean message is apropos. Our primary problem is not living the truth but truly believing it. True "faith worketh . . ." If we genuinely believe, we shall genuinely live. "Righteousness by faith" means what it says—if one has true faith, righteousness becomes a reality in the life.
45. Little if any awareness of our participation in crucifixion of Christ, due to our natural enmity against God. 45. The same, general, popular view is that "we" accepted righteousness by faith in 1888 era. Only an insignificant few in the end rejected it, less than ten. Therefore little if any awareness of need for an experience of "final atonement". 45. Jones and Waggoner keenly sensed that the beginning of the Latter Rain had been rejected by their peers and contemporaries in large measure. The basic problem is the same as that which existed at Calvary—enmity against God. Sensed need for final atonement.
46. The church is assumed to be ready, at least "the saints," for the coming of Christ or the "rapture" at any moment. Anyone who is "saved" is ready. 46. In a unique sense, SDA church is getting better and better as regards doctrine and experience of righteousness by faith (Pease, p. 227). Froom agrees; now that our Trinitarian views are identical to those of Chalcedonian and Athanasian creeds, we are ready for the Latter Rain, or nearly so (pp. 283-286, 314-319). 46. Latent enmity against God and need for final atonement was the real issue at the 1888 conference and there after. Not a word in Ellen G. White or Jones and Waggoner suggesting that doctrinal Trinitarianism was the real problem. Love of self was the problem, not semi-arianism. Latter would have quickly been taken care of if former had been overcome. Denominational repentance must come before the Latter rain can be recognized and received.

Three Contrasting Views  |  Section One  |  Section Two
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