Editor’s note (2026):
This article reflects an earlier stage of my study as I worked through specific denominational claims. While the concerns raised here remain important, later posts explore these questions within a broader new-covenant framework that emphasizes unity in Christ and careful attention to the whole of Scripture.
____________________________
In a previous essay, I explored the Second Great Awakening and some of the religious
groups—along with certain more cult-like movements—that emerged from that
period. In discussing the Advent movement, which played a significant role in
that era, I noted that I was born and raised within a denomination whose roots
trace back to it. In fact, it is my view that many—if not most—American
Evangelical groups today have, to some degree, inherited theological or
structural influences from that same movement.
Seventh-day Adventism is
one such denomination that developed out of the Advent movement of the Second
Great Awakening. Many people are unsure how to categorize it; some consider it
a cult, while others regard it as part of mainline Evangelicalism. In this
brief examination, my aim is not to assign a label—I will leave that to the
reader. Rather, I want to take a closer look at the denomination itself.
Quite frankly, I do not find
the Seventh-day Adventist Church to be drastically different from many other
Evangelical groups. Its core beliefs regarding what constitutes a Christian
are, in many respects, similar—if not identical. That said, it does maintain
several distinct teachings and diverges from broader Protestant consensus on a
number of doctrinal points.
My goal, therefore, is to
examine some of these distinctives more closely. I also want to consider why
many individuals who leave the SDA denomination often do not transition into
other Protestant churches, and in many cases abandon Christianity altogether.
In my own experience, I left the church and did not attend again for
approximately thirty-five years. Only within the past twelve years have I
returned to regular church attendance and again identified myself as a
Christian.
To become a member of the SDA
church, one must be baptized, after which the individual is formally voted into
membership. Baptism is performed by full immersion and is what is commonly
referred to as “believer’s baptism.”
As described:
“The
Seventh-day Adventist baptismal vow is a list of 13 belief statements which a
person joining the Seventh-day Adventist Church is given and accepts at
believer's baptism. In Adventist understanding, baptism (a public display of
faith in Christ), is associated with officially joining the Adventist church,
which is a part of the community of believers in Christ. The vow is explained
in the church manual. In 2005 an alternate vow consisting of three statements
was approved at the General Conference Session, and the baptizing pastor now
has a choice of which set to use.” [https://en.wikipedia.org/wiki/Adventist_Baptismal_Vow]
The individual being baptized affirms each statement as it
is read. The full vows are included at the end of this essay (see Appendix 1).
These vows are intended to complement the church’s 28 Fundamental Beliefs.
When I compare this practice
with the New Testament’s presentation of baptism, I do not see evidence of a
formalized vow tied to a specific institutional body. Instead, the emphasis
appears to fall on repentance, cleansing from sin, confession of faith in
Christ as Savior, and entry into new life. Through this confession and baptism,
believers are incorporated into one body and filled with one Spirit.
That said, the concept of
public confession is not without biblical support. In 1 Timothy 6:12, Paul
writes: “Fight the good fight of the faith.
Take hold of the eternal life to which you were called when you made your good
confession in the presence of many witnesses.” This suggests that a
public declaration of faith was recognized within the early Christian
community.
Historically, such confessions developed further
within the life of the Church, eventually finding expression in early creeds
such as Apostles' Creed. Tertullian, one of the early Church Fathers,
describes baptismal practice in his time:
“When we are going to enter the water, but a little before, in the
presence of the congregation and under the hand of the president, we solemnly
profess that we disown the devil, and his pomp, and his angels.” [https://www.tertullian.org/anf/anf03/anf03-10.htm#P1035_422175,
chapter III]
It is widely acknowledged,
therefore, that public confession at baptism has deep historical roots within
the Christian tradition. However, the SDA baptismal vows—at least in their more
developed form—appear to incorporate a level of denominational specificity and
doctrinal detail that goes beyond what is explicitly found in the New Testament
accounts of baptism.
These
vows make direct reference to the Fundamental Beliefs of the Seventh-day
Adventist Church. To fully understand their content, those twenty-eight beliefs
are included at the end of this essay (see Appendix 2). The version referenced
here is drawn from the 2020 publication of the General Conference of
Seventh-day Adventists. [https://www.adventist.org/wp-content/uploads/2020/06/ADV-28Beliefs2020.pdf].
Differences and Distinctives:
At this point, I would like to highlight and examine several
apparent differences and distinctives within Seventh-day
Adventism. Many teachings are often assumed—by both critics and
observers—to be uniquely Adventist. However, this assumption deserves closer
scrutiny. In reality, some doctrines commonly thought to be exclusive to
Adventism are not. While they may represent minority positions, they are often
shared with other denominations or held by respected scholars within the
broader Christian tradition.
Adventists (as they commonly
refer to themselves) have relatively few doctrines that are truly unique. In
general, they affirm many foundational beliefs held across Catholic and
Protestant traditions, including the Trinity, the divinity of Christ, the
virgin birth, the atonement, the bodily resurrection, and the Second Coming.
They also affirm an inherited sin nature and reject the Evangelical doctrine
commonly summarized as “once saved,
always saved.”
One area in which Adventism
tends to stand apart, however, is its strong emphasis on biblical literalism and legal
precision. Where a passage can reasonably be interpreted in
a literal sense, that reading is often preferred and consistently applied.
At the same time, several
doctrines do distinguish Adventism more clearly from other Christian traditions.
These include the perpetuity of the seventh-day Sabbath, the unconscious state
of the dead, conditional immortality, the heavenly sanctuary and investigative
judgment, and a historicist approach to prophecy. Together, these contribute to
a distinct eschatological framework that includes a commandment-keeping
“remnant,” a universal end-time crisis centered on the law of God, and the
visible return of Christ prior to a millennial reign in heaven.
The following overview
examines twelve areas that some within the wider Christian world might regard
as heterodox—or even cult-like. Whether such labels are appropriate is a
question I leave to the reader.
1. Baptism
This topic has already been
introduced, but a brief clarification is helpful. The SDA church practices a
form of baptism widely recognized among Evangelical denominations: believer’s
baptism by full immersion. When individuals transfer from other denominations,
their baptism is generally accepted as valid, provided it meets these
criteria—and the reverse is often true as well.
As one commentator observes:
“Unlike
Jehovah’s Witnesses and Mormons, Seventh-day Adventists, by virtue of their
valid baptism and their belief in Christ’s divinity and the doctrine of the
Trinity, are considered ontologically and theologically closer to mainstream
Christians.”
[https://christianity.stackexchange.com/questions/16239/what-are-the-main-differences-between-7th-day-adventists-and-catholic-protestant]
2. Seventh-day Sabbath (Saturday Worship)
Perhaps the most recognizable
Adventist distinctive is the observance of the seventh-day Sabbath (Saturday).
While this is unusual within most of Christianity, it is not entirely unique. A
number of denominations and independent congregations also gather on
Saturday—some as part of Hebrew Roots movements, others out of conviction that
Sabbath observance remains binding.
What is more distinctive in
Adventist practice is the reckoning of the Sabbath from sundown Friday to sundown Saturday,
reflecting a more literal adherence to the biblical pattern of daykeeping.
3. A Universal End-Time Crisis Centered on the Law of God
Within Adventist eschatology,
the final crisis of history revolves around obedience to God’s commandments—particularly
the Sabbath. Those who remain faithful are understood to be those who keep all
Ten Commandments, with special emphasis on the fourth.
A key passage frequently cited is the “Three
Angels’ Message” in Revelation 14:6–12, which concludes:
“Here is the patience of the saints: here are they that keep the
commandments of God, and the faith of Jesus.”
Adventists interpret this as
indicating that faithful believers will be identified, in part, by Sabbath observance.
In this framework, the “mark of the
beast” is often associated with Sunday worship, while the beast itself is
identified with the papacy.
At first glance, this may
appear unusual or even extreme. However, it should be noted that identifying
the papacy with apocalyptic imagery has historical precedent, particularly
within Protestant Reformation thought.
Similarly, speculation regarding the “mark of the beast” has taken many forms
in modern Evangelicalism—from financial systems to technology to public health
measures. Adventism, therefore, is not alone in developing highly specific
interpretations of these symbols.
4. Mortalism (The Unconscious State of the Dead)
Adventists teach that the dead
are unconscious—“asleep”—until the resurrection. While this view is often
perceived as unusual, it is not without precedent. Known as Christian mortalism, this
position holds that the soul is not inherently immortal and does not exist
independently of the body between death and resurrection.
Although a minority view, it
has been held by various theologians throughout church history and continues to
find support among some modern scholars.
A number of scholarly sources
argue that Scripture does not clearly teach the existence of an inherently
immortal soul, and that the concept owes more to Greek philosophical influence
than to biblical anthropology. While the topic is complex, the key point is
that Adventism’s position—though uncommon—is not without historical and
academic support.
One such source states:
For mortalists
the Bible did not teach the existence of a separate immaterial or immortal soul
and the word 'soul' simply meant 'life'; the doctrine of a separate soul was
said to be a Platonic importation, [Thomson
(2008), Bodies of thought: science, religion, and the soul in the early
Enlightenment, p. 42]
More on this topic can be found in an article from Wikipedia on,
“Christian mortalism.”
[https://en.wikipedia.org/wiki/Christian_mortalism#Modern_scholarship]
5. Conditional Immortality (Annihilationism)
Closely related to mortalism
is the doctrine of conditional immortality, often referred to as annihilationism. This view
holds that immortality is a gift granted only to the redeemed, while the wicked
are ultimately destroyed rather than eternally tormented.
This stands in contrast to
both eternal conscious torment and universalism. While still a minority position,
annihilationism has gained increasing attention within modern Evangelical
scholarship and has been supported by a number of respected theologians.
“Other
supporters have included Charles Frederic Hudson (1860), Edward White (1878),
Emmanuel Petavel-Olliff (1836–1910, in 1889) and others.[49] Early Pentecostal
pioneer Charles Fox Parham taught annihilationism...
Annihilationism
seems to be gaining as a legitimate minority opinion within modern,
conservative Protestant theology since the 1960s, and particularly since the
1980s. It has found support and acceptance among some British evangelicals,
although it is viewed with greater suspicion by their American counterparts.
Recently, a handful of evangelical theologians, including the prominent
evangelical Anglican author John Stott, have offered at least tentative support
for the doctrine, touching off a heated debate within mainstream evangelical
Christianity.” [https://en.wikipedia.org/wiki/Annihilationism]
In my own view, this is one area where Adventism presents a
compelling alternative. In fact it is the view I find most compelling and one
that certainly deserves serious consideration.
6. Ellen G. White and the Spirit of
Prophecy
Ellen G. White, one of the
founders of the SDA church, is regarded by Adventists as a prophetess—an
expression of the New Testament gift of prophecy. While her writings are not
considered equal to Scripture, they are viewed as authoritative guidance within
the church.
It is worth noting, however,
that some of her statements and predictions have been challenged or shown to be
inaccurate.
Personally, I do not accept
her prophetic authority. That said, similar claims of prophetic gifting are not
uncommon within the broader Evangelical world—particularly in charismatic
circles—where failed predictions are also not uncommon. This suggests that the
issue is not unique to Adventism, but reflects a broader challenge within
modern Christianity.
7. The Heavenly Sanctuary
Adventist theology teaches
that elements of the Old Testament sanctuary system correspond to heavenly
realities. Drawing from passages such as Hebrews 4:14–15, Christ is understood
to function as High Priest in a heavenly sanctuary, continuing His atoning
ministry.
While
many Christians affirm aspects of this typology, Adventism’s specific development
of the doctrine—particularly its connection to later concepts such as the “Investigative judgment”—is unique. Adventists
hold that Christ's ministry in heaven, prior to the beginning of this “investigative judgment,” was the
Atoning ministry in the Heavenly Sanctuary and what is being referenced in Daniel
8:14. The Atoning ministry and the investigative judgment are frequently spoken
of together.
This doctrine is uniquely Adventist
and one which I personally do not believe is supported in the scriptures.
8. Investigative Judgment
The doctrine of the
investigative judgment is one of the most distinctive—and controversial—Adventist
teachings. It emerged following the failure of the Millerite prediction that
Christ would return in 1844. Rather than abandoning the date, some concluded
that the event itself had been misunderstood.
According to this view, Christ
entered the “Most Holy Place” in the heavenly sanctuary in 1844 to begin a
process of judgment.
In my assessment, this doctrine is the most
difficult to sustain biblically. The reasoning is complex and, at times,
appears to rely on interpretations that are imposed on the text rather than
derived from it. For those interested, numerous resources are available that
explore the doctrine in greater detail—however, here is a good general
description from Wikipedia which can serve as a brief summary:
“The investigative
judgment, or pre-Advent Judgment (or, more accurately the pre-Second Advent
Judgment), is a unique Seventh-day Adventist doctrine, which asserts that the
divine judgment of professed Christians has been in progress since 1844. It is
intimately related to the history of the Seventh-day Adventist Church and was
described by one of the church's pioneers Ellen G. White as one of the pillars
of Adventist belief. It is a major component of the broader Adventist
understanding of the "heavenly sanctuary", and the two are sometimes
spoken of interchangeably.” [https://en.wikipedia.org/wiki/Investigative_judgment]
The Investigative Judgment doctrine
is uniquely Adventist and one which I personally do not believe is supported in
the scriptures.
9. Historicist Approach to Prophecy
Adventism adopts a historicist
approach to prophecy, interpreting biblical apocalyptic texts as unfolding
progressively throughout history. While this view was once far more
prominent—particularly during the Protestant Reformation—it has largely been
displaced in modern Evangelicalism by futurism, a perspective I find equally
lacking.
Historicism differs from other
interpretive models such as preterism, futurism, and idealism. It views
prophetic symbols as corresponding to historical events, institutions, and
movements across time. While no longer the majority view, it remains a
historically grounded interpretive approach.
10. The Visible Return of Christ
Adventists affirm a visible,
public return of Jesus Christ prior to the millennium. This aligns with a
straightforward reading of many New Testament passages and stands in contrast
to “secret rapture” models.
This view is widely shared
among Christians who reject dispensational rapture theology.
11. The Millennium
In Adventist teaching, the
millennium takes place in heaven, while the earth remains desolate. At its
conclusion, Christ returns with the redeemed, the wicked are resurrected, and
final judgment occurs. The earth is then cleansed and restored.
While this framework differs
from many traditional views, it represents one of several attempts within
Christian theology to synthesize biblical eschatological passages.
12. The Commandment Keeping Remnant Church
Finally, Adventists
understand themselves as the “remnant church,” characterized by faithfulness to
God’s commandments—especially Sabbath observance.
This self-understanding
reflects a broader biblical theme of a faithful remnant, though its specific application
to a particular denomination is, again, distinctive.
~~~~~~~
Now that I have examined some of the denominational
differences, I would like to reflect on possible reasons why many who leave Seventh-day Adventism avoid attending or joining
other Protestant churches. A significant number do not simply transition
elsewhere—they abandon Christianity altogether.
In my own case, for example,
after leaving the SDA church I did not attend again for approximately
thirty-five years. Only in the past twelve years have I returned to regular
church attendance and once again identified myself as a Christian. Even now,
although I attend services regularly and consider myself a believer, I have not
pursued formal membership in any church.
I do not believe that most who
leave Adventism do so primarily because of doctrinal differences in the usual
sense. It is unlikely that someone leaves over questions such as whether
worship should occur on Saturday rather than Sunday, or whether the Millennium
takes place in heaven or on earth. However, I do believe that certain
distinctives play a significant—often subconscious—role in shaping how former
members view other Christian traditions. In particular, points 2, 6, and 12
from the previous section appear to weigh heavily when a person asks, “Where do I go from here?”
Historically, the SDA church
emerged out of the Second Great Awakening,
drawing especially from the Advent movement. It was also influenced by two
other streams from that period: the Holiness Movement and the Restoration
Movement. Both left a lasting imprint on the developing identity of the
denomination.
Restorationism, in particular,
holds that the original beliefs and practices of the early followers of Jesus
were lost or corrupted over time and must be recovered. Once such restoration
is believed to be achieved, it naturally leads to the idea of a uniquely
faithful body—what Adventism identifies as the “Remnant Church.” When this is
combined with the presence of a guiding prophetic voice and the Holiness
emphasis on moral rigor and, at times, near sinless expectation, a distinctive
theological framework emerges—one that continues to shape the movement today.
This framework has practical
implications. The SDA church not only worships on Saturday but also maintains
detailed expectations regarding how the Sabbath is to be observed, including
its precise timing from sundown Friday to sundown Saturday. “Sabbath keeping”
is viewed as a defining mark of the faithful remnant, while Sunday observance
is often associated with the authority of the Roman Catholic Church and, in
some interpretations, connected with the “mark
of the beast.”
For someone raised within this
system, attending church on Sunday can feel deeply unsettling. When I first
returned to church after decades away, I experienced a noticeable sense of
discomfort in Sunday services. Even now, I tend to view Sunday as simply
another day rather than one set apart in the same way.
In addition to Sabbath
observance, Adventism—shaped in part by Holiness influences—maintains a strong
emphasis on ethical and lifestyle standards. Many adherents adopt a pattern of
life that seeks to reflect biblical principles in practical ways. This often
includes abstaining from tobacco and alcohol, following dietary guidelines
(frequently including vegetarianism), and observing distinctions between clean
and unclean foods. Expectations of modest dress, avoidance of jewellery or
cosmetics, and caution regarding entertainment such as dancing or certain forms
of music are also common.
While these practices are
intended to promote a disciplined and faithful life, they can also contribute
to a distinct communal identity that sets Adventists apart from other Christian
groups.
In John 6:66–68, we read of a moment when many of
Jesus’ disciples turned away:
“After this many of his disciples turned back and no longer walked with
him. So Jesus said to the twelve, ‘Do you want to go away as well?’ Simon Peter
answered him, ‘Lord, to whom shall we go? You have the words of eternal life.’”
In a similar way, it is my
view that many former Adventists struggle to see viable alternatives. Even
after leaving, they often carry with them deeply ingrained assumptions and
interpretive frameworks. Without necessarily realizing it, many have come to
view the SDA church as the only fully faithful expression of Christianity.
As a result, leaving Adventism
can feel less like moving between denominations and more like stepping outside
Christianity altogether. The concept of the “commandment-keeping remnant”
becomes so internalized that other churches appear compromised—or even aligned
with what has been labeled “Babylon.” If one leaves what is believed to be the
true remnant, the question naturally follows: what remains?
Appendix 1:
The following vow which is from the Sixth Business Meeting of the 57th General Conference Session, July 3, 2000:
[https://web.archive.org/web/20121203083208/http://www.adventistreview.org/2000-bulletin7/actions-proceedings.html]
Baptismal Vow #1
“1. Do you believe there is one God: Father, Son, and Holy Spirit, a unity of three coeternal Persons?
2. Do you accept the death of Jesus Christ on Calvary as the atoning sacrifice for your sins and believe that by God’s grace through faith in His shed blood you are saved from sin and its penalty?
3. Do you accept Jesus Christ as your Lord and personal Saviour believing that God, in Christ, has forgiven your sins and given you a new heart, and do you renounce the sinful ways of the world?
4. Do you accept by faith the righteousness of Christ, your Intercessor in the heavenly sanctuary, and accept His promise of transforming grace and power to live a loving, Christ-centred life in your home and before the world?
5. Do you believe that the Bible is God’s inspired Word, the only rule of faith and practice for the Christian? Do you covenant to spend time regularly in prayer and Bible study?
6. Do you accept the Ten Commandments as a transcript of the character of God and a revelation of His will? Is it your purpose by the power of the indwelling Christ to keep this law, including the fourth commandment, which requires the observance of the seventh day of the week as the Sabbath of the Lord and the memorial of Creation?
7. Do you look forward to the soon coming of Jesus and the blessed hope when “this mortal shall . . . put on immortality”? As you prepare to meet the Lord, will you witness to His loving salvation by using your talents in personal soul-winning endeavor to help others to be ready for His glorious appearing?
8. Do you accept the biblical teaching of spiritual gifts and believe that the gift of prophecy is one of the identifying marks of the remnant church?
9. Do you believe in church organization? Is it your purpose to worship God and to support the church through your tithes and offerings and by your personal effort and influence?
10. Do you believe that your body is the temple of the Holy Spirit; and will you honor God by caring for it, avoiding the use of that which is harmful; abstaining from all unclean foods; from the use, manufacture, or sale of alcoholic beverages; the use, manufacture, or sale of tobacco in any of its forms for human consumption; and from the misuse of or trafficking in narcotics or other drugs?
11. Do you know and understand the fundamental Bible principles as taught by the Seventh-day Adventist Church? Do you purpose, by the grace of God, to fulfill His will by ordering your life in harmony with these principles?
12. Do you accept the New Testament teaching of baptism by immersion and desire to be so baptized as a public expression of faith in Christ and His forgiveness of your sins?
13. Do you accept and believe that the Seventh-day Adventist Church is the remnant church of Bible prophecy and that people of every nation, race, and language are invited and accepted into its fellowship? Do you desire to be a member of this local congregation of the world church?”
Baptismal Vow #2:
An alternative baptismal vow was introduced and accepted in 2005. It consists of the following three affirmations:
“1. Do you accept Jesus Christ as your personal Savior and Lord, and do you desire to live your life in a saving relationship with Him?
2. Do you accept the teachings of the Bible as expressed in the Statement of Fundamental Beliefs of the Seventh-day Adventist Church and do you pledge by God’s grace to live your life in harmony with these teachings?
3. Do you desire to be baptized as a public expression of your belief in Jesus Christ, to be accepted into the fellowship of the Seventh-day Adventist Church, and to support the church and its mission as a faithful steward by your personal influence, tithes and offerings, and a life of service?” [https://archive.ph/20130817235255/http://news.adventist.org/en/archive/articles/2005/07/08/delegates-debate-baptismal-vows]
Appendix 2:
The vows also make reference to the fundamental beliefs of the Seventh-day Adventist Church. In order to understand what is being stated, here are those twenty-eight beliefs or statements from a 2020 Copyright statement from the General Conference of Seventh-day Adventists [https://www.adventist.org/wp-content/uploads/2020/06/ADV-28Beliefs2020.pdf].
The Twenty-eight Fundamental Beliefs
“1 The Holy Scriptures: The Holy Scriptures, Old and New Testaments, are the written Word of God, given by divine inspiration. The inspired authors spoke and wrote as they were moved by the Holy Spirit. In this Word, God has committed to humanity the knowledge necessary for salvation. The Holy Scriptures are the supreme, authoritative, and the infallible revelation of His will. They are the standard of character, the test of experience, the definitive revealer of doctrines, and the trustworthy record of God’s acts in history.
2 The Trinity: There is one God: Father, Son, and Holy Spirit, a unity of three coeternal Persons. God is immortal, all-powerful, all-knowing, above all, and ever present. He is infinite and beyond human comprehension, yet known through His self-revelation. God, who is love, is forever worthy of worship, adoration, and service by the whole creation.
3 The Father: God the eternal Father is the Creator, Source, Sustainer, and Sovereign of all creation. He is just and holy, merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness. The qualities and powers exhibited in the Son and the Holy Spirit are also those of the Father.
4 The Son: God the eternal Son became incarnate in Jesus Christ. Through Him all things were created, the character of God is revealed, the salvation of humanity is accomplished, and the world is judged. Forever truly God, He became also truly human, Jesus the Christ. He was conceived of the Holy Spirit and born of the virgin Mary. He lived and experienced temptation as a human being, but perfectly exemplified the righteousness and love of God. By His miracles He manifested God’s power and was attested as God’s promised Messiah. He suffered and died voluntarily on the cross for our sins and in our place, was raised from the dead, and ascended to heaven {to minister in the heavenly sanctuary in our behalf.} He will come again in glory for the final deliverance of His people and the restoration of all things.
5 The Holy Spirit: God the eternal Spirit was active with the Father and the Son in Creation, incarnation, and redemption. He is as much a person as are the Father and the Son. He inspired the writers of Scripture. He filled Christ’s life with power. He draws and convicts human beings; and those who respond He renews and transforms into the image of God.
Sent by the Father and the Son to be always with His children, He extends spiritual gifts to the church, empowers it to bear witness to Christ, and in harmony with the Scriptures leads it into all truth.
6 Creation: God has revealed in Scripture the authentic and historical account of His creative activity. He created the universe, and in a recent six-day creation the Lord made “the heavens and the earth, the sea, and all that is in them” and rested on the seventh day. Thus He established the Sabbath as a perpetual memorial of the work He performed and completed during six literal days that together with the Sabbath constituted the same unit of time that we call a week today.
The first man and woman were made in the image of God as the crowning work of Creation, given dominion over the world, and charged with responsibility to care for it. When the world was finished it was “very good,” declaring the glory of God.
7 The Nature of Humanity: Man and woman were made in the image of God with individuality, the power and freedom to think and to do. Though created free beings, each is an indivisible unity of body, mind, and spirit, dependent upon God for life and breath and all else. When our first parents disobeyed God, they denied their dependence upon Him and fell from their high position. The image of God in them was marred and they became subject to death. Their descendants share this fallen nature and its consequences. They are born with weaknesses and tendencies to evil. But God in Christ reconciled the world to Himself and by His Spirit restores in penitent mortals the image of their Maker. Created for the glory of God, they are called to love Him and one another, and to care for their environment.
8 The Great Controversy: All humanity is now involved in a great controversy between Christ and Satan regarding the character of God, His law, and His sovereignty over the universe. This conflict originated in heaven when a created being, endowed with freedom of choice, in self-exaltation became Satan, God’s adversary, and led into rebellion a portion of the angels. He introduced the spirit of rebellion into this world when he led Adam and Eve into sin. This human sin resulted in the distortion of the image of God in humanity, the disordering of the created world, and its eventual devastation at the time of the global flood, as presented in the historical account of Genesis 1-11. Observed by the whole creation, this world became the arena of the universal conflict, out of which the God of love will ultimately be vindicated. To assist His people in this controversy, Christ sends the Holy Spirit and the loyal angels to guide, protect, and sustain them in the way of salvation.
9 The Life, Death, and Resurrection of Christ: 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, and the whole creation may better understand the infinite and holy love of the Creator. This perfect atonement vindicates the righteousness of God’s law and the graciousness of His character; for it both condemns our sin and provides for our forgiveness. The death of Christ is substitutionary and expiatory, reconciling and transforming. The bodily resurrection of Christ proclaims God’s triumph over the forces of evil, and for those who accept the atonement assures their final victory over sin and death. It declares the Lordship of Jesus Christ, before whom every knee in heaven and on earth will bow.
10 The Experience of Salvation: In infinite love and mercy God made Christ, who knew no sin, to be sin for us, so that in Him we might be made the righteousness of God. Led by the Holy Spirit we sense our need, acknowledge our sinfulness, repent of our transgressions, and exercise faith in Jesus as Saviour and Lord, Substitute and Example. This saving faith comes through the divine power of the Word and is the gift of God’s grace. 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. Abiding in Him we become partakers of the divine nature and have the assurance of salvation now and in the judgment.
11 Growing in Christ: By His death on the cross Jesus triumphed over the forces of evil. He who subjugated the demonic spirits during His earthly ministry has broken their power and made certain their ultimate doom. Jesus’ victory gives us victory over the evil forces that still seek to control us, as we walk with Him in peace, joy, and assurance of His love. Now the Holy Spirit dwells within us and empowers us. Continually committed to Jesus as our Saviour and Lord, we are set free from the burden of our past deeds. No longer do we live in the darkness, fear of evil powers, ignorance, and meaninglessness of our former way of life. In this new freedom in Jesus, we are called to grow into the likeness of His character, communing with Him daily in prayer, feeding on His Word, meditating on it and on His providence, singing His praises, gathering together for worship, and participating in the mission of the Church. We are also called to follow Christ’s example by compassionately ministering to the physical, mental, social, emotional, and spiritual needs of humanity. As we give ourselves in loving service to those around us and in witnessing to His salvation, His constant presence with us through the Spirit transforms every moment and every task into a spiritual experience.
12 The Church: The church is the community of believers who confess Jesus Christ as Lord and Saviour. In continuity with the people of God in Old Testament times, we are called out from the world; and we join together for worship, for fellowship, for instruction in the Word, for the celebration of the Lord’s Supper, for service to humanity, and for the worldwide proclamation of the gospel. The church derives its authority from Christ, who is the incarnate Word revealed in the Scriptures. The church is God’s family; adopted by Him as children, its members live on the basis of the new covenant. The church is the body of Christ, a community of faith of which Christ Himself is the Head. The church is the bride for whom Christ died that He might sanctify and cleanse her. At His return in triumph, He will present her to Himself a glorious church, the faithful of all the ages, the purchase of His blood, not having spot or wrinkle, but holy and without blemish.
13 The Remnant and Its Mission: 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.
14 Unity in the Body of Christ: The church is one body with many members, called from every nation, kindred, tongue, and people. In Christ we are a new creation; distinctions of race, culture, learning, and nationality, and differences between high and low, rich and poor, male and female, must not be divisive among us. We are all equal in Christ, who by one Spirit has bonded us into one fellowship with Him and with one another; we are to serve and be served without partiality or reservation. Through the revelation of Jesus Christ in the Scriptures we share the same faith and hope, and reach out in one witness to all. This unity has its source in the oneness of the triune God, who has adopted us as His children.
15 Baptism: By baptism we confess our faith in the death and resurrection of Jesus Christ, and testify of our death to sin and of our purpose to walk in newness of life. Thus we acknowledge Christ as Lord and Saviour, become His people, and are received as members by His church. Baptism is a symbol of our union with Christ, the forgiveness of our sins, and our reception of the Holy Spirit. It is by immersion in water and is contingent on an affirmation of faith in Jesus and evidence of repentance of sin. It follows instruction in the Holy Scriptures and acceptance of their teachings.
16 The Lord’s Supper: The Lord’s Supper is a participation in the emblems of the body and blood of Jesus as an expression of faith in Him, our Lord and Saviour. In this experience of communion Christ is present to meet and strengthen His people. As we partake, we joyfully proclaim the Lord’s death until He comes again. Preparation for the Supper includes self-examination, repentance, and confession. The Master ordained the service of foot-washing to signify renewed cleansing, to express a willingness to serve one another in Christlike humility, and to unite our hearts in love. The communion service is open to all believing Christians.
17 Spiritual Gifts and Ministries: God bestows upon all members of His church in every age spiritual gifts that each member is to employ in loving ministry for the common good of the church and of humanity. Given by the agency of the Holy Spirit, who apportions to each member as He wills, the gifts provide all abilities and ministries needed by the church to fulfill its divinely ordained functions. According to the Scriptures, these gifts include such ministries as faith, healing, prophecy, proclamation, teaching, administration, reconciliation, compassion, and self-sacrificing service and charity for the help and encouragement of people. Some members are called of God and endowed by the Spirit for functions recognized by the church in pastoral, evangelistic, and teaching ministries particularly needed to equip the members for service, to build up the church to spiritual maturity, and to foster unity of the faith and knowledge of God.
When members employ these spiritual gifts as faithful stewards of God’s varied grace, the church is protected from the destructive influence of false doctrine, grows with a growth that is from God, and is built up in faith and love.
18 The Gift of Prophecy: The Scriptures testify that one of the gifts of the Holy Spirit is prophecy. This gift is an identifying mark of the remnant church and we believe it was manifested in the ministry of Ellen G. White. Her writings speak with prophetic authority and provide comfort, guidance, instruction, and correction to the church. They also make clear that the Bible is the standard by which all teaching and experience must be tested.
19 The Law of God: The great principles of God’s law are embodied in the Ten Commandments and exemplified in the life of Christ. They express God’s love, will, and purposes concerning human conduct and relationships and are binding upon all people in every age. These precepts are the basis of God’s covenant with His people and the standard in God’s judgment. Through the agency of the Holy Spirit they point out sin and awaken a sense of need for a Saviour. Salvation is all of grace and not of works, and its fruit is obedience to the Commandments. This obedience develops Christian character and results in a sense of well-being. It is evidence of our love for the Lord and our concern for our fellow human beings. The obedience of faith demonstrates the power of Christ to transform lives, and therefore strengthens Christian witness.
20 The Sabbath: The gracious Creator, after the six days of Creation, rested on the seventh day and instituted the Sabbath for all people as a memorial of Creation. The fourth commandment of God’s unchangeable law requires the observance of this 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. Joyful observance of this holy time from evening to evening, sunset to sunset, is a celebration of God’s creative and redemptive acts.
21 Stewardship: We are God’s stewards, entrusted by Him with time and opportunities, abilities and possessions, and the blessings of the earth and its resources. We are responsible to Him for their proper use. We acknowledge God’s ownership by faithful service to Him and our fellow human beings, and by returning tithe and giving offerings for the proclamation of His gospel and the support and growth of His church. Stewardship is a privilege given to us by God for nurture in love and the victory over selfishness and covetousness. Stewards rejoice in the blessings that come to others as a result of their faithfulness.
22 Christian Behavior: We are called to be a godly people who think, feel, and act in harmony with biblical principles in all aspects of personal and social life. For the Spirit to recreate in us the character of our Lord we involve ourselves only in those things that will produce Christlike purity, health, and joy in our lives. This means that our amusement and entertainment should meet the highest standards of Christian taste and beauty. While recognizing cultural differences, our dress is to be simple, modest, and neat, befitting those whose true beauty does not consist of outward adornment but in the imperishable ornament of a gentle and quiet spirit. It also means that because our bodies are the temples of the Holy Spirit, we are to care for them intelligently. Along with adequate exercise and rest, we are to adopt the most healthful diet possible and abstain from the unclean foods identified in the Scriptures. Since alcoholic beverages, tobacco, and the irresponsible use of drugs and narcotics are harmful to our bodies, we are to abstain from them as well. Instead, we are to engage in whatever brings our thoughts and bodies into the discipline of Christ, who desires our wholesomeness, joy, and goodness.
23 Marriage and the Family: Marriage was divinely established in Eden and affirmed by Jesus to be a lifelong union between a man and a woman in loving companionship. For the Christian a marriage commitment is to God as well as to the spouse, and should be entered into only between a man and a woman who share a common faith. Mutual love, honour, respect, and responsibility are the fabric of this relationship, which is to reflect the love, sanctity, closeness, and permanence of the relationship between Christ and His church. Regarding divorce, Jesus taught that the person who divorces a spouse, except for fornication, and marries another, commits adultery. Although some family relationships may fall short of the ideal, a man and a woman who fully commit themselves to each other in Christ through marriage may achieve loving unity through the guidance of the Spirit and the nurture of the church. God blesses the family and intends that its members shall assist each other toward complete maturity. Increasing family closeness is one of the earmarks of the final gospel message. Parents are to bring up their children to love and obey the Lord. By their example and their words they are to teach them that Christ is a loving, tender, and caring guide who wants them to become members of His body, the family of God which embraces both single and married persons.
24 Christ’s Ministry in the Heavenly Sanctuary: There is a sanctuary in heaven, the true tabernacle that the Lord set up and not humans. In it Christ ministers on our behalf, making available to believers the benefits of His atoning sacrifice offered once for all on the cross. At His ascension, He was inaugurated as our great High Priest and, began His intercessory ministry, which was typified by the work of the high priest in the holy place of the earthly sanctuary. In 1844, at the end of the prophetic period of 2300 days, He entered the second and last phase of His atoning ministry, which was typified by the work of the high priest in the most holy place of the earthly sanctuary. It is a work of investigative judgment which is part of the ultimate disposition of all sin, typified by the cleansing of the ancient Hebrew sanctuary on the Day of Atonement. In that typical service the sanctuary was cleansed with the blood of animal sacrifices, but the heavenly things are purified with the perfect sacrifice of the blood of Jesus. The investigative judgment reveals to heavenly intelligences who among the dead are asleep in Christ and therefore, in Him, are deemed worthy to have part in the first resurrection.
It also makes manifest who among the living are abiding in Christ, keeping the commandments of God and the faith of Jesus, and in Him, therefore, are ready for translation into His everlasting kingdom. This judgment vindicates the justice of God in saving those who believe in Jesus. It declares that those who have remained loyal to God shall receive the kingdom. The completion of this ministry of Christ will mark the close of human probation before the Second Advent.
25 The Second Coming of Christ: The second coming of Christ is the blessed hope of the church, the grand climax of the gospel. The Saviour’s coming will be literal, personal, visible, and worldwide. When He returns, the righteous dead will be resurrected, and together with the righteous living will be glorified and taken to heaven, but the unrighteous will die. The almost complete fulfillment of most lines of prophecy, together with the present condition of the world, indicates that Christ’s coming is near. The time of that event has not been revealed, and we are therefore exhorted to be ready at all times.
26 Death and Resurrection: The wages of sin is death. But God, who alone is immortal, will grant eternal life to His redeemed. Until that day death is an unconscious state for all people. When Christ, who is our life, appears, the resurrected righteous and the living righteous will be glorified and caught up to meet their Lord. The second resurrection, the resurrection of the unrighteous, will take place a thousand years later.
27 The Millennium and the End of Sin: The millennium is the thousand-year reign of Christ with His saints in heaven between the first and second resurrections. During this time the wicked dead will be judged; the earth will be utterly desolate, without living human inhabitants, but occupied by Satan and his angels. At its close Christ with His saints and the Holy City will descend from heaven to earth. The unrighteous dead will then be resurrected, and with Satan and his angels will surround the city; but fire from God will consume them and cleanse the earth. The universe will thus be freed of sin and sinners forever.
28 The New Earth: On the new earth, in which righteousness dwells, God will provide an eternal home for the redeemed and a perfect environment for everlasting life, love, joy, and learning in His presence. For here God Himself will dwell with His people, and suffering and death will have passed away. The great controversy will be ended, and sin will be no more. All things, animate and inanimate, will declare that God is love; and He shall reign forever. Amen."
Copyright © 2020, General Conference of Seventh-day Adventists”
