AH 2019 08 Zusatz1 Chapter 13 Angel-Rodriguez-Last-Generation-Theology
AH 2019 08 Zusatz1 Chapter 13 Angel-Rodriguez-Last-Generation-Theology
AH 2019 08 Zusatz1 Chapter 13 Angel-Rodriguez-Last-Generation-Theology
The theology of the last generation has been used by some Adventists
to explain the delay of the parousia and to define the nature and purpose
of Christian perfection. It claims that the character of God, maligned by
Satan, will be vindicated through the life of the last generation of believ-
ers before the coming of Christ. This theology was very influential among
some Adventists during the 1960–1970s and has now returned to the theo-
logical agenda of the Seventh-day Adventist Church, particularly among
groups with a tendency to the extreme right. According to them, God
expects perfection from each believer, and this will contribute to the vindi-
cation of His character and to the soon return of Christ.
In this paper, we will look at the arguments used by the main propo-
nent of this theology (Milian L. Andreasen), the influence of his theol-
ogy on others and the debate that followed, and finally evaluate the main
arguments he used to support it. In the exposition of the theology of the
last generation, great emphasis has been placed on the writings of Ellen G.
White. This justifies our extensive use of her writings in the evaluation of
this theology. I should also indicate that although the topic of perfection in
1
This is a revised and enlarged version of my paper, “Theology of the Last Generation: A Chapter
in Adventist Theological Discussions,” in Al Aire del Espiritu: Festschrift al Dr. Roberto Badenas,
eds. Ramon Gelabert and Víctor Armenteros (Libertador San Matin, Argentina: Universidad
Adventista del Plata, 2013), 199–213.
206 THE WORD: SEARCHING, LIVING, TEACHING
the writings of Ellen G. White is very important, in this paper we will not
be able to provide an extensive discussion of it but will limit ourselves to
the use of some of her key statements.
2
For a much more extensive analysis of Andreasen’s theology, see Paul M. Evans, A Historical-
Contextual Analysis of the Final Generation Theology of M. L. Andreasen (unpublished PhD diss.,
Andrews University, Berrien Springs, MI, 2010).
3
This is the opinion of George Knight, “Historical and Theological Introduction to the Annotat-
ed Edition of Questions on Doctrine,” in Seventh-day Adventists Answer Questions on Doctrine:
Annotated Edition (Berrien Springs, MI: Andrews University Press, 2003), xvii.
4
For a discussion of the different influences on the thinking and theology of Andreasen, see
George R. Knight, A Search for Identity: The Development of Seventh-day Adventist Beliefs (Hager-
stown, MD: Review and Herald, 2000), 144–146; and Woodrow Whidden, E. J. Waggoner: From
Physician of Good News to the Agent of Division (Hagerstown, MD: Review and Herald, 2008),
238. For a more complete historical discussion, see Evans, 13–237.
5
M. L. Andreasen, The Sanctuary Services (Washington, DC: Review and Herald, 1937; revised
in 1947), 315.
6
Ibid., 316.
Theology of the Last Generation and the Vindication of the Character of God:
Overview and Evaluation 207
gives the impression that the Fall was useful to God because it gave Him
the opportunity to demonstrate His innocence. The central purpose of the
work of Christ, he went on to argue, was not so much the salvation of the
human race, but the vindication of God through His people.7
7
Ibid., 320, Andreasen writes: “The matter of greatest importance in the universe is not the salva-
tion of men, important as that may seem. The most important thing is the clearing of God’s name
from the false accusations made by Satan.”
8
Ibid., 316.
9
M. L. Andreasen, The Faith of Jesus (Washington, DC: Review and Herald, 1939), 501, came
close to this idea: “Christ has revealed to men the character and nature of God, and has in His life
given a demonstration of what God is like, so that men no longer will need to be ignorant of the
fact that ‘God is love.’” If we take that statement to its logical conclusion we would have to say that
in Christ’s revelation of God’s love He vindicated the Father. But Andreasen moves away from
that conclusion, arguing that “such demonstration needs to be made to each generation; for men
are not acquainted with the Father as they should be” (ibid.), implying that this is done through
human beings (cf. 512). See George R. Knight, The Pharisee’s Guide to Perfect Holiness (Boise, ID:
Pacific Press, 1992), 205–207.
10
Ibid., 309, Andreasen writes: “When Christ died on the cross He had demonstrated in His life
the possibility of keeping the law.” This seems to suggest that it is now up to believers, with the
power of God, to transform that possibility into a reality in their lives (but see Evans, 211).
208 THE WORD: SEARCHING, LIVING, TEACHING
peace with God.11 But salvation includes restoration, cleansing, and sancti-
fication or deliverance from the actual power of sin, leading to victory over
it.12 The antitypical Day of Atonement, he suggested, will demonstrate the
power of the gospel in the life of God’s people and will eventually vindicate
God. The main emphasis of the cleansing of the heavenly sanctuary is on
God’s cleansing work in the human heart.13 He will do in every believer
what He did in Christ.
When the work is completed, when he has gained the victory over
pride, ambition, love of the world—over all evil—he is ready for
translation. . . . Satan has no more temptations for him. He has
overcome them all. . . . God has finished His work in him. The
demonstration of what God can do with humanity is complete.17
11
Ibid., 300–301.
12
He concluded that one of the important lessons of the Israelite sacrificial system was “to teach
priest and people to abhor sin and to shun it” (Sanctuary, 73). The repentant sinner left the temple
“with a firm determination not to sin again” (74). When discussing the corruption of the priest-
hood, Andreasen argues that the priest encouraged the people to bring sin offerings instead of
encouraging them “to abstain from sin” (77). It would be a calamity if the people would ab-
stain from sinning because they would not bring offerings. Through this attitude they taught
the people to sin (81, 84–85). He concluded that many priests did not understand the prophetic
message of “victory over sin” (86). It appears that Andreasen overlooked the fact that the sin of-
fering was not of great personal benefit for the priests. More important for the priests were the
peace offerings, a freewill offering not associated with any particular sin, from which they obtain
a significant amount of meat.
13
Ibid., 298.
14
Ibid., 299.
15
Ibid.
He argues that God gave humans the possibility of conquering sin after the Fall by placing
16
hatred toward sin in the human heart. This hatred “is a great factor in our struggle with evil and
our eventual victory over it” (Ibid., 15).
17
Ibid., 302.
Theology of the Last Generation and the Vindication of the Character of God:
Overview and Evaluation 209
This condition of total victory over sin will be the experience of the last
generation of God’s people. Therefore, “in the last generation God gives
the final demonstration that men can keep the law of God and that they
can live without sinning.”18 Their test will be more difficult than the test
of Adam and Eve.19 They will vindicate the character of God. Once this
demonstration “has been accomplished, the end will come.”20 Hence, the
second coming of Christ was indissolubly linked to the sinless condition
of God’s people. Although Andreasen did not use this argument to explain
the delay of the parousia, he opened the door for such a usage.
At the eschaton, the true nature of the kingdom of Satan will be re-
vealed. Then no doubt will remain “in the mind of anyone that, had he
the power, Satan would destroy every vestige of goodness, hurl God from
the throne, murder the Son of God, and establish a kingdom of violence
founded on self-seeking and cruel ambition.”21 In that scenario the death
of Christ as a revelation of the true nature of sin and Satan is not central.
The movement is away from soteriology to eschatology. It is through the
last generation—identified by him as the 144,000—that “God stands fully
vindicated. Through them He defeats Satan and wins His case.”22 This is the
cosmic theodicy.
18
Ibid., 318. For him “to live without sinning” means for him “to live without sin” (cf. 302).
19
Ibid., 312.
Ibid., 299. He interprets the Gospel Commission as including overcoming sin: “This com-
20
mand—to observe all things—is parallel to the prophetic message that to obey is better than
sacrifice. When this work is done, the end will come” (87).
21
Ibid., 306.
22
Ibid., 319.
210 THE WORD: SEARCHING, LIVING, TEACHING
name, His vindication.23 He even concluded that humans were created “to
vindicate His [God’s] name and exonerate His law, and to help bring to an
end the work of Satan.”24 The eternal antidote for sin was not simply the
cross, but the life of the last generation who will live without sinning and
without a mediator. Thus God will demonstrate that there is no reason for
the presence of sin in the universe. Brinsmead took Andreasen’s ideas to an
extreme, teaching that the perfection of the last generation will take place
during the judgment, at which time “humanity will be united (married)
to divinity” and the individual “will be as sinless in the flesh as Christ was
sinless in the flesh.”25 His emphasis on perfectionism ended when he ac-
cepted the Reformers’ understanding of justification by faith, which finally
took him to antinomianism, and that resulted in his permanent separation
from the Adventist Church.
Interestingly, the influence of Andreasen’s views resurfaced in the
1970s. This time it was developed in a more sophisticated form by theolo-
gians in leading positions in the Church. Two of the most influential were
Herbert E. Douglass and C. Mervyn Maxwell. Douglass was one of the edi-
tors of the Review & Herald, and consequently his views were influential.26
Using statements from Ellen G. White, Douglass established what he called
“the harvest principle as an explanation for the delayed Second Advent.”27
The condition of the church “determines when the landlord returns to his
faithful servants.”28 Christ is waiting “until His church on earth had vin-
dicated truth—His character—in their lives.”29 Christ is waiting “until the
23
Robert Brinsmead, Man Born to be King (Springfield, MO: Prophetic Research, 1966), 109.
24
Ibid., 109–110.
Robert Daniel Binsmead, God’s Eternal Purpose (Conway, MO: Ministry of Healing Health
25
Centers, 1959), 199; quoted in General Conference of SDAs—Office of the Research and Defense
Literature Committee, History and Teaching of Robert Brinsmead (Washington, DC: Review and
Herald, 1962), 18.
26
See, for instance, Herbert E. Douglass, “Ellen White’s Eschatological Principle,” Review and
Herald, May 23, 1974, 12; “A Special Truth and Special Work,” Review and Herald, June 6, 1974, 14;
“Truth Understood Only by Men of Faith,” Review and Herald, June 20, 1974, 11; “God’s Stakes His
Honor on a Victorious People,” Review and Herald, July 4, 1974, 15–16; “Fitness for Heaven, Now,”
Review and Herald, July 18, 1974, 11; “Not Entrapped by Cheap Grace,” Review and Herald, August
1, 1974, 17–18; “Sanctification Not Imputed,” Review and Herald, August 15, 1974, 13–14; “Heaven
Waits for Human Channels,” Review and Herald, August 29, 1974, 13–14.
27
Herbert E. Douglass, “Men of Faith—The Showcase of God’s Grace,” in Perfection: The Impos-
sible Possibility (Nashville, TN: Southern Publishing, 1975), 20.
28
Ibid., 22.
Ibid., 15. See also Douglass’ article “Why God Waits,” These Times, July 1, 1975, 10, where he
29
wrote, “The evidence that vindicates God’s patience, mercy, and justice rests in the lives of men
and women who have proved that God’s way is best.”
Theology of the Last Generation and the Vindication of the Character of God:
Overview and Evaluation 211
gospel seed has produced a sizable and significant group of mature Chris-
tians in the last generation.”30 According to Douglass, “Jesus proved that
man in sinful flesh could live without sinning.”31
Over against Andreasen, Douglass suggested that Christ’s earthly min-
istry demonstrated that Satan was a liar; that the Law was just; that God
was love, and that justice and mercy can coexist. Christ vindicated God.32
How does the last generation contribute to God’s vindication? Doubts may
still linger, says Douglass, particularly among humans, who may doubt that
we can overcome like Jesus did.
To silence that last lingering question. . . . Jesus now waits for His
church to reproduce what He achieved, thus proving again that
man with fallen human nature can live without sinning. This dem-
onstration will complete the vindication of God’s character and
government and will settle the question of His justice and mercy
forever.”33
30
Ibid., 19.
31
Ibid., 43.
32
Ibid., 52.
33
Ibid., 53.
34
Ibid., 13.
See Douglass’s books: Why Jesus Waits (Washington, DC: Review and Herald, 1976); The End:
35
Unique Voice of Adventists About the Return of Jesus (Mountain View, CA: Pacific Press, 1979),
132–140; A Fork in the Road: Questions on Doctrine—The Historic Adventist Divide of 1957 (Cold-
water, IL: Remnant Publications, 2008), 108–111.
36
C. Mervyn Maxwell, “Ready for His Appearing,” in Perfection: The Impossible Possibility (Nash-
ville, TN: Southern Publishing, 1975), 149.
37
Ibid.
212 THE WORD: SEARCHING, LIVING, TEACHING
38
Ibid., 151.
39
Ibid.
40
Ibid., 152.
Ibid., 159.
41
42
Ibid., 166.
43
Ibid., 171.
44
Ibid., 196.
This implication seems also to be present in the following statement by Clifford Goldstein, “The
45
Full and Final Display,” Ministry, October 1994, 43: “Besides the cross, the Lord is using two factors
to help clarify issues in the great controversy: the character development of His people, and the
investigative judgment.” This gives the impression that the cross is one factor among others in the
resolution of the cosmic conflict, and not the definitive event that makes possible everything else.
See particularly his book, Perfection and Perfectionism: A Dogmatic-Ethical Study of Biblical
46
Perfection and Phenomenal Perfectionism (Berrien Springs, MI: Andrews University Press, 1971).
Edward Heppenstall, “ ‘Let Us Go On to Perfection,’ ” in Perfection: The Impossible Possibility
47
48
Ibid., 64.
49
Ibid., 67.
50
Ibid., 77.
Ibid., 82. Heppenstall’s position is very similar to that of Jean R. Zurcher, Christian Perfection:
51
A Bible and Spirit of Prophecy Teaching (Washington, DC: Review and Herald, 1967). Zurcher
argues that in the Bible perfection “seems to be fundamentally a matter of the quality of one’s
devotion to God, rather than an absolute possession. But as relative as it may be, God sets it up
as the goal of a Christian life” (9). He adds that living without sinning is not possible, but that
triumph over sin is the final goal of our combat” (22). But that “victory is never more than partial.
The Christian’s victory lies in believing in Christ’s victory and in appropriating the benefits of
His triumph. For, in our present situation, ‘the victory that overcometh the world,’ is ‘our faith’
(1 John 5:4)” (24). However, he finds in Ellen G. White a call for the last generation to grow into
the likeness of Christ. Those individuals who will live through the time of trouble “have reached
character perfection and are guarded from all sin by the Lord’s all-powerful grace” (59). That vic-
tory is not their achievement but the result of God’s protection over them.
52
Hans K. LaRondelle, “The Biblical Idea of Perfection,” in Perfection: The Impossible Possibility
(Nashville, TN: Southern Publishing, 1975), 105, 108.
53
Ibid., 119–120.
54
Ibid., 122.
214 THE WORD: SEARCHING, LIVING, TEACHING
55
Ibid., 130. LaRondelle’s views on perfection influenced George R. Knight, who at the turn of the
century wrote extensively on the subject; see, for instance, his book, I Used to be Perfect: A Study
of Sin and Salvation (Berrien Springs, MI: Andrews University Press, 2001), 72–82; and Knight,
Pharisee’s Guide, 149–166.
56
Ibid., 134.
57
Ibid., 136.
58
Russell R. Standish and Colin D. Standish, Adventism Vindicated (Rapidan, VA: Hartland, 1980),
123. It should be clarified that the Standish brothers believed that “the sacrifice of Jesus removed
from the universe all doubt concerning the character of God. At the cross, Satan’s lies were laid bare
for all to see. At the cross, the true rightful ownership of the world was determined. At the cross,
the depth of the love of God was totally revealed to mankind” (Colin D. Standish and Russell R.
Standish, The Evangelical Dilemma [Rapidan, VA: Hartland, 1994], 141). It is not clear in their writ-
ings in what sense the last generation contributes to the vindication of God.
59
Ibid., 138.
Donald K. Short, ‘Why the Delay’ Integrity explains why Christ has not yet returned (Paris, OH:
60
of the heavenly sanctuary, the blotting out of the record of our sins from
the heavenly books, could not take place “unless first of all the sin itself is
blotted out of the human heart.”61 The forgiving ministry of Christ should
come to an end and a sealing should occur “from which there will never
be a turning away. This is equivalent to the blotting out of sins, and is a
preparation for the coming of Jesus.”62 Others will argue that the perfection
of the last generation will make them “safe to save.”63
61
Robert J. Wieland, The 1888 Message: An Introduction Revised and Enlarged (Paris, OH: Glad
Tidings, 1997), 159.
Ibid., 161. See also Donald K. Short, “Make Like . . . His Brethren” (Paris, OH: Glad Tidings,
62
1991), 131–134.
For instance, Ron Spear, Adventism in Crisis (Eatonville, WA: Hope International, 1987), 1. Ron
63
Spear, What is the Church? (Eatonville, WA: Hope International, 1994), 70, argues that the pur-
pose for their victory over every sin is that God wants “to make the final demonstration of their
perfect characters before the world.”
64
The Ellen G. White 1888 Materials (Nashville, TN: Southern Publishing, 1975), 126.
216 THE WORD: SEARCHING, LIVING, TEACHING
law of God and would reveal the nature and the results of sin.”65
According to this quote, in the vindication of the character of God
several things take place: (1) humans will have access to heaven/God; (2)
the divine involvement in the cosmic conflict, the way the Father and the
Son dealt with the problem of sin, will be recognized as just; (3) the perpe-
tuity of the law will be clearly established; and (4) the nature and results of
sin will be clearly revealed. And what is it that vindicates God’s character?
Christ’s death on the cross! Therefore no one else can vindicate God. No-
tice that the vindication of God and the vindication of the law are insepa-
rable and take place at a cosmic level.
When White explicitly speaks about the vindication of the law of God
she establishes that Christ “came into the world for the express purpose
of vindicating His Father’s law.”66 God placed the world into His hands to
redeem the human race and to “vindicate the authority and holiness of the
law of God.”67 The moral excellence of the law was to “be maintained and
vindicated before the heavenly universe. And that holy law could not be
maintained at any smaller price than the death of the Son of God.”68 Notice
that this is a cosmic vindication because it takes place before the heavenly
universe.
When Christ ascended and laid open before the heavenly intelli-
gences the scene of the conflict and fierce attacks that Lucifer made
against Him to prevent Him from accomplishing His work on the
earth, all the prevarications and accusations of him who had been
an exalted angel were seen in their true light. . . . With one voice
they extolled God as righteous, merciful, self-denying, just. His
law had been vindicated.69
Only God in human flesh could vindicate the law.70 But how did
65
Ellen G. White, Patriarchs and Prophets (Washington, DC: Review and Herald, 1958), 68.
66
Ellen G. White, The Acts of the Apostle (Mountain View, CA: Pacific Press, 1911), 120; see also
Ellen G. White, Christ Triumphant (Hagerstown, MD: Review and Herald, 1999), 291.
67
White, Patriarchs and Prophets, 366.
68
Ellen G. White, Mind, Character, and Personality (Nashville, TN: Southern Publishing, 1977),
2:565.
69
White, Christ Triumphant, 291.
Ellen G. White, Our Father Cares (Hagerstown, MD: Review and Herald, 1991), 116, wrote: “Be-
70
cause divinity alone could be efficacious in the restoration of man from the poisonous bruise of the
serpent, God Himself, in His only begotten Son, assumed human nature, and in the weakness of hu-
man nature sustained the character of God, vindicated His holy law in every particular, and accepted
the sentence of wrath and death for the sons of men. What a thought is this!” (emphasis added).
Theology of the Last Generation and the Vindication of the Character of God:
Overview and Evaluation 217
The death of the violator was taken over by Jesus who throughout His
life perfectly obeyed the law of the Father. He did this “to satisfy justice and
to vindicate the honor of God’s law.”74 This “manifestation of the justice of
God . . . is in its true essence the love of God.”75 In other words God and
71
Ellen G. White, In Heavenly Places (Washington, DC: Review & Herald, 1967), 38.
72
Ellen G. White, Faith and Works (Nashville, TN: Southern Publishing, 1979), 118.
73
Ellen G. White, Confrontation (Washington, DC: Review and Herald, 1971), 20.
Ellen G. White, Fundamentals of Christian Education (Nashville, TN: Southern Publishing As-
74
His law were vindicated through the vicarious death of the Son of God as
a revelation of divine love. It was a manifestation of love because “He was
not compelled to do this; but He chose to bear the results of man’s trans-
gression that man might escape eternal death.”76 The vindication of God
and His law, as we already indicated, was the exclusive result of the saving
work of Christ.
God and His law have already been vindicated before the heavenly in-
telligences but not yet before Satan and his followers. This will take place at
the final judgment. At that moment the wicked and the evil powers will be
confronted with their actions and their results, and they will confess their
evilness and accept God’s judgment against them.
It is at that time that “at the name of Jesus every knee should bow in
heaven and on earth and under the earth, and every tongue confess that
Jesus Christ is Lord, to the glory of God the Father” (Phil 2:10–11, NIV).
“On the largest possible scale will the government of God be vindicated
and exalted. It is not the judgment of one individual or of one nation, but
of the whole world [universe].”78
76
Ellen G. White, “The Plan of Salvation,” Signs of the Times, February 20, 1893, 246.
77
White, Patriarchs and Prophets, 393.
78
Ellen G. White, This Day with God (Washington, DC: Review and Herald, 1979), 296.
79
Ellen G. White, Selected Messages (Washington, DC: Review and Herald, 1958), 2:29; see also
Ellen G. White, Counsels for the Church (Boise, ID: Pacific Press, 1991), 240; and Ellen G. White,
Testimonies for the Church (Mountain View, CA: Pacific Press, 1948), 5:592. She indicates that we
vindicate the truth and the honor of Christ by precept and example—teaching and practicing the
Theology of the Last Generation and the Vindication of the Character of God:
Overview and Evaluation 219
have rejected God’s law. She is very clear about the way in which we vin-
dicate God’s law: “God’s law is to be vindicated, by the obedience of heart
and mind, and by strong arguments.”80 She often emphasizes these two ele-
ments—obedience and arguments.
The term “arguments” implies that we are to proclaim the law of God
as normative for the human race. “All heaven is waiting to hear us vindi-
cate God’s law, declaring it to be holy, just, and good”81 to all the nations.82
In proclaiming the validity of God’s law we should use good, strong, and
convincing arguments.83 Those who will perform this task should first
be learners.84 White comments that “the time has come when every man
should be found doing his duty to the utmost of his ability to hold up and
vindicate the law of God before our people and the world, working to the
limit of his capacity and entrusted talents.”85 This is a call for involvement
in the mission of the church.
Preaching the law is not enough to vindicate the law of God at a time
when humans are opposed to it. We are to govern our lives by the law of
God. Leaders vindicate the law of God when everything they do is based
on the principles of the commandments of God.86 It is also vindicated
when we treat others with respect,87 when we are loyal to the truth,88 when
we keep the commandments in spite of severe attacks from Satan,89 and
truth (Ellen G. White, Christian Service [Washington, DC: Home Missionary Department of the
General Conference of SDA, 1947], 84).
Ellen G. White, “The Call for Active Work,” Review and Herald, February 16, 1905, 12; see also
80
Ellen G. White, Gospel Workers (Washington, DC: Review and Herald, 1948), 467.
81
Ellen G. White, “The Warfare Between Good and Evil,” Review and Herald, April 16, 1901, 241.
Ellen G. White, Counsels in Stewardship (Washington, DC: Review and Herald, 1940), 39. We
82
will have to vindicate the truth before kings and rulers through persuasive speeches and with the
assistance of the Spirit (White, Christ Triumphant, 13).
83
Ellen G. White, “Thoroughness in the Christian Ministry,” Review and Herald, July 8, 1884, 433;
Ellen G. White, “A Call for Active Work,” Review and Herald, February 16, 1905 par. 5; Ellen G.
White, The Adventist Home (Nashville, TN: Southern Publishing, 1952), 327. The Sabbath itself
is vindicated when we stand in defense of the truth (Ellen G. White, “The Sin of Presumption,”
Signs of the Times, March 4, 1886, 129). Ellen G. White also indicates that the vindication of the
truth requires “calm nerves, candid reflection, and forcible arguments” (Ellen G. White, Manu-
script Releases (Washington, DC: E. G. White Estate, 1993), 20:135).
84
Ellen G. White, The Retired Years (Washington, DC: Review and Herald, 1990), 46.
85
White, Selected Messages, 3:166.
86
Ellen G. White, “‘Draw Out Thy Soul to the Hungry,’” Review and Herald, August 13, 1895, 513.
87
White, Selected Messages, 2:29.
88
Ellen G. White, Sons and Daughters of God (Washington, DC: Review and Herald, 1955), 269.
Ellen G. White, “Fear God, and Keep His Commandments,” Signs of the Times, November 14,
89
1895, par. 4.
220 THE WORD: SEARCHING, LIVING, TEACHING
90
White, Selected Messages, 1:404.
White, Testimonies, 5:592; Ellen G. White, “Steps in Conversion,” Signs of the Times, July 6, 1888,
91
par. 5; 91, 92
92
White, Christ Triumphant, 59.
White, Faith and Works, 42; Ellen G. White, “The True Standard of Righteousness,” Review and
93
God and to His will shows the goodness of God in our lives. She also indi-
cates that when we testify about the love of God the character and mission
of Christ is vindicated98 in the sense that it reveals the saving effectiveness
of His person and work.99
Our investigation reveals that for White our participation in the vin-
dication of God’s law and honor is not an end-time cosmic vindication of
God.100 According to her this has always been the responsibility of God’s
servants on earth. For instance, Samuel,101 Elijah,102 Hezekiah,103 Ezra and
Nehemiah,104 and Daniel105 vindicated the honor of God under a diversity
of situations. Job106 and Achan107 vindicated the character of God through
their actions. According to her, Paul “vindicated the law of ten command-
ments, and held it up before the people as a rule of life. He showed that all
men are under the most solemn obligation to obey that law, which Christ
came to make honorable.”108 This is exactly what she says about our task at
the end of the cosmic conflict.109
Ellen G. White, “Witnesses for Christ,” Review and Herald, September 10, 1895, 578; Ellen G.
98
White, Our High Calling (Washington, DC: Review and Herald, 1961), 168.
99
Ellen G. White argues that the health reform contributes to the vindication of the character of
God by demonstrating that sickness and suffering is the result of sin and that through the health
message God is trying to alleviate human suffering (Ellen G. White, “Practical Missionary Work,
a Branch of True Education,” Christian Educator, October 1, 1898, par. 9, 39–41).
100
Evans, 141, writes: “White stresses the need for perfect obedience to the law, not as special
condition needed only for those expecting translation, but as a universal requirement for all the
saved. An article on obedience unpublished in 1901 makes this clear: ‘From Genesis to Revelation
the conditions upon which eternal life is promised are made plain. God requires that those who
shall enter heaven shall be without spot or wrinkle or any such things’ (Ellen G. White, “Obedi-
ence the Fruit of Union with Christ—No. 2,” 567).”
101
White, Patriarchs and Prophets, 632.
102
Ellen G. White, Prophets and Kings (Mountain View, CA: Pacific Press, 1943), 144.
103
Ellen G. White, Conflict and Courage (Washington, DC: Review and Herald, 1970), 239.
104
White, Prophets and Kings, 675.
105
Ellen G. White, Manuscript Releases (Washington, DC: E. G. White Estate, 1990), 4:124.
106
Ellen G. White, Education (Mountain View, CA: Pacific Press, 1952), 156.
107
Seventh-day Adventist Bible Commentary (Washington, DC: Review and Herald, 1976), 2:997.
108
Ellen G. White, Sketches from the Life of Paul (Washington, DC: Review and Herald, 1974), 161.
109
There are some statements from Ellen G. White indicating that at the close of the conflict
on earth God Himself will vindicate His truth, His honor, and His people through judgments
against the wicked and by delivering His people (White, Maranatha, 178; White, Prophets and
Kings, 442, 605; White, Testimonies, 5:207; Ellen G. White, “The Sin of Presumption,” Review
and Herald, August 14, 1900, 514). Then at the second coming of Christ God’s people will be vin-
dicated, “having put away all evil, and having overcome through the cleansing blood of Christ.
Through the intercession of Christ, the image of God is renewed in mind, and heart, and charac-
ter. . . . We are accepted in the Beloved, made like unto Christ in character, receiving His wisdom,
222 THE WORD: SEARCHING, LIVING, TEACHING
His righteousness, His sanctification, His redemption, if we hold the beginning of our confidence
firm unto the end” (Ellen G. White, Manuscript Releases [Washington, DC: E. G. White Estate,
1993], 11:366).
110
Cf. Woodrow Whidden, “The Vindication of God and the Harvest Principle,” Ministry, Octo-
ber 1994, 45; George Knight, A Search for Identity (Hagerstown, MD: Review and Herald, 2000),
151. For a valuable discussion of perfection in Ellen G. White, see Woodrow W. Whidden II, Ellen
White on Salvation: A Chronological Study (Berrien Springs, MI: Adventist Institute for Theologi-
cal Advancenment, n.d.).
111
Ellen G. White, Christ’s Object Lessons (Washington, DC: Review and Herald, 1941), 69. The
statement does not intend to teach that our perfection of character would equal Christ’s. Ellen
G. White wrote, “There are many, especially among those who profess holiness, who compare
themselves to Christ, as though they were equal with him in perfection of character. This is
blasphemy. Could they obtain a view of Christ’s righteousness, they would have a sense of their
own sinfulness and imperfection” (“In What Shall We Glory?” Review and Herald, March 15, 1887,
161, 162). According to her “you cannot equal the Pattern, but you can resemble it” (Manuscript
Releases [Washington, DC: E. G. White Estate, 1990], 2:126).
112
Probably one of the most controversial statements from Ellen G. White on the subject of per-
fection is found in Great Controversy (Mountain View, CA: Pacific Press, 1950), 425: “Those who
are living upon the earth when the intercession of Christ shall cease in the sanctuary above are
to stand in the sight of a holy God without a mediator. Their robes must be spotless, their char-
acters must be purified from sin by the blood of sprinkling. Through the grace of God and their
own diligent effort they must be conquerors in the battle with evil.” This statement should not be
interpreted as meaning that we will reach a spiritual condition in which we no longer would have
to depend on God’s forgiving grace to live the Christian life. Even if we do no sin voluntarily we
will always have to find refuge in His grace. Our fallen nature will stay with us until the return of
Christ and that means that whatever we do for Him while on this earth is tainted by sin and in
need of cleansing (White, Selected Messages, 1:344). This will not change after the close of proba-
tion. We will always have to rely on divine grace during our pilgrimage on this land. This grace is
available to us through Jesus from wherever He may be. We will always be covered by the mantle
of Christ’s righteousness. Neither the Bible nor Ellen G. White indicates that we would reach
a state of perfection that will make it impossible for us to sin. Human freedom can always be
misused. See Whidden, Salvation, 131–142; Carlos A. Steger, “Qué significa vivir sin intercessor”
(unpublished paper, n.d.)
113
See Evans, 241.
Theology of the Last Generation and the Vindication of the Character of God:
Overview and Evaluation 223
tion should be taken seriously by all. But how, according to White, is this
to be accomplished? What kind of perfection is she describing for us? Here
we can only provide an overview on this topic based on key statements
from her writings.
The perfect reproduction of the character of Christ in our lives is only
possible if two elements are present in the Christian experience, namely
constant growth in sanctifying grace and a constant spirit of contrition and
repentance. The following statement is extremely important, and since it
reveals an amazing theological balance it should be used in interpreting
her statements on Christian perfection:
This statement is about the order of salvation and the nature of the
Christian life. Notice how well structured the statement is:
Justification by Faith
A Contrition before God (seeing Jesus as the only means of atone-
ment)
B Accepts the atonement
A’ Sins are pardoned
She deals first with the divine act of justification by faith. The indi-
vidual experiences contrition as a result of finding in Christ the only means
of atonement. This is followed by acceptance of what Christ has done
for humans, and it concludes with the divine act of forgiveness through
ington, DC: Review and Herald, 1980), 6:1070 (written in 1897), emphasis added. See also White,
Faith and Work, 85, 86; White, Gospel Workers, 440.
224 THE WORD: SEARCHING, LIVING, TEACHING
In fact, for White perfection is not static but dynamic thus ruling out the idea of absolute per-
115
fection in our lives: “It should be our lifework to be constantly reaching forward to the perfection
of Christian character, ever striving for conformity to the will of God. The efforts begun here
will continue through eternity” (“The True Vine,” Review and Herald, September 20, 1881, 193).
This explains why, according to White, those who are constantly growing in grace will never
116
claim to be perfect: “No one who claims holiness is really holy. Those who are registered as holy
in the books of Heaven are not aware of the fact, and are the last ones to boast of their own good-
ness” (“Sanctification—The True and the False,” Signs of the Times, February 26, 1885, 129). “There
can be no self-exaltation, no boastful claim to freedom from sin, on the part of those who walk
in the shadow of Calvary’s cross. They feel that it was their sin which caused the agony that broke
the heart of the Son of God, and this thought will lead them to self-abasement. Those who live
nearest to Jesus discern most clearly the frailty and sinfulness of humanity, and their only hope is
in the merit of a crucified and risen Saviour” (Great Controversy, 471).
Theology of the Last Generation and the Vindication of the Character of God:
Overview and Evaluation 225
will characterize the people of God at the close of the cosmic conflict. It is
only through spiritual and moral growth and constant reliance on forgive-
ness that Christ’s character can be perfectly ours.
Theological Problem
According to Andreasen, God’s primary intention in the cosmic con-
flict is to clear His name from the charges of Satan. If that is true, then God
is in fact revealing selfishness. Everything He did was done to clear His
name because somehow He felt threatened by the accusations of His arch-
enemy. It would even appear that according to Andreasen’s theology of the
last generation the primary reason for God’s decision to save fallen human
beings was to use them to vindicate Himself. The Fall stands as an almost
necessary evil in the universe. But according to the Bible, God’s decision to
save us was a voluntary act of love and divine grace.
Nevertheless, White does talk about Christ coming to vindicate
the character of God through His sacrifice. It is important to understand
what she meant and clearly understand how Christ vindicated the charac-
ter and law of the Father. Let me quote one of her key statements:
The plan of redemption had a yet broader and deeper purpose than
the salvation of man. It was not for this alone that Christ came to
the earth; it was not merely that the inhabitants of this little world
might regard the law of God as it should be regarded; but it was to
vindicate the character of God before the universe. To this result
of His great sacrifice—its influence upon the intelligences of other
worlds, as well as upon man—the Saviour looked forward when
just before His crucifixion He said: “Now is the judgment of this
world: now shall the prince of this world be cast out. And I, if I be
lifted up from the earth, will draw all unto Me” John 12:31 and 32.117
This statement makes clear that the universal impact of the plan of re-
demption consists in vindicating the character of God before the universe.
How could it be said that the cross vindicated God before the universe
and avoid the theological pitfall mentioned above? We should notice that
although it is described as a “deeper purpose” it is in fact a result of Christ’s
sacrifice. This is important in that it distinguishes between the sacrificial
death of Christ in itself and the result of that sacrifice. I would suggest to
you that the sacrifice was not an act of divine vindication, but it resulted
in vindication. It was an act of self-sacrificing love for sinful creatures. I
117
White, Patriarchs and Prophets, 68–69.
226 THE WORD: SEARCHING, LIVING, TEACHING
would also suggest that, paradoxically, what vindicated God was the fact
that He was not seeking to vindicate Himself, but to save His creation.
Referring to what will take place at the final judgment White writes:
“God’s wisdom, His justice, and His goodness stand fully vindicated. It is
seen that all His dealings in the great controversy have been conducted
with respect to the eternal good of His people and the good of the worlds
that He has created.”118 The fact that what God accomplished on the cross
through Christ was totally and exclusively for the benefit of undeserv-
ing sinful human beings and for the good of God’s creatures throughout
the cosmos, and that it was not done for His own personal benefit, re-
sulted in His vindication before the universe. He was vindicated in His
self-forgetfulness, in His self-sacrifice! He did it all for others. He was vin-
dicated by being Himself; a God of love.119
118
White, Great Controversy, 670–671.
This is clearly indicated in this comment from Ellen G. White, The Desire of Ages (Mountain
119
View, CA: Pacific Press, 1940), 26: “Through Christ’s redeeming work the government of God
stands justified. The Omnipotent One is made known as the God of love. Satan’s charges are
refuted, and his character unveiled.”
120
See Eric C. Webster, Crosscurrents in Adventist Christology (New York: Peter Lang, 1984), 422–
428. We should clarify that in those pages Webster is evaluating the position of Herbert Douglass
and not the theology of M. L. Andreasen. Nevertheless his comments are useful in the evaluation
of the views of Andreasen.
Theology of the Last Generation and the Vindication of the Character of God:
Overview and Evaluation 227
The angels ascribe honor and glory to Christ, for even they are
not secure except by looking to the sufferings of the Son of God.
It is through the efficacy of the cross that the angels of heaven are
guarded from apostasy. Without the cross they would be no more
secure against evil than were the angels before the fall of Satan.124
121
Ellen G. White, “What Was Secured by the Death of Christ?” Signs of the Times, December 30,
1889, 785–786, provides for him only partial support. She does recognize that “God grants men
a probation in this world, that their principles may become firmly established in the right, thus
precluding the possibility of sin in the future life, and so assuring the happiness and security of all.”
She is discussing the danger of taking to heaven individuals who have not surrendered their all to
the Lord. Doing that would mean that the sin problem would have not been solved and that sin will
spring back to life again. The following statement should be read at the light of our previous com-
ments: “Man cannot be saved by his own works. Without Christ it is impossible for him to render
perfect obedience to the law of God; and heaven can never be gained by an imperfect obedience;
for this would place all heaven in jeopardy, and make possible a second rebellion” (ibid.). As already
indicated, perfect obedience is the result of constant Christian growth in a state of repentance.
Individuals who are not having that experience are not safe to save because sin is still ruling their
lives. To save them would be tantamount to perpetuating the phenomenon of sin in the universe.
122
Ibid., 786.
123
Ibid., 786. Ellen G. White, The Truth About Angels (Nampa, ID: Pacific Press, 1995), 296, after
describing the redeeming work of Christ, adds, “The efficiency of the cross guards the redeemed
race from the danger of a second fall. The life and death of Christ effectually unveils the decep-
tions of Satan, and refutes his claims. The sacrifice of Christ for a fallen world draws not only
men, but angels unto Him [in] bonds of indissoluble union. Through the plan of salvation the
justice and mercy of God are fully vindicated, and to all eternity rebellion will never again arise,
affliction never again touch the universe of God.—The Messenger, June 7, 1893.” See also White,
The Desire of Ages, 26).
124
White, “What Was Secured,” 786.
228 THE WORD: SEARCHING, LIVING, TEACHING
It is the eternal efficacy of the sacrifice of Christ that will prevent any
other act of apostasy in the cosmos. The cross of Christ will never be for-
gotten and it will continue to be a magnificent display of the love of God.
That love will constantly move every intelligent creature in the universe to
voluntarily remain loyal to the Lord. The development of a Christian char-
acter is very important for White, but when it comes to salvation and the
safety of the redeemed universe, Christ is at the very center of her theologi-
cal thinking—not us.125
Conclusion
125
There is another statement from White that is also useful: “Through the atonement of the Son
of God alone could power be given to man to establish him in righteousness, and make him a
fit subject for heaven. The blood of Christ is the eternal antidote for sin. The offensive character of
sin is seen in what it cost the Son of God in humiliation, in suffering and death. All the worlds
behold in him a living testimony to the malignity of sin, for in his divine form he bears the marks
of the curse. He is in the midst of the throne as a Lamb that hath been slain. The redeemed will
ever be vividly impressed with the hateful character of sin, as they behold Him who died for their
transgressions. The preciousness of the Offering will be more fully realized as the blood‑washed
throng more fully comprehend how God has made a new and living way for the salvation of men,
through the union of the human and the divine in Christ” (Ibid., emphasis added).