1888 & the Minneapolis Debate
is 116 years after that Minnesota gathering adjourned, yet the
Minneapolis Crisis continues. For decades the meaning of the message
given at the 1888 General Conference has been analyzed and reanalyzed.
In this present study, we again consider that message, and also some
of the ongoing debate which has raged over that gathering down through
the afternoon of Wednesday, October 17, 1888, a series of meetings began
in the Minneapolis Seventh-day Adventist Church, located on the
corner of Lake Street and Fourth Avenue. Eighty-five delegates were
present at the opening of this, the Twenty-seventh Session of the
General Conference. Three of the delegates were from overseas; the
rest from America. (Five additional delegates were seated on October
this time, the Seventh-day Adventist denomination had 26,968 members.
Next to the Battle Creek Dime Tabernacle, the Minneapolis church was the
largest in the denomination. That, apparently, was why the Session was
George Ide Butler (1834-1918)
had been General Conference president for eleven years (1871-1874,
1880-1888), and, by the time of the Minneapolis Conference, was in very
this Session, he would be replaced by Elder Ole Andres Olsen
(1845-1915). O.A. Olsen was a Norwegian who was head of our work in
Scandinavia, when the Minneapolis Session elected him to the presidency
on the first day that the delegates convened. (He was to continue on as
president for a full ten years after the 1888 Session ended, until the
College View, Nebraska, Session in 1897; and then continue on as
president of the European Division, and then elsewhere in the world
the Session began, a Bible Conference was held in this same
building for eight-and-a-half days (from Wednesday, October 10, to
Wednesday morning, October 17), the delegates had abundant opportunity
to sharpen their oppositional skills, as they fought over by the
identity of some of the horns of Daniel 7.
one side was that brilliant young upstart from the West Coast, Alonzo
Trever Jones. Leading the opposition against him was the elderly Uriah
Smith. The two had been feuding over this issue for quite some time, and
the horn controversy destroyed whatever unity there might
have been at Minneapolis, long before the Session itself began.
was this young man from the West? Alonzo Trever Jones (1850-1923)
was born in Ohio, and later moved to the Northwest, where he enlisted in
the U.S. Army in Walla Walla. During his three-year enlistment, he spent
his spare time pouring over history books and the Bible. After his
discharge in 1873, he soon after joined the Adventist Church. He was
already so knowledgeable, that he was quickly made a preacher. After a
stint as teacher at Healdsburg College, in Northern California, he was
appointed assistant editor of the Signs of the Times in May 1885.
Several months later, he and E.J. Waggoner became joint editors of our
West Coast weekly evangelistic journal. He was to continue on in that
post until 1889. We will mention Waggoner's background, later in this
was Jones opponent?
Smith (1832-1903) had been a
leading figure in the Adventist Church for decades. He was twelve at the
time of the Great Disappointment in 1844, and became a Sabbath-keeping
Adventist eight years later (1852). In 1855, he became editor of the Review
both Smith and Jones were brilliant. But Smith had for years been the
dean of Adventist thought and research, and he considered himself the
denominational expert on the prophecies of Daniel and Revelation. The
research of this young man from the uncivilized West was thought by
Smith to be something of a challenge to his intellectual leadership.
maintained that the the Alemanni, not the Huns, was one of
the ten horns of Daniel 7. Smith violently took exception and defended
Attila's precious Huns! This ongoing controversy apparently began back
in 1885. Articles flew back and forth between Jones Signs and
it mattered little whether that particular horn was Huns or Alemanni.
Jones had taken time to do more historical research than had the
Millerites, and apparently was correct on the matter. (For the record,
Jones position is the accepted one in the denomination today.)
most of the eight days of the Bible Conference, the identity of the
horns was the dilemna. Most of those present had a grand time taking
sides and arguing. They generally lined up with their long-time
associates, which, in most cases was Smith. Partisanship became so
intense that the delegates would greet one another, between meetings,
with the words, Are you a Hun or an Alemanni? Yet it is
unlikely that anyone present, other than Jones, had ever researched the
matter in the history books.
one point in the fray, someone asked Lewis Johnson about the horns of
Daniel 7, and he gruffly replied, I wish there were no horns.
Then, when someone asked Ellen White (who was present throughout the
entire 26-day Institute/Session) what she thought about the horns, she
replied with wisdom, There are too many horns! She was
referring to the needless argumentation over a point of moot
significance. At no time, then or later, did she take a position on the
that pugnacious introduction to raw everyone's nerves, the Bible
Conference finally ended. That same afternoon (Wednesday, October 17),
the Minneapolis General Conference Session began. Immediately,
the Battle Creek antagonists set to work to show that Jones, and his
associate from California, E.J. Waggoner, were both trying to teach
false doctrine. They contended that, not only was Jones teaching error
on Bible prophecy at the Bible Conference, but that both men were
teaching falsehoods about how men are saved at the General Conference
before the Minneapolis Session began, the retiring president, G.I.
Butler, from his sickbed at the Battle Creek Sanitarium, called on his
cohorts to stand by the old landmarks, and resist the
heresy of the upstarts from California.
all the Session delegates had attended the preliminary Bible Institute
meetings, which had been held in the basement of the church. So, as the
newcomers arrived for the Session, they were informed by their friends
about the basement discussions, and the whole matter was
slanted, in such a way as to malign the western team as being intent on
a plot to destroy our pioneer beliefs.
the Session, Dr. Waggoner was asked to present his series of studies on
righteousness by faith. Who was Waggoner?
J. Waggoner (1855-1916) was
born in Wisconsin, and obtained a medical degree from Bellevue Medical
College, in New York City. For several years, he served on the staff of
the Battle Creek Sanitarium, but later entered the ministry, for that
was where his heart was. In 1884 he became an assistant editor of the Signs
of the Times at Pacific Press. Two years later, he and Jones became
co-editors of that journal, a position he held until 1891.
gave eleven studies at the Minneapolis Session. The response to his
studies was sharp and vigorous. On one side were pitted the older
leaders of the church, under the powerful direction of Uriah Smith. In
the other corner were two young men: Waggoner was 33, and Jones was 38.
(Smith was 56 at the time and would die within 15 years.)
discussions went back and forth for days. Ellen White later commented
that she had been shown that Smiths supporters laughed in their
dwellings at night, mimicked Jones mannerisms, and laughed him to
scorn. Rather than being in a prayerful, humble attitude as little
children of God, they were carrying on a celebration to the devil. These
men were in no position to appreciate truth, much less accept it.
there were those in attendance at the Session who did. They were gripped
by the clear-cut Scriptural presentation, made by Jones and Waggoner.
And they solemnly noted that Ellen White took her stand by the side of
the two young men.
has been widely thought that the message of righteousness by faith was
the controverted issue at that Session. Yes, that is true. But there was
also a second, an underlying, issue being fought out there. Let us not
ignore it, but rather take warning, for it is most important:
the Minneapolis Session, men were fighting the Spirit of Prophecy.
And, because of that, they were fighting God. Beware, beware, lest you
arrive in that same position! If Gods Inspired Word tells you
something, you had better obey it. (But make sure that the combined
Word, both the Bible and Spirit of Prophecy, actually teach what you
think it teaches, rather than an imagining something which is not really
Milian Lauritz Andreasen (1876-1962)
was a Danish-born Adventist who would later become one of our leading
theologians. He was the one who had the courage to stand up and oppose
the apostasy occasioned by the Evangelical Conferences of the
mid-1950s, which resulted in the 1957 book, Questions on Doctrine
(You will find much more on Elder Andreasen in our book, The
Evangelical Conferences, which is now part of our Doctrinal
a biographical work on Elder Andreasen, published in 1979, some of his
diaries are quoted. Here is what M.L. Andreasen wrote about the
Minneapolis meetings, as he recalls it from what he heard in 1896 from
the many of the men who had attended the Session. That which he
tells us is profound in its implications:
the establishment of Union College and also the Nebraska Sanitarium at
College View, the place became a kind of center for various activities,
and a convenient location for ministers to have their meetings and
councils. It was only a matter of eight years since the famous 1888
Conference in Minneapolis, and the conference was frequently the
subject of discussion.
Elder J.H. Morrison, father of Prof. H.A. Morrison, lived in Lincoln
[Nebraska]. He had taken a prominent role in the discussions at
Minneapolis and had written a book on the subject . .
was largely through the kindness of old Brother Morrison that I was
permitted to attend the discussions. Of course, I was there to listen and
not to talk. And I did not talk, But I learned much. In fact, it was a
wonderful school. I only wish that I had notes.
retrospect, I doubt that the meetings I attended when the older
ministers met were the best for a young convert hardly an Adventist yet.
I would call it rather strong meat. They paid little attention to me,
but plunged right into a subject of which I knew nothing. But I soon
caught on, and was astonished at the freedom with which they discussed
personalities . .
few of the leaders were waiting for the day when there would be a change
in the way the church was run. They thought that at the Minneapolis
meeting such a change might be made.
have heard many versions of what took place at Minneapolis. Someday, if
I ever get time, I would like to tell the story as I heard it recounted
at the meetings held in College View [next to Lincoln] by the men who
were the leaders in opposition to Sister White. They did not consider
the message of Jones and Waggoner to be the real issue. The real issue,
according to my informers, was whether Sister White was to be permitted
to overrule the men who carried the responsibility of the work. It was
an attempt to overthrow the position of the Spirit of Prophecy. And it
seemed the men in opposition carried the day.
she left for Australia, where she stayed nine years. It was there that a
plan of organization which called for union conferences was tried that
received her blessing and that in 1901 was implemented on the General
Conference level. As interpreted by some, the Minneapolis conference was
a revolt against Sister White. If that is so, it throws some light on
the omega apostasy. M.L. Andreasen, Diary, quoted in Virginia
Steinweg, Without Fear or Favor: the Life of M.L. Andreasen, pp. 42-44.
are those who say that we need to corporately repent of our
rejection of righteousness by faith at Minneapolis. It is correct that
relatively few live out a balanced understanding of righteousness by
faith (more on this later in this study). Yet it is equally true that a
large number of our people have, for decades, effectually rejected the
Spirit of Prophecy. We need more than a return to part of the means of
salvation, forgiveness and right-doing by faith; we also need a return
to another aspect of the salvation process: careful study of and
obedience by faith to the Bible and Spirit of Prophecy. Indeed, without
the Word, how can we know how to live aright? It is not Heavens plan
to instruct us in the right way, apart from the norms He has placed in
His Written Word.
the entire Minneapolis meetings, Ellen White spoke several times to the
assembled delegates. She spoke on the second day of the Bible Conference
(October 11), and seven times at the Session which immediately followed
(October 18-21, 23-24, with a written presentation on November 3). Since
the Session, itself, began on the afternoon of October 17 and ended on
the morning of November 4, it can be seen that her messages to the
delegates spanned the entire Minneapolis Session.
number of the delegates accepted the Spirit of Prophecy position at the
Session. Many did not. However, in later years many of the leaders who
opposed Ellen White at the Minneapolis Session appeared to repent and
change their position. Whether or not they actually did is anyone's
guess. There is no doubt that her continued defense of the position made
it increasingly difficult for anyone to hold a major office and
politically survive while openly opposing her. The problem was that the
common people in the church were for the Spirit of Prophecy, and it was
from them that the financial support of the church came. To openly
oppose Ellen White was political suicide.
of that fact, a cloud will always hang over the question of how many of
our leaders later came into line with the position advocated by Ellen
White at Minneapolis. The official position is that most of the
delegates accepted her position at the Session and the few who held out,
capitulated in sincerity of heart shortly afterward. But the above
quotation from Elder Andreasen's diary is indicative of the underlying
position held by many of our leaders during the remaining years of her
the Minneapolis Session, Ellen White toured for a time with Jones and
Waggoner, and took her case to the people. She explained the correct
view of righteousness by faith, and the common people heard her gladly.
These tours lasted from the late fall of 1888 until her departure for
Australia in December 1891.
can we today know what Ellen White taught at the Minneapolis Conference?
This is the burning question.
Yet the answer is simple enough, when we stop to consider it. We will
not find certainty of that message by reviewing the writings of A.T.
Jones and E.J. Waggoner. Why? Because they were uninspired men. Just
because they had the right message at Minneapolis, does not mean they
had it later, in their transcribed talks in the early 1990s and
afterward. Mortals make mistakes continually; we know that! But Inspired
prophets are different. We can know we have the truth when we go to the
Bible and the Spirit of Prophecy.
order to correctly understand the 1888 Message, we need
only look in two places: (1) The Spirit of Prophecy statements about
righteousness by faith, and (2) the Spirit of Prophecy books, penned in
the decade and a half after that conference adjourned.
us consider each of them:
there are the Spirit of Prophecy statements about righteousness by
faith: In 1980, the present
writer compiled nearly every statement he could find in the Spirit of
Prophecy on this topic. They are printed in the four-tract set,
Message of Minneapolis Part 1-4 [FF22-25]. Carefully
analyzing each of those quotations, we find that all but very few refer
to obedience by faith (the sanctification process), not forgiveness by
faith (the justification process). This is significant. Most of the
Spirit of Prophecy statements about righteousness by faith, in context,
are speaking about the importance of obeying the law of God, and how,
through His enabling grace, it can be done in Christ's strength.
you will find relatively few Spirit of Prophecy statements about
justification. The statements are there, but the day-by-day living of
the Christian life consistently receives the most emphasis.
there are the Spirit of Prophecy books:
The books which Ellen White wrote after the 1888 Conference clearly and
abundantly teach how to come to Christ and how to walk with Him. Every
aspect of conversion and Christian living is amply discussed. Steps
to Christ (1892) was published only four years after the Minneapolis
Conference. All aspects of justification and sanctification are dealt
with in that book. Then came Mount of Blessings (1896), Desire
of Ages (1898), Christ's Object Lessons (1900), and
Ministry of Healing (1905).
Satan was at work. He wanted to destroy the messengers who, with Ellen
White, brought such great light to our people at Minneapolis. Already,
by 1893, some of A.T. Jones statements were becoming extravagant. Ellen
White had to write him that he should not teach that there are no
conditions to salvation. Carefully read 1 Selected Messages,
377-382. As for E.J. Waggoner, both he and his father had been
confused on whether Christ was a created being. Although God used erring
men to help bring a message to His people, we can only trust with
fullest confidence the statements of the Spirit of Prophecy, not the
fallible helpers raised up for a brief time to come to her aid.
happened to Alonzo Trever Jones in later years?
writing against church leadership as a hierarchical power to be avoided,
he quickly accepted the presidency of the California Conference when it
was offered him in 1901. After serving for two years, he was invited by
Dr. J.H. Kellogg to work with him. Ellen White had a way of learning
things, and she immediately warned Jones not to unite with Kellogg. But,
ignoring her warning, Jones resigned and, before heading east, stopped
by to see Ellen White at Elmshaven. The present writer has read a
transcript of that visit. It is a shocking presentation. Throughout the
conversation, it is clear that A.T. Jones thought she was just an old
woman who did not know any better than to try to give guidance to a man
of Jones brilliant stature.
rejected the warningand joined Kellogg. And the Spirit of Prophecy
warning was exactly fulfilled: Jones came under Kellogg's hypnotic
influence. Keep in mind that John Harvey Kellogg, from the late-1890s
onward, was rapidly developing his pantheism heresy. Jones was caught up
in that. (Between July 23, 1904 and November 10, 1911, she wrote eleven
letters to Jones, appealing for him to return to historic Adventism.)
he had essentially rejected the Spirit of Prophecy, A.T. Jones was ready
for the next deception which came along: Albion Fox Ballenger
(1861-1921). After Ellen White urged the leaders to meet that crisis
head on in 1905, Jones, knowing full well that Ellen White declared it
to be error, united with A.F. Ballenger. The present writer has a copy
of the issue of Ballenger's periodical, Gathering Call, which
announced his death (August 1921). Jones wrote profusely in that issue,
praising Ballenger. Jones died only two years later (1923).
not consider Alonzo T. Jones a brother in the faith; after the
mid-1890s, he was rapidly veering off, first into self-glorification,
and later into outright heresy.
happened to Waggoner in later years?
years younger than Jones, Ellet J. Waggoner remained editor of
the Signs of the Times until 1891. Shortly after the Minneapolis
Conference ended, early the next year he went to England where, from
1892-1897, he was editor of the British Present Truth. He became
the first president of the South England Conference. After a visit to
Battle Creek and J.H. Kellogg in 1897, he returned to London and began
developing a theory, which he called spiritual affinities. In
1903, he returned to America for the General Conference Session and
enthusiastically spoke of his precious new light, but Ellen White
wrote him on October 2 of that year, warning him that it was Satan who
was making Waggoner's theories appear beautiful and attractive, when
in reality they were hideous (Letter 230, 1903). She warned him
that he was in great peril, akin to being in the mazes of
spiritualism (Letter 231, 1903). He ignored her warnings.
years later, she commented that Dr. Waggoner was then departing from
the faith in the doctrine he held regarding spiritual affinities. In
another letter, she said he was giving heed to seducing spirits
and dangerous doctrines of devils (Letter 121, 1906). Two
years later, she declared his theories to be dangerous misleading
fables (Letter 224, 1908).
1903 onward, Waggoner remained in America. After a short period at
Berrien Springs, he went to Battle Creek and also joined Kellogg!
Jones probably encouraged him to come. Ellen White warned him to leave
Battle Creek, but he foolishly disregarded her counsel. When we reach
that point where we can go it alone, without God's Word, we are
headed for trouble and, erelong, we shall be deeply mired in sin and
captivity to Satan.
Jones left God because he thought himself competent to plan and devise
new theories for himself. He was an intellectual, and went off into
doctrinal error and opposition to the Spirit of Prophecy.
Waggoner left God because he, too, imagined he could invent new
religious theories. Beware of people who come to you with new theories!
If their ideas sound strange and novel, it is generally because they are
foreign to Bible/Spirit of Prophecy concepts. Dally with them but for a
brief time, and you will become enmeshed in Satan's captivating power.
Throwing an aura of exciting loveliness over them, he will enfold you in
Waggoner was the emotional type, and strong on feelings. his spiritual
affinities theory was nothing more than an excuse for wickeness:
He thought he could leave his wife and marry a different one, since he
needed to select in advance the one he would be married to in
heaven. So, while still on the staff of Battle Creek Sanitarium, he left
his wife in 1906 and remarried. The last last six years of his life he
taught at Kellogg's Battle Creek College (1910-1916).
a number of years, following the Minneapolis meeting, Ellen White wrote
comments about how the message given there had been rejected by many of
our leaders. The statements are important and should be carefully
after he was removed from the presidency of the world church in May
1922, Daniells had time on his hands, and he apparently underwent a
reconversion experience. As a result, he compiled quotations with
comments into the 1926 book, Christ our Righteousness. Reading
it, one realizes that only a converted man could produce that book. That
little book has helped many people over the years, and we thank God for
1966, A.V. Olson, a retired General Conference officer, authored the
book, Through Crisis to Victory: 1888-1901. It is an interesting
book and matches its title. Olson's position (which is the official
position of our denominational leaders) is that a great victory was won
at the Minneapolis Conference and thereafter as all, or nearly all, of
the leaders wholeheartedly accepted the 1888 message. Ever since then,
according to Olson, the church has fully accepted the message presented
when a young man, Everett Rogers, started preaching that message in the
early 1930s at Enumclaw, Washington, simply giving what was in
Daniells book, Christ Our Righteousness, he and the entire
local congregation were disfellowshiped. Similar incidents have occurred
elsewhere. That surely does not indicate submission by denominational
leaders to the message of righteousness by faith!
the year 1948, two young ministers (Robert J. Wieland and Donald
K. Short) began studying Daniells book, and then tried to learn
more about the 1888 Conference and its aftermath.
was the actual outcome of the 1888 Conference? There
are several views:
Everything turned out just fine, and all, or nearly all, of the leaders
accepted it at the time or soon after. There is, therefore, nothing that
needed be corrected today, since we accepted the 1888 Message at the
time and therefore have had it ever since. By and large, the church is
now rejoicing in the experience of righteousness by faith. This is the
position of our church leaders.
Another view is that a large number of the workers in attendance at the
meeting rejected the message at the time, and some later accepted it.
But Ellen White accompanied Jones and Waggner to regional meetings for
several years thereafter, and won over a large number of the laymen out
in the field. However, in later years the freshness of that concept and
experience died out of the experience of many. Today, there is a strong
need for us, through repentance, obedience, and study, to return to God
and His Word, and regain the experience offered us at Minneapolis.
Individual repentance is required, but also reformation, a change in
our practices and obedience by faith in Christ to the Inspired Writings.
Repentance alone is not enough. This is the position of the present
A third view is that, because the leaders rejected it, the church as a
whole rejected the 1888 message, and it can never again regain that
experience nor again receive favor with God until, as a group in a
special public meeting, it corporately repents of what it did in
1888. Repentance, then, will solve the problem, but it must be a
corporate repentance; individual repentance is insufficient. It is
repentance by the organization that will totally change our relationship
with Christ for the better. This is the position of Wieland and Short.
Gods Word for yourself, so you will be sure you know what you
believe. Take not the word of famous men, or outstanding lecturers. Let
not other minds do your thinking for you. Go to Gods Word for
yourself and let Him teach you His will for your life. Study the Bible
and Spirit of Prophecy as though your life depended upon it. Who is to
repent? How are we saved? How are we lost? The answers are clearly given
in the Inspired Writings.
studying together for a time, the two young men (both in their late 20s
or early 30s at the time) authored a 204-page mimeographed manuscript,
entitled 1888 Re-Examined. According to the book, because the
church had rejected the 1888 message, it had a Christ-less message and
was actually involved in Baal worship, the worship of a false Christ.
the 1950 General Conference Session in San Francisco, Wieland and Short
composed a paper in their hotel room and sent it to the church leaders.
As you might imagine, those officials were shocked that someone was
accusing them of Baal worship because their sermons were Christ-less.
men were under assignment to mission work in Africa, and a delay ensued.
An agreement was finally worked out, that the young men would cease
discussing their complaints and, in return, they would be sent to Africa
as missionaries as originally planned. Leadership said no repentance was
necessary, for everything was doing well, the church was making great
progress, and 1888 was long-gone. The two young men yielded to the
pressure, and accepted the offer: mission work in return for silence on
the matter. In 1952 they went to Africa.
several copies of their manuscript, 1888 Re-Examined, were
circulated and created a stir. Then, during the time that the present
writer was attending our Seminary, an individual and his wife came
attended for a time. I met him and found him to be a godly individual.
To say more would be to identify him. About the year 1980, I spoke by
phone with a friend of many years, who had been present when many events
of the preceding 25 years had occurred. He told me that it was the wife
of that man who made the crucial copy of 1888 Re-Examined. While
her husband took classes at the Seminary, his wife was sitting in a rear
section of the basement library with the Seminary's own copy of 1888-Re-Examined.
She was laboriously typing it out. When they returned home, they had
thousands of copies printed and distributed widely.
created quite a stir, and, in response, a booklet was printed by the
General Conference, entitled, A
Further Appraisal of the Manuscript, 1888 Re-Examined. This was an
extended rebuttal of the Wieland-Short book, and claimed they had taken
their quotations quotations out of context.
the same time, in the mid-1950s, the Evangelical Conferences between
our leaders in Washington D.C. and several high-placed representatives
of the Evangelical Protestant churches were being held, culminating in
the 1957 book, Questions on Doctrine. A rather complete coverage
of those conferences and their aftermath is given in our Doctrinal
1958, Wieland and Short returned to the States on furlough. Once again
they got together, and this time came up with a 70-page rebuttal to the
rebuttal: An Answer to Further Appraisal. After producing that,
somehow they were able to work out an agreement with the leaders to
quietly return to their work in Africa. Leadership would rather have
them in Africa than in America.
by this time, copies of 1888 Re-Examined were circulating
everywhere. In order to champion the official position, Norval Pease
stepped to the front with his 1962 book, By Faith Alone. In it,
he urged his theory that, not only do the brethren have nothing to
repent of, in regard to 1888, but, he added, salvation is by
profession alone! This message, a forerunner of the new theology flood
which would later pour in upon us, was warmly received by the Laodiceans
in the church. We can have the world and heaven too! they cried.
And, if Pease was right, that was true.
Pease was not correct. There is an abundance of Bible and Spirit of
Prophecy statements to counter his false hope of salvation in sin.
in 1966, came A.V. Olson's book, From Crisis To Victory: 1888-1901,
lauding the wonderful acceptance of the Minneapolis message which
occurred during it and shortly afterward.
received such a gratifying response from many of our people, that in
1969 he came out with a second book, The Faith that Saves.
book was matched in 1971 by Leroy Edwin Froom's book, Movement of
Destiny, in which he seconded Olson's theme of glorious victory
for our church and its leaders at Minneapolis and soon afterward.
the mid-1980s, Wieland and Short retired. At that time, Wieland began
lecturing, and soon was holding the meetings in the name of an
organization the two founded, the 1888 Study Committee.
the passing of time, this lecture circuit gained momentum as leading
speakers in the church, well accepted by leadership, toured with him.
While other Independent Ministries were gradually shut out of the
churches, the 1888 Study Committee continued to have church doors opened
of the men on their lecture team was Jack Sequeira. Sequeira was
the senior pastor of the Walla Walla, Washington, Adventist Church.
After becoming senior pastor of that congregation (the church attended
by faculty and students of our northwest college: Walla Walla College),
he came out clearly with two key sermons.
the first, he flatly stated that it was wrong for
our people to quote or refer to the Spirit of Prophecy in public
meetings, or even in private conversations (!), in order to support,
defend, or influence another regarding a doctrinal belief or church
the other sermon, he declared that there is no sanctuary in
heaven, because all heaven is the sanctuary. He declared that there is
no two-room building there, and never has been. Those who have listened
to those two sermon tapes, recognize that Jack Sequeira is not really a
Seventh-day Adventist. He is an ordained Evanglical preaching in our
crisis in the 1888 Study Committee came in the late fall of 1993, when
it published whole-hearted approval of Seqeira's new book, Beyond
Belief, in which he clearly rejects obedience to the law of God,
through faith in Christ, as an aspect of salvation.
Robert Wieland had shown consistent support for Sequeira's book and
beliefs, a group of historic believers met with him in southern
California in January of this year (1994). Reconvening on February 2-3,
approximately 40 were in attendance, including both Wieland and Sequeira.
the end of the two-day gathering, it was clear that Sequeira and Wieland
stood squarely together in their positions. (For much more on
Sequeira's views, see The Teachings of Jack Sequeira
[WM501-506], a six-part tract set released in January 1994.)
did Elder Wieland slip away? Very likely, he spent more time discussing
deep theology with friends and associates, than in studying Gods Word
as a little child. Did you know that only little children will be saved?
The little children are the ones willing to bow humbly before the
Inspired Writings, and take those Writings just as they read. Those who
want to add their own inspiration to the Inspired Whole, will
unconsciously find themselves walking away from the sacred books, and
seeking out those who have uninspired theories. Self-kindled sparks
takes the place of the Words of God.
is all a tragic mistake, but it can happen so gradually that one is not
aware it is taking place. Keep soaking in Gods Word! Approach it
humbly as a little child reading his precious Fathers writings.
Respect Gods Word more than the sayings of those around you. Keep
submitting to that Word! Keep obeying it, by the empowerment of Christ,
your Lord and Saviour.
lectures and book is only part of a multi-pronged attack against
historic Adventism. Sequeira teaches that we do notand should
nottry to obey God. It is not our place to resist sin, but to let Him
automatically work out our obedience for us. We should only believe and
wait for God do it. Sequeira's typical new theology includes the
concept that there is no atonement after the cross, because everyone was
saved at the cross. All that is thereafter necessary is to accept that
salvation. Sequeira's teaching is basically the same as that of Helmut
Ott and Norman Gulley.
July 23, 1993, a special ministerial gathering was convened at Cohutta
Springs, Georgia. A 32-page document was given to all those who attended
the meeting. That document discussed the 1888 problem and presented as a
solution a combination of Norval Peases concept of
salvation-by-faith-alone, with O.A. Olson's
July 1993 gathering combined sinning till the Second Coming with
the 1888-victory theme. Yet this is understandable: If we were all
saved at the cross, then the opposition at Minneapolis mattered
not, for all in attendance had professed faith in Christ and so all
were saved already, no matter what position they took on righteousness
these new theologians, profession is everything; what is done in the
life, by the saved individual is of little consequence.
in a sense, we have come full circle. At Minneapolis, a mature
understanding of righteousness by faith was presented, and the opponents
wanted works alone. Today when that mature view is presented, the
opponents want faith alone. All the while, the correct view of
forgiveness and enabling obedience by faith in Christ (the message of
the Third Angel: Revelation 14:12) is set aside, ridiculed, ignored, or
the great truth about Righteousness by Faith is clearly and
simply stated in the Bible and Spirit of Prophecy. Just read Steps to
Christ - There it is!