Part 4: Sanctification and Perfection

This is the fourth installment of our series responding to the lectures delivered at the North American Division ministerial meeting in June 2022 in Lexington, Kentucky, in which the cluster of teachings known as Last Generation Theology were challenged. This installment will focus on the lectures in question relative to the meaning of character perfection as defined in Scripture and the writings of the Spirit of Prophecy.

Again our readers should understand that the lectures in question are referenced in the form of audio recordings, and that each reference to one or the other of the featured lecturers is noted in terms of the minutes and seconds where the statement in question is to be found in the lecture being cited.

“Perfectionism”

In the first installment of this series, we noted the negative use of the word “perfectionism” by the lecturers in question, defined by one of them as meaning “that humans can become absolutely (or completely) sinless” [1]. Those following this series will recall that this is not the meaning of this term as it is used in the writings of Ellen White, who defines it as referring to persons claiming to have achieved sinlessness, who consider themselves so pure that their affections and feelings can be trusted, and that merely believing in Jesus (despite continual disobedience to God’s commandments) is sufficient for salvation [##2|Ellen G. White, Early Writings, p. 101; Life Sketches, pp. 83-84.##].

The Bible, by contrast, is clear that while sinless obedience is most assuredly achievable through heaven’s power on this earth (e.g. Psalm 4:4; 119:1-3; Zeph. 3:13: Rom. 8:4; I Cor. 15:34; II Cor. 7:11; I Peter 2:21-22; 4:1; II Peter 3:10-14; I John 1:7,9; 3:2-7; Jude 24; Rev. 3:21; 14:5), no earthly believer can claim to have achieved this condition (I John 1:8,10) because God alone knows our hearts (I Kings 8:39). The patriarch Job is an excellent example of this; while God declared him to be free from sin (Job 1:1,8)—even in the midst of horrendous adversity (Job 1:22; 2:16)—he expressly refused to make the claim that such victory had been accomplished in his life (Job 9:20-21).

And again we repeat how Ellen White echoes the message of the above Bible verses in declaring that sinless obedience is in fact attainable by the sanctified Christian on this earth:

In our world, we are to remember the way in which Christ worked. He made the world. He made man. Then He came in person to the world to show its inhabitants how to live sinless lives [##3|——Evangelism, p. 385.##].

Paul writes to the Corinthians, “Casting down imaginations, and every high think that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.” When you come into this position, the work of consecration will be better understood by you both. Your thoughts will be pure, chaste, and elevated, your actions pure and sinless [##4|——Testimonies, vol. 3, p. 83.##].

To everyone who surrenders fully to God is given the privilege of living without sin, in obedience to the law of heaven [##5|——Review and Herald, Sept. 27, 1906.##].

But it is God’s purpose that man shall stand before Him upright and noble; and God will not be defeated by Satan. He sent His Son to this world to bear the death penalty of man’s transgression, and to show man how to live a sinless life. There is no other way in which man can be saved. “Without Me,” Christ says, “ye can do nothing.” Through Him, and Him alone, can the natural heart be changed, the affections transformed, the affections set flowing heavenward. Christ alone can give life to the soul dead in trespasses and sins [##6|——Youth’s Instructor, April 16, 1903.##].

Thus He (Christ) placed us on vantage ground, where we could live pure, sinless lives. Repentant sinners stand before God justified and accepted, because the Innocent One has borne their guilt. The undeserving are made deserving, because in their behalf the Deserving became the undeserving [##7|——Signs of the Times, June 17, 1903.##].

Christ bore the sins of the whole world. He was the second Adam. Taking upon Himself human nature, He passed over the ground where Adam stumbled and fell. Having taken humanity, He has an intense interest in human beings. He felt keenly the sinfulness, the shame, of sin. He is our Elder Brother. He came to prove that human beings can, through the power of God, live sinless lives [##8|——Signs of the Times, Aug. 9, 1905.##].

The Saviour is wounded afresh and put to open shame when His people pay no heed to His word. He came to this world and lived a sinless life, that in His power His people might also live lives of sinlessness. He desires them by practicing the principles of truth to show to the world that God’s grace has power to sanctify the heart [##9|——Review and Herald, April 1, 1902.##].

In the day of judgment the course of the man who has retained the frailty and imperfection of humanity will not be vindicated. For him there will be no place in heaven. He could not enjoy the perfection of the saints in light. He who has not sufficient faith in Christ to believe that He can keep him from sinning, has not the faith that will give him an entrance into the kingdom of God [##10|——Selected Messages, vol. 3, p. 360.##].

“Be Ye Therefore Perfect”

The lecturer cited above refers to the perfection enjoined in Matthew 5:48, then says, “Christians may achieve character ‘perfection,’ but this is not the same as the absolutist conception of perfection fostered by Greek philosophy” [11]. But Greek philosophy has nothing to do with the Biblical imperative of sinless conduct in the earthly lives of the sanctified. All it took was one sin to remove our first parents from Eden, and the apostle James declares, “For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all” (James 2:10). Thus Ellen White declares:

The law demands perfect obedience. “Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.” James 2:10. Not one of those ten precepts can be broken without disloyalty to the God of heaven. The least deviation from its requirements, by neglect or willful transgression, is sin [##12|White, Selected Messages, vol. 1, p. 218.##].

The lecturer in question understands the perfection of Matthew 5:48 as perfect (or complete) love [13], a point no one in the present discussion would dispute. But he fails to explain how such perfect love leaves room for occasional sin, especially in view of the following explanations of this passage in the writings of Ellen White:

God's ideal for His children is higher than the highest human thought can reach. “Be ye therefore perfect, even as your Father which is in heaven is perfect.” This command is a promise. The plan of salvation contemplates our complete recovery from the power of Satan. Christ always separates the contrite soul from sin. He came to destroy the works of the devil, and He has made provision that the Holy Spirit shall be imparted to every repentant soul, to keep him from sinning.

The tempter's agency is not to be accounted an excuse for one wrong act. Satan is jubilant when he hears the professed followers of Christ making excuses for their deformity of character. It is these excuses that lead to sin. There is no excuse for sinning. A holy temper, a Christlike life, is accessible to every repenting, believing child of God [##14|White, The Desire of Ages, p. 311 (italics supplied).##].

[Commenting on Matt. 5:48] The conditions of eternal life, under grace, are just what they were in Eden,--perfect righteousness, harmony with God, perfect conformity to the principles of His law. The standard of character presented in the Old Testament is the same that is presented in the New Testament. This standard is not one to which we cannot attain. In every command or injunction God gives there is a promise, the most positive, underlying the command. God has made provision that we may become like unto Him, and He will accomplish this for all who do not interpose a perverse will and thus frustrate His grace [##15|——Thoughts from the Mount of Blessing, p. 76 (italics supplied).##].

[From an article commenting on Matt. 5:48, titled, “Be Ye Therefore Perfect.”] Under the discipline of the greatest Teacher the world has ever known, Christians must move onward and upward toward perfection. This is God's command, and no one should say, I can not do it. He should say instead, God requires me to be perfect, and He will give me strength to overcome all that stands in the way of perfection. . . .

The world has set up a standard to suit the inclinations of unsanctified hearts, but this is not the standard for those who love Christ. The Redeemer has chosen them out of the world, and has left them His sinless life as a standard [##16|——Signs of the Times, July 17, 1901 (italics supplied)##].

Reading the above statements, it is clear Ellen White saw the perfection depicted in Matthew 5:48 as the complete absence of sin, made possible through God’s sanctifying grace.

The lecturer in question implies that the true meaning of Matthew 5:48 is better understood when studying its parallel in Luke 6:36, where Jesus declares, “Be ye therefore merciful, as your Father also is merciful” [17]. But as with other variations in the Gospel accounts, it is important to place these statements alongside one another, and accept their collective testimony. It’s like the different stories of the demoniacs of Gergesa, where we find two in one account and just one in another (Matt. 8:28; Mark 5:2). Where there are two, there is always one.

By the same token, where there is perfection there is always mercy. But if we consider the totality of Biblical and Spirit of Prophecy evidence, we are constrained to acknowledge that Matthew 5:48 inculcates a far more comprehensive vision for the characters of converted Christians than simply the exercise of God’s mercy, indispensable as this virtue surely is.

“No Stopping Place”

The lecturer in question faults Last Generation Theology for teaching that “one might reach a stopping place prior to glorification, when one is perfectly ‘sanctified’ and no longer in need of Christ’s imputed righteousness” [18]. This statement merits some serious unpacking and analysis in light of the inspired evidence.

First of all, the Bible is clear that perfect sanctification is essential as a prerequisite for the coming of Jesus. The apostle Paul writes:

And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ (I Thess. 5:23).

Ellen White agrees as to the perfect nature of the sanctification God requires in this life:

What is sanctification? It is to give one's self wholly and without reserve--soul, body, and spirit--to God; to deal justly, to love mercy, and to walk humbly with God; to know and to do the will of God without regard to self or self-interest; to be heavenly minded, pure, unselfish, holy, and without spot or stain [##19|White, Our High Calling, p. 212 (italics supplied).##].

True sanctification is nothing more or less than to love God with all the heart, to walk in His commandments and ordinances blameless. Sanctification is not an emotion, but a heaven-born principle that brings all the passions and desires under the control of the Spirit of God; and this work is done through our Lord and Savior [##20|——From the Heart, p. 298.##].

True sanctification consists in the cheerful performance of daily duties in perfect obedience to the will of God [##21|——Christ’s Object Lessons, p. 360 (italics supplied).##].

The claim by the above lecturer that Last Generation Theology anticipates a time when the saints are “no longer in need of Christ’s imputed righteousness” [22], seems to ignore the Biblical teaching that “if any man sin, we have an advocate with the Father, Jesus Christ the righteous” (I John 2:1). According to this verse, God’s forgiveness is available if we sin, not when. The Bible is clear, of course, that imputed (forgiving) righteousness is transformative as well as declarative (Titus 3:5-7), a teaching echoed in the writings of Ellen White [##23|White, Thoughts from the Mount of Blessing, p. 114; Testimonies to Ministers, p. 37; Sons and Daughters of God, p. 346; That I May Know Him, p. 336; Review and Herald, Aug. 19, 1890.##]. But to reach a point where one no longer needs forgiving righteousness because the commission of sin has ceased through heaven’s power, is not the same as not needing Christ’s righteousness altogether. Sanctification, after all, is as much a part of the means of Biblical salvation as is justification (II Thess. 2:13), and is as much a part of the spotless righteousness of Jesus as is justification [##24|——The Desire of Ages, p. 300; Messages to Young People, p. 35.##].

The lecturer in question insists that “we will be fully sanctified at the moment of glorification” [25]. If by this he means we won’t be fully freed from sin till the moment of glorification, he stands in direct opposition to the teachings of Ellen White, in such statements as the following:

When He comes, He is not to cleanse us of our sins, to remove from us the defects in our characters, or to cure us of the infirmities of our tempers and dispositions. If wrought for us at all, this work will be accomplished before that time. When the Lord comes, those who are holy will be holy still. . . . The Refiner does not then sit to pursue His refining process and remove their sins and their corruption. This is all to be done in these hours of probation [##26|White, Testimonies, vol. 2, p. 355.##].

When Christ shall come, our vile bodies are to be changed, and made like His glorious body, but the vile character will not be made holy then. The transformation of character must take place before His coming [##27|——Our High Calling, p. 278.##].

In fact, the process of Christian growth won’t even end with the removal of sin from Christian lives here on earth, much less at glorification. Ellen White speaks of this growth as eternal, even though all sin has been removed “in these hours of probation” [##28|——Testimonies, vol. 2, p. 355.##]:

It is your work to advance toward perfection, making constant improvement, until at last you are pronounced worthy to receive immortal life. And even then the work of progression will not cease, but will continue throughout eternity [##29|——In Heavenly Places, p. 186.##].

The lecturer in question quotes Ellen White’s statements that “sanctification is the work of a lifetime” [##30|——Christ’s Object Lessons, p. 65; see also Acts of the Apostles, p. 560.##], another point on which we all agree. In the same context [31] he quotes the following Ellen White statement, often misused by those seeking to prove sinless obedience to be impossible this side of heaven:

So long as Satan reigns, we shall have self to subdue, besetting sins to overcome; so long as life shall last, there will be no stopping place, no point which we can reach and say, I have fully attained [##32|White, Acts of the Apostles, pp. 560-561.##].

Some who quote this statement fail to remember that Jesus Himself had self to subdue (Luke 22:42; John 5:30), a point made especially clear when Paul declares that “Christ pleased not Himself” (Rom. 15:3). All the above statement is affirming is the reality of constant warfare against the flesh so long as this present life endures. But constant warfare is in no way synonymous with persistent, even occasional defeat, which is evident from Ellen White’s statement in the same book that Jesus’ humanity was “perfected by a life of constant resistance of evil” [##33|——Acts of the Apostles, p. 531.##]. (The final months of World War II saw a succession of uninterrupted victories by the Allied nations, though these victories were attended by some of the war’s fiercest conflict.) Such statements as the following are clear that while warfare against sin and Satan will continue till Jesus comes, total purification from sin will occur in advance of the final sealing:

I also saw that many do not realize what they must be in order to live in the sight of the Lord without a high priest in the sanctuary through the time of trouble. Those who receive the seal of the living God and are protected in the time of trouble must reflect the image of Jesus fully. . . . I saw that none could share the ‘refreshing’ (latter rain) unless they obtain the victory over every besetment, over pride, selfishness, love of the world, and over every wrong word and action [##34|——Early Writings, p. 71.##].

Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us, as the early rain fell upon the disciples upon the day of Pentecost [##35|——Testimonies, vol. 5, p. 214.##].

What are you doing, brethren, in the great work of preparation? Those who are uniting with the world, are receiving the worldly mold, and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth—these are receiving the heavenly mold, and preparing for the seal of God in their foreheads. When the decree goes forth, and the stamp is impressed, their characters will remain pure and spotless for eternity.

Now is the time to prepare. The seal of God will never be placed upon the forehead of an impure man or woman. It will never be placed upon the forehead of the ambitious, world-loving man or woman. It will never be placed upon the forehead of men or women of false tongues or deceitful hearts. All who receive the seal must be without spot before God—candidates for heaven [##36|——Testimonies, vol. 5, p. 216.##].

Are we seeking for His fullness, ever pressing toward the mark set before us—the perfection of His character? When the Lord’s people reach this mark, they will be sealed in their foreheads. Filled with His Spirit, they will be complete in Christ, and the recording angel will declare, “It is finished” [##37|——SDA Bible Commentary, vol. 6, p. 1118.##].

The lecturer in question [38] quotes Ellen White as teaching perfection “at every stage of development” [##39|White, Christ’s Object Lessons, p. 65.##]—again, a point on which we all concur. But while God accepts the striving Christian at each step of sanctified victory, the perfecting process relative to the removal of sin is not complete till every sin is vanquished. Blades of grain and green tomatoes are perfect for their respective stages of development, but only when they fully ripen are they ready to harvest. The same is true with God’s striving saints. Which is why Ellen White declares, but a few pages later, in perhaps her signature passage on this subject:

Christ is waiting with longing desire for the manifestation of Himself in His church. When the character of Christ shall be perfectly reproduced in His people, then He will come to claim them as His own [##40|——Christ’s Object Lessons, p. 69.##].

Sinlessness: Claiming Versus Being

Despite having denied in his lecture that the perfection enjoined in Matthew 5:48 refers to sinlessness [41], the lecturer in question apparently believes the perfection which Paul claimed he hadn’t yet attained (Phil. 3:12) does in fact refer to sinlessness [42]. But while, like Job (Job 9:20-21), Paul was unaware of his spiritual attainment, it is clear from his writings that this attainment is to be achieved by the Christian in his life, as he writes in this selfsame epistle, “I can do all things through Christ which strengtheneth me” (Phil. 4:13), and admonishes his readers elsewhere:

Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God (II Cor. 7:1).

Curiously, the lecturer in question switches his definition of perfection when reading verse 15 of Philippians 3, where Paul writes, “Let us therefore, as many as be perfect . . .” Here he claims Paul isn’t talking about sinless obedience, but rather, being accounted perfect “in Christ by faith” [43]. But this lecturer gives no reason, from the verse’s context or elsewhere, as to why Paul’s definition of perfection has suddenly changed between verses 12 and 15. For one thing, the New Testament definition of being “in Christ” involves transformation and obedience (II Cor. 5:17; I John 3:24), not a forensic declaration of righteousness while one continues in occasional sin. In Philippians Paul is simply urging the Christian to persevere in pressing forward in one’s sanctified pilgrimage irrespective of present attainment.

The lecturer in question, like other opponents of Last Generation Theology, claims Ellen White is denying the possibility of sinless obedience in this life when she writes, “We cannot say, ‘I am sinless,’ till this vile body is changed and fashioned like unto His glorious body” [##44|White, Selected Messages, vol. 3, p. 355.##]. But in context, this statement refers not to achieving sinlessness, but rather, to claiming this achievement. Here is the statement, in its context:

But we shall not boast of our holiness. As we have clearer views of Christ's spotlessness and infinite purity, we shall feel as did Daniel, when he beheld the glory of the Lord, and said, “My comeliness was turned in me into corruption.”

We cannot say, “I am sinless,” till this vile body is changed and fashioned like unto His glorious body. But if we constantly seek to follow Jesus, the blessed hope is ours of standing before the throne of God without spot or wrinkle, or any such thing; complete in Christ, robed in His righteousness and perfection [##45|——Selected Messages, vol. 3, p. 355.##].

Earlier in this installment we cited, as in Part 1 of this series, a number of Ellen White statements which are clear beyond misunderstanding that divinely-empowered sinless obedience is expected of the Christian here on earth [##46|——Evangelism, p. 385; Testimonies, vol. 3, p. 83; Selected Messages, vol. 3, p. 360; Review and Herald, April 1, 1902; Sept. 27, 1906; Signs of the Times, June 17, 1903; Aug. 9, 1905; Youth’s Instructor, April 16, 1903.##]. But because only God knows our hearts (I Kings 8:39), such a claim can never rightfully cross mortal lips.

The “Corrupt Channels” Statement

At another point [47], like other critics of Last Generation Theology, the lecturer in question quotes the following Ellen White statement as evidence that even the sanctified works of the Christian invariably fall short of the divine law, thus necessitating declarative righteousness to cover them so God will accept them:

The religious services, the prayers, the praise, the penitent confessions of sin ascend from true believers as incense to the heavenly sanctuary, but passing through the corrupt channels of humanity, they are so defiled that unless purified by blood, they can never be of value with God. They ascend not in spotless purity, and unless the Intercessor, who is at God’s right hand, presents and purifies all by His righteousness, it is not acceptable to God. All incense from earthly tabernacles must be moist with the cleansing drops of the blood of Christ. He holds before the Father the censer of His own merits, in which there is no taint of earthly corruption. He gathers into this censer the prayers, the praise, and the confessions of His people, and with these He puts His own spotless righteousness. Then, perfumed with the merits of Christ’s propitiation, the incense comes up before God wholly and entirely acceptable. Then gracious answers are returned [##48|White, Selected Messages, vol. 1, p. 344.##].

In our study of Ellen White’s writings it is imperative to keep in mind that "the testimonies themselves will be the key that will explain the messages given, as scripture is explained by scripture" [##49|——Selected Messages, vol. 1, p. 42.##]. Other Ellen White statements using the same or similar language to the above, depict this cleansing by Jesus' blood and merit as internal and practical, not forensic:

Before the believer is held out the wonderful possibility of being like Christ, obedient to all the principles of the law. But of himself man is utterly unable to reach this condition. The holiness that God's Word declares he must have before he can be saved is the result of the working of divine grace as he bows in submission to the discipline and restraining influence of the Spirit of truth. Man's obedience can be made perfect only by the incense of Christ's righteousness, which fills with divine fragrance every act of obedience [##50|——Acts of the Apostles, p. 532 (italics supplied).##].

Shall we not, then, give to Christ that which He has died to redeem? If you will do this, He will quicken your conscience, renew your heart, sanctify your affections, purify your thoughts, and set all your powers to work for Him. Every motive and every thought will be brought into captivity to Jesus Christ.

Those who are sons of God will represent Christ in character. Their works will be perfumed by the infinite tenderness, compassion, love, and purity of the Son of God. And the more completely mind and body are yielded to the Holy Spirit, the greater will be the fragrance of our offering to Him [##51|——SDA Bible Commentary, vol. 7, p. 909 (italics supplied).##].

Man is permitted to handle the Lord's goods. Thus he is tested and proved. His heart must be perfumed with the incense of Christ’s righteousness, the Saviour must work in him to will and to do of His good pleasure [##52|——Review and Herald, Nov. 26, 1901 (italics supplied).##].

If our perceptions could be quickened to take in this wonderful work of our Saviour for our salvation, love, deep and ardent, would burn in our hearts. Our apathy and cold indifference would then alarm us. Entire devotion and benevolence, prompted by grateful love, will impart to the smallest offering, the willing sacrifice, a divine fragrance, making the gift of priceless value. But, after willingly yielding to our Redeemer all that we can bestow, be it ever so valuable to us, if we view our debt of gratitude to God as it really is, all that we may have offered will seem to us very insufficient and meager. But angels take these offerings, which to us seem poor, and present them as a fragrant offering before the throne, and they are accepted [##53|——Testimonies, vol. 3, pp. 396-397.##].

If you feel disposed to murmur, let it die before you give it breath, and let your voice and tongue be educated, and then when you open your eyes in the morning the very first thing will be, “I thank the Lord; He has kept me through the night. I thank Thee, Jesus Christ, for the peace that is in my heart,” and morning, noon, and night you have a gratitude offering. It comes up before God as sweet perfume [##54|——Reflecting Christ, p. 285.##].

The offering that is made to God without a spirit of reverence and gratitude, He does not accept. It is the humble, grateful, reverential heart that makes the offering as a sweet-smelling savor, acceptable to God [##55|——SDA Bible Commentary, vol. 6, p. 1118.##].

The merit of Jesus must be mingled with our prayers and efforts, or they are as worthless as was the offering of Cain. Could we see all the activity of human instrumentality, as it appears before God, we would see that only the work accomplished by much prayer, which is sanctified by the merit of Christ, will stand the test of the judgment" [##56|——Christian Service, p. 263 (italics supplied).##].

Speaking of the consecration essential for gospel workers, she declares:

There is none too much of any of the workers, be they possessed of large or small talents, to render themselves to God that they may be sanctified and fitted for His service. Give all you have and are, and it is all nothing without the merit of the blood that sanctifies the gift. Could those who hold responsible positions multiply their talents a thousandfold, their service would have no worth before God unless Christ was mingled with all their offerings [##57|——Manuscript Releases, vol. 2, p. 337 (italics supplied)##].

Only the work accomplished with much prayer, and sanctified by the merit of Christ, will in the end prove to have been efficient for good [##58|——The Desire of Ages, p. 362 (italics supplied).##]

In other words, our prayers and praise and obedience ascend through our corrupt human channels to the heavenly sanctuary, but if we place all the above statements together, it is while our words and deeds ascend through those channels—not when they get to heaven—that they receive purification.

“Unavoidable Deficiencies”

At another point [59] the lecturer in question quotes the following statement, which he believes to be saying that a certain level of sin is “unavoidable” in the Christian life:

Jesus is perfect. Christ's righteousness is imputed unto them [His people], and He will say, “Take away the filthy garments from him and clothe him with change of raiment.” Jesus makes up for our unavoidable deficiencies. When Christians are faithful to each other, and loyal to the Captain of the Lord's host, never betraying trusts into the enemy's hands, they will be transformed into Christ's character [##60|White, Selected Messages, vol. 3, pp. 195-196.##].

This statement, as evidenced above, refers to the narrative of Joshua and the Angel (Zech. 3:1-4), in which God’s people (represented by the high priest Joshua) experience vindication in God’s final judgment. Ellen White is clear that the “filthy garments” removed from the saints in this context refer to past sins, not present or future ones. Joshua’s victory and that of his people are described by the inspired pen as follows:

Israel was clothed in “change of raiment,”—the righteousness of Christ imputed to them. The mitre placed upon Joshua's head was such as was worn by the priests, and bore the inscription, “Holiness to the Lord,” signifying that notwithstanding his former transgressions, he was now qualified to minister before God in His sanctuary [##61|——Testimonies, vol. 5, p. 469 (italics supplied).##].

In other words, Ellen White is clear in the above statements that Satan’s accusations, while correct with regard to the past, are correct no longer. She goes on to say, in this same context:

But while the followers of Christ have sinned, they have not given themselves to the control of evil. They have put away their sins, and have sought the Lord in humility and contrition, and the Divine Advocate pleads in their behalf [##62|——Testimonies, vol. 5, p. 474 (italics supplied)##].

An even stronger statement, also commenting on the story of Joshua and the Angel, makes it clear that those who haven’t stopped sinning are not a part of the group from whom the filthy garments are removed:

“And He showed me Joshua the high priest standing before the angel of the Lord and Satan standing at his right hand to resist him. And the Lord said unto Satan, The Lord rebuke thee, O Satan, even the Lord that hast chosen Jerusalem rebuke thee; is not this a brand plucked out of the fire? Now Joshua was clothed with filthy garments and stood before the angel” (Zech. 3:1-3). Joshua here represents the people of God; and Satan pointing to their filthy garments claims them as his property over which he has a right to exercise his cruel power. But these very ones have improved the hours of probation to confess their sins with contrition of soul and put them away, and Jesus has written pardon against their names.

Those who have not ceased to sin and who have not repented and sought pardon for their transgressions are not represented in this company [##63|——Manuscript Releases, vol. 4, pp. 249-250 (italics supplied).##].

How, then, are the deficiencies of the saints, as described in this context, “unavoidable”? Because the past cannot be changed. It can only be covered by the forgiving righteousness of Jesus. But the taking away of the record of sin which these filthy garments represent is only possible because God’s people, through God’s power, have confessed, forsaken, and conquered these transgressions.

“We Can Never Equal the Pattern”

At another point [64] the lecturer in question quotes Ellen White as saying, “We can never equal the pattern” [##65|White, Review and Herald, Feb. 5, 1895.##]—presumably the pattern of our Lord’s sinless obedience. But in context, this is not the pattern Ellen White is talking about. Here is the statement, in its context:

We shall never be called upon to suffer as Christ suffered; for the sins not of one, but the sins of the whole world were laid upon Christ. He endured humiliation, reproach, suffering, and death, that we by following His example might inherit all things.

Christ is our pattern, the perfect and holy example that has been given us to follow. We can never equal the pattern; but we may imitate it and resemble it according to our ability [##66|——Review and Herald, Feb. 5, 1895.##].

A number of other statements use similar language [##67|——Testimonies, vol. 2, pp. 170,549,628; Spirit of Prophecy, vol. 3, p. 78; Manuscript Releases, vol. 2, pp. 125-126; vol. 16, p. 199.##], and the context of each is the same. The pattern we are described as unable to equal is the pattern of our Lord’s infinite humiliation and suffering, not the pattern of sinless obedience. The pattern depicted in these statements can’t be equaled by the sinless angels either, as they—like we—don’t have the throne of God to give up.

“Perfection of the Flesh”

At another point [68] the lecturer in question quotes Ellen White’s denial of the possibility of “perfection of the flesh” [##69|White, Selected Messages, vol. 2, pp. 32-33.##] as alleged proof that the perfect obedience enjoined by Last Generation Theology is unattainable. But this reference is taken from Ellen White’s rebuke to the Holy Flesh heresy of the early 1900s, in which some were teaching that in order to be Christlike in character, their fallen natures needed to be eradicated. The late Arthur L. White, grandson of Ellen White, describes this heresy as follows:

The basic features of this strange doctrine, which was called “the cleansing message,” were that when Jesus passed through the Garden of Gethsemane He had an experience that all who follow Him must have. It was taught that Jesus had holy flesh, and that those who followed Him through this Garden experience would likewise have holy flesh [##70|Arthur L. White, Ellen G. White: The Early Elmshaven Years, 1900-1905 (Washington, D.C: Review and Herald Publishing Assn, 1981), p. 100.##].

Stephen Haskell, writing to Ellen White (who was then in Australia), explained further what this movement was teaching regarding the human nature of Christ:

When we stated that we believed that Christ was born in fallen humanity, they would represent us as believing that Christ sinned, notwithstanding the fact that we would state our position so clearly that it would seem as though no one could misunderstand us.

Their point of theology in this particular respect seems to be this: They believe that Christ took Adam’s nature before he fell, so He took humanity as it was in the Garden of Eden; and this humanity was holy, and this was the humanity that Christ had; and now, they say, the particular time has come for us to become holy in that sense, and then we will have “translation faith,” and never die [##71|Stephen Haskell, Letter to Ellen White, Sept. 25, 1900, quoted by Ralph Larson, The Word Was Made Flesh: One Hundred Years of Seventh-day Adventist Christology, 1852-1952 (Cherry Valley, CA: The Cherrystone Press, 1986), p. 126.##].

In light of the above, it would seem far more accurate to compare the present opposition to Last Generation Theology with the Holy Flesh movement, as it was the latter that equated fallen human nature with sin itself, thus teaching that Christ had to have an unfallen human nature in order to be free from sin, and that because of this, humans must have their fallen natures eradicated in order to live a sin-free life. On the same basis, today’s critics of Last Generation Theology insist that the possession of an inborn fallen nature makes sinless obedience impossible, thus making it imperative for the saints to have this nature obliterated in order for perfect obedience to take place. The only difference between the erstwhile Holy Flesh movement and today’s opposition to Last Generation Theology is that the former believed the obliteration of their fallen natures would occur in this present life, while the latter believe it will occur when Jesus comes. But the principle remains the same—that holy flesh is needed to live a perfectly holy life. Thankfully, the Savior proved this principle to be false (Rom. 8:3-4).

Final Thoughts

The lecturer in question speaks at one point of what he calls “two extremes”—one which insists, “I must be absolutely perfect,” the other which says, “I cannot be absolutely perfect, so why even try” [72].

The initial problem with this statement is its terminology. “Absolute perfection” belongs only to God; not even the sinless angels qualify as absolutely perfect in the strictest sense. Ellen White speaks of how even these sinless beings failed to understand the depth and malevolence of Satan’s rebellion [##73|Ellen G. White, The Desire of Ages, pp. 758,761; Spirit of Prophecy, vol. 3, pp. 183-184; Christ Triumphant, p. 11.##], and that even after the cross, their understanding of the great controversy issues was incomplete [##74|——The Desire of Ages, p. 761.##]. (We will address this issue in greater depth in our next installment.)

But while, in light of the above, it is correct to say God alone has absolute perfection, it would not be correct to say God alone has absolute sinlessness. The unfallen beings of His creation, who have never transgressed His law, certainly possess absolute sinlessness, even if—as noted above—they’ve lacked at times a complete understanding of the various issues in the controversy with Satan. And again, our study has demonstrated repeatedly that Scripture enjoins sinless conduct through heaven’s power as an imperative for earthly believers (e.g. Psalm 4:4; 119:1-3,11; Zeph. 3:13; Rom. 8:4; I Cor. 15:34; II Cor. 7:1; 10:4-5; Eph. 5:27; I Thess. 5:23; I Peter 2:21-22; 4:1; II Peter 3:10-14; I John 1:7,9; 3:2-3,7; Jude 24; Rev. 3:21; 14:5), as do the writings of Ellen White [##75|——Evangelism, p. 385; Testimonies, vol. 3, p. 83; Selected Messages, vol. 3, p. 360; Review and Herald, April 1, 1902; Sept. 27, 1906; Signs of the Times, June 17, 1903; Aug. 9, 1905; Youth’s Instructor, April 16, 1903.##]. To call such a divine imperative “extreme” is to part company with God’s written counsel.

The lecturer in question seeks to assure his listeners that “rejecting perfectionism (misdefined in his lectures as the attainment through heaven’s power of sinless obedience on earth) does not support licentiousness or shirking the duty of holy living” [76]. But one need not endorse or encourage “licentiousness” (what many would identify with unfettered hedonism) in order to encourage the moral vacillation or misconduct in which most humans engage. Many, after all, who indulge in even very destructive sins only do so occasionally! And when we survey the landscape of contemporary Adventism, it becomes painfully obvious that the doctrine of perpetual imperfection in this life has most assuredly facilitated the disregard of any number of Biblical moral standards. One now-deceased Adventist pastor, urging the denomination to accept practicing homosexuals into its fellowship, tried to dismiss the notion of members “living in sin” as justification for church discipline because, in his view, all Christians live in constant sin:

Another myth I wish to deal with is that of “living in sin.” This one, of course, has great energy for those who wish to take church action and discipline individuals who may not fit our social or ecclesiastical norms. It is often used against those divorced for “nonbiblical” grounds or those living with someone to whom they are not legally married, and it’s often the language used when referring to homosexuals. But when we look carefully at the idea of living in sin, through the eyes of Scripture and Christ, we begin to realize that each one of us, at every moment, in some sense is living in sin. . . . Understanding our lives through grace means that we all acknowledge we are constantly living in sin and need the fellowship of the “saints” to help us cope with this sinful world [##77|Mitchell F. Henson, “Ministering to Gays Within the Church Community: A Pastoral Perspective,” Christianity and Homosexuality: Some Seventh-day Adventist Perspectives (Roseville, CA: Adventist Forum, 2008), Part 5-29,30.##].

Interestingly, no references from Scripture, the teachings of Christ, or the writings of the Spirit of Prophecy were given by the above author in support of this astounding claim. But one finds it difficult if not impossible to believe such claims could ever have gained a foothold among Seventh-day Adventists if the doctrine of unconquerable sin, even in sanctified Christian lives, hadn’t first been accepted in key denominational circles.

One prominent contemporary Adventist author, who has written a prominent book attacking Last Generation Theology [##78|Reinder Bruinsma, In All Humility: Saying No to Last Generation Theology (Westlake Village, CA: Oak & Acorn Publishing, 2018).##], has likewise urged that the denomination accept into its fellowship unmarried couples who live together out of wedlock [##79|——”Is Cohabitation Always Wrong?” Church and Society: Missiological Challenges for the Seventh-day Adventist Church (Rudi Maier, Ed.) (Berrien Springs, MI: Andrews University: Department of World Mission, 2015), pp. 575-586.##]. If one has decided that overcoming sin is impossible even through God’s power, perhaps such conclusions shouldn’t surprise us.

Finally, the lecturer in question asserts that people’s “failure to achieve this (sinless) state had devastating consequences for their faith and well-being” [80]. But this is a most unfair assertion, as none of us knows the heart of another (I Kings 8:39), which is why such experience-driven testimonies lie beyond the reach of objective verification. None can know the extent to which misunderstanding, personal baggage, and yes, cherished sins, can lurk behind the claim that a particular teaching “didn’t work for me.”

It is most dangerous to allow biography to become theology. The modern prophet declares that “it is the Word of the living God that is to decide all controversies” [##81|Ellen G. White, Christ Triumphant, p. 331.##], that “before accepting any doctrine or precept, we should demand a plain ‘thus saith the Lord’ in its support” [##82|——The Great Controversy, p. 595.##]. The following statement warns with particular clarity against trusting experience in matters spiritual:

The plainest facts may be presented, the clearest truths, sustained by the word of God, may be brought before the mind, but the ear and heart are closed, and the all-convincing argument is, “my experience.” Some will say, “The Lord has blessed me in believing and doing as I have; therefore I cannot be in error.” “My experience” is clung to, and the most elevating, sanctifying truths of the Bible are rejected for what they are pleased to style experience [##83|——Testimonies, vol. 3, p. 71.##].

Our next installment will address the lectures in question as they relate to the issues of the great controversy and the vindication of God.

REFERENCES

1. John C. Peckham, “God’s Character and the Last Generation,” Part 1, 9:44 http://www.lastgenerationforchrist.org/articles

2. Ellen G. White, Early Writings, p. 101; Life Sketches, pp. 83-84.

3. ----Evangelism, p. 385.

4. ----Testimonies, vol. 3, p. 83.

5. ----Review and Herald, Sept. 27, 1906.

6. ----Youth’s Instructor, April 16, 1903.

7. ----Signs of the Times, June 17, 1903.

8. Ibid, Aug. 9, 1905.

9. ----Review and Herald, April 1, 1902.

10. ----Selected Messages, vol. 3, p. 360.

11. Peckham, “God’s Character and the Last Generation,” Part 1, 10:29 (see also 17:46) http://www.lastgenerationforchrist.org/articles

12. White, Selected Messages, vol. 1, p. 218.

13. Peckham, “God’s Character and the Last Generation,” Part 1, 12:24 http://www.lastgenerationforchrist.org/articles

14. White, The Desire of Ages, p. 311 (italics supplied).

15. ----Thoughts from the Mount of Blessing, p. 76 (italics supplied).

16. ----Signs of the Times, July 17, 1901 (italics supplied).

17. Peckham, “God’s Character and the Last Generation,” Part 1, 14:36 http://www.lastgenerationforchrist.org/articles

18. Ibid, 10:05.

19. White, Our High Calling, p. 212 (italics supplied).

20. ----From the Heart, p. 298.

21. ----Christ’s Object Lessons, p. 360.

22. Peckham, “God’s Character and the Last Generation,” Part 1, 10:05 http://www.lastgenerationforchrist.org/articles

23. White, Thoughts from the Mount of Blessing, p. 114; Testimonies to Ministers, p. 37; Sons and Daughters of God, p. 346; That I May Know Him, p. 336; Review and Herald, Aug. 19, 1890.

24. ----The Desire of Ages, p. 300; Messages to Young People, p. 35.

25. Peckham, “God’s Character and the Last Generation,” Part 1, 11:28 http://www.lastgenerationforchrist.org/articles

26. White, Testimonies, vol. 2, p. 355.

27. ----Our High Calling, p. 278.

28. ----Testimonies, vol. 2, p. 355.

29. ----In Heavenly Places, p. 186.

30. ----Christ’s Object Lessons, p. 65; see also Acts of the Apostles, p. 560.

31. Peckham, “God’s Character and the Last Generation,” Part 1, 12:01 http://www.lastgenerationforchrist.org/articles

32. White, Acts of the Apostles, pp. 560-561.

33. Ibid, p. 531.

34. ----Early Writings, p. 71.

35. ----Testimonies, vol. 5, p. 214.

36. Ibid, p. 216.

37. ----SDA Bible Commentary, vol. 6, p. 1118.

38. Peckham, “God’s Character and the Last Generation,” Part 1, 18:07 http://www.lastgenerationforchrist.org/articles

39. White, Christ’s Object Lessons, p. 65.

40. Ibid, p. 69.

41. Peckham, “God’s Character and the Last Generation,” Part 1, 10:29,14:36,17:46 http://www.lastgenerationforchrist.org/articles

42. Ibid, 15:35.

43. Ibid, 16:10.

44. White, Selected Messages, vol. 3, p. 355.

45. Ibid.

46. ----Evangelism, p. 385; Testimonies, vol. 3, p. 83; Selected Messages, vol. 3, p. 360; Review and Herald, April 1, 1902; Sept. 27, 1906; Signs of the Times, June 17, 1903; Aug. 9, 1905; Youth’s Instructor, April 16, 1903.

47. Peckham, “God’s Character and the Last Generation,” Part 1, 25:44 http://www.lastgenerationforchrist.org/articles

48. White, Selected Messages, vol. 1, p. 344.

49. Ibid, p. 42.

50. ----Acts of the Apostles, p. 532 (italics supplied).

51. ----SDA Bible Commentary, vol. 7, p. 909 (italics supplied).

52. ----Review and Herald, Nov. 26, 1901 (italics supplied).

53. ----Testimonies, vol. 3, pp. 396-397.

54. ----Reflecting Christ, p. 285.

55. ----SDA Bible Commentary, vol. 6, p. 1118.

56. ----Christian Service, p. 263 (italics supplied).

57. ----Manuscript Releases, vol. 2, p. 337 (italics supplied).

58. ----The Desire of Ages, p. 362 (italics supplied).

59. Peckham, “God’s Character and the Last Generation,” Part 1, 24:12 http://www.lastgenerationforchrist.org/articles

60. White, Selected Messages, vol. 3, p. 195-196.

61. ----Testimonies, vol. 5, p. 469 (italics supplied); see also p. 474; The Great Controversy, p. 484.

62. ----Testimonies, vol. 5, p. 474 (italics supplied).

63. ----Manuscript Releases, vol. 4, pp. 249-250 (italics supplied).

64. Peckham, “God’s Character and the Last Generation,” Part 1, 21:52 http://www.lastgenerationforchrist.org/articles

65. White, Review and Herald, Feb. 5, 1895.

66. Ibid.

67. ----Testimonies, vol. 2, pp. 170,549,628; Spirit of Prophecy, vol. 3, p. 78; Manuscript Releases, vol. 2, pp. 125-126; vol. 16, p. 199.

68. Peckham, “God’s Character and the Last Generation,” Part 1, 18:50 http://www.lastgenerationforchrist.org/articles

69. White, Selected Messages, vol. 2, pp. 32-33.

70. Arthur L. White, Ellen G. White: The Early Elmshaven Years, 1900-1905 (Washington, D.C: Review and Herald Publishing Assn, 1981), p. 100.

71. Stephen Haskell, Letter to Ellen White, Sept. 25, 1900, quoted by Ralph Larson, The World Was Made Flesh: One Hundred Years of Seventh-day Adventist Christology, 1852-1952 (Cherry Valley, CA: The Cherrystone Press, 1986), p. 126.

72. Peckham, “God’s Character and the Last Generation,” Part 1, 19:04 http://www.lastgenerationforchrist.org/articles

73. Ellen G. White, The Desire of Ages, pp. 758,761; Spirit of Prophecy, vol. 3, pp. 183-184; Christ Triumphant, p. 11.

74. ----The Desire of Ages, p. 761.

75. ----Evangelism, p. 385; Testimonies, vol. 3, p. 83; Selected Messages, vol. 3, p. 360; Review and Herald, April 1, 1902; Sept. 27, 1906; Signs of the Times, June 17, 1903; Aug. 9, 1905; Youth’s Instructor, April 16, 1903.

76. Peckham, “God’s Character and the Last Generation,” Part 1, 22:55 http://www.lastgenerationforchrist.org/articles

77. Mitchell F. Henson, “Ministering to Gays Within the Church Community: A Pastoral Perspective,” Christianity and Homosexuality: Some Seventh-day Adventist Perspectives (Roseville, CA: Adventist Forum, 2008), Part 5-29,30.

78. Reinder Bruinsma, In All Humility: Saying No to Last Generation Theology (Westlake Village, CA: Oak & Acorn Publishing, 2018).

79. ----“Is Cohabitation Always Wrong?” Church and Society: Missiological Challenges for the Seventh-day Adventist Church (Rudi Maier, ed.) (Berrien Springs, MI: Andrews University: Department of World Mission, 2015), pp. 575-586.

80. Peckham, “God’s Character and the Last Generation,” Part 1, 23:20 http://www.lastgenerationforchrist.org/articles

81. Ellen G. White, Christ Triumphant, p. 331.

82. ----The Great Controversy, p. 595.

83. ----Testimonies, vol. 3, p. 71.

Pastor Kevin Paulson holds a Bachelor’s degree in theology from Pacific Union College, a Master of Arts in systematic theology from Loma Linda University, and a Master of Divinity from the SDA Theological Seminary at Andrews University. He served the Greater New York Conference of Seventh-day Adventists for ten years as a Bible instructor, evangelist, and local pastor. He writes regularly for Liberty magazine and does script writing for various evangelistic ministries within the denomination. He continues to hold evangelistic and revival meetings throughout the North American Division and beyond, and is a sought-after seminar speaker relative to current issues in the Seventh-day Adventist Church. He presently resides in Berrien Springs, Michigan