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Is Last Generation Theology Progressive Adventism?

Article · June 2017

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 Is
Last Generation Theology
The Answer To

Progressive Adventism?

©2017 By Daniel McFeeters

www.pastordaniel.net

Introduction
Since the concepts of Last Generaton heology were thrust to the forefront of
my consciousness a couple of years ago, I have spent considerable tme
pondering their meaning. In recent years, more and more Seventh-day
Adventst leaders have proclaimed their support for Last Generaton heology.
I have wondered, “Am I missing something?” Everything they say sounds good
—it sounds wonderful in fact! I have always believed that the gospel teaches
not only forgiveness, but deliverance from the power of sin. I’ve always
believed that Christ took on the nature of man and demonstrated the
possibility of perfect obedience to God’s will. Consider these verses:

1 Corinthians 10:13 “There hath no temptaton taken you but such as

is common to man: but God is faithful, who will not sufer you to be
tempted above that ye are able; but will with the temptaton also
make a way to escape, that ye may be able to bear it.”

Hebrews 4:15 “For we have not an high priest which cannot be

touched with the feeling of our infrmites; but was in all points
tempted like as we are, yet without sin.”

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Paul teaches that the world and the universe are looking on with interest at
the events of our lives on earth: “for we are made a spectacle unto the world,
and to angels, and to men.” 1 Corinthians 4:9

Many conservatve teachers speak of the “maturing” of the harvest

immediately prior to Christ’s second coming—another concept that is rooted
in scripture. (See Mathew 13, Mark 4, Revelaton 14:15)

wo quotatons from the writngs of Ellen G. White have been rehearsed so

often, we could probably quote them by heart, forwards and backwards:

Christ’s Object Lessons, page 69: “Christ is waitng with longing desire
for the manifestaton 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.”

Great Controversy, Page 425: “ hose 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. heir robes
must be spotless, their characters must be purifed from sin by the
blood of sprinkling. hrough the grace of God and their own diligent
effort they must be conquerors in the batle with evil.”

Sobering thoughts, indeed! As we look back across the history of Adventsm,

we contnue count the years since the great disappointment. Stll our Lord has
not returned! And looking at the conditon of our people, it might appear that
we are no closer now than we were over 170 years ago!

Last Generation Theology

Enter the teaching of Last Generaton Theology (Also known as Final
Generaton Theology or Final Generaton Vindicatonn. Last Generaton
heology teaches that, in the last days, God will work mightly through the last
generaton of Christans living on the earth, bringing them to an
unprecedented state of completed character perfecton. hrough this
perfecton of His people, God fnally vindicates the justce of His requirements
before the universe. Satan’s claims in the Great Controversy are at last
defeated when this generaton of righteous followers demonstrates that God’s

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law can be perfectly kept. his completes the fnal atonement of Christ, by
castng sin out of the lives of His last-day people, and prepares the way for the
close of probaton and the Second Coming.

Given the evidence, Last Generaton heology makes a compelling argument.

It answers the questons that so many of us have been asking for so long:

 “Why has Jesus not returned?”

 “What must I be doing to prepare for and hasten His return?”

 “How do I reconcile the gospel of salvaton by grace through faith in

Jesus, with the necessity right living through the close of probaton?”

 “Can I really have victory over sin in this life?”

 “If we are saved by grace, what purpose is there in obedience?”

he teachings of Last Generaton heology provide powerful and compelling

answers to these questons, and seem to ft “hand-in-glove” with our
traditonally held Adventst beliefs. Not only that, but they thrust the last-day
remnant believers to the forefront of the Great Controversy—focusing the
limelight of the universe on the work God is doing within His last-day people.

he Final Generaton phenomenon has swept up conservatve Adventsm in its

embrace, untl the one has become almost part and parcel with the other.

he more “Progressive” side of Adventsm has long held Conservatsm in

general, and Last Generaton heology in partcular, as nothing more than re-
branded legalism and perfectonism. “Liberals” point to the love of Christ, and
contrast His love and acceptance with the apparent cold-hearted intolerance
of conservatves, who refuse to see more than one side of the picture.

On the other hand, Conservatves advocate Last Generaton heology as the

clear response to the worldly and compromising attude of progressive
Adventsm. While Progressives embrace pluralism, Last Generaton heology
points to a straight and narrow way. It seems as if there were an invisible line

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drawn through the heart of Adventsm. Each side claims to have the “true”
Adventst message, while blaming the other for all the ills in the church.

How did this happen? How did we get to such a deeply divided conditon?
Furthermore, who has the truth? Is Last Generaton heology the answer to
the “Laodicean” attude and lifestyle of Liberal and Progressive Adventsm?
Or, is Progressive Adventsm the answer to the legalism and perfectonism of
Last Generaton heology?

A brief review of some Adventst history might help us to understand how this
happened, and hopefully shed some light on the truth.

Some Confessions
Before I begin, let me just say that my intenton is not to hurt or insult any
individual or group of people within the Adventst church. In this artcle, I
make a few broad generalizatons, which is always a dangerous thing to do. I
feel it necessary to do so, in order to express my concerns for some growing
trends I have seen within the circles of Adventsm that I associate with.

I must also confess that I come from a generally conservatve Adventst

background, and I write this artcle primary with other conservatve Adventsts
in mind. As such, I may make overly broad characterizatons of the
“Progressive” or “Liberal” branches of Adventsm. While I choose to disagree
with the viewpoints of progressive Adventsm, it is not my purpose in this
artcle to enumerate these points of disagreement. My primary purpose in
setng forth this artcle is to discuss, in some depth, the viewpoint of Last
Generaton heology, and how it relates to Adventsm in general, and
conservatve Adventsm in partcular.

One fnal clarifcaton: the term Last Generaton heology has come to be an
umbrella for a very wide range of conservatve teachings within Adventsm.
here are many variatons on the theme, but in general most promote the
theme of overcoming sin and a fnal vindicaton of God’s character. For the
sake of discussion, I have leaned heavily on M. L. Andreasen’s writngs such as
his book The Sanctuary Service. Larry Kirkpatrick’s book, “Cleanse and Close:
Last Generaton Theology in 1尺4 points,” also provides a backdrop for

4
understanding contemporary Last Generaton heology as outlined in this
artcle. (Please refer to my previous artcle which takes a critcal look at
Kirkpatrick’s teaching and provides a more thorough defniton of LGT here:
htps://www.pastordaniel.net/last-generaton-theology-analysis/)

A Bit of Adventist History

On the theological side, Last Generaton heology harks back to a debate from
the 1950’s that started with the publicaton of the book Questons of Doctrine
(or QOD). Space and tme prohibit a thorough recount of all the events
surrounding QOD, but I will atempt a brief overview:

QOD was the result of ongoing discussions between a few Adventsts,

primarily Le Roy Froom and W. E. Read, and evangelical author Walter Martn,
who had been commissioned to write a book about Seventh-day Adventsts.
QOD re-iterated traditonal Adventst beliefs in a framework intended to be
understood by evangelical Christans. his was all well and good in theory. In
practce, however, QOD compromised some of our fundamental beliefs. For
the frst tme, a mainstream Adventst publicaton proclaimed support for two
teachings that contradicted our historical understanding of Christ’s nature and
the nature of sin. QOD taught that Christ took Adam’s “pre-fall” nature, and
expressed support for the teaching of “original sin.” It taught that Christ
wasn’t fully and completely like man—that in fact He had advantages over you
and me, because His human nature was that of Adam before the fall. It
seemed to teach, like the Catholic church, that man is born in a state of guilt,
and that the gospel is primarily about the removal of this guilt that man is born
with.

For Adventsts, these new teachings became a theological watershed.

heologians such as Desmond Ford and Robert Brinsmead embraced the new
evangelical slant, sweeping an entre segment of the denominaton into a
progressive line of thought, much more in line with mainstream
protestant/evangelical teaching. he progressive theology was characterized
by a leaning toward Calvinism / Universalism, with a strong emphasis on the
grace of Christ, but a corresponding de-emphasis on keeping the law, works of
righteousness, and Christan standards. raditonal Adventst teachings on

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Sabbath keeping and the investgatve judgment were de-emphasized or
discarded altogether. Anyone who called out the need to live a holy life, or
emphasized Christan standards, was characterized as a “legalist.”

his shift was not without controversy, however. Chief among the opponents
of QOD and the new theological slant it embraced was conservatve theologian
M. L. Andreasen. Andreasen vehemently opposed the new teaching on the
pre-fall nature of Christ and original sin. He championed the cause of
righteousness by faith and the post-fall nature of Christ.

Progressivism quickly swept an entre segment of the Adventst church into

the embrace of evangelical Christanity. Authors such as Froom and Read
characterized conservatves like Andreasen, who held to the traditonal views
of Adventsm, as the “Lunatc Fringe.”

On the other hand, conservatves hailed Andreasen as the champion of the

true faith—fghtng bravely against the “compromise” that was sweeping away
the distnctve Adventst beliefs.

A New Theology
hrough the last half of the twenteth century, conservatve Adventst thought
was led by great men such as M. L. Andreasen, Herbert Douglass, Joe Crews
and others. It was grounded in a strong stand on the post-fall nature of Christ
and the rejecton of original sin. Conservatves upheld the fundamental
Adventst beliefs including the sanctuary message and the investgatve
judgment. Central to conservatve theology was an emphasis on right-living in
contrast to what it saw as a “cheap grace” theology of the “progressive” or
“liberal” camp.

In his 1947 book “ he Sanctuary Service,” Andreasen presents a compelling

picture of the mission and purpose of last-day Adventsts. Andreasen describes
the Great Controversy meta-narratve, with the “Last Generaton” of men
living on the earth having the pivotal role of vindicatng the character of God
and fnally defeatng the claims of Satan through their holy and perfected
characters.

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Andreasen’s teaching on the “Last Generaton” gave purpose to the emphasis
of high Christan standards within the church, while not overtly denying the
gospel of salvaton by grace through faith. “Character perfecton” was
necessary, not in order to achieve salvaton, but so that we could fnally
vindicate God’s maligned character and prove to Satan and the universe that it
has always been possible to keep God’s law. Christ’s “unfnished” atonement
at the cross gave reason and purpose to the teaching of the investgatve
judgment, which was to be paralleled by the perfecton of character of those
living in the last generaton.

Two Options?
Fast-forward 6 decades, to today. he split between “Conservatve” and
“Progressive” Adventsm is as wide as it ever was. wo sides, it would seem.
Which side is right? For conservatve Adventsts, like myself, we must reject
the teachings of liberal theology. Compelling as they may appear to be, we
cannot fnd Biblical support for the doctrine of original sin, and the “cheap
grace” theology that allows no room for the discussion of Christan standards
and living a holy life. herefore, it would seem that we are left with only one
alternatve: Conservatve Adventsm, and along with it, Andreasen’s teaching
of Last Generaton heology.

Recently I have seen and heard this exact argument, either stated or implied,
at GYC conventons, on Internet blogs, and in discussions with friends. It goes
something like this:

Either you’re liberal, or conservatve. If you are conservatve, you must

automatcally embrace Last Generaton Theology. Otherwise, your
alternatve is to believe in original sin, rejgect the possibility of complete
victory over sin, etc. Therefore, if you rejgect Last Generaton Theology,
you’re well on the road to liberalism.

If progressive theology is false, then Last Generaton Theology must be true,

right? Or is it?

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Actually, there is such a thing as a “false dilemma.” Given two choices, if one is
wrong, it doesn’t make the other choice right. Let me explain what I mean:

All Roads Lead to Rome

A common argument I hear from my conservatve Adventst friends is that a
partcular doctrine or teaching “came from the Catholic church.” I’m told that
the teaching of original sin “came from the Catholic church.” Actually, they’re
right! So did many other elements of “progressive” or “liberal” Adventsm.
From the conservatve perspectve, the liberal Adventst agenda takes us back
to Babylon (evangelical Christanity), and from there to Rome (Catholicism).

Given this context, my next statement may come as a shock to you. I would
postulate that the teaching of Last Generaton Theology, as taught by
Andreason and expanded by many infuental conservatves since then, is yet
another road back to Rome.

How so? he answer might surprise you!

Let’s start by looking at two false teachings that defne virtually all false
systems of religion:

1. That you can save yourself by your own works, gain merit by works,
or that your works play a causatve role in your salvaton. his is
known as legalism.

Paul writes: “For by grace are ye saved through faith; and that not of
yourselves: it is the gif of God: Not of works, lest any man should
boast.” (Ephesians 2:8-9)

2. That you can be saved in sin—that repentance, conversion, keeping

God’s law, or living a holy life is either unnecessary, or impossible, or
optonal. his is antinomianism.

In Mathew 1:21, speaking of the birth of Jesus, the angel says: “For
He shall save his people from their sins.” (emphasis added)

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 Mrs. White writes, “ here is no way by which you may be saved in sin.
Every soul that gains eternal life must be like Christ, ‘holy, harmless,
undefled, separate from sinners.’” (Gospel Workers 1892, p. 445)

Catholicism, of course, is a classic example of works-based salvaton. While

Catholics, like all Christans, look to Jesus’ death on the cross for forgiveness of
sin, the Catholic religion provides an entre system of works whereby sinners
can earn “merit” through works of righteousness. his violates principle
number one.

he Catholic doctrines of confession to a priest, and the doctrine of

indulgences, violate of the second principle above, by allowing a person to be
saved “in” their sin, without true repentance and turning away from sin.

So how does Last Generaton heology lead back to Rome? Of course, many
people have charged Andreasen with teaching legalism. In fact, most
discussions of Last Generaton heology usually center around its legalistc
tendencies—the insistence of the necessity of living a holy and perfect life.
Usually, these charges come from those in the “Liberal” or “Progressive” line
of thought within the Adventst church, or from Evangelical Christans outside
the church. Whether true or not, it is telling that many of these same people
charge Ellen White and even the apostles James and John with teaching
legalism as well!

For the sake of this discussion, however, I want to lay aside the discussion of
legalism, and explore an even more troubling problem. Last Generaton
heology, in fact, promotes the second falsehood—that a person can be saved
in sin.

“How so?” You ask. “ he rallying cry of Last Generaton heology mandates
victory over sin!”

Yes, precisely. And it is precisely this point that quietly gives credence to the
idea that some people can be saved in sin.

he following quotaton is excerpted from Andreasen’s book, The Sanctuary

Service, chapter 21:

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 In the Bible both the process and the fnished work are spoken of as
sanctfcaton.' For this reason the “brethren” are spoken of as holy
and sanctfed, though they have not atained to perfecton. (1
Corinthians 1: 2; 2 Corinthians 1: 1; Hebrews 3:1) A glance through the
Epistles to the Corinthians will soon convince one that the saints there
mentoned had their faults. Despite this, they are said to be
“sanctfed” and “called to be saints.” he reason is that complete
sanctfcaton is not the work of a day or of a year but of a lifetme.

It begins the moment a person is converted, and contnues through

life. Every victory hastens the process. here are few Christans who
have not gained the mastery over some sin that formerly greatly
annoyed them and overcame them. Many a man who has been a slave
to the tobacco habit has gained the victory over the habit and rejoices
in his victory. obacco has ceased to be a temptaton. It atracts him
no more. He has the victory. On that point he is sanctfed. As he has
been victorious over one besetment, so he is to become victorious
over every sin. When the work is completed, when he has gained the
victory over pride, ambiton, love of the world-over all evil-he is ready
for translaton. He has been tried in all points. he evil one has come
to him and found nothing. Satan has no more temptatons for him. He
has over come them all. He stands without fault before the throne of
God. Christ places His seal upon him. He is safe, and he is sound. God
has fnished His work in him. he demonstraton of what God can do
with humanity is complete.

Here Andreasen describes two types of sanctfcaton: “complete”

sanctfcaton and a “process” of sanctfcaton. He points out that the
Corinthian believers were said to be “sanctfed” in 1 Corinthians 1:2, even
though they stll clearly had faults.

Andreasen makes a distncton that the Bible does not make. If “sanctfed”
doesn’t mean “completely sanctfed,” then what is it? Andreasen describes
“sanctfcaton” as an ongoing process, but “complete sanctfcaton” as a statc
goal and a prerequisite for translaton. It begs the queston—if “complete
sanctfcaton” is a necessary prerequisite to translaton, then how does one

10
attain to it? How does one know when the process is completed, or how much
further he has to go?

Furthermore, if a person is sanctfed on some points—that is, if a person is in

the process of sanctfcaton, but not “completely” sanctfed, then wouldn’t
that person be still in sin? Is “salvaton” withheld from that person untl the
person reaches “complete” sanctfcaton, or is the individual “saved” while
stll in sin?

Andreasen doesn’t answer this queston directly—instead, he argues that in

the last generaton, those who are translated will be those who have atained
to “complete” sanctfcaton. Hence, we can assume that, in previous
generatons, believers were saved “in sin.”

he only other alternatve is assume that the Lord miraculously tmed the
death of every believer in history to coincide with the moment of their
reaching “complete sanctfcaton.” his idea itself is preposterous—for if true,
how can one have the assurance that Paul had, when he told imothy “I know
whom I have believed, and am persuaded that he is able to keep that which I
have commited unto him against that day”? (2 imothy 1:12)

Look at the life of Peter, for example. Peter had a conversion experience at
Jesus’ trial, after he had denied Christ, when he “went out, and wept biterly.”
On the day of Pentecost, under the inspiraton of the Holy Spirit, he delivered
a powerful message, and three thousand souls were converted! Yet, even after
Pentecost, his heart was stll flled with prejudice against Gentles. he Lord
had to work with him, giving him a vision and calling him to the home of
Cornelius. Not long after, Peter was miraculously delivered from prison. Yet
even much later, Peter had to be reproved by Paul for being two-faced in his
dealing with the Gentles! (Galatans 2:11)

What would have happened to Peter, had he been killed (like James) when he
was thrown into prison in Acts 12? Would Peter have been saved, although he
later demonstrated that his character was imperfect? Did God deliver Peter
from prison because he knew Peter needed more character development in
order to be saved?

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I think we need to take a careful look at our understanding of the nature of sin
and perfecton. I’ll deal with this more later in this artcle.

A Final Dispensation
Another cause for concern in Andreasen’s Last Generaton heology, is the re-
introducton of dispensatonalism into Adventst thinking. In
dispensatonalism, Biblical history is divided into different ages, in which God
works with people on different principles. In the evangelical world,
dispensatonalism is used to teach antnomianism—that the en-
Commandment law was done away with at the cross, and is no longer binding
in the “Christan era.” Adventsts are well versed in meetng these objectons.
And well we should be! Consider these well-known verses:

Malachi 3:6 “For I am the Lord, I change not; therefore ye sons of

Jacob are not consumed.”

Hebrews 13:8 “Jesus Christ the same yesterday, and to day, and for
ever.”

Acts 4:12: “Neither is there salvaton in any other: for there is none
other name under heaven given among men, whereby we must be
saved.”

Yet in Last Generaton heology, a new form of dispensatonalism is

introduced—a dispensaton of the “Last Generaton.” his “Last Generaton”
relates to God on different principles than did previous generatons.

Andreasen argues that the early church was “sanctfed” but not yet
“perfected” But, in the Last Generaton an imperfect sanctfcaton is not
sufficient—God demands a “completed” sanctfcaton. It is through this
unprecedented “completed” sanctfcaton that His character is fnally
vindicated.

Andreasen is describing a new dispensaton: a dispensaton of the Last

Generaton. It is not a quanttatve difference from prior generatons but a
qualitatve difference. he sanctfcaton required for translaton is of a

12
different kind than the day-to-day sanctfcaton of believers who keep falling
into sin.

What precedent do we have in the Scripture of people who were translated?

ruly, only two Bible characters (besides Christ) were translated to heaven. It
would seem that these two would be our only examples of ataining to this
kind of “completed” sanctfcaton. hese two characters are Enoch and Elijgah.

Elijah we know a fair bit about. But, Elijah was a prophet. He was a lot like our
modern-day prophet, Ellen White. It’s hard to follow the example of someone
who was a prophet, unless, of course, you claim to be a prophet as well. Elijah
also made some prety major mistakes, so not all of his life is an example of
complete perfecton. But Enoch—Enoch was a common man! “Enoch,” says
the Scripture, “walked with God!”

So Enoch has become the role model for the Last Generaton of believers. We
hear sermons about the life of Enoch. We study Ellen White books on the life
of Enoch. We hold seminars on living the life of Enoch.

But in all this, we neglect one overwhelming fact. The scriptures are almost
entrely silent on the life of Enoch! here are six short verses in the ffth
chapter Genesis that menton Enoch, the crux of which simply states that
“Enoch walked with God, and he was not for God took him.” (Genesis 5:24)
Enoch is mentoned again in the hall of faith in Hebrews 11, and a quote from
an apocryphal book atributed to Enoch is found in Jude 14.

hat’s it! hat’s all the Bible has to say about Enoch! Is Enoch the only role
model for those living in the last days? Mrs. White, of course, expands much
on the life of Enoch, and used His life as a basis for many of her messages on
righteous living. Even stll, if 99% of the stories in the Bible aren’t applicable to
the Final Generaton, I’d say we’re left on a prety shaky foundaton!

Futurism
Advocates of Last Generaton heology have always had a high regard for the
teaching of the investgatve judgment. However, we fnd in the writngs of
Andreasen a subtle re-interpretaton that actually undermines the
fundamental Adventst teaching. Along with dispensatonalism, Last

13
Generaton Theology introduces an element of futurism into our prophetc
interpretaton.

If you read the writngs of Ellen White, she described the third angel’s message
as the “banner” of the Seventh-day Adventst movement. She referred to
herself and fellow Adventsts as being part of the 144,000.

Andreasen takes a more nuanced approach. He applies the 144,000 of

Revelaton 7 & 14 specifcally to the Last Generaton. He applies the group
described in Revelaton 14:12—those who keep the commandments of God
and have the faith of Jesus—specifcally to the Last Generaton. In doing so,
he has hijgacked the historical identty of the Second Advent Movement and the
Seventh-day Adventst church, and applied it to an indefnite and possibly
future group of people. Indeed, many aspects of the investgatve judgment,
that began historically in 1844, are stripped away and made to apply
partcularly to the “Last Generaton.”

he name “Last Generaton,” and its applicaton to end-tme prophecy, detract

from the 1844 message and our identty as Seventh-day Adventsts. It’s an
Adventist brand of futurismr and it could be deadly! he Adventst pioneers
saw no distncton between a “last generaton” or “last day people” and
themselves. Of course, they could not know that it would be over 170 years
before the fnal events would take place. But that doesn’t take away from the
fact that there is not another defned, prophetc group of people to take the
place of the group described in Revelaton 14:12—a group defned by the
judgement hour message of 1844.

Unfinished Atonement
In place of the Biblical emphasis on the third angel’s message in conjuncton
with 1844, Last Generaton heology instead emphasizes the unfnished
atonement of Christ. he idea that the atonement was unfnished at the cross
is not unbiblical—it simply a way of understanding the investgatve judgment
as another “phase” in the atonement process.

Andreasen takes the argument of the “unfnished atonement” a step further,

by statng that the perfecton of the last generaton is an integral part of

14
completng the atonement. In the frst chapter of his 1948 commentary on
“ he Book of Hebrews,” Andreasen argues that there are “three phases” in
Christ’s work of Atonement.

“In the frst phase He bore sins for the purpose of conquering them
and eliminatng them from the life. In the second phase He bore sins
for the purpose of suffering and dying for them, that in His "death he
might destroy him that had the power of death, that is, the devil."
Hebrews 2:14.

“In the third phase Christ demonstrates that man can do what He did,
with the same help He had. his phase includes His session at the right
hand of God, His high priestly ministry, and the fnal exhibiton of His
saints in their last struggle with Satan, and their glorious victory.”

In this view, Andreasen goes further than our pioneers taught, and puts a new
slant on the investgatve judgment. Rather than being an event which takes
place in heaven, during which tme we on earth are to search our hearts and
proclaim a fast, the Investgatve Judgment becomes something we play a vital
role in, by allowing God to accomplish a special demonstraton to the universe
through us.

A Third Option
So, that brings us to today. Amongst the wide diversity we see within the
Adventst church, it would seem that two branches of thought are stll alive
and well. Progressive Adventsm stll has its followers, who tend to minimize
doctrines and emphasize love, unity, and ecumenism. Conservatve Adventsm
seems to have become synonymous with Andreasen’s Last Generaton
Theology. My questons is this: are these our only optons? If one is wrong, is
the other right? Or is there a third opton?

I would like to propose that there is a third opton. No, it doesn’t have a fancy
name like Last Generaton Theology. It’s not conservatsm; It’s not
progressivism, nor is it a synthesis of the two. It’s something entrely different
—and if it had a name it would simply be called “Seventh-day Adventism.”

15
I think it’s high tme that we get back into the Word of God and examine what
we believe. I think we will fnd that the truth is in what we’ve always
believed. he truth is found in an understanding of salvaton by grace through
faith in Jesus Christ, “and that not of yourselves, it is the gift of God. Not of
works, lest any man should boast.” Ephesians 2:8-9

I think we need to get back to the study of Righteousness by Faith. We need to

study the nature of Christ. We need to go back and study the meaning of the
atonement and of the investgatve judgment.

We need to study last day events, and especially our role as Seventh-day
Adventst believers in Bible prophecy. But as we do this, let us not be quick to
jump to new conclusions or invent new theologies. Let us not fater ourselves
that we are inherently more privileged, or live in a different light before God,
than did the Apostles, or the founders of this great Advent movement.

Let’s get back to the basics and study, “What does it mean to be a Seventh-day
Adventst?” No, even before that, make sure to answer this queston in our
minds: “What does it mean to be a child of God?”

Let’s study last day events. Connect the dots in prophecy, and understand
where we stand in history. hen as we read of the terrible calamites about to
fall on the world, we won’t have to look on in dread and fear, but in the
assurance of knowing Jesus' love. When Jesus stands as our High Priest before
the throne of God in heaven, He bears our names there on His breast. He has
provided for our every need, and we can be sure that during the fnal days He
will stll be with us. “Lo” He says, “I am with you always, even unto the end of
the world.”

And let us not forget the great commission: “Go ye therefore, and teach all
natons.” (Mathew 28:19) As we refect the character of Christ in our lives, He
will lead us to those who are seeking, and will use us as instruments to His
glory. He has given us a work, and the completon of this work is directly
connected with His eminent return: “And this gospel of the kingdom shall be
preached in all the world for a witness unto all natons; and then shall the end
come.” (Mathew 24:14)

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Is Last Generaton heology the answer to Progressive Adventsm? I would
submit to you, the answer is “No.” Last Generaton heology is yet another
fork in the road. he answer is to get back to a biblical, true Seventh-day
Adventsm—to understand where we came from, to embrace our
fundamentals, and to look forward to Christ’s soon return.

Over the next few sectons, I want to take up several biblical teachings that
answer the issues raised by Last Generaton heology, and discuss how they
relate to the topic at hand.

Righteousness by Faith
Mrs. White makes a beautful presentaton of the gospel in her classic book,
“Steps to Christ.” I’ll try to make a brief summary here.

First of all, there’s nothing we can do to “merit” or “earn” salvaton. We are

sinful—hopelessly sinful. We behold the law, and we see that our inevitable
fate is death. We can’t even come to Christ on our own—we are so weak and
helpless. But Christ loves us, despite our sin, and He draws us to Himself. he
only thing we can do is to choose. We must choose not to resist His drawing.

By the merits of His death on the cross, Jesus forgives our sin, and credits to us
His righteousness in place of our past sin. We are justfed—but not only that,
by entering into relatonship with Him, we become sanctfed.

When we enter into a relatonship with Him, Jesus changes our desires and flls
our hearts with His love. As a result, we fall in love with Jesus so much that we
would rather die than to hurt Him. hen, as we behold His character and
understand His will, He changes our lives by guiding and empowering our
choice to remain commited to Him. He doesn’t force the will, but by
cooperatng with Him, He enables us to live a holy life. We keep the law, not in
order to be saved, but as a result of the work of salvaton that Christ contnues
to work out in us.

“ hose who become new creatures in Christ Jesus will bring forth the
fruits of the Spirit, “love, joy, peace, long-suffering, gentleness,
goodness, faith, meekness, temperance.” Galatans 5:22, 23. hey will
no longer fashion themselves according to the former lusts, but by the

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 faith of the Son of God they will follow in His steps, refect His
character, and purify themselves even as He is pure. he things they
once hated they now love, and the things they once loved they hate.
he proud and self-assertve become meek and lowly in heart. he
vain and supercilious become serious and unobtrusive. he drunken
become sober, and the profigate pure. he vain customs and fashions
of the world are laid aside. Christans will seek not the “outward
adorning,” but “the hidden man of the heart, in that which is not
corruptble, even the ornament of a meek and quiet spirit.” 1 Peter
3:3, 4

here is no evidence of genuine repentance unless it works

reformaton. If he restore the pledge, give again that he had robbed,
confess his sins, and love God and his fellow men, the sinner may be
sure that he has passed from death unto life.

When, as erring, sinful beings, we come to Christ and become

partakers of His pardoning grace, love springs up in the heart. Every
burden is light, for the yoke that Christ imposes is easy. Duty becomes
a delight, and sacrifce a pleasure. he path that before seemed
shrouded in darkness, becomes bright with beams from the Sun of
Righteousness. (Steps to Christ, page 58-59)

What About Perfection?

What does it mean to be perfect? What does it mean to be sanctfed? Are
there different “levels” of perfecton and sanctfcaton? Is it necessary to be
perfect in order to be saved?

Christ told His disciples, “Be ye therefore perfect.” Obviously, if He

commanded His disciples to “be perfect,” He must have thought it was
possible. But, to beter understand this, we need to understand the principle
that Christ taught in John 15:4-5:

“Abide in me, and I in you. As the branch cannot bear fruit of itself,
except it abide in the vine; no more can ye, except ye abide in me. I
am the vine, ye are the branches: He that abideth in me, and I in him,

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 the same bringeth forth much fruit: for without me ye can do
nothing.”

In the same chapter of Christ’s Objgect Lessons where Mrs. White says “the
character of Christ [must be] perfectly reproduced in His people,” she writes
these words:

“ he germinaton of the seed represents the beginning of spiritual life,

and the development of the plant is a beautful fgure of Christan
growth. As in nature, so in grace; there can be no life without growth.
he plant must either grow or die. As its growth is silent and
imperceptble, but contnuous, so is the development of the Christan
life. At every stage of development our life may be perfect; yet if God's
purpose for us is fulflled, there will be contnual advancement.
Sanctfcaton is the work of a lifetme. As our opportunites multply,
our experience will enlarge, and our knowledge increase. We shall
become strong to bear responsibility, and our maturity will be in
proporton to our privileges.”

here are three principles in this paragraph:

 here can be no life without growth.

 At every stage our life may be perfect.
 here will be contnual advancement.

Where do we get the concept of perfecton as a statc, distant, and absolute

atainment? Certainly not in this chapter.

his contnual growing in grace is the experience of sanctfcaton.

“Sanctfcaton is the work of a lifetme,” not because it takes a lifetme to get
there, but because the process contnues our entre lives. his, I believe, is how
Paul could say that the Corinthian believers were “sanctfed,” even though he
later reproves them by pointng our sin. It is not a “goal” to eventually reach
sanctfcaton, but a daily habit of entre surrender—doing everything Jesus
requires of us, submitng to every new area of light, each and every day of our
lives.

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What Happened to 1844?
As Seventh-day Adventsts, the 2300-day prophecy of Daniel 8:14, and the
message of 1844, is a key part of our history. Although the early Millerite
Adventsts misunderstood the event heralded by the prophecy, an
understanding of the investgatve judgment and its connecton with the three
angel’s messages of Revelaton 14 helped lay the foundaton for the system of
belief that became the Seventh-day Adventst church.

o summarize this belief briefy, we understand that October 22, 1844 marked
the beginning of the anttypical Day of Atonement, when Jesus begins His
ministraton in the second compartment of the heavenly tabernacle.

his corresponds to a tme period in Daniel’s vision during the tme of the
“litle horn” power. Daniel looks up into heaven to see thrones set in place and
the Ancient of Days taking His seat; when “the judgment was set and the
books were opened.” (Daniel 7:10) his is the same tme period spoken of in
Revelaton 11:18-19:

“the tme of the dead, that they should be judged, and that thou
shouldest give reward unto thy servants the prophets, and to the
saints, and them that fear thy name … And the temple of God was
opened in heaven, and there was seen in his temple the ark of his
testament: and there were lightnings, and voices, and thunderings,
and an earthquake, and great hail.”

he investgatve judgment provides a framework for the Seventh-day

Adventst understanding of the law, the Sabbath, the second coming and fnal
events, and the work that God is doing on earth in preparaton for the second
coming. he frst of the three angels of Revelaton 14 proclaims, “Fear God,
and give glory to him; for the hour of his judgment is come: and worship him
that made heaven, and earth, and the sea, and the fountains of waters.” he
third angel’s message connects the dots for us as Seventh-day Adventsts. It
defnes our place in history—at the tme of the judgment. It defnes our
message—to fear God, give glory to Him, to worship Him in accordance with
His commandments, and enter into His Sabbath rest. It gives us our mission—
to warn the world of the fall of Babylon, and against receiving the mark of the

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beast. Finally, the closing words of the third angel give us an identty as the
end-tme people of God: “Here is the patence of the saints: here are they that
keep the commandments of God, and the faith of Jesus.”

his is our identty as Seventh-day Adventsts. Since 1844, Mrs. White states
that we have been living in the light of the third angel’s message. Our identty
includes the keeping of the commandments of God, and the “faith of Jesus.”
Our special call—to “give glory to God” through the keeping of all the ten
commandments—began in 1844. This is not a new calling given to the Last
Generaton. his has been our identty as a movement since 1844!

The Investigative Judgment and the Vindication of God

he sanctuary message provides a framework for our understanding of the
process Christ follows in eradicatng sin from the universe. We see the cross as
the center-piece of this process, but not the entre picture. here are a
number of events that happen at specifc tmes in history, each of which is a
necessary part of this process.

We understand the death of Christ on the cross as providing full and complete
atonement for all sin. Nothing could be added to His work on the cross, in the
sense of “adding” merit to His sacrifce. However, we know that even though
provision is made, not all will be saved. I must accept the merits of His
sacrifce, by faith, in order for His atonement to be applied to me. In the
Investgatve Judgment, Christ reviews the record books of heaven, in a very
open and transparent demonstraton of His justce. In doing so, He makes a
fnal applicaton of His atoning blood to the case of every believer.

You could ask the queston this way: Did Jesus forgive (or provide forgiveness
for) your sin when He died on the cross? Does He forgive your sin when you
confess and repent? Does He forgive (or blot out) your sin during the
investgatve judgment? he answer in each case is “yes.” Does that mean that
His death on the cross wasn’t good enough, so He had to forgive the sin again?
No! Of course not! hey are just different “phases” in the process—and that’s
the lesson the sanctuary was designed to teach.

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Does the investgatve judgment vindicate God? Yes, it does! How so? Not by
defeatng Satan in the minds of angels and unfallen worlds. hat was done
when Jesus died on the cross. Notce this quote from Desire of Ages, page 758:

“Christ did not yield up His life tll He had accomplished the work
which He came to do, and with His partng breath He exclaimed, ‘It is
fnished.’ John 19:30. he batle had been won. His right hand and His
holy arm had goten Him the victory. As a Conqueror He planted His
banner on the eternal heights. Was there not joy among the angels?
All heaven triumphed in the Saviour's victory. Satan was defeated, and
knew that his kingdom was lost. … Not untl the death of Christ was
the character of Satan clearly revealed to the angels or to the unfallen
worlds.”

How, then, is God vindicated in the investgatve judgment? By opening the

books, and conductng the judgment publicly before the universe, God gives
an unprecedented level of transparency into His Divine government, allowing
angels and unfallen worlds to see the justce of every case that is decided. It’s
not a secret courtroom, or an arbitrary decision in the mind of the Supreme
Ruler—it’s an open, heavenly court of law. It insures the harmony of the
universe by setling forever any queston of God’s justce in deciding the cases
of men.

What is the part we play in this? Remember, it is not our own goodness that
vindicates us (or anyone else) in the judgment. Rather, the purpose of the
judgment is to see whether we have accepted the merits of Christ to cover our
guilt, and whether our lives bear fruit as evidence of a changed heart. Yes,
indeed, our lives are being judged, while we are living! What a sobering
thought, indeed! Listen to the words of Peter:

2 Peter 3:9-14 “ he Lord is not slack concerning his promise, as some

men count slackness; but is longsuffering to us-ward, not willing that
any should perish, but that all should come to repentance. But the day
of the Lord will come as a thief in the night; in the which the heavens
shall pass away with a great noise, and the elements shall melt with
fervent heat, the earth also and the works that are therein shall be

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 burned up. Seeing then that all these things shall be dissolved, what
manner of persons ought ye to be in all holy conversaton and
godliness, Looking for and hastng unto the coming of the day of God,
wherein the heavens being on fre shall be dissolved, and the elements
shall melt with fervent heat? Nevertheless we, according to his
promise, look for new heavens and a new earth, wherein dwelleth
righteousness. Wherefore, beloved, seeing that ye look for such
things, be diligent that ye may be found of him in peace, without spot,
and blameless.”

Here is our calling—to allow the merits of Christ’s sacrifce to cover our guilt,
and in relatonship with Him to live godly lives. In this way, when our names
come before the judgment, God will see, not our righteousness, which is as
flthy rags, but the righteousness of Christ, covering a past life of sin, and the
fruit of the spirit exemplifed in our lives today.

Is God’s character vindicated by the lives of those living in the last day? Yes,
but in a more narrow sphere. God’s character is vindicated before men and
women in this world. his is the gospel commission and the third angel’s
message: to represent Christ’s character to the world. We bring honor to God
by our faithfulness, as have all who have lived righteously before us. he
angels of heaven rejoice over one sinner who repents. But angels and unfallen
worlds have already made up their minds in regard to Satan. his part of the
Great Controversy was won when Jesus declared those words of victory from
the cross: “It is fnished.” he last beings to make up their minds are those
living here on this world, and it is for them we should be living to represent
Christ.

Christian Maturity at the End of Time

he idea that both believers and unbelievers reach a certain level of
“maturity” is certainly Biblical:

“When the fruit is brought forth, immediately he puteth in the sickle,

because the harvest is come.” (Mathew 4:29)

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 “And another angel came out of the temple, crying with a loud voice
to him that sat on the cloud, hrust in thy sickle, and reap: for the tme
is come for thee to reap; for the harvest of the earth is ripe.”
(Revelaton 14:15)

he maturity, both of righteous and wicked, is what prepares the way for the
close of probaton. his is also referred to as the “sealing” of the 144,000.
Because of His mercy, Christ contnues to intercede in the heavenly sanctuary
as long as there is hope of saving yet one more soul.

“Just as soon as the people of God are sealed in their foreheads—it is

not any seal or mark that can be seen, but a setling into the truth,
both intellectually and spiritually, so they cannot be moved—just as
soon as God’s people are sealed and prepared for the shaking, it will
come. Indeed, it has begun already; the judgments of God are now
upon the land to give us warning, that we may know what is coming.”
Ms173-1902.25, also Last Day Events page 219

he difference is not qualitatve—it’s not a different kind of experience. he

grain doesn’t suddenly become a fg tree. Instead, this maturing is simply a
“setling into the truth” and a deepening of the experience they already began
before the close of probaton.

The Close of Probation

What kind of preparaton is needed by those who go through the close of
probaton? Mrs. White has this to say, in Great Controversy, page 425:

Says the prophet: “Who may abide the day of His coming? and who
shall stand when He appeareth? for He is like a refner's fre, and like
fullers’ soap: and He shall sit as a refner and purifer of silver: and He
shall purify the sons of Levi, and purge them as gold and silver, that
they may offer unto the Lord an offering in righteousness.” Malachi
3:2, 3. hose 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. heir robes must be spotless, their
characters must be purifed from sin by the blood of sprinkling.

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 hrough the grace of God and their own diligent effort they must be
conquerors in the batle with evil. While the investgatve judgment is
going forward in heaven, while the sins of penitent believers are being
removed from the sanctuary, there is to be a special work of
purifcaton, of putng away of sin, among God's people upon earth.
his work is more clearly presented in the messages of Revelaton 14.

When this work shall have been accomplished, the followers of Christ
will be ready for His appearing. “ hen shall the offering of Judah and
Jerusalem be pleasant unto the Lord, as in the days of old, and as in
former years.” Malachi 3:4. hen the church which our Lord at His
coming is to receive to Himself will be a “glorious church, not having
spot, or wrinkle, or any such thing.” Ephesians 5:27. hen she will look
“forth as the morning, fair as the moon, clear as the sun, and terrible
as an army with banners.” Song of Solomon 6:10.

he phrase “to stand without a mediator” has struck fear into the hearts of
many sincere Seventh-day Adventsts. Undoubtedly, this is a solemn warning,
and a call to prepare our hearts! Let’s just look at a few points here:

 When it says to “stand without a mediator,” does this mean that

Christans will have to live without Christ? Of course not! He has said
he will “never leave” us.
 Do the last day Christans get “spotless” and “pure” characters by their
own works? No! he spotless robe is Christ’s righteousness. See
Revelaton 7:14. Christ’s robe of righteousness stll covers us after the
close of probaton--this is signifcant. Never do we stand before God in
our own righteousness—always in the robe of Christ’s righteousness.
 How are we to be conquerors in the batle with evil? On our own? No!
Not on our own, but “by the grace of God and our own diligent
efforts.” God’s grace stll sustains us in the batle after the close of
probaton, just as He has before.

Suffice it to say that Jesus does not cease to be our Lord and Savior when He
closes His work of mediaton in our behalf. he Bible is clear that there will be
no “changing sides” after the close of probaton. here’s coming a tme when

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it will be too late to make wrongs right. But the life we live after the close of
probaton will simply be a contnuaton of the life we live day to day, even
now. If we are abiding it Christ, we will contnue to do so. If not, then soon it
will be too late!

It is telling, too, to notce the context of this paragraph. his is writen in the
chapter on the Investgatve Judgment, not on the tme of trouble. In this
context, Mrs. White connects the special work of purifcaton, not with a
future “Last Generaton” but with the Advent Movement ever since the tme
of 1844. he thrust of her argument in this chapter and the succeeding
chapter is the importance of keeping the Sabbath and embracing the Seventh-
day Adventst message—more so now than ever before!

The Time of Trouble

Mrs. White’s narratve on the ime of rouble, several chapters later, is also
worthy of note. his has also been a frightening chapter for many sincere
Adventsts, but it doesn’t have to be. What Bible character represents end-
tme believers in this chapter? You might think it would be Enoch, but no, it’s
not. Instead, it’s the tme of Jacob’s trouble. Jacob! Yes, the one who tricked
his brother, lied to his dad, and then ran for his life! Yet He repented, and in
his night of wrestling with the angel, the Scripture says that “he prevailed.”

Don’t miss this point: during the fery trials of the tme of Jacob’s trouble, God
contnues to refne our characters after probation has closedr

“Jacob's history is also an assurance that God will not cast off those who
have been deceived and tempted and betrayed into sin, but who have
returned unto Him with true repentance. While Satan seeks to destroy this
class, God will send His angels to comfort and protect them in the tme of
peril. he assaults of Satan are ferce and determined, his delusions are
terrible; but the Lord's eye is upon His people, and His ear listens to their
cries. heir aficton is great, the fames of the furnace seem about to
consume them; but the Refner will bring them forth as gold tried in the
fre. God's love for His children during the period of their severest trial is
as strong and tender as in the days of their sunniest prosperity; but it is
needful for them to be placed in the furnace of fre; their earthliness must

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 be consumed, that the image of Christ may be perfectly refected.” (Great
Controversy, page 621)

Hastening the Second Advent

Is it possible that we, by our lives, can hasten the second coming for Christ?
We read in 2 Peter 3:12, “Looking for and hastng unto the coming of the day
of God.” Mrs. White’s expands on this theme in her book, Christ’s Object
Lessons. We’ve already looked at one paragraph from this chapter, in the
secton above on perfecton. Let’s take a deeper look at the oft-repeated
quote:

“Christ is waitng with longing desire for the manifestaton 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.

“It is the privilege of every Christan not only to look for but to hasten
the coming of our Lord Jesus Christ, (2 Peter 3:12, margin). Were all
who profess His name bearing fruit to His glory, how quickly the whole
world would be sown with the seed of the gospel. Quickly the last
great harvest would be ripened, and Christ would come to gather the
precious grain.”

Notce how the entre context of the chapter is speaking of sowing the world
with the seed of the gospel. At the root of hastening Christ’s second coming is
the fulfllment of the Great Commission. he more we refect Christ’s
character to the world, the sooner will the world learn of Him, and the sooner
can He return!

Mrs. White writes, in Desire of Ages, page 297:

He who called the fshermen of Galilee is stll calling men to His

service. And He is just as willing to manifest His power through us as
through the frst disciples. However imperfect and sinful we may be,
the Lord holds out to us the offer of partnership with Himself, of
apprentceship to Christ. He invites us to come under the divine
instructon, that, unitng with Christ, we may work the works of God.

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Re-focus
o bring it to a practcal level, let me ask this, for us, living in the very end of
tme:

Where should our focus be?

Do we need to focus more on the development of our characters, as some of

the above quotatons seem to imply? Or should we not rather place our focus
on the mission Christ has given to us—to follow Him in doing the work He
called us to do. Listen to the words of Ms. White in Desire of Ages, page 250-
251

He who loves Christ the most will do the greatest amount of good.
here is no limit to the usefulness of one who, by putng self aside,
makes room for the working of the Holy Spirit upon his heart, and lives
a life wholly consecrated to God. If men will endure the necessary
discipline, without complaining or faintng by the way, God will teach
them hour by hour, and day by day. He longs to reveal His grace. If His
people will remove the obstructons, He will pour forth the waters of
salvaton in abundant streams through the human channels. If men in
humble life were encouraged to do all the good they could do, if
restraining hands were not laid upon them to repress their zeal, there
would be a hundred workers for Christ where now there is one.

God takes men as they are, and educates them for His service, if they
will yield themselves to Him. he Spirit of God, received into the soul,
will quicken all its facultes. Under the guidance of the Holy Spirit, the
mind that is devoted unreservedly to God develops harmoniously, and
is strengthened to comprehend and fulfll the requirements of God.
he weak, vacillatng character becomes changed to one of strength
and steadfastness. Contnual devoton establishes so close a relaton
between Jesus and His disciple that the Christan becomes like Him in
mind and character. hrough a connecton with Christ he will have
clearer and broader views. His discernment will be more penetratve,
his judgment beter balanced. He who longs to be of service to Christ

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 is so quickened by the life-giving power of the Sun of Righteousness
that he is enabled to bear much fruit to the glory of God.

An Appeal to Leaders
Let me make this point clear: I’m not saying that our church is in apostasy. I’m
not trying to slam the conservatve (or progressive) segments of our church for
false teaching. Many of my close friends have proclaimed their support for
Last Generaton heology. I believe they are mistaken, but I do not believe
they are in apostasy. Not everyone who teaches Last Generaton heology
believes everything as I have outlined here. here is a wide spectrum of belief
within the umbrella of this term. Perhaps no one believes it quite exactly as I
have outlined here.

Nevertheless, I believe it is high tme that we, as leaders within the Seventh-
day Adventst church, should stop saying we support Last Generaton
Theology. Let’s stop trying to make excuses for it. I’m not condemning
Andreasen as a person, or belitling the contributon he has made to
Adventsm, but I believe it’s tme we stop defending his theology, and spend
our energies defending the truth.

I think for many of us, this issue has caught us off guard. Most of the tme, the
Last Generaton heology theme hides in the background, and we don’t
address it. Only occasionally can it be pointed out for what it is.

By and large, I feel that we as Adventst, whether “conservatve” or “liberal”,

have a sincere desire to love and serve the Lord. o myself and to you, I make
this appeal: Please, study, study, study. Let us be like the Berean believers of
Acts 17.11. Don’t just assume that what we’ve always been taught is really
fundamental Adventst teaching. We’ve been repeatng the same mantras and
re-hashing the same Ellen White quotes entrely too long! And it is driving
thinking people away from our church! It’s driving our most vulnerable
members to extremes of legalism!

We as Seventh-day Adventst leaders need to embrace the fundamentals of

Adventsm. We need to be setled in our minds in our understanding of the

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third angel’s message and the 2,300 days. We need to have a frm grasp on
Righteousness by Faith, and of end-tme prophecy. hen, when these
questons arise, we will be prepared to meet them.

I want to appeal to pastors, teachers, parents, and leaders in any capacity—

please, be honest with the Scriptures and with the writngs of Ellen White. Far
too many of our people have rejected God and lost the faith because we hear
Ellen White misquoted! Once we hear a quotaton pulled out of context and
twisted, it becomes very difficult to put it back in its proper place.

I believe the majority of our leaders have a solid understanding of Adventsm.

But too many of us are looking the other way, and avoiding the controversy
over this topic of Last Generaton heology. We even quote these paragraphs
from Mrs. White’s writngs, such as GC 425 and COL 69, which have been used
for years as a spiritual sledge-hammer, and we haven’t made enough effort to
put them back into their proper context. In doing so, while we teach the truth,
we’re pushing more and more young people over the edge into legalism, or
driving them out of the church.

Friends, let us put down our wrecking balls, pick up our trowels, and become
repairers of the breach (Isaiah 58:12). Let us put the Scriptures and the
writngs of Mrs. White back into their proper setng. Let us pick up the broken
pieces of Adventsm, and let us, together, work toward Jesus’ soon return. Let
us restore the honor due to God, and get back to the work He has
commissioned us to do.

“Even so, come, Lord Jesus.” Revelaton 22:20

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For Further Reading
Books

God's Character in the Last Generaton by Andrews University

htps://www.adventstbookcenter.com/god-s-character-and-the-last-generaton.html

End- ime Events and the Last Generaton by George Knight

htps://www.adventstbookcenter.com/end-tme-events-and-the-last-generaton.html

Contemporary Articles and Messages Critical of LGTr

An Analysis of Larry Kirkpatrick’s “Cleanse and Close: Last Generaton Theology in 1尺4 Points” by
Daniel McFeeters
htps://www.pastordaniel.net/last-generaton-theology-analysis/

QOD – A Way Forward by Mike Manea

htp://intelligentadventst.com/2016/08/16/qod-a-way-forward/

Stubble for the Lake of Fire by Cliff Goldstein

htp://www.adventstreview.org/%E2%80%8Bstubble-for-the-lake-of-fre

Theology of the Last Generaton by Angel Manuel Rodríguez

htp://www.adventstreview.org/2013-1528-p42

Viewpoint: Before Men and Angels – Sabbath at GYC by Andre Reis

htp://spectrummagazine.org/artcle/andr%C3%A9-reis/2014/01/09/viewpoint-men-and-
angels-sabbath-gyc

Reclaiming Adventsm by Pastor Marcos orres

htp://www.pomopastor.com/2013/08/reclaiming-adventsm-response-to.html

Overcoming the LGT Formula by Pastor Marcos orres

htp://www.pomopastor.com/2014/07/overcoming-lgt-formula.html

Last Generaton Theology: A Diferent Salvaton? (GYC 2012) Audio Message by Nick Miller
htps://www.audioverse.org/english/sermons/recordings/4651/last-generaton-theology-a-
different-salvaton.html

hesis: A Historical-Contextual Analysis of the Final Generaton Theology of M. L. Andreasen, by

Paul M. Evans
htp://adventbeliefs.com/images/b/b6/A_HIS ORICAL-CON EXT UAL_ANALYSIS_OF_ HE_FINAL-
GENERA ION_ HEOLOGY_OF_M._L._ANDREASEN_by_Paul_M._Evans.pdf

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Contemporary Articles and Messages Supporting LGTr

A Giant Among Men by Lemuel Sapian

htp://advindicate.com/artcles/2014/12/17/a-giant-among-men

Perfecton in the Last Generaton by Eugene Prewit

htp://www.bibledoc.org/artcles/perfecton-in-the-last-generaton-2/

Does Last Generaton Theology Amount to a Change in the Everlastng Gospel? - Audio Message
by Eugene Prewit
htps://www.audioverse.org/english/sermons/recordings/7108/6-does-last-generaton-
theology-amount-to-change-in-the-everlastng-gospel.html

The Last Generaton – Audio Message by Mark Howard

htps://www.audioverse.org/english/sermons/recordings/14062/the-last-generaton.html

The Final Generaton Panel Discussion (GYC 2015) Audio Message by Andy Im & others
htps://www.audioverse.org/english/sermons/recordings/13904/6-the-fnal-generaton-panel-
discussion.html

Five Popular Myths about Last Generaton Theology, by Kevin Paulson

htp://advindicate.com/artcles/2017/5/21/fve-popular-myths-about-last-generaton-theology

Additional Resources

Questons on Doctrine - 50rth Annual Conference, October 24-27, 2007

Audio and PDF of historic symposium, featuring viewpoints on both sides of the QOD discussion
htp://qod.andrews.edu/downloads.html

Ted Wilson on Q&A Facebook Post on Last Generaton Theology

https://fb.com/PastorTedWilson/photos/a.934i492s76s0r70r76s1尺7.1尺0r7i741尺92s7.2s2s1尺442s1尺0r4579i56s/
342s4770r75757991尺7

The Sanctuary Service, by M. L. Andreasen – Full Book

htp://maranathamedia.com/downloads/library/books/Bible%20Doctrines/Sanctuary/ he
%20Sanctuary%20Service%20-%20M.L.%20Andreasen%20(1947).pdf

The Book of Hebrews, by M. L. Andreasen – Full Book

htp://www.metromenspm.com/Files/2015-01--Further_Study-- he-Book-of-Hebrews.pdf

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