A good friend of mine wrote to me about my previous post here on Xanga about "Last Generation Theology." He brought up some good points, which I decided to comment on here for the benefit of everyone.
1. What is "Last Generation Theology"?Any branch of theology has variations. There are different degrees of Calvinism. There are different takes on Methodism. There were different practices and beliefs of Puritanism. The progressive theology of the Adventist church is a whole spectrum of beliefs.
Likewise, "Last Generation Theology" (sometimes called LGT) is variously defined both by its defenders and opponents. So when I endorse it, I would expect to be understood as defending only what I believe is essential Last Generation Theology, but not necessarily any one person's view of it.
According to the
entry on Wikipedia, Last Generation Theology "teaches that Jesus Christ was not only the Substitute for man but the Example for man, insists that Christians will have to cease from sin after the close of probation just before the Second Coming, and confesses that the close of the age has been delayed by unconsecration in Christians but can be accelerated through their living of holy lives." (Personally I think that this definition is close, but still it is a little off; historically most supporters of this theology have believed the saints are fully delivered from sin
prior to the close of probation.) The Wikipedia article goes on to list supporters of this belief, including M. L. Andreasen, Robert Brinsmead (at one time), Robert Pierson, Herbert Douglass, Dennis Priebe, Larry Kirkpatrick, and various speakers at GYC. Prominent opponents cited include the writers of
Questions on Doctrine, LeRoy Froom, Norman Gulley, George R. Knight, William Johnsson, Roy Adams, Clifford Goldstein, Roy Naden, Woodrow Whidden III.
Another set of doctrinal points for LGT can be found here:
The 14 Points of Last Generation Theology. Another resource is
LastGenerationTheology.org.
That Jesus is our example as well as our substitute is a biblical belief. See 1 Peter 2:21-24; Philippians 2:5; Romans 8:29; 2 Corinthians 3:18; Colossians 3:10. The doctrine of probation's close is found in scriptures such as the parable of the 10 virgins (Matthew 25:1-12); the "mark of the beast" being the counterpart to the "seal of God" (Revelation 7:2-4; 14:11), both being final and irrevocable; the precedent set in previous judgments of God such as the Flood; and verses such as Revelation 16:9 ("they repented not," in reference to one of the seven last plagues). The link between the final close of probation and sinless living is derived from verses such as Revelation 22:10-12; the end of intercession (1 Timothy 2:5; Hebrews 12:24; Revelation 8:3-5 [the censer represents intercession]), which implies no further reconciliation; and the rituals of the sanctuary service on the Day of Atonement (Leviticus 16, etc.). The idea that Christians can hasten or delay the Second Coming by their lives is taught by scriptures such as 2 Peter 3:12; Matthew 24:14 (although most LGT scholars would concur that God can and will cut the time short, as suggested by Acts 1:7 and Luke 19:40).
Besides this, all of these beliefs are unequivocally present in the writings of Ellen White. Ellen White's presentation of Jesus as our example is fully documented in my compilation of White's teachings on the nature of Christ. On this point, she has so much to say that I don't even want to start. Here is one instance: "His life is our example. He shows by His willing obedience that man may keep the law of God and that transgression of the law, not obedience to it, brings him into bondage." In that statement, like many others, she clearly says that Jesus' example is not mere idealism, but instead is prescriptive. For Ellen White's views on the close of probation, read carefully
The Great Controversy, pages 489-491. On the third point, about hastening Jesus' return, she wrote, "It is the privilege of every Christian, not only to look for, but to hasten the coming of the Saviour."
Acts of the Apostles, 600.
So by the definition of Last Generation Theology according to Wikipedia (with my one exception, noted above), it is fair to say that this set of doctrines is not only biblical according to the way Adventists have traditionally understood Bible doctrine, but it is also in perfect agreement with Ellen White's writings.
Some critics say later theologians have taken these doctrines further than Ellen White did. While I disagree even with that, in respect to the points often used as proof, I also take the position that there is no harm in carrying theology further than what Ellen White taught. My objection to most "progressive" theology is that it is more
regressive than progressive. As Christians we are to build on the truths of the past, one platform becoming the foundation for a yet higher level. The process is one of addition and clarification, not replacement or reversal.
2. Was Satan defeated at the cross? Do Christians vindicate God? Is there anything more for God to "prove" after Satan's defeat when Jesus died on the cross?A common objection to Last Generation Theology is that it sets up a critical end-time situation where something has to happen a certain way or else God loses, and that scenario is focused strongly on the actions of Christ's followers. This troubles evangelical-leaning Adventists who stress that Satan was fully and finally defeated on the cross, and all further victories on God's part are just the outcome of that.
Was Satan defeated on the cross? Yes. Luke 10:18; Hebrews 2:14. Yet it is also clear that God's work was not finished. See Hebrews 2:17; Ephesians 4:11-15; Colossians 1:25-28 (the "mystery of God' defined as "Christ in you"); Revelation 10:7 (the mystery of God finished, connected to the 7th angel); 16:17 ("It is done"). Also see Romans 16:20.
"The intercession of Christ in man's behalf in the sanctuary above is as essential to the plan of salvation as was His death upon the cross. By His death He began that work which after His resurrection He ascended to complete in heaven." Ellen White,
The Great Controversy, 489. Christ's death was the beginning, not the end, of His work. Christ's work of intercession is to provide mercy (forgiveness of sin) and grace (power to live a holy life); see Hebrews 4:15-16; Titus 2:11-12. Forgiveness cleanses away past sins; grace gives us the strength to resist sin. If intercession is to cease (as we know it will), then those living after that time will need to have already attained a mature holiness.
According to Ellen White, Satan has used a progression of lies: First, when he rebelled in heaven, he claimed that God's Law was unfair or unncessary; when God could not persuade him otherwise, he was cast out. Satan's life, and the lives of those who followed him, would show how important the Law was, in terms of its effects on them and their world. Next, when Adam and Eve fell, he claimed that the Law could not be kept. According to Ellen White, one of the reasons Jesus came was to show that the Law "could be perfectly obeyed by every son and daughter of Adam."
Thoughts From the Mount of Blessing, 49. Again, Satan was proven wrong. Next, after Jesus died, Satan claimed that no one needed to obey the law because sin had been forgiven. This is the final deception. (
The Desire of Ages, 762-763.) Based on God's reaction to Satan's previous falsehoods, we would expect Him to disprove this one as well.
Satan's reasoning seems obvious: If Christians, dyed-in-the-wool sinners as Satan claims they are, can be taken to heaven despite unrepented sin, then God has no cause for destroying him. Whatever God does to save the guilty, Satan claims for himself as well. God, on the other hand, seeks to demonstrate to the universe that saved people are changed people. Though they may fall into sin occasionally, their characters are totally different than those of the lost.
According to LGT, based on verses such as the ones referenced above, God raises up a final generation who would rather die than sin. These are a whole body of believers totally dedicated to God. They will show that sin has no more power over them; that the gospel is not a mere bandage, but a cure for sin.
Does that seem far-fetched? According to Ellen White, "Those who would rather die than perform a wrong act are the only ones who will be found faithful."
Testimonies for the Church, Volume 5, 53. (And that's not even in the context of the end times.)
An element of Last Generation Theology is demonstration, or proof, or
vindication. A common Bible story used in support is the story of Job.
God points Satan to Job; Satan's response is not against Job per se,
but God; Satan claims God is misrepresenting or exaggerating Job's
faithfulness. Satan claims that God's statements about Job will not
hold up under trial. God lets Satan afflict Job. Job honors God. Job
vindicates God, and God honors Job in return. Other verses along this
line are 1 Corinthians 4:9; Romans 2:24; 2 Thessalonians 1:12; 1 Peter
4:14.
3. Do God's people have to live without the Holy Spirit during the end times?It is claimed that some who have taught Last Generation Theology believe Christians in the end times will have to live without the Holy Spirit. For example, M. L. Andreason is said to have taught this in his book,
The Sanctuary Service, pages 314-315.
However, in the paragraphs in question he does not say the Holy Spirit will be removed from the righteous specifically. He simply says He will be "withdrawn from the earth." However, Ellen White says the same thing in
Christian Service, 52;
Conflict and Courage, 68;
The Great Controversy, 36, 614; and elsewhere. In every case she means that the wicked, having utterly rejected God's Spirit, are eventually fully deprived of its influence. Did M. L. Andreasen teach otherwise? Not that I have found. In the same book,
The Sanctuary Service, on page 318, he wrote, "But though Christ has finished His intercession, the saints are still the object of God's love and care. Holy angels watch over them. God ... supplies grace and power for holy living." And what is that grace, that power for holy living? Clearly it must be the Holy Spirit.
Although I often find Adventists who believe they will have to fight alone in the last great conflict, these are nearly always the ones who do not study for themselves. Among LGT scholars, I have always found unanimous support for the belief that we will always have the Holy Spirit. We could not live holy lives without it.
4. Did Ellen White teach, and does the Bible support, sinless living in the final generation?We've already looked at some Bible verses on this topic. Many Christians, struggling with sin on a day to day basis, find the idea of living without sin alarming. Maybe some of them should be alarmed. Although the Bible never teaches that we are instantly delivered from sin, so that we will never sin again, it does teach complete victory over sin.
Here are some verses on this topic: Mark 12:30; 1 Corinthians 6:9-11; 2 Corinthians 7:1; 1 Thessalonians 5:17; 1 John 3:6; 5:18; Revelation 21:8; 22:14-15.
Of course, God never expects us to become righteous on our own. That would be impossible. We can't change ourselves, but God can change us. Jeremiah 13:23; John 15:5; Philippians 1:6; 2 Corinthians 5:17. One of the ways He does that is through our study of the Word, and by looking to Christ. Ephesians 5:26; 1 Corinthians 10:31.
What did Ellen White say about those living during the time when intercession has passed?
"I saw that many were neglecting the preparation so needful and were looking to the time of 'refreshing' and the 'latter rain' to fit them to stand in the day of the Lord and to live in His sight. Oh, how many I saw in the time of trouble without a shelter! They had neglected the needful preparation; therefore they could not receive the refreshing
that all must have to fit them to live in the sight of a holy God. Those who refuse to be hewed by the prophets and fail to purify their souls in obeying the whole truth, and who are willing to believe that their condition is far better than it really is, will come up to the time of the falling of the plagues, and then see that they needed to be hewed and squared for the building.
But there will be no time then to do it and no Mediator to plead their cause before the Father. Before this time the awfully solemn declaration has gone forth, 'He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.'
I saw that none could share the 'refreshing' unless they obtain the victory over every besetment, over pride, selfishness, love of the world, and over every wrong word and action. We should, therefore, be drawing nearer and nearer to the Lord and be earnestly seeking that preparation necessary to enable us to stand in the battle in the day of the Lord. Let all remember that God is holy and that none but holy beings can ever dwell in His presence."
Early Writings, 71 (highlights added).
"Those who are living upon the earth when the intercession of Christ shall cease in the sanctuary above are to stand in the sight of a holy God without a mediator. Their robes must be spotless, their characters must be purified from sin by the blood of sprinkling. Through the grace of God and their own diligent effort they must be conquerors in the battle with evil. While the investigative 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 purification, of putting away of sin, among God's people upon earth. This work is more clearly presented in the messages of Revelation 14."
The Great Controversy, 425.
5. What did Ellen White mean by saying the saints' "earthliness must be consumed" (GC 621) during the time after probation has closed?Evidently there is a purifying work still to be completed. It is described in
The Great Controversy, pages 620-623. It is obvious from these pages that sin must be put away beforehand. However, even among those who have prepared, there is still a cleansing from "earthliness." (Page 621.)
Although at first glance it may sound like Ellen White is describing purification from sin, there is no place in all her writings where she says plainly that the saints will be putting away sin after the close of probation. If that is what she meant, we would expect her to say so somewhere. But instead we have only this somewhat mysterious word, "earthliness."
We have a clue what she means by that on page 622: Those who have not been in a habit of trusting God will have a harder struggle with self during that time of trouble. They will need to become more heavenly minded under duress. Those who have been spoiled through abundance of money, houses, and lands may have those things taken from them. Trust in God will become a much more severe test for those who have not made a point to learn it beforehand. In this light, earthliness may mean the human tendency to solve our own problems, the way we approach trials through our culture and customs, and the lack of experience in seeing the unseen by faith. Although not directly sin in themselves, these habits weaken us and incline us toward sin. God wants to put us on a more solid footing.
6. Does Last Generation Theology present a new, higher standard for the final generation?In Last Generation Theology, the final generation is required to live holy, sinless lives during a short period of unspecified length, in their fallen human natures, before Jesus returns and they are saved and given new, immortal bodies. During this time they will face severe trials, while the world is reeling under the seven last plagues of Revelation. Christ's work as intercessor has ceased; everyone will have made their final decision, and the saints must stand firm until the conflict is ended.
As we have seen in verses quoted above, God has always asked His people to live holy lives (perfect lives, in the Christian sense of "perfect"). Everyone who is saved will be a changed person, having a new heart, which leads to new thoughts, aims, and motives. Not everyone who is saved will save the same knowledge, the same maturity, the same convictions, the same strength of character at the point when they pass into eternity. However, God can demonstrate the change they have experienced, and their life record testifies to their progress. In addition, when they are resurrected they will have new natures, so that living a holy life will come natural to them.
In LGT, the last generation have increased knowledge so that all are aware of the Law of God (they are all Sabbath-keepers, etc.). This is the result of the completion of the Great Commission (Matthew 28:18-20). "All will be called to choose between the law of God and the laws of men. Here the dividing line will be drawn. There will be but two classes. Every character will be fully developed; and all will show whether they have chosen the side of loyalty or that of rebellion."
The Desire of Ages, 763. With Christ's intercession ended, there will be no more intercession for sin. However, "every character will be fully developed." They will have what they need to pass the test. The Holy Spirit will strengthen them. It will be a dark time, but they will have a deeper experience than previous generations, to prepare them for the difficult trial.
The last generation does have a unique experience. But unique experiences are not limited to them. Here are some examples:
- "There never has been and never will be an age when the moral darkness will be so dense as when Enoch lived a life of irreproachable righteousness." Ellen White, Sons and Daughters of God, 20. Enoch lived a holy life in an age of darkness that no later generation would have to face.
- Jesus' disciples had a personal experience with Him that others would only have by faith.
- The saints in the great tribulation of the Middle Ages endured persecution worse than will ever be repeated. (Ellen White applies Matthew 24:21 to the church of the Middle Ages in The Desire of Ages, 631.)
Every person's life is unique, and we are never promised that the tests and trials of one, will be the tests and trials of another. But we are promised grace sufficient to our need.
7. Is it harmful to focus on perfection?To some people, talking about perfection and victory over sin seems "works oriented," perhaps legalistic and Pharisaical.
It is dangerous to focus on sin in itself, and it is futile to improve ourselves in our own strength. However, as we have already seen, both the Bible and Ellen White have a lot to say about perfection, putting away sin, victory, growing in grace, self-discipline, steadfastness, focusing our energies, doing our part, ceasing from bad habits, forming good habits, praying, studying, working, fasting, meditating on Scripture, living simply and heathily.
Whatever Scripture says much about, is worthy of our attention. The greater vice of our world, of our church, seems to be apathy, worldliness, conformity. We think we are spiritually rich, and full of spiritual gifts. We are happy living beween worlds, knowing we are accepted by our unsaved friends and by our fellow church members. We don't want a deeper, holier life, because we know it will pull us away from our cherished lifestyle. Getting closer to God by disposing of sin is uncomfortable, agonizing.
I'm feeling such conviction just writing these words. My life is so far off from where it needs to be. But just because I'm not perfect does not cause me to lose faith in holiness. "Let God be true, but every man a liar." Romans 3:4. Even if there is not one faithful Christian in our world today to demonstrate the truth of these words, we must accept God's Word as it reads; and that means we must live holy lives, believing that the One who has called us will enable us to do it.
Comments (10)
I always wondered about the LGT. Thanks for your systematic clarification! Have you thought about writing a book? So I checked out their website... a bit doomsday-like in my opinion. I was skimming through the article titles but then got distracted by the vegan cookie recipe link! Mercy! Not as healthy as I hoped... so now Im a little skeptical of them. hmmmm... hehe. But I wouldn't hold that against them! After all, I am also striving to be healthier :)
I'm curious as to what the opponents of the LGT say...
@sunnystarfish - Glad you enjoyed it!
A book ... hmmm, I'm not sure I'd ever find the time! But it's definitely something that deserves more attention....
I haven't really spent any time checking out the lastgenerationtheology.org website. I just know it is maintained by Larry Kirkpatrick, who has been quite instrumental in the history of Advent Hope and GYC (largely in a behind-the-scenes kind of way). I figured it would be "safe."
As for what the opponents of LGT say, it really depends which ones you ask. Collectively they oppose it on just about every level: there is no such thing as sinless living; Christians will still be sinning when Jesus comes; the 144,000 is not a group of Christians with spotless characters; Jesus did not come in fallen human nature; we cannot hasten the Second Coming; Ellen White was mistaken (or else she is being "taken out of context"); LGT supporters are works-oriented legalists; there is nothing else for God to demonstrate or prove, because Jesus finished it on the cross; salvation is justification only; LGT makes salvation unfair, because some would have to reach a higher standard than others. And there are probably other objections as well. On an individual level, many of the opponents of LGT may believe some of it, while rejecting other parts of it. As far as I know, there is no concensus among the critics about which part(s) are universally believed to be false.
Mike, I think's it's informative, succinct, and very easy to read. I confess that while I believed LGT, I have actually never read what others (Larry K and others) had said about it. I look forward to seeing more on this. Am I right, this is a packaged term (LGT) that is an ongoing debate in Adventism for some time?
@Emanuel Baek - I never heard the expression "Last Generation Theology" until several years ago. However, the component parts have been around since Ellen White's time, and could be considered part of her "present truth." The interrelationship between the doctrines that make up LGT was first pushed by M. L. Andreasen, and that is probably the start of a systematic theology about them. Of course there have been strong battles over these beliefs throughout the last several decades. They have been common themes of virtually every reform-oriented ministry within the church. Eventually someone, I'm not sure who, realized that this set of beliefs belong together, and grouped them under the heading LGT.
Hi Mike,
You have a well-thought out article, and I agree with a lot of what you say. We do live in a generation that treats sin lightly and seems too quick to excuse it.
I have some questions and suggestions to help improve this article.
First, it looks like you quote from Ellen White more than the Bible! I think it would be helpful to your readers to paste the Bible texts you list in their entirety, rather than just citing the reference. A lot of readers are most likely going to skim the references.
I think you missed an important part of your TMB quote, where you write “According to Ellen White, one of the reasons Jesus came was to show that the Law "could be perfectly obeyed by every son and daughter of Adam. Thoughts From the Mount of Blessing, 49." When I looked up the context of her quote, she writes that "through His GRACE it [the Law] could be perfectly obeyed." Could you include that back in? Otherwise, to leave it out changes the meaning of the passage significantly.
Speaking of Grace, I think there’s more you could say to Biblically define grace. Your post seemed to define grace as the Holy Spirit power that enables us to do right. Could you provide a Bible text that supports your statement that "grace is the Holy Spirit"?
I certainly agree that Grace gives us power! But I think that's only half of it. What is it that gives grace the power to help us live holy lives? Is grace merely a supernatural power that does all the work for us?
I found it interesting that some of the Bible texts that you cited seem to define grace somewhat differently. For example, Hebrews 4:16 which you cited, says, "Let us therefore come boldly to the throne of grace, that we may obtain MERCY and find grace to help in time of need." Grace and mercy seem to be linked here. In fact, grace (Charis in Greek and chesed in Hebrew) means lovingkindness or merciful kindness.
Another example is the text you cited from Titus 2:11-12. It's amazing how Titus defines grace a few verses later:
"For the grace of God that brings salvation has appeared to all men, 12 teaching us that, denying ungodliness and worldly lusts, we should live soberly... 3:4 But when the kindness and the love of God our Savior toward man appeared, 5not by works of righteousness which we have done, but according to His MERCY He saved us, through the washing of regeneration and renewing of the Holy Spirit, 6whom He poured out on us abundantly through Jesus Christ our Savior, 7 that having been justified by His grace we should become heirs according to the hope of eternal life.”
You write that “Forgiveness cleanses away past sins; grace gives us the strength to resist sin.” I believe that forgiveness and grace are intertwined, and it is that great mercy and forgiveness God gives us totally undeservedly that inspires us to want to live holy lives.It takes the focus off ourselves and what we are doing/not doing and puts it in Jesus. By focusing on Jesus and his love, his love inspires us and gives us the intrinsic power to overcome sin, not because of our own willpower, but because we are drawn by his mercy and love.
I'm not against striving towards perfection. I believe we can overcome sin, as Ellen White says. But I'm concerned that a lot of people who focus on perfection somehow think that by our works we somehow MERIT our salvation. I’ve been there! This very dangerously puts the focus on ourselves and not on the Grace of God, which is completely undeserved.
I remember one of my friends commenting on grace: "It's hard to get fanatical about grace." That's because it makes us realize our dependence and need for Christ's forgiveness. Grace requires brokenness, something which seems to run counter to a focus on perfection.
Ellen White writes of the saints in the Time of Trouble, “As they review the past, their hopes sink; for in their whole lives they can see little good. They are fully conscious of their weakness and unworthiness…Though suffering the keenest anxiety, terror, and distress, they do not cease their intercessions. They lay hold of the strength of God as Jacob laid hold of the Angel; and the language of their souls is: "I will not let Thee go, except Thou bless me." Great Controversy, p 618, 619, 620.
Paul's writings contain some of my favorite texts on grace, like his text for the "last generation": “Even so then, at this present time there is a remnant according to the election of grace. And if by grace, then it is no longer of works; otherwise grace is no longer grace. But if it is of works, it is no longer grace; otherwise work is no longer work.” Romans 11:5-6.
Thanks, Mike, for starting this dialogue, and I am interested in hearing what you and others have to say. God bless!
@tomluttrell - Hi Tom! Wow, that was a loooong reply!
You're right, I do quote Ellen White more than the Bible! It's not ideal, but the reasons are: (1) It was late, past midnight, when I finished it, and if I had taken the time to include the Bible verses, it would have taken longer. (2) Nearly everyone can look up the verses, but many people wouldn't know how to look up the EGW quotes. (3) Bible verses have a much greater degree of reference precision than standard references to EGW's writings; the Bible is broken into sentences and phrases, whereas White's writings are only referenced by page and sometimes by paragraph, which makes it harder to indicate a particular sentence. (4) It would have made my long post even longer!
However, I agree, many people won't look up the verses, so for them it would have been better to include the full texts.
I'm not sure how including "through His grace" changes the meaning of the MB quote. It might clarify the meaning for those who think they can obey in their own strength alone. As far as I'm concerned, every good thing we do as Christians is done through God's grace, and so "through His grace" is taken as a given. My point in quoting her was to show that, for Ellen White, Jesus' life was intended to be a practical pattern, and not a mere source of merit/covering for our defects of character. I don't believe the sentence is inaccurate as it reads; and I'm a little concerned about increasing the wordiness of it.
I never said "grace is the Holy Spirit." The sentence you were referring to could have been clearer, to say that imparting grace is the Holy Spirit's work. But certainly the Holy Spirit is the primary agency through which grace is imparted to us.
Grace is the goodness of God exercised to us despite our undeserving qualities; it is practically a synonym for "compassionate gift-giving" or "merciful care." Everything we receive from God is grace, because we don't deserve anything from Him! That includes power for holy living. (This is not a maverick idea I came up with on my own; even my standard college dictionary defines grace as "(a) the unmerited love and favor of God toward man, (b) divine influence acting in man to make him pure and morally strong." Not that we define belief according to the dictionary. But this perspective has a long Christian history, such that it has even made it into the dictionary.) Biblically it includes both forgiveness/justification and empowerment/sanctification. But I focused on the empowerment aspect of grace because that element of it is often overlooked, and that is how the word is used in the verses quoted.
I think I used the verses in Hebrews and Titus correctly:
Hebrews says we need both mercy and grace; that does not make them the same thing. The whole passage in Hebrews says, "For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need." The point would seem to be that, since Jesus understands our temptations, He can be merciful when we fail, and more importantly He can help us in our "time of need," our trials and temptations, by providing grace to help us overcome.
Titus continues the same idea: "For the grace of God that bringeth salvation hath appeared to all men, Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world." It was interesting to me that you left "righteously, and godly" out of your quote. This is the work of grace; it's what grace teaches us.
I totally agree with you that love for God is the only correct motivation for all right-doing. We love Him because He first loved us.
I agree there is no place for merit. However, in all my years in the Adventist church, I've never met anyone who said they believed they could be good enough to earn heaven. So for myself, merit is a dead issue. The greater problem is that many people don't believe obedience is necessary. That is simply the reality of what I've personally experienced in the church. I don't doubt there are people who still struggle with the idea that they have to be "good enough" to be accepted by God, or who think that good works somehow atone for the bad things they've done. Obviously these are false ideas.
For anyone who understands that perfection is grace-based, the apparent conflict between grace and perfection disappears. In fact, I fully believe what you said about grace could be said equally about obedience, "It's hard to get fanatical about obedience," if by "obedience" we mean that Christ is throned upon our heart and we are acting on His guidance. Such obedience can never be legalism.
Here are some references on the topic of grace and obedience:
"And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead: By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name." Romans 1:4-5. (The aim of grace is obedience.)
"And God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work." 2 Corinthians 9:8. (Through grace we overflow with good works.)
"And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me." 2 Corinthians 12:9. (Christ's power is used synonymously with His grace.)
"Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers." Ephesians 4:29. (Grace edifies.)
"Follow peace with all men, and holiness, without which no man shall see the Lord: Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled." Hebrews 12:14-15. (Unholy behavior is failing to be actuated by grace.)
"Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear." Hebrews 12:28. (We have grace so we can serve God in the right spirit.)
"But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ...." 2 Peter 3:18. (We grow -- mature spiritually -- in grace.)
From Ellen White:
Obedience to the law is the standard held up before us. There is no reason why we should be transgressors. We may be Christians in every sense of the word. By constant prayer we are to bring Christ into our lives. From Him we are to receive the grace that will enable us to overcome. Only by receiving this grace can we go on from strength to strength, and gain a fitness for eternal life. We shall have conflicts and temptations to meet, and we are to meet them in the spirit of Christ. The Saviour says, "My grace is sufficient." 5MR 254.4. (Grace is the power through which we overcome sin and live rightly.)
His grace is given to work in us to will and to do, but never as a substitute for our effort. As the Lord cooperated with Daniel and his fellows, so He will cooperate with all who strive to do His will. And by the impartation of His Spirit He will strengthen every true purpose, every noble resolution. Conflict and Courage 247.4. (Link between grace that actuates us, and the Holy Spirit's work.)
The body is to be brought into subjection to the higher powers of the being. The passions are to be controlled by the will, which is itself to be under the control of God. The kingly power of reason, sanctified by divine grace, is to bear sway in the life. Conflict and Courage 249.6. (Grace sanctifies human reason, enabling godly choices.)
The worker for God should put forth the highest mental and moral energies with which nature, cultivation, and the grace of God have endowed him; but his success will be proportionate to the degree of consecration and self-sacrifice in which his work is done, rather than to either natural or acquired endowments. Earnest, continuous endeavor to acquire qualifications for usefulness is necessary; but unless God works with humanity, nothing good can be accomplished. Divine grace is the great element of saving power; without it all human effort is unavailing. Counsels to Parents, Teachers, and Students 537.4. (Grace endows us with mental and moral energy; this "saving power" is wholly of God.)
"Look to the Saviour. His grace is sufficient to subdue sin. Let your grateful heart, trembling with uncertainty, turn to Him. Lay hold on the hope set before you. . . . His strength will help your weakness. The Faith I Live By, 87.6. (Grace subdues sin.)
God does not use His grace to make His law of none effect, or to take the place of His law.... God's grace and the law of His kingdom are in perfect harmony; they walk hand in hand. His grace makes it possible for us to draw nigh to Him by faith. By receiving it, and letting it work in our lives, we testify to the validity of the law; we exalt the law and make it honorable by carrying out its living principles through the power of the grace of Christ; and by rendering pure, whole-hearted obedience to God's law, we witness before the universe of heaven, and before an apostate world that is making void the law of God, to the power of redemption. God's Amazing Grace, 10.3. (Grace lets us draw near to God. It works in our lives. It causes the Law to be reflected in our lives.)
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Unfortunately, trends in Christianity towards antimoniamism and forgiveness-only grace that have been around since at least the 1700s have created a Christian culture in which grace is seen as mere "overlooking" on God's part, or "virtual righteousness" (what Jesus did, never realized in us). This forgiveness-merit aspect of grace is true as far as it goes, but it is also Satan's final deception when it becomes all we believe about grace. That's because grace is so much more.
Even within Adventism today, there is a tendency to read a statement about Christian duty, and the moment the eye falls on the words "by grace" or "through His righteousness," the assumption is made that we can't expect to realize it in practice, and instead Christ has done it for us. This is totally out of harmony with Bible truth and what Ellen White taught. Over and over she uses grace to mean divine power to live a sanctified life. Likewise, Christ's righteousness is the operating principle in the Christian's life. It's never just an outer shell covering an unchanged heart.
In fact, if you do a search of "grace is" in Ellen White's writings, you'll find countless statements equating grace with power. Grace is not an excuse to fall short, but rather our privilege to draw higher.
Hi Mike,
Thanks for the detailed discussion about this important topic. All your thoughts were very good. However, regarding:
"I've never met anyone who said they believed they could be good enough to earn heaven. So for myself, merit is a dead issue. The greater problem is that many people don't believe obedience is necessary."
It's not that most people think they are good enough to earn heaven-- but there are many who think that they are bad enough to lose it. People who have had a rough life tend to be in this situation (though many who came from good homes have also gone there). Or, having had it so bad in life, they think they must deserve heaven due to having "done their time" in hell (here on earth).
Those who have had life fairly good and not fallen into the grosser sins may not overtly believe that obedience isn't necessary. They just don't think they are being disobedient. They may not take everything the Bible says completely seriously. Or they may not see how it applies to their own lives (being too busy looking at the failures of others).
Coming from the "I'm too bad for heaven" view can eventually lead you to the "obedience isn't necessary" crowd. Because when you get too discouraged with your failure to live up to what you know is right, it's tempting to decide that obedience must not be necessary for salvation.
We must be very careful not to discourage others by how we present our theology. When Jesus was here, He struck the right balance. "A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth." (Isaiah 42:3) He said, "Neither do I condemn you" but He also said, "Go, and sin no more."
Having been discouraged by my own failures, I have found several things helpful for gaining victory.
First, I really needed to accept grace as a reality. I mean, I had known of it intellectually, but until I realized that Christ could forgive me even moments after having just slipped back into sin, I was hopelessly discouraged. Having experienced that forgiveness however, I didn't believe obedience was not necessary for salvation.
The second step was making a full commitment in other areas of my life. I found one area of my life holding up growth in other areas. But when I made a full commitment for the areas I had control over, God was able to take away my desire for sin in the areas I didn't have control over. That decision wasn't easy, mind you. I had to struggle against my own desires, but also the appearance of fanaticism to others. What didn't seem to be sinful to them was a temptation to me. But making the commitment to avoid it allowed God to strengthen me in other areas.
The third step (simultaneous with the second) was fully admitting the sinfulness of my sin.
The fourth step was thanking God for the freedom He has given me, even when in temptation. Thanking God in faith helped me to live in the reality of victory. Even when I fell again, I was able to thank God for the freedom He gave me, and that He quickly took away my desire for the sin when I surrendered to Him again.
Your brother, Eugene Prewitt, has some good talks about how God strengthens us in the inner man (Ephesians 3:16). When God frees us, He doesn't force us to make the right choice. He simply gives us freedom so that we now have the ability to choose. Whereas before, we were mere slaves to sin. That's why we are admonished to "Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage." (Galatians 5:1)
In a twisted sort of way, those who don't believe we need to overcome sin, are living "under the law" as they remain in bondage to sin.
At the same time, we must not think higher of ourselves than we ought. As we see growth in our own lives, it is tempting to look at others apparent lack of growth, and begin comparing ourselves among ourselves. Not only does that lead us to stop growing, but it is a sin in itself, which is counter-productive to our growth. Furthermore, it leads us to relate in harmful ways to other people and can turn them off of the process of Christian growth which they need to experience in their own lives.
This is why we must be very careful how we articulate LGT, and make sure we are using the same definitions and terms as others when we discuss it.
In conclusion, here are some points which bear consideration:
1. He who began a good work in us will be faithful to complete it until the day of Jesus Christ (Eph 1:6) So if God wants us to be perfect, we will be, by His grace, if we make every effort to follow on to know the Lord. We should not live in fear of failure to be perfect, but when we realize we have been un-Christlike again, we should not let a moment rest until we have sought forgiveness and made restitution. Not because we would be lost if we died at that moment, but because our response at that point shows our true heart, and will form our future character.
2. We will never know when we are perfect. "If we say that we have no sin, we deceive ourselves, and the truth is not in us." (1 John 1:8).
Rather than obsessing over perfection, we need to focus on Christ's character. Seeing how he lived will make us see our lack of perfection. Yet that should not lead us to discouragement, but to humble repentance and reformation. (Discouragement demonstrates lack of faith).
3. Every day, we must continue to follow the Lamb wherever he goes. If we continue to follow God's leading and let Him change our lives into His image, we will be what we need to be, in His good time.
Michael,
Thank you for writing. Maybe we should write a book together...then there would be two people who could try to sell copies! (and I plan on getting one out soon, so am not kidding. Let me know if you are interested.)
For Tom and others, I have attempted a Bible-only defense of the core of LGT. At www.bibledoc.org under articles, you will find an article titled "Perfection in the Last Generation." I would be so interested in your feedback.
If you want to edit me into wikipedia as a supporter of LGT...go ahead.
Here is a minor contribution to the discussion:
1Th 5:23 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. 24 Faithful is he that calleth you, who also will do it.
The verses just before have a list of disciplines to which we ought to apply ourselves -- pray without ceasing, rejoice always, endure, avoid evil appearances, and so on. But 23 and 24 make an abrupt change from "you discipline yourself this way" to "and God will get the work finished to this extent."
To what extent? "wholly." That means holistic (spirit, soul, body) preservation.
And it is in a "blameless" state that terminates at a point in time. What point in time? The "Coming."
And who is responsible for carrying the burden of accomplishing this great feat? Not I. "Faithful is He that calls you who also will do it."
So LGT has a good point about what will happen. And Paul makes a good point about the burden. We, dependant, searching, putting away our sins, rising to the mark of the prize, aim for individual disciplines. But we need not stress over the final product. That is a burden too heavy for us. And we have a Savior that is capable of bearing it without being crushed.
Be faithful, -- Eugene
The following quotes, I believe give the best understanding that I have come across in my studies of the place of good works and their value in the Christian experience.
"Although we have no merit in ourselves, in the great goodness and love of God we are rewarded as if the merit were our own. When we have done all the good we can possibly do, we are still unprofitable servants. We have done only what was our duty. What we have accomplished has been wrought solely through the grace of Christ, and no reward is due to us from God on the ground of our merit. But through the merit of our Saviour every promise that God has made will be fulfilled, and every man will be rewarded according to his deeds." {WM 316.1}
"The Master will require each of His stewards to give an account of his stewardship, to show what he has gained with the talents entrusted to him. Those to whom rewards are given will impute no merit to themselves for their diligent trading; they will give all the glory to God. They speak of that which was delivered to them, as 'Thy pound,' not their own. When they speak of their gain, they are careful to state whence it came. The capital was advanced by the Master. They have traded upon it successfully, and return the principal and interest to the Giver. He rewards their efforts as if the merit belonged to them, when they owe all to the grace and mercy of the bountiful Giver. His words of unqualified approval fall upon their ears: 'Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy Lord.'" {2T 284.3}
"We are walking in the sight of unseen intelligences. A witness is by our side constantly to see how we trade with the Lord's entrusted goods. When the good steward returns his talents with usury, he will claim nothing. He will realize that they are the talents that God delivered unto him, and will give glory to the Master. He knows that there would have been no gain without the deposit, no interest without the principal. He will say, "Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more." Let the church now consider whether they are putting out to usury the capital the Lord has given. Without the grace of Christ every soul would have been bankrupt for eternity; therefore we can rightfully claim nothing. But while we can claim nothing, yet when we are faithful stewards, the Lord rewards us as if the merit were all our own. He says, "Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy Lord." {TM 166.2}
This seems like a good discussion. I thought I would share a couple of quotations which show the how to of this type of theology that might make it a little more practical for those who are wondering how it is possible.
1 John 2:1 My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:
Those who are placed in the highest positions may lead astray, especially if they feel that there is no danger. The wisest err; the strongest grow weary. Excess of caution is often attended with as great danger as excess of confidence. To go forward without stumbling, we must have the assurance that a hand all-powerful will hold us up, and an infinite pity be exercised toward us if we fall. God alone can at all times hear our cry for help. {ST, July 28, 1881 par. 15}
It is a solemn thought that the removal of one safeguard from the conscience, the failure to fulfill one good resolution, the formation of one wrong habit, may result not only in our own ruin, but in the ruin of those who have put confidence in us. Our only safety is to follow where the steps of the Master lead the way, to trust for protection implicitly to Him who says, "Follow me." Our constant prayer should be, "Hold up my goings in thy path, O Lord, that my footsteps slip not." {ST, July 28, 1881 par. 16}
@downwa - Point well taken. I guess you could call that "anti-merit." Liked what you had to say about that.
@canvassing - I'll have to think about the book idea. I wonder who would publish it? I mean, it could be self-published. But it's better to have some marketing money behind it. I'd be interested to know what points you'd want to cover, how many chapters/pages you have in mind, and the intended audience of the book.
@tdalet - Thanks for the great quotes!