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- "And he did that which was right in the sight of YaHuWaH, and walked in the ways of David his father, and declined neither to the right hand, nor to the left."
- "Turn not to the right hand nor to the left: remove thy foot from evil."
- " And thine ears shall hear a word behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left. "
Forbidden Fundamental Beliefs
The Undoing Of Churches; Especially The Adventist Church.
The Steps To Apostasy:
- First | get up a Creed, telling us what we shall believe.
- Second | Make that Creed a test of fellowship.
- Third | Try members by that Creed.
- Fourth | Denounce as heretics those who do not believe that Creed. And,
- Fifth, to commence persecution against such.
Every Adventist is to be left free to decide what he or she wishes to believe. 'Membership in good standing' now determines your place within the denomination, thereby taking away your freedom. Membership of the denomination should not be subject to a test of faith or fellowship. You were the subject of a 'Baptismal vow' before you were received into membership. Were you not? How does that square with the statement above?
Loughborough stated: "Precious truths for the last days were to be searched out and proclaimed - a work which could not be done in Creed-bound churches any more than the heralding of the gospel to the world could be accomplished by the apostolic church while retaining a connection with the Jewish sects.
The General Conference after tampering with the following, shutdown every effort to study or restudy them:
- Denial of the creation of the 'Earth and everything in it' in six literal days. (See Fundamental belief #6). It only accepts the creation of 'all living things' in the Earth in six literal days!
- Rejection of the fallen humanity of the Savior. Acceptance of the Catholic theology of Maryam, the immaculate conception of YaHuWshuaH, likeness to sinless Adam and not to Abraham!
- Rejection of the Biblical and Spirit of Prophecy definition of the Antichrist, the Beast of Revelation, and the Man of Sin, as the Papacy (A belief that is now in 'historical thrash heap' - Neal Wilson)
- The cessation of the promulgation of the three Angels' Messages which incidentally spells the end to the reason for the existence of the SDA Church! While deceiving membership in Sabbath School study guides that the Messages are being proclaimed! Get wise, beloved.
Countless Adventists, have written to the General Conference seeking clarification for thousands of topical salvational subjects, and receiving nothing but a deafening silence. And if they pressed any further, they are silenced one way or another! Today, it can be argued that the true Seventh-day Adventist Church Headquarters may be found among independent ministries. They are fulfilling the Mission originally committed to the Seventh-day Adventist Church. Note that they are the Spiritual Adventist Church. The Organization, incorporated as the Church amounts today to nothing more than another address in 'Babylon the Great'!
Was Loughborough correct? You bet!
Loughborough added further that:
Elohiym called for separation there, and he also called for separation of the Advent believers from those who would seek to hold them in the circle of their Creeds.” (ibid., SAM, page 178, emphasis supplied).
“On the subject of Creeds, I agree with Brother Loughborough,” James White stated. “Now I take the ground that Creeds stand in direct opposition to the gifts.”
Since the organization has fully adopted a Creed (Church Manual , 'We Believe', would you heed the call to 'Separate'? Or would you rather perish with her?NO CHURCH MANUAL
Now what is our position as a people? The Bible is our Creed. We reject everything in the form of a human Creed. We take the Bible and the gifts of the Spirit; embracing the faith that thus YaHuWaH will teach us from time to time. And in this we take a position against the formation of a Creed. We are not taking one step, in what we are doing, toward becoming Babylon".
Here is one of their reasons for imposing a Creed on the Church:
[Edson] Rogers (Not Elohiym) was distressed over the fact that, because of differences, for a number of years there had been no statement of Seventh-day Adventist Beliefs, or Faith, in our annual Yearbook,” Leroy Froom stated in his historical book of 1971.
In their deceptive character, the Church Manual denies that it is a Creed! What is a Creed? Mariam Webster defines it like this: Apostles's Creed
a statement of the basic beliefs of a religion
an idea or set of beliefs that guides the actions of a person or group
a brief authoritative formula of religious belief
a set of Fundamental beliefs; also: a guiding principle
The famous Nicene or Apostles's Creed, begins this way: "I believe:"... "I believe:". What are the contents of the Church Manual and its companion volume - 'We Believe'? Two things and two things only:
- The Statements of Belief, on which your baptismal vows are based.
- Rules, rules and rules!
Elder Daniells recognized the serious problems involved,” Froom recalled. “He knew that time would be required for certain theological wounds to heal, and for attitudes to modify on the part of some.”
Froom added further that, “Possibly it would be necessary to wait until certain individuals had dropped out of action.” .
“A suitable Statement of Faith?” Why did Edson Rogers, Leroy Froom, and other Seventh-day Adventist Church leaders feel that the old “Fundamental Principles,” published in the Yearbook from 1874 through 1914, were no longer “suitable?” Who removed the old Fundamental Principles from the Year Book from 1914 to 1931 leading to the complaint? Edson Rodgers, the Complainant, it is! Was there error or heresy in the old “Fundamental Principles?” No! Why did they decide to wait until 'certain individuals' have died first? Why? A Leadership gang wished to change the old truths and bring in the lies (Heresies) below, unchallenged:
- “The Final Atonement in Heaven, and the Investigative Judgment” no longer pertaining to us but the Elohiym Himself!
- “The Human Nature of YaHuWshuaH the Messiah,”, as unfallen!
- “The Place of Prophecy in the Church,” - completed deleted from their Fundamental Beliefs!
- “The Doctrine of the Trinity as Taught by Evangelicals.”, as opposed to our foundational position and Scripture
- The Biblical 'Beast', 'Little Horn' or 'Antichrist', no longer the Papacy!
The prayer of the Messiah to His Father, contained in the seventeenth chapter of Yahuwchanon, is to be our church Creed. It shows us that our difference and disunion are dishonoring to Elohiym. Read the whole chapter, verse by verse".
When Elohiym's Word is studied, comprehended, and obeyed, a bright light will be reflected to the world; new truths, received and acted upon, will bind us in strong bonds to YaHuWshuaH. The Bible, and the Bible alone, is to be our Creed, the sole bond of union; all who bow to this Holy Word will be in harmony. Our own views and ideas must not control our efforts. Man is fallible, but (Elohiym's) Word is infallible. Instead of wrangling with one another, let men exalt YaHuWaH. Let us meet all opposition as did our Master, saying, "It is written." Let us lift up the banner on which is inscribed, The Bible our rule of faith and discipline."
He calls upon us to hold firmly, with the grip of faith, to the Fundamental principles (Not Fundamental Beliefs) that are based upon unquestionable authority" .
Whatever we do, we are not to change any word or text of the Fundamental Principles as held by us from 1872 to 1914. Doing so would be apostasy. We have done so. The Organization became apostate! And can lay no further claim to Remnancy!
Are you aware of some of our New Theology? Just a few:Adventism's New View & Theology :
- On the investigative judgment:
Man is not being judged. Man will not be judged, Elohiym is the One on trial!
- The Sanctuary and YaHuWshuaH's ministration there, is not about us, it "is with Elohiym and the universe." The Evangelicals are now happy with the Adventist Church and its leaders!
- As in Froom's book, Movement of Destiny, the blood atonement is left at the Cross and we are told that, "now He makes available to all the benefits of this [His] atoning sacrifice" "Seventh-day Adventists Believe. ...", p. 313.
- The General Conference has destroyed the message of the First Angel by altering the meaning of the judgment and putting Elohiym on trial. The message of the First Angel becomes meaningless. Destroyed. If there is no First Angel, can there be a Second and Third Angel? Hardly! This could explain the reason for the church's fascination with things Babylonian. How else could the General Conference consign Protestantism's traditional view of the Beast of Revelation 13 to "the historical trash heap"!
Below are the Fundamental Principles (1844-1914) that we should uphold forever, and Fundamental Beliefs which became our 'Highway to Apostasy'. The two are not the same!
A detailed Comparison of all the four generations of Adventist Fundamental Principles and Fundamental Beliefs may be downloaded. This was a compilation by brother Neil C. Livingston. This is to the effect that you may know how Satan, using our Leaders, took us back to spiritual Egypt! Enjoy it.
IN ELLEN G. WHITE'S LIFETIME
1844 - 1899
“Built upon the foundation of the apostles and prophets, YaHuWshuaH the Messiah himself being the chief corner stone.” Ephesians 2:20
BEFORE ELLEN G. WHITE'S DEATH
1914 STATEMENT OF BELIEF - URIAH SMITH
'Seventh-day Adventists have no Creed but the Bible; but they hold to certain well-defined points of faith, for which they feel prepared to give a reason "to every man that asketh" them. The following propositions may be taken as a summary of the principal features of their religious faith, upon which there is, so far as is known, entire unanimity throughout the body. They believe: —
- That there is one Elohiym, a personal, spiritual being, the Creator of all things, omnipotent, omniscient, and eternal; infinite in wisdom, holiness, justice, goodness, truth, and mercy; unchangeable, and everywhere present by his representative, the Holy Spirit. Tehillim (Psalm) 139: 7.
- That there is one Lord YaHuWshuaH the Messiah, the Son of the Eternal Father, the one by whom he created all things, and by whom they do consist; that he took on him the nature of the seed of Abraham for the redemption of our fallen race; that he dwelt among men, full of grace and truth, lived our example, died our sacrifice, was raised for our justification, ascended on high to be our only mediator in the Sanctuary in heaven, where through the merits of his shed blood, he secures the pardon and forgiveness of the sins of all those who persistently come to him; and,as the closing portion of his work as priest, before he takes his throne as king, he will make the great atonement for the sins of all such, and their sins will then be blotted out (Acts 3: 19) and borne away from the Sanctuary, as shown in the service of the Levitical priesthood, which foreshadowed and prefigured the ministry of our Lord in heaven. See Leviticus 16; Hebrews 8: 4, 5; 9: 6, 7.
- That the Holy Scriptures of the Old and New Testaments were given by inspiration of Elohiym, contain a full revelation of his will to man, and are the only infallible rule of faith and practice.
- That baptism is an ordinance of the the Natsariym or Natsarene church, to follow faith and repentance,— an ordinance by which we commemorate the _resurrection of the Messiah, as by this act we show our faith in his burial and resurrection, and through that, in the resurrection of all the Saints at the last day; and that no other mode more fitly represents. these facts than that which the Scriptures prescribe, namely, immersion Romans 6: 3-5; Colossians 2: 12.
- That the new birth comprises the entire change necessary to fit us for the kingdom of Elohiym, and consists of two parts: First, a moral change wrought by conversion to a Natsariym or Natsarene life (Yahuwchanon 5: 3); second, a physical change at the second coming of the Messiah, whereby, if dead, we are raised incorruptible, and if living, are changed to immortality in a moment, in the twinkling of an eye. Luke 20: 36; 1 Corinthians 15: 51, 52.
- That prophecy is a part of Elohiym's revelation to man; that it is included in that Scripture which is profitable for instruction (2 Timothy 3: 16) ; that it is designed for us and our children (Dent. 29: 29); that so far from being enshrouded in impenetrable mystery, it is that which especially constitutes the word of Elohiym a lamp to our feet and a light to our path (Tehillim (Psalm) 119: 105; 2 Kepha (Peter) 1: 19); that a blessing is pronounced upon those who study it (Revelation 1: 1-3); and that, consequently, it is to be understood, by the people of Elohiym sufficiently to show them their position in the world's history and the special duties required at their hands.
- That the world's history from specified dates in the past, the rise and fall of empires, and the chronological succession of events down to the setting up of Elohiym's everlasting kingdom, are outlined in numerous great chains of prophecy; and that these prophecies are now all fulfilled except the closing scenes.
- That the doctrine of the world's conversion and a temporal millennium is a fable of these last days, calculated to lull men into a state of carnal security, and cause them to be overtaken by the great day of YaHuWaH as by a thief in the night (1 "Thessalonians 5: 3); that the second coming of the Messiah is to precede, not follow, the millennium; for until YaHuWaH appears, the papal power, with all its abominations, is to continue (2 Thessalonians 2: 8), the wheat and the tares grow together (MattithYahuw 13: 29, 30, 39), and evil men and seducers wax worse and worse, as the Word of Elohiym declares. 2 Timothy 3: 1, 13.
- That the mistake of Adventists in 1844 pertained to the nature of the event then to transpire, not to the time; that no prophetic period is given to reach to the second advent, but that the longest one, the two thousand and three hundred days of Daniy'el 8: 14, terminated in 1844, and brought us to an event called the cleansing of the Sanctuary. See Note 1.
- That the Sanctuary of the new covenant is the tabernacle of Elohiym in heaven, of which Paul speaks in Hebrews S and onward, and of which our Lord, as great high priest, is minister; that this Sanctuary is the antitype of the Mosaic tabernacle, and that the priestly work of our Lord, connected therewith, is the antitype of the work of the Jewish priests of the former dispensation (Hebrews 8: 1-5, etc.) ; that this, and not the Earth, is the Sanctuary to be cleansed at the end of the two thousand and three hundred days, what is termed its cleansing being in this ease, as in the type, simply the entrance of the high priest into the most holy place, to finish the round of service connected therewith by making the atonement and removing from the Sanctuary the sins of believers (Acts 3: 19), and occupies a brief but indefinite space in the second apartment (Leviticus 16; Hebrews 9: 22, 23); and that this work in the antitype, beginning in 1844, consists in actually blotting out - the sins of believers (Acts 4: 19), and occupies a brief but indefinite space of time, at the conclusion of which the work of mercy for the world will be finished, and the second advent of the Messiah will take place.
- That Elohiym's moral requirements are the same upon all men in all dispensations; that these are summarily contained in the commandments spoken by Jehovah from Sinai, engraven on the tables of stone, and deposited in the ark, which was in consequence called the " ark of the covenant," or Testament (Bemidbar (Numbers) 10: 33; Hebrews 9: 4, etc.); that this law is immutable and perpetual, being a transcript of the tables deposited in the ark in the true Sanctuary on high, which is also, for the same reason, called the ark of Elohiym's Testament; for under the' sounding of the seventh trumpet we are told that " the temple of Elohiym was opened in,heaven, and there was seen in his temple the ark of his Testament." Revelation 11: 19.
- That the fourth commandment of this law requires that we devote the seventh day of each week, commonly called Saturday, to abstinence from our own labor, and to the performance of sacred and religious duties; that this is the only weekly Sabbath known to the Bible, being the day that was set apart before Paradise was lost (Bere'shiyth (Genesis) 2: 2, 3), and which will be observed in Paradise restored (YeshaYahuw 66: 22, 23); that the facts upon which the Sabbath institution is based on confine it to the seventh day, as they are not true of any other day, and that the terms- Jewish Sabbath, as applied to the seventh day, and Natsariym (Christian) sabbath, as applied to the first day of the week, are names of human invention, unscriptural in fact, and false in meaning.
- That as the man of sin, the papacy, has thought to change times and laws (the law of Elohiym, Daniy'el 7: 25), and has misled almost all Christendom in regard to the fourth commandment, we find a prophecy of reform in this respect to be wrought among believers just before the coming of the Messiah. YeshaYahuw 56: 1, 2; 1 Kepha (Peter) 1: 5; Revelation 14: 12, etc.
- That the followers of the Messiah should be a peculiar people, not following the maxims, nor conforming to the ways, of the world; not loving its pleasures nor countenancing its follies; inasmuch as the apostle says that "whosoever therefore will be" in this sense,"a friend of the world is the enemy of Elohiym" (James 4: 4) ; and the Messiah says that we cannot have two masters, or, at the same time, serve Elohiym and Mammon. MattithYahuw 6: 24.
- That the Scriptures insist upon plainness and modesty of attire as a prominent mark of discipleship in those who profess to be the followers of Him who was "meek and lowly in heart;" that the wearing of gold, pearls, and costly array, or anything designed merely to adorn the person and foster the pride of the natural heart, is to be discarded, according to such scriptures as 1 Timothy 2: 9, 10; 1 Kepha (Peter) 3: 3, 4.
- 16. That means for the support of evangelical work among men should be contributed from love to Elohiym and love of souls, not raised by church lotteries, or occasions designed to contribute to the fun-loving, appetite-indulging propensities of the sinner, such as fairs, festivals, crazy socials, etc., which are a disgrace to the professed church of the Messiah; that the proportion of one's income required in former dispensation can be no less under the gospel; that it is the same as Abraham (whose children we are, if we are (the Messiah's). Gal. 3: 29) paid to Melchisedec (type of the Messiah) when he gave him a tenth of all (Hebrews 7: 1-4); the tithe is (YaHuWaH's) (Wayiqra (Leviticus) 27: 30) ; and this tenth of one's income is also to be supplemented by offerings from those who are able, for the support of the gospel. 2 Corinthians 9: 6; Mal'akiy 3: 8, 10.
- That as the natural or carnal heart is at enmity with Elohiym and his law, this enmity can be subdued only by a radical transformation of the affections, the exchange of unholy for holy principles; that this transformation follows repentance and faith, is the special work of the Holy Spirit, and constitutes regeneration, or conversion.
- That as all have violated the law of Elohiym, and cannot of themselves -render obedience to his just requirements, we are dependent on the Messiah, first, for justification from our past offenses, and, secondly, for grace whereby to render acceptable obedience to his holy law in time to come.
- That the Spirit of Elohiym was promised to manifest itself in the church through certain gifts, enumerated especially in 1 Corinthians 12 and Ephesians 4; that these gifts are not designed to supersede, or take the place of, the Bible, which is sufficient to make us wise unto salvation, any more than the Bible can take the place of the Holy Spirit; that, in specifying the various channels of its operations, that Spirit has simply made provision for its own existence and presence with the people of Elohiym to the end of time to lead to an understanding of that word which it had inspired, to convince of sin, and to work a transformation in the heart and life; and that those who deny to the Spirit its place and operation, do plainly deny that part of the Bible which assigns to it this work and position.
- That Elohiym, in accordance with his uniform dealings with the race, sends forth a proclamation of the approach of the second advent of the Messiah; and that this work is symbolized by the three messages of Revelation 14, the last one bringing to view the work of reform on the law of Elohiym, that his people may acquire a complete readiness for that event.
- That the time of the cleansing of the Sanctuary (see proposition 10), synchronizing with the time of the proclamation of the third message (Revelation 14: 9,10), is a time of investigative judgment, first, with reference to the dead, and secondly, at the close of probation, with reference to the living, to determine who of the myriads now sleeping in the dust of the Earth are worthy of a part in the first resurrection, and who of its living multitudes are worthy of translation, — points which must be determined before YaHuWaH appears.
- That the grave, whither we all tend, expressed by the Hebrew word "sheol" and the Greek word "hades," is a place, or condition, in which there is no work, device, wisdom, nor knowledge. Ecclesiastes 9: 10.
- That the state to which we are reduced by death is one of silence, inactivity, and entire unconsciousness. Tehillim (Psalm) 146: 4; Ecclesiastes 9: 5, 6; Daniy'el 12: 2.
- That out of this prison-house of the grave, mankind are to be brought by a bodily resurrection, the righteous having part in the first resurrection, which takes place at the second coming of the Messiah; the wicked in the second resurrection, which takes place in a thousand years thereafter. Revelation 20: 4-6.
- That at the last trump, the living righteous are to be changed in a moment, in the twinkling of an eye, and that the risen righteous are to be caught up to meet YaHuWaH in the air, so forever to be with YaHuWaH. 1 Thessalonians 4: 16, 17; 1 Corinthians 15: 51, 52.
- That these immortalized ones are then taken to heaven, to the New Yerushalayim, the Father's house, in which there are many mansions (Yahuwchanon 14: 1-3), where they reign with the Messiah a thousand years, judging the world and fallen angels, that is, apportioning the punishment to be executed upon them at the close of the one thousand years (Revelation 20: 4; 1 Corinthians 6: 2, 3); that during this time the Earth lies in a desolate, chaotic condition (YirmeYahuw 4: 23-27), described, as in the beginning, by the Greek term " abussos " (bottomless pit, Septuagint of Bere'shiyth (Genesis) 1: 2) ; and that here Satan is confined during the thousand years (Revelation 20: 1, 2), and here finally destroyed (Revelation 20: 10; Mal'akiy 4:. 1) ; the theater of the ruin he has wrought in the universe being appropriately made for a time his gloomy prison-house, and then the place of his final execution.
- That at the end of the thousand years YaHuWaH descends with his people and the New Yerushalayim (Revelation 21: 2), the wicked dead are raised, and come up on the surface of the yet unrenewed Earth, and gather about the city, the camp of the Saints (Revelation 20: 9), and fire comes down from Elohiym out of heaven and devours them. They are then consumed, root and branch (Mal'akiy 4: 1), becoming as though they had not been (Obadiah 15, 16). In this everlasting destruction from the presence of YaHuWaH (2 Thessalonians 1: 9), the wicked meet the "everlasting punishment" threatened against them (MattithYahuw 25: 46), which is everlasting death. Romans 6: 23; Revelation 20: 14, 15. This is the perdition of ungodly men, the fire which consumes them being the fire for which "the heavens and the Earth, which are now, ... are kept in store," which shall melt even the elements with its intensity, and purge the Earth from the deepest stains of the curse of sin. 2 Kepha (Peter) 3: 7-12.
- That new heavens and a new Earth shall spring by the power of Elohiym from the ashes of the old, and this renewed Earth with the New Yerushalayim for its metropolis and capital shall be the eternal inheritance of the Saints, the place where the righteous shall evermore dwell. 2 Kepha (Peter) 3: 13; Tehillim (Psalm) 37: 11, 29; MattithYahuw 5.
Note 1, REGARDING PROPOSITION 9:
The Adventists of 1844 expected that the end of the world would come in that year, because they held that certain prophecies would then transpire, which they believed reached to the coming of YaHuWaH. Chief among these was the prophecy of Daniy'el 8: 13, 14, which says that at the end of the prophetic period of 2300 days (years) the Sanctuary should he cleansed. They believed that the Earth was the Sanctuary then to be cleansed, and that its cleansing was to be accomplished with fire, which would accompany the manifestation of YaHuWaH from heaven.
From these premises, the conclusion seemed inevitable that when the 2300 years ended, in 1844, YaHuWaH would come. But the day passed, and no Saviour appeared. Suspended between hope and fear, and waiting until every plausible allowance for possible inaccuracies of reckoning and variations of time, was exhausted, it became at length apparent that a great mistake had been made, and that the mistake must he on one or both of the following points: either, first, the period of the 2300 days did not end at that time, and they had made a mistake in supposing that they would terminate in that year; or, secondly, the cleansing of the Sanctuary was not to be the burning of the Earth at the second coming of the Messiah, and hence they had made a mistake in expecting such an event at that time.
While there was a possibility that they had made a mistake on both these points, it was certain that they had made a mistake on one of them: and either one would be sufficient to account for the fact that YaHuWaH did not then appear.
A movement which had enlisted the whole interest of thousands upon thousands, and thrilled their hearts with enthusiastic hope, was not to he abandoned, especially by its more conservative and sincere adherents, without earnest thought and reflection.
The whole field of evidence was therefore carefully resurveyed. It soon became apparent that two methods were being adopted to account for the fact that YaHuWaH did not come when he was expected, and to explain the consequent disappointment.
One class, at. a rash bound, reached the conclusion that they had made a mistake in the time, and that the prophetic periods had not expired. This was, of course, to abandon the whole previous movement, with all its accompanying manifestations of divine power; for if the time was wrong, everything was wrong.
Another class, impressed with the fact that Elohiym had given too much evidence of his connection with the movement to allow them to abandon it, carefully reviewed the evidence on every point. The result with them was a clearer conviction of the strength and harmony of the argument on chronology. They saw no ground to change their views upon the reckoning of the time, but felt more convinced than ever that the 2300 days were correctly applied, and that they terminated at the time appointed in 1844.
Thus they became satisfied that the error lay in their previous views of the subject of the Sanctuary and its cleansing, and that they had made a mistake in supposing that the Earth would be burned at the end of the 2300 days, because the prophecy said that then the "Sanctuary" should "be cleansed."
This brings us to note the difference between Seventh-day Adventists and those called First-day Adventists, as respects chronology. The latter,'believing that the prophetic periods were given to make known the time of the Messiah's coming, and that they have not yet ended, are held to one of two conclusions; either that all that is said in the Bible about these periods is so much of revelation unrevealed, or else that the time of the Messiah's coming is to be known.
The first conclusion; as consistent believers in the Bible, they can not adopt, and hence their continual efforts to readjust the prophetic periods, and fix upon some new time for the Messiah to come.
From this has arisen, in these later years, all the fantastic time-setting which has very naturally disgusted the world, and worse than this, has brought a stigma of reproach upon all prophetical study. On the other hand, Seventh-day Adventists set no time. While they believe that the prophetic periods are to be understood, they believe also that these periods have been correctly interpreted, and have all terminated; so that now there is no data from which to reason respecting a definite time for their Lord to come.
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1931 Fundamental Beliefs
Said to have been authored by Elder Wilcox. Claimed by L. E. Froom to be the basis of the development of the Questions on Doctrine and the Movement of Destiny.
1931 Fundamental Beliefs
The First One
'Seventh-day Adventists hold certain Fundamental beliefs, the principal features of which, together with a portion of the scriptural references upon which they are based, may be summarized as follows:'
- That the Holy Scriptures of the Old and New Testament were given by inspiration of Elohiym, contain an all-sufficient revelation of His will to men, and are the only unerring rule of faith and practice (2 Timothy 3:15-17).
- That the Godhead, or Trinity, consists of the Eternal Father, a personal, spiritual Being, omnipotent, omnipresent, omniscient, infinite in wisdom and love; (Master) YaHuWshuaH the Messiah, the Son of the Eternal Father, through whom all things were created and through whom the salvation of the redeemed hosts will be accomplished; the Holy Spirit, the third person of the Godhead, the great regenerating power in the work of redemption (MattithYahuw 28:19; YeshaYahuw 44:6; 48:13; MattithYahuw 12:32; 2 Corinthians 13:14; Revelation 1:8, 11).
- That YaHuWshuaH the Messiah is very Elohiym, being of the same nature and essence as the Eternal Father. While retaining His divine nature, He took upon Himself the nature of the human family, lived on the Earth as a man, exemplified in His life as our example the principles of righteousness, attested His relationship to Elohiym by many mighty miracles, died for our sins on the Cross, was raised from the dead, and ascended to the Father where He ever lives to make intercession for us (Yahuwchanon 1:1, 14; Hebrews 2:9-18; 8:1, 2; 4:14-16; 7:25).
- That every person, in order to obtain salvation, must experience the new birth. This comprises an entire transformation of life and character by the re-creative power of Elohiym through faith in YaHuWaH YaHuWshuaH the Messiah (Yahuwchanon 3:16; MattithYahuw 18:3; Acts 2:37-39).
- That baptism is an ordinance of the Natsariym or Natsarene church, the proper form being by immersion, and should follow repentance and forgiveness of sins. By its observation faith is shown in the death, burial, and resurrection of the Messiah (Romans 6:1-6; Acts 16:30-33).
- That the will of Elohiym as it relates to moral conduct is comprehended in His law of ten commandments. These are great, moral, unchangeable precepts, binding upon all men in every age (Exodus 20:1-17).
- That the fourth commandment of this unchangeable law requires the observance of the seventh-day Sabbath. This holy institution is at the same time a memorial of creation and a sign of sanctification, a sign of the believer's rest from his own works of sin, and his entrance into the rest of soul that YaHuWshuaH promises to those who come to Him (Genesis 2:1-3; Exodus 20:8-11; 31:12-17; Hebrews 4:1-10).
- That the law of ten commandments points out sin, the penalty of which is death. The law cannot save the transgressor from his sin, nor impart power to keep him from sinning. In infinite love and mercy Elohiym provides a way whereby this may be done. He furnishes a substitute, even the Messiah the righteous one, to die in man's stead, making “him to be sin for us, who knew no sin; that we might be made the righteousness of Elohiym in him” (2 Corinthians 5:21). We are justified, not by obedience to the law, but by the grace that is in the Messiah YaHuWshuaH. By accepting the Messiah, man is reconciled to Elohiym, justified by the blood of the Messiah for the sins of the past, and saved from the power of sin by His indwelling life. Thus the gospel becomes “The power of Elohiym unto salvation to every one that believeth.” This experience is wrought by the divine agency of the Holy Spirit, who convinces of sin and leads to the Sin Bearer, inducting believers into the new-covenant relationship, where the law of Elohiym is written on their hearts; and through the enabling power of the indwelling the Messiah, their lives are brought into conformity to the divine precepts. The honor and merit of this wonderful transformation belong wholly to the Messiah (1 Yahuwchanon 3:4; Romans 7:7; 3:20; Ephesians 2:8-10; 1 Yahuwchanon 2:1, 2; Romans 5:8-10; Galatians 2:20; Ephesians 3:17; Hebrews 8:8-12).
- That Elohiym “only hath immortality” (1 Timothy 6:16). Mortal man possesses a nature inherently sinful and dying. Eternal life is the gift of Elohiym through faith in the Messiah (Romans 6:23). “He that hath the Son hath life” (1 Yahuwchanon 5:12). Immortality is bestowed upon the righteous at the second coming of the Messiah, when the righteous dead are raised from the grave, and the living righteous translated to meet YaHuWaH. Then it is that those accounted faithful “put on immortality” (1 Corinthians 15:51-55).
- That the condition of man in death is one of unconsciousness. That all men, good and evil alike, remain in the grave from death to the resurrection (Ecclesiastes 9:5, 6; Psalm 146:3, 4; Yahuwchanon 5:28, 29).
- That there shall be a resurrection both of the just and of the unjust. The resurrection of the just will take place at the second coming of the Messiah; the resurrection of the unjust will take place a thousand years later, at the close of the millennium (Yahuwchanon 5:28, 29; 1 Thessalonians 4:13-18; Revelation 20:5-10).
- That the finally impenitent, including Satan, the author of all sin, will, by the fires of the last day, be reduced to a state of non-existence, becoming as though they had not been, thus purging the universe of Elohiym of sin and sinners (Romans 6:23; Mal'akiy 4:1-3; Revelation 20:9, 10; Obadiah 16).
- That no prophetic period is given in the Bible to reach to the Second Advent, but that the longest one, the 2300 days of Daniy'el 8:14, terminating in 1844, reaches to an event called the cleansing of the Sanctuary (Daniy'el 8:14; 9:24, 25; Numbers 14:34; Yehezki'el 4:6).
- That the true Sanctuary, of which the tabernacle on Earth was a type, is the temple of Elohiym in heaven, of which Paul speaks in Hebrews 8 and onward, and of which YaHuWaH YaHuWshuaH, as our great high priest, is minister. The priestly work of our Lord is the antitype of the work of the Jewish priests of the former dispensation. That this heavenly Sanctuary is the one to be cleansed at the end of the 2300 days of Daniy'el 8:14, its cleansing being, as in the type, a work of judgment, beginning with the entrance of the Messiah as the high priest upon the judgment phase of His ministry in the heavenly Sanctuary, foreshadowed in the earthly service of cleansing the Sanctuary on the Day of Atonement. This work of judgment in the heavenly Sanctuary began in 1844. Its completion will close human probation (Daniy'el 7:9, 10; 8:14; Hebrews 8:1, 2, 5; Revelation 20:12; Numbers 14:34; Yehezki'el 4:6).
- That Elohiym, in the time of the judgment and in accordance with His uniform dealing with the human family in warning them of coming events vitally affecting their destiny (Amos 3:6, 7), sends forth a proclamation of the approach of the Second Advent of the Messiah; that this work is symbolized by the three angels of Revelation 14, and that their threefold message brings to view a work of reform to prepare a people to meet Him at His coming (Amos 3:6, 7; 2 Corinthians 5:10; Revelation 14:6-12).
- That the time of the cleansing of the Sanctuary, synchronizing with the period of the proclamation of the message of Revelation 14, is a time of investigative judgment, first, with reference to the dead, and second, with reference to the living. This investigative judgment determines who of the myriads sleeping in the dust of the Earth are worthy of a part in the first resurrection, and who of its living multitudes are worthy of translation (1 Kepha (Peter) 4:17, 18; Daniy'el 7:9, 10; Revelation 14:6, 7; Luke 20:35).
- That the followers of the Messiah should be a godly people, not Adopting the unholy maxims nor conforming to the unrighteous ways of the world; not loving its sinful pleasures nor countenancing its follies. That believers should recognize their bodies as the temple of the Holy Spirit, and that therefore they should clothe them in neat, modest, dignified apparel. Further, that in eating and drinking and in their entire course of conduct they should shape their lives as becometh followers of the meek and lowly Master. Thus the followers of the Messiah will be led to abstain from all intoxicating drinks, tobacco and other narcotics, and to avoid every body and soul-defiling habit and practice (1 Corinthians 3:16, 17; 9:25; 10:31; 1 Timothy 2:9, 10; 1 Yahuwchanon 2:6).
- That the divine principle of tithes and offerings for the support of the gospel is an acknowledgment of Elohiym's ownership in our lives, and that we are stewards who must render account to Him of all that He has committed to our possession (Leviticus 27:30; Mal'akiy 3:8-12; MattithYahuw 23:23; 1 Corinthians 9:9-14; 2 Corinthians 9:6-15).
- That Elohiym has placed in His church the gifts of the Holy Spirit, as enumerated in 1 Corinthians 12 and Ephesians 4. That these gifts operate in harmony with the divine principles of the Bible, and are given “for the perfecting of the Saints, for the gift of the Spirit of prophecy is one of the identifying marks of the remnant church (1 Corinthians 1:5-17; 1 Corinthians 12:1-28; Revelation 12:17; 19:10; Amos 3:7; Hosea 12:10, 13). They recognize that this gift was manifested in the life and ministry of Ellen G. White.
- That the second coming of the Messiah is the great hope of the church, the grand climax of the gospel and plan of salvation. His coming will be literal, personal, and visible. Many important events will be associated with His return, such as the resurrection of the dead, the destruction of the wicked, the purification of the Earth, the reward of the righteous, and the establishment of His everlasting kingdom. The almost complete fulfillment of various lines of prophecy, particularly those found in the books of Daniy'el and Revelation, with existing conditions in the physical, social, industrial, political, and religious worlds, indicates that the Messiah's coming “is near, even at the doors.” The exact time of that event has not been foretold. Believers are exhorted to be ready, for “in such an hour as ye think not the Son of man” will be revealed (Luke 21:25-27; 17:26-30; Yahuwchanon 14:1-3; Acts 1:9-11; Revelation 1:7; Hebrews 9:28; James 5:1-8; Yahuw'el 3:9-16; 2 Timothy 3:1-5; Daniy'el 7:27; MattithYahuw 24:36, 44).
- That the millennial reign of the Messiah covers the period between the first and the second resurrection, during which time the Saints of all ages will live with their blessed Redeemer in heaven. At the end of the millennium the Holy City with all the Saints will descend to the Earth. The wicked, raised in the second resurrection, will go up on the breadth of the Earth with Satan at their head to compass the camp of the Saints, when fire will come down from Elohiym out of heaven and devour them. In the conflagration that destroys Satan and his host the Earth itself will be regenerated and cleansed from the effects of the curse. Thus the universe of Elohiym will be purified from the foul blot of sin (Revelation 20; ZekarYahuw 14:1-4; 2 Kepha (Peter) 3:7-10).
- That Elohiym will make all things new. The Earth, restored to its pristine beauty, will become forever the abode of the Saints of YaHuWaH. The promise to Abraham, that through the Messiah, he and his seed should possess the Earth throughout the endless ages of eternity, will be fulfilled. “The kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the Saints of the most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him.” the Messiah, YaHuWaH will reign supreme, “and every creature which is in heaven, and on the Earth, and under the Earth. and such as are in the sea,” will ascribe “blessing, and honor, and glory, and power,” unto “him that sitteth upon the throne, and unto the Lamb for ever and ever” (Genesis 13:14-17; Romans 4:13; Hebrews 11:8-16; MattithYahuw 5:5; YeshaYahuw 35; Revelation 21:1-7; Daniy'el 7:27; Revelation 5:13).
1980-2010 Fundamental BELIEFS
28 Fundamental Beliefs Of Seventh-day Adventists
FULL BLOWN APOSTASY
The Holy Scriptures, Old and New Testaments, are the written Word of Elohiym, given by divine inspiration through holy men of Elohiym who spoke and wrote as they were moved by the Holy Spirit. In this Word, Elohiym has committed to man the knowledge necessary for salvation. The Holy Scriptures are the infallible revelation of His will. They are the standard of character, the test of experience, the authoritative revealer of doctrines, and the trustworthy record of Elohiym's acts in history. (2 Kepha (Peter) 1:20, 21; 2Tim. 3:16, 17; Tehillim (Psalm) 119:105; Prov. 30:5, 6; YeshaYahuw 8:20; Yahuwchanon 17:17; 1 Thessalonians 2:13; Hebrews 4:12.)
There is one Elohiym: Father, Son, and Holy Spirit, a unity of three co-eternal Persons. Elohiym is immortal, all-powerful, all-knowing, above all, and ever present. He is infinite and beyond human comprehension, yet known through His self-revelation. He is forever worthy of worship, adoration, and service by the whole creation. (Devarim (Deuteronomy) 6:4; MattithYahuw 28:19; 2 Corinthians 13:14; Ephesians 4:4-6; 1 Kepha (Peter) 1:2; 1 Timothy 1:17; Revelation 14:7.)
Elohiym the eternal Father is the Creator, Source, Sustainer, and Sovereign of all creation. He is just and holy, merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness. The qualities and powers exhibited in the Son and the Holy Spirit are also revelations of the Father. (Bere'shiyth (Genesis) 1:1; Revelation 4:11; 1 Corinthians 15:28; Yahuwchanon 3:16; 1 Yahuwchanon 4:8; 1 Timothy 1:17; Shemoth (Exodus) 34:6, 7; Yahuwchanon 14:9.)
Elohiym the eternal Son became incarnate in YaHuWshuaH the Messiah. Through Him all things were created, the character of Elohiym is revealed, the salvation of humanity is accomplished, and the world is judged. Forever truly Elohiym, He became also truly man, YaHuWshuaH the the Messiah. He was conceived of the Holy Spirit and born of the virgin Maryam. He lived and experienced temptation as a human being, but perfectly exemplified the righteousness and love of Elohiym. By His miracles He manifested Elohiym's power and was attested as Elohiym's promised Messiah. He suffered and died voluntarily on the Cross for our sins and in our place, was raised from the dead, and ascended to minister in the heavenly Sanctuary in our behalf. He will come again in glory for the final deliverance of His people and the restoration of all things. ( Yahuwchanon 1:1-3, 14; Colossians 1:15-19; Yahuwchanon 10:30; 14:9; Romans 6:23; 2 Corinthians 5:17-19; Yahuwchanon 5:22; Luke 1:35; Phil. 2:5-11; Hebrews 2:9-18; 1 Corinthians 15:3, 4; Hebrews 8:1, 2; Yahuwchanon 14:1-3.)
Elohiym the eternal Spirit was active with the Father and the Son in Creation, incarnation, and redemption. He inspired the writers of Scripture. He filled (the Messiah's) life with power. He draws and convicts human beings; and those who respond He renews and transforms into the image of Elohiym. Sent by the Father and the Son to be always with His children, He extends spiritual gifts to the church, empowers it to bear witness to the Messiah, and in harmony with the Scriptures leads it into all truth. (Bere'shiyth (Genesis) 1:1, 2; Luke 1:35; 4:18; Acts 10:38; 2 Kepha (Peter) 1:21; 2 Corinthians 3:18; Ephesians 4:11, 12; Acts 1:8; Yahuwchanon 14:16-18, 26; 15:26, 27; 16:7-13.)
Elohiym is Creator of all things, and has revealed in Scripture the authentic account of His creative activity. In six days YaHuWaH made “the heaven and the Earth” and all living things upon the Earth, and rested on the seventh day of that first week. Thus He established the Sabbath as a perpetual memorial of His completed creative work. The first man and woman were made in the image of Elohiym as the crowning work of Creation, given dominion over the world, and charged with responsibility to care for it. When the world was finished it was “very good", declaring the glory of Elohiym. (Bere'shiyth (Genesis) 1; 2; Shemoth (Exodus) 20:8-11; Tehillim (Psalm) 19:1-6; 33:6, 9; 104; Hebrews 11:3.)
Nature of Man:
Man and woman were made in the image of Elohiym with individuality, the power and freedom to think and to do. Though created free beings, each is an indivisible unity of body, mind, and spirit, dependent upon Elohiym for life and breath and all else. When our first parents disobeyed Elohiym, they denied their dependence upon Him and fell from their high position under Elohiym. The image of Elohiym in them was marred and they became subject to death. Their descendants share this fallen nature and its consequences. They are born with weaknesses and tendencies to evil. But Elohiym in the Messiah reconciled the world to Himself and by His Spirit restores in penitent mortals the image of their Maker. Created for the glory of Elohiym, they are called to love Him and one another, and to care for their environment. (Bere'shiyth (Genesis) 1:26-28; 2:7; Tehillim (Psalm) 8:4-8; Acts 17:24-28; Bere'shiyth (Genesis) 3; Tehillim (Psalm) 51:5; Romans 5:12-17; 2 Corinthians 5:19, 20; Tehillim (Psalm) 51:10; 1 Yahuwchanon 4:7, 8, 11, 20; Bere'shiyth (Genesis) 2:15.)
All humanity is now involved in a Great Controversy between the Messiah and Satan regarding the character of Elohiym, His law, and His sovereignty over the universe. This conflict originated in heaven when a created being, endowed with freedom of choice, in self-exaltation became Satan, Elohiym's adversary, and led into rebellion a portion of the Angels. He introduced the spirit of rebellion into this world when he led Adam and Eve into sin. This human sin resulted in the distortion of the image of Elohiym in humanity, the disordering of the created world, and its eventual devastation at the time of the worldwide flood. Observed by the whole creation, this world became the arena of the universal conflict, out of which the Elohiym of love will ultimately be vindicated. To assist His people in this controversy, the Messiah sends the Holy Spirit and the loyal Angels to guide, protect, and sustain them in the way of salvation. (Revelation 12:4-9; YeshaYahuw 14:12-14; Yechezkiy'el 28:12-18; Bere'shiyth (Genesis) 3; Romans 1:19-32; 5:12-21; 8:19-22; Bere'shiyth (Genesis) 6-8; 2 Kepha (Peter) 3:6; 1 Corinthians 4:9; Hebrews 1:14.)
Life, Death, and Resurrection of the Messiah:
In (the Messiah's) life of perfect obedience to Elohiym's will, His suffering, death, and resurrection, Elohiym provided the only means of atonement for human sin, so that those who by faith accept this atonement may have eternal life, and the whole creation may better understand the infinite and holy love of the Creator. This perfect atonement vindicates the righteousness of Elohiym's law and the graciousness of His character; for it both condemns our sin and provides for our forgiveness. The death of the Messiah is substitutionary and expiatory, reconciling and transforming. The resurrection of the Messiah proclaims Elohiym's triumph over the forces of evil, and for those who accept the atonement assures their final victory over sin and death. It declares lordship of YaHuWshuaH the Messiah, before whom every knee in heaven and on Earth will bow. ( Yahuwchanon 3:16; YeshaYahuw 53; 1 Kepha (Peter) 2:21, 22; 1 Corinthians 15:3, 4, 20-22; 2 Corinthians 5:14, 15, 19-21; Romans 1:4; 3:25; 4:25; 8:3, 4; 1 Yahuwchanon 2:2; 4:10; Colossians 2:15; Phil. 2:6-11.)
Experience of Salvation:
In infinite love and mercy Elohiym made the Messiah, who knew no sin, to be sin for us, so that in Him we might be made the righteousness of Elohiym. Led by the Holy Spirit we sense our need, acknowledge our sinfulness, repent of our transgressions, and exercise faith in YaHuWshuaH as (Master) and the Messiah, as Substitute and Example. This faith which receives salvation comes through the divine power of the Word and is the gift of Elohiym's grace. Through the Messiah we are justified, adopted as Elohiym's sons and daughters, and delivered from lordship of sin. Through the Spirit we are born again and sanctified; the Spirit renews our minds, writes Elohiym's law of love in our hearts, and we are given the power to live a holy life. Abiding in Him we become partakers of the divine nature and have the assurance of salvation now and in the judgment. (2 Corinthians 5:17-21; Yahuwchanon 3:16; Gal. 1:4; 4:4-7; Titus 3:3-7; Yahuwchanon 16:8; Gal. 3:13, 14; 1 Kepha (Peter) 2:21, 22; Romans 10:17; Luke 17:5; Mark 9:23, 24; Ephesians 2:5-10; Romans 3:21-26; Colossians 1:13, 14; Romans 8:14-17; Gal. 3:26; Yahuwchanon 3:3-8; 1 Kepha (Peter) 1:23; Romans 12:2; Hebrews 8:7-12; Yechezkiy'el 36:25-27; 2 Kepha (Peter) 1:3, 4; Romans 8:1-4; 5:6-10.)
Growing in the Messiah:
By His death on the Cross YaHuWshuaH triumphed over the forces of evil. He who subjugated the demonic spirits during His earthly ministry has broken their power and made certain their ultimate doom. YaHuWshuaH's victory gives us victory over the evil forces that still seek to control us, as we walk with Him in peace, joy, and assurance of His love. Now the Holy Spirit dwells within us and empowers us. Continually committed to YaHuWshuaH as our Saviour and Master, we are set free from the burden of our past deeds. No longer do we live in the darkness, fear of evil powers, ignorance, and meaninglessness of our former way of life. In this new freedom in YaHuWshuaH, we are called to grow into the likeness of His character, communing with Him daily in prayer, feeding on His Word, meditating on it and on His providence, singing His praises, gathering together for worship, and participating in the mission of the Church. As we give ourselves in loving service to those around us and in witnessing to His salvation, His constant presence with us through the Spirit transforms every moment and every task into a spiritual experience. (Ps 1:1, 2; 23:4; 77:11, 12; Col 1:13, 14; 2:6, 14, 15; Luke 10:17-20; Eph 5:19, 20; 6:12-18; 1 Thess 5:23; 2 Kepha (Peter) 2:9; 3:18; 2 Corinthians 3:17, 18; Phil 3:7-14; 1 Thess 5:16-18; Matt 20:25-28; Yahuwchanon 20:21; Gal 5:22-25; Rom 8:38, 39; 1 Yahuwchanon 4:4; Heb 10:25.)
The church is the community of believers who confess YaHuWshuaH the Messiah as (Master) and Saviour. In continuity with the people of Elohiym in Old Testament times, we are called out from the world; and we join together for worship, for fellowship, for instruction in the Word, for the celebration of Master's Supper, for service to all mankind, and for the worldwide proclamation of the gospel. The church derives its authority from the Messiah, who is the incarnate Word, and from the Scriptures, which are the written Word. The church is Elohiym's family; adopted by Him as children, its members live on the basis of the new covenant. The church is the body of the Messiah, a community of faith of which the Messiah Himself is the Head. The church is the bride for whom the Messiah died that He might sanctify and cleanse her. At His return in triumph, He will present her to Himself a glorious church, the faithful of all the ages, the purchase of His blood, not having spot or wrinkle, but holy and without blemish. (Bere'shiyth (Genesis) 12:3; Acts 7:38; Ephesians 4:11-15; 3:8-11; MattithYahuw 28:19, 20; 16:13-20; 18:18; Ephesians 2:19-22; 1:22, 23; 5:23-27; Colossians 1:17, 18.)
Remnant and Its Mission:
The universal church is composed of all who truly believe in the Messiah, but in the last days, a time of widespread apostasy, a remnant has been called out to keep the commandments of Elohiym and the faith of YaHuWshuaH. This remnant announces the arrival of the judgment hour, proclaims salvation through the Messiah, and heralds the approach of His second advent. This proclamation is symbolized by the three Angels of Revelation 14; it coincides with the work of judgment in heaven and results in a work of repentance and reform on Earth. Every believer is called to have a personal part in this worldwide witness. (Revelation 12:17; 14:6-12; 18:1-4; 2 Corinthians 5:10; Jude 3, 14; 1 Kepha (Peter) 1:16-19; 2 Kepha (Peter) 3:10-14; Revelation 21:1-14.)
Unity in the Body of the Messiah:
The church is one body with many members, called from every nation, kindred, tongue, and people. In the Messiah we are a new creation; distinctions of race, culture, learning, and nationality, and differences between high and low, rich and poor, male and female, must not be divisive among us. We are all equal in the Messiah, who by one Spirit has bonded us into one fellowship with Him and with one another; we are to serve and be served without partiality or reservation. Through the revelation of YaHuWshuaH the Messiah in the Scriptures we share the same faith and hope, and reach out in one witness to all. This unity has its source in the oneness of the triune Elohiym, who has adopted us as His children. (Romans 12:4, 5; 1 Corinthians 12:12-14; MattithYahuw 28:19, 20; Tehillim (Psalm) 133:1; 2 Corinthians 5:16, 17; Acts 17:26, 27; Gal. 3:27, 29; Colossians 3:10-15; Ephesians 4:14-16; 4:1-6; Yahuwchanon 17:20-23.)
By baptism we confess our faith in the death and resurrection of YaHuWshuaH the Messiah, and testify of our death to sin and of our purpose to walk in newness of life. Thus we acknowledge the Messiah as (Master) and Saviour, become His people, and are received as members by His church. Baptism is a symbol of our union with the Messiah, the forgiveness of our sins, and our reception of the Holy Spirit. It is by immersion in water and is contingent on an affirmation of faith in YaHuWshuaH and evidence of repentance of sin. It follows instruction in the Holy Scriptures and acceptance of their teachings. (Romans 6:1-6; Colossians 2:12, 13; Acts 16:30-33; 22:16; 2:38; MattithYahuw 28:19, 20.)
The Master's Supper is a participation in the emblems of the body and blood of YaHuWshuaH as an expression of faith in Him, our Lord and Saviour. In this experience of communion the Messiah is present to meet and strengthen His people. As we partake, we joyfully proclaim Master's death until He comes again. Preparation for the Supper includes self-examination, repentance, and confession. The Master ordained the service of foot-washing to signify renewed cleansing, to express a willingness to serve one another in Messiah-like humility, and to unite our hearts in love. The communion service is open to all believing Natsariym (Christians). (1 Corinthians 10:16, 17; 11:23-30; MattithYahuw 26:17-30; Revelation 3:20; Yahuwchanon 6:48-63; 13:1-17.)
Spiritual Gifts and Ministries:
Elohiym bestows upon all members of His church in every age spiritual gifts which each member is to employ in loving ministry for the common good of the church and of humanity. Given by the agency of the Holy Spirit, who apportions to each member as He wills, the gifts provide all abilities and ministries needed by the church to fulfill its divinely ordained functions. According to the Scriptures, these gifts include such ministries as faith, healing, prophecy, proclamation, teaching, administration, reconciliation, compassion, and self-sacrificing service and charity for the help and encouragement of people. Some members are called of Elohiym and endowed by the Spirit for functions recognized by the church in pastoral, evangelistic, apostolic, and teaching ministries particularly needed to equip the members for service, to build up the church to spiritual maturity, and to foster unity of the faith and knowledge of Elohiym. When members employ these spiritual gifts as faithful stewards of Elohiym's varied grace, the church is protected from the destructive influence of false doctrine, grows with a growth that is from Elohiym, and is built up in faith and love. (Romans 12:4-8; 1 Corinthians 12:9-11, 27, 28; Ephesians 4:8, 11-16; Acts 6:1-7; 1 Timothy 3:1-13; 1 Kepha (Peter) 4:10, 11.)
The Gift of Prophecy:
One of the gifts of the Holy Spirit is prophecy. This gift is an identifying mark of the remnant church and was manifested in the ministry of Ellen. G. White. As (YaHuWaH's) messenger, her writings are a continuing and authoritative source of truth which provide for the church comfort, guidance, instruction, and correction. They also make clear that the Bible is the standard by which all teaching and experience must be tested. ( Yahuw'el 2:28, 29; Acts 2:14-21; Hebrews 1:1-3; Revelation 12:17; 19:10.)
Law of Elohiym:
The great principles of Elohiym's law are embodied in the Ten Commandments and exemplified in the life of the Messiah. They express Elohiym's love, will, and purposes concerning human conduct and relationships and are binding upon all people in every age. These precepts are the basis of Elohiym's covenant with His people and the standard in Elohiym's judgment. Through the agency of the Holy Spirit they point out sin and awaken a sense of need for a Saviour. Salvation is all of grace and not of works, but its fruitage is obedience to the Commandments. This obedience develops Natsariym (Christian) character and results in a sense of well-being. It is an evidence of our love for YaHuWaH and our concern for our fellow men. The obedience of faith demonstrates the power of the Messiah to transform lives, and therefore strengthens Natsariym (Christian) witness. (Shemoth (Exodus) 20:1-17; Tehillim (Psalm) 40:7, 8; MattithYahuw 22:36-40; Devarim (Deuteronomy) 28:1-14; MattithYahuw 5:17-20; Hebrews 8:8-10; Yahuwchanon 15:7-10; Ephesians 2:8-10; 1 Yahuwchanon 5:3; Romans 8:3, 4; Tehillim (Psalm) 19:7-14.)
The beneficent Creator, after the six days of Creation, rested on the seventh day and instituted the Sabbath for all people as a memorial of Creation. The fourth commandment of Elohiym's unchangeable law requires the observance of this seventh-day Sabbath as the day of rest, worship, and ministry in harmony with the teaching and practice of YaHuWshuaH, YaHuWaH of the Sabbath. The Sabbath is a day of delightful communion with Elohiym and one another. It is a symbol of our redemption in the Messiah, a sign of our sanctification, a token of our allegiance, and a foretaste of our eternal future in Elohiym's kingdom. The Sabbath is Elohiym's perpetual sign of His eternal covenant between Him and His people. Joyful observance of this holy time from evening to evening, sunset to sunset, is a celebration of Elohiym's creative and redemptive acts. (Bere'shiyth (Genesis) 2:1-3; Shemoth (Exodus) 20:8-11; Luke 4:16; YeshaYahuw 56:5, 6; 58:13, 14; MattithYahuw 12:1-12; Shemoth (Exodus) 31:13-17; Yechezkiy'el 20:12, 20; Devarim (Deuteronomy) 5:12-15; Hebrews 4:1-11; Wayiqra (Leviticus) 23:32; Mark 1:32.)
We are Elohiym's stewards, entrusted by Him with time and opportunities, abilities and possessions, and the blessings of the Earth and its resources. We are responsible to Him for their proper use. We acknowledge Elohiym's ownership by faithful service to Him and our fellow men, and by returning tithes and giving offerings for the proclamation of His gospel and the support and growth of His church. Stewardship is a privilege given to us by Elohiym for nurture in love and the victory over selfishness and covetousness. The steward rejoices in the blessings that come to others as a result of his faithfulness. (Bere'shiyth (Genesis) 1:26-28; 2:15; 1 Chron. 29:14; Haggai 1:3-11; Mal'akiy 3:8-12; 1 Corinthians 9:9-14; MattithYahuw 23:23; 2 Corinthians 8:1-15; Romans 15:26, 27.)
Natsariym (Christian) Behavior:
We are called to be a godly people who think, feel, and act in harmony with the principles of heaven. For the Spirit to recreate in us the character of our Lord we involve ourselves only in those things which will produce Christlike purity, health, and joy in our lives. This means that our amusement and entertainment should meet the highest standards of Christan taste and beauty. While recognizing cultural differences, our dress is to be simple, modest, and neat, befitting those whose true beauty does not consist of outward adornment but in the imperishable ornament of a gentle and quiet spirit. It also means that because our bodies are the temples of the Holy Spirit, we are to care for them intelligently. Along with adequate exercise and rest, we are to adopt the most healthful diet possible and abstain from the unclean foods identified in the Scriptures. Since alcoholic beverages, tobacco, and the irresponsible use of drugs and narcotics are harmful to our bodies, we are to abstain from them as well. Instead, we are to engage in whatever brings our thoughts and bodies into the discipline of the Messiah, who desires our wholesomeness, joy, and goodness. (Romans 12:1, 2; 1 Yahuwchanon 2:6; Ephesians 5:1-21; Phil. 4:8; 2 Corinthians 10:5; 6:14-7:1; 1 Kepha (Peter) 3:1-4; 1 Corinthians 6:19, 20; 10:31; Wayiqra (Leviticus) 11:1-47; 3 Yahuwchanon 2.)
Marriage and the Family:
Marriage was divinely established in Eden and affirmed by YaHuWshuaH to be a lifelong union between a man and a woman in loving companionship. For the Natsarim (Christian) a marriage commitment is to Elohiym as well as to the spouse, and should be entered into only between partners who share a common faith. Mutual love, honor, respect, and responsibility are the fabric of this relationship, which is to reflect the love, sanctity, closeness, and permanence of the relationship between the Messiah and His church. Regarding divorce, YaHuWshuaH taught that the person who divorces a spouse, except for fornication, and marries another, commits adultery. Although some family relationships may fall short of the ideal, marriage partners who fully commit themselves to each other in the Messiah may achieve loving unity through the guidance of the Spirit and the nurture of the church. Elohiym blesses the family and intends that its members shall assist each other toward complete maturity. Parents are to bring up their children to love and obey YaHuWaH. By their example and their words they are to teach them that the Messiah is a loving disciplinarian, ever tender and caring, who wants them to become members of His body, the family of Elohiym. Increasing family closeness is one of the earmarks of the final gospel message. (Bere'shiyth (Genesis) 2:18-25; MattithYahuw 19:3-9; Yahuwchanon 2:1-11; 2 Corinthians 6:14; Ephesians 5:21-33; MattithYahuw 5:31, 32; Mark 10:11, 12; Luke 16:18; 1 Corinthians 7:10, 11; Shemoth (Exodus) 20:12; Ephesians 6:1-4; Devarim (Deuteronomy) 6:5-9; Prov. 22:6; Mal'akiy 4:5, 6.)
(The Messiah's) Ministry in the Heavenly Sanctuary:
There is a Sanctuary in heaven, the true tabernacle which YaHuWaH set up and not man. In it the Messiah ministers on our behalf, making available to believers the benefits of His atoning sacrifice offered once for all on the Cross. He was inaugurated as our great High Priest and began His intercessory ministry at the time of His ascension. In 1844, at the end of the prophetic period of 2300 days, He entered the second and last phase of His atoning ministry. It is a work of investigative judgment which is part of the ultimate disposition of all sin, typified by the cleansing of the ancient Hebrew Sanctuary on the Day of Atonement. In that typical service the Sanctuary was cleansed with the blood of animal sacrifices, but the heavenly things are purified with the perfect sacrifice of the blood of YaHuWshuaH. The investigative judgment reveals to heavenly intelligences who among the dead are asleep in the Messiah and therefore, in Him, are deemed worthy to have part in the first resurrection. It also makes manifest who among the living are abiding in the Messiah, keeping the commandments of Elohiym and the faith of YaHuWshuaH, and in Him, therefore, are ready for translation into His everlasting kingdom. This judgment vindicates the justice of Elohiym in saving those who believe in YaHuWshuaH. It declares that those who have remained loyal to Elohiym shall receive the kingdom. The completion of this ministry of the Messiah will mark the close of human probation before the Second Advent. (Hebrews 8:1-5; 4:14-16; 9:11-28; 10:19-22; 1:3; 2:16, 17; Daniy'el 7:9-27; 8:13, 14; 9:24-27; Debariym (Numbers) 14:34; Yechezkiy'el 4:6; Wayiqra (Leviticus) 16; Revelation 14:6, 7; 20:12; 14:12; 22:12.)
Second Coming of the Messiah:
The second coming of the Messiah is the blessed hope of the church, the grand climax of the gospel. The Savior's coming will be literal, personal, visible, and worldwide. When He returns, the righteous dead will be resurrected, and together with the righteous living will be glorified and taken to heaven, but the unrighteous will die. The almost complete fulfillment of most lines of prophecy, together with the present condition of the world, indicates that the Messiah's coming is imminent. The time of that event has not been revealed, and we are therefore exhorted to be ready at all times. (Titus 2:13; Hebrews 9:28; Yahuwchanon 14:1-3; Acts 1:9-11; MattithYahuw 24:14; Revelation 1:7; MattithYahuw 24:43, 44; 1 Thessalonians 4:13-18; 1 Corinthians 15:51-54; 2 Thessalonians 1:7-10; 2:8; Revelation 14:14-20; 19:11-21; MattithYahuw 24; Mark 13; Luke 21; 2 Timothy 3:1-5; 1 Thessalonians 5:1-6.)
Death and Resurrection:
The wages of sin is death. But Elohiym, who alone is immortal, will grant eternal life to His redeemed. Until that day death is an unconscious state for all people. When the Messiah, who is our life, appears, the resurrected righteous and the living righteous will be glorified and caught up to meet their Lord. The second resurrection, the resurrection of the unrighteous, will take place a thousand years later. (Romans 6:23; 1 Timothy 6:15, 16; Ecclesiastes 9:5, 6; Tehillim (Psalm) 146:3, 4; Yahuwchanon 11:11-14; Colossians 3:4; 1 Corinthians 15:51-54; 1 Thessalonians 4:13-17; Yahuwchanon 5:28, 29; Revelation 20:1-10.)
Millennium and the End of Sin:
The millennium is the thousand-year reign of the Messiah with His Saints in heaven between the first and second resurrections. During this time the wicked dead will be judged; the Earth will be utterly desolate, without living human inhabitants, but occupied by Satan and his angels. At its close the Messiah with His Saints and the Holy City will descend from heaven to Earth. The unrighteous dead will then be resurrected, and with Satan and his angels will surround the city; but fire from Elohiym will consume them and cleanse the Earth. The universe will thus be freed of sin and sinners forever. (Revelation 20; 1 Corinthians 6:2, 3; YirmeYahuw 4:23-26; Revelation 21:1-5; Mal'akiy 4:1; Yechezkiy'el 28:18, 19.)
On the new Earth, in which righteousness dwells, Elohiym will provide an eternal home for the redeemed and a perfect environment for everlasting life, love, joy, and learning in His presence. For here Elohiym Himself will dwell with His people, and suffering and death will have passed away. The Great Controversy will be ended, and sin will be no more. All things, animate and inanimate, will declare that Elohiym is love; and He shall reign forever. Amein. (2 Kepha (Peter) 3:13; YeshaYahuw 35; 65:17-25; MattithYahuw 5:5; Revelation 21:1-7; 22:1-5; 11:15.)