"From Controversy to Crisis: An Updated Assessment of Seventh-day Adventism"

Traditional Adventism

While QOD is considered to be the origin of Evangelical Adventism, it also fueled the fire for those who supported Traditional Adventism. Following its publication, M.L. Andreasen, a respected Adventist scholar, severely criticized QOD, stating that in his opinion it had sold Adventism down the river to the evangelicals.[15] Several years later, under Robert Pierson's administration, two prominent scholars, Kenneth Wood and Herbert Douglass, declared that the publishing of QOD had been a major mistake.[16]

The crux of Traditional Adventism would certainly appear to rest squarely upon the authority of Ellen G. White. This group would strongly defend those doctrines which were distinctive Adventist beliefs, especially those which received their stamp of approval from Ellen White's prophetic gift (e.g., sanctuary doctrine, investigative judgment). Support for this group came mainly from the older clergy and laymen, and most importantly, they seemed to have gained the favor of the majority of Adventist administrators. Then, as now, the leaders who ran the denomination are not well informed theologically, but they were responsive to the very vocal Traditionalist segment.

The following positions were taken by Traditional Adventism in response to the doctrinal debates:

1)Righteousness by faith: Righteousness by faith included both justification and sanctification. Our standing before God rests both in the imputed and imparted righteousness of Christ (God's work for me and in me). Justification is for sins committed in the past only.

2)The human nature of Christ: Jesus Christ possessed a human nature that not only was weakened by sin, but had propensities toward sin itself. His nature was like that of Adam after the Fall. Because of His success in overcoming sin, Jesus is primarily our example.

3)The events of 1844: Jesus entered into the second compartment of the heavenly sanctuary for the first time on October 22, 1844, and began an investigative judgment. This judgment is the fulfillment of the second phase of Christ's atoning work.

4)Assurance of salvation: Our standing before God rests in both the imputed and imparted righteousness of Christ; assurance of salvation before the judgment is presumptuous. As Jesus, our example, showed us, perfect commandment keeping is possible.

5)The authority of Ellen G. White: The spirit of prophecy was manifest in the ministry of Ellen White as a sign of the remnant church. Her writings are inspired counsel from the Lord and authoritative in doctrinal matters.

It should be noted that volumes have been written on each of these doctrines, on both sides. The brief description given above is only meant to provide an accurate synopsis of the two groups' views.

It is important to realize that during the 1970s, as today, not every Adventist would fit neatly into one of these two groups. Neither of these groups were totally unified in their doctrinal beliefs. For example, not everyone in the Traditional camp held to the sinful nature of Christ doctrine, though the majority certainly did. Among Evangelical Adventists, there were differing opinions regarding the understanding of a pre-advent judgment. As well, there were Adventists who did not feel a need to identify with one side or the other.

It should also be mentioned that, though small, there was and is a segment in Adventism which could be described as being theologically liberal.