Fundamental Beliefs of the Seventh Day Adventist Reform Movement

We believe that there is but one God, who through His infinite wisdom and almighty power has created heaven and earth (Exodus 20:2, 3; Isaiah 45:5, 6, 18).

God is a spiritual being (John 4:24), eternal, without beginning, and without end (Revelation 21:6), present everywhere (Psalm 139:1–12), enthroned in the heavens, and cannot be seen by man in his present sinful state (1 Timothy 6:16; Isaiah 59:2; John 1:18; Exodus 33:20). Only through faith can we come to God (Hebrews 11:6).

We believe that Jesus Christ is the living Son of God and that He is one in nature with the Father (Hebrews 1:1–3, 5). From eternity all things in heaven and on earth have been created through Him (Colossians 1:15–17). Therefore, only He can be Mediator between God and man (1 Timothy 2:5). In harmony with the testimony of the prophets, He was born as a human being on this earth in Bethlehem (Judea), of the virgin Mary, conceived by the Spirit of God (Matthew 1:18–23). Only through His death and through faith in His freely given grace can we be saved (Luke 1:77–79; Acts 4:12; John 14:15; 1 John 2:3–6).

We believe that the Holy Spirit is the representative of Christ upon the earth (John 14:16). Without Him it is impossible to comprehend and live according to the will of God. Also, it is impossible to rightly interpret the divine Word without the aid of the Holy Spirit (John 14:26; 1 Corinthians 2:11). He is a divine Person like the Father and the Son, and is able to excercise His power also through human beings (2 Peter 1:21; 1 Peter 1:11).

The Holy Spirit is one with the Father and the Son, therefore, believers are baptized not only in these names, but also in the name of the Holy Spirit after they have become acquainted with the same (Matthew 28:19; 1 John 5:7; 2 Corinthians 13:14).

We believe that the New and also the Old Testaments of the Holy Scripture are the Word of God, and as such reveal the will of God (John 5:39).

The Bible was written by the inspiration of the Holy Spirit (2 Timothy 3:16; Romans 2:16; Revelation 1:2) and constitutes our guide and rule of life, containing all of God’s plan of redemption and not needing any human tradition or catechism (Isaiah 34:16; Revelation 22:18, 19; John 5:39; Matthew 15:9; Proverbs 30:6).

We believe that Christ did not come to make any improvement upon the moral law as written by the finger of God on Mount Sinai (Matthew 5:17; Psalm 119:142), because the ten commandments are perfect and it is impossible to improve them (Psalm 19:8).

Christ could not therefore alter this law, because He is the same as He was in the Old Testament (1 Peter 1:10, 11; Colossians 1:15, 16).

It is thus evident that anyone who teaches that the law of God has been changed or abolished is sinning against God, either willfully or ignorantly (James 2:10; Matthew 7:21).

Through acknowledging and keeping the holy ten commandments of God (Psalm 119:153, 142; John 15:10; 17:17), we show that we love God the Father and His Son (John 14:15, 21; 1 John 2:3–6).

The transgression of the ten commandments brought on by compulsion or persecution, even coming from higher authorities, will not be tolerated by God (Acts 5:29; 4:19; Daniel 3; Matthew 22:21).

In matters of conscience no man or any earthly power has the authority to issue laws (Isaiah 42:8; John 10:35).

The ten commandments are as follows:

1. “I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other gods before me.
2. “Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and shewing mercy unto thousands of them that love me, and keep my commandments.
3. “Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold him guiltless that taketh his name in vain.
4. “Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work: but the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: for in six days the Lord made heaven and earth the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it.
5. “Honour thy father and thy mother: that thy days may be long upon the land which the Lord thy God giveth thee.
6. “Thou shalt not kill.
7. “Thou shalt not commit adultery.
8. “Thou shalt not steal.
9. “Thou shalt not bear false witness against thy neighbour.
10. “Thou shalt not covet thy neighbour’s house, thou shalt not covet thy neighbour’s wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbour’s.”

We believe that this commandment like all others is unalterable (James 2:10; Matthew 5:17). Only the seventh day of the week is distinctly named the “Lord’s day” to distinguish it from the others (Exodus 20:8–11; Mark 2:27, 28).

This commandment sanctifies the Sabbath day and therefore forbids all secular work and kindred activities that are inappropriate to the sacredness of that day. It forbids, for example, the preparation of foods, which should be done on the preparation day (Friday) (Exodus 16:23). Furthermore, occupational work or conversation of the same (Isaiah 58:13) as well as mental work and all kinds of professional teachings of a secular nature are likewise inappropriate during these sacred hours. We also do not send our children to the schools on the Sabbath day.

Those employed by the state, or such having their own business, as well as servants and maids — no class of humans — yes, even the stranger that is within our household, and including also the domestic animals, are under solemn obligation to rest on the Sabbath (Revelation 14:9–11).

Undertakings on the Sabbath such as traveling by railroad, or the selling of missionary periodicals, do not serve to glorify the Sabbath and must therefore be avoided. It may be necessary to travel on the Sabbath in order to reach churches which need our help and to bring the message they are to hear according to God’s will; but as far as possible we must procure our tickets and all things needed the day before. If we enter upon a prolonged journey, we ought to put forth effort to arrange our schedule in such a way that we do not reach our destination on the Sabbath.

The object in hallowing the Sabbath is the celebration of a feast of gladness of the Father with His children (Genesis 2:2, 3). It is therefore our special privilege, according to the example of Jesus, to “do good” on the Sabbath day (Matthew 12:10–12). The Sabbath is to be occupied with the spiritual upbuilding of young and old, praise to the honor of God, visiting the sick, study of and recreation in nature.

We believe that the general transgression of the holy Sabbath today and the celebration of Sunday is a fulfillment of the prophecy of the prophet Daniel (Daniel 7:25). The great antichrist power of the papacy has dared to change times and the law of God. The second and fourth commandments were changed by the Catholic Church with the assertion that she had authority to do so. The Protestant churches also are following Rome’s example.

While the Sabbath represents the seal of God (a sign of acknowledging the Creator in true worship), the celebration of Sunday represents the mark of the antichrist power (Revelation 7:1–3; 13:16–18). We believe that each who especially through transgression of the Sabbath accepts the mark of the beast must suffer the results of disobedience.

We believe that the New Testament church is released from observing this law. It should therefore no longer be kept, since it contains ordinances which pertain to the sacrificial system and to the levitical ceremonies of the temple service, which typify the work of the redemption of Christ. These laws were a shadow and symbol pointing to coming events. The validity of this law ceased at the very moment when Christ, the true sacrificial Lamb, was nailed to the cross (Hebrews 10:1; Colossians 2:16, 17).

We believe that the holidays, new moons, and other Sabbaths of which Paul writes in Colossians 2:16; Galatians 4:10; and Romans 14:5 were only shadows and should therefore not be confused with the weekly Sabbath, the seventh day, which was sanctified in the moral law as the Lord’s day. This Sabbath, instituted at creation, has no symbolical meaning which refers to the plan of redemption.

The ceremonial law had the following seven shadow sabbaths:

1. The first one was the first day of the Passover week (Exodus 12:15, 16; Leviticus 23:6, 7).
2. The seventh day of the Passover week (Numbers 28:17, 18, 25).
3. The first day of the seventh month (Leviticus 23:24, 25; Numbers 29:1–6).
4. The tenth day of the seventh month (Leviticus 23:27, 28, 31, 32; Numbers 29:7).
5. The fifteenth day of the same month (Numbers 29:12).
6. The twenty-second day of the same month (Leviticus 23:39).
7. The fiftieth day (Pentecost), which was also called the feast of weeks (Leviticus 23:15, 16, 21; Exodus 34:22).

If Jesus by His death had made invalid the weekly Sabbath of the Decalogue, He could not have declared, “I am not come to destroy, but to fulfil” (Matthew 5:17).

The apostles also could not have written the following 50 years afterward: Acts 16:13; Mark 2:27; Matthew 24:20; Acts 13:13, 14, 42–44; 17:2; 18:2–4; Hebrews 4:9, 10.

We believe that grace means the covering of our sins through Christ. He is the Founder of the kingdom of grace (John 1:17; Hebrews 4:16). We can only have the benefits of redeeming grace if we shun sin through the power of Christ, united with our will (John 14:5; Acts 2:38). Through grace we are made free (John 8:31, 32).

The words, “For the law was given by Moses, but grace and truth came by Jesus Christ” (John 1:17), do not mean that grace and truth exist only since the death of Christ, but much more, that they were granted to us through Christ long before. Christ existed long before He came in the flesh (Psalm 103:17; Exodus 34:6, 7; Lamentations 3:22, 23), even before the foundation of the earth was laid (Colossians 1:15–20). Soon after the entrance of sin, the kingdom of grace was established, that is, the forgiveness of Christ was introduced (Genesis 3:15). The complete establishment of the kingdom of grace occurred with the death of Christ, when redemption was “finished.”

We believe that God has provided several means to draw sinners to Himself and give them the promised redemption through the grace of Christ (Ephesians 2:8). These means are as follows:

• The Word of God (Romans 10:13–17; Mark 16:15).
• The Church of God.

All who by the influence of the Holy Spirit have been converted may become members of the church of God by baptism (Acts 2:38–41; Mark 16:16; Acts 16:15, 33; 10:48).

• The Feet Washing.

All members of God’s church, according to the example of Jesus, may participate in the feet washing, which is to educate us in the humility of Christ united in spirit (John 13:1–13).

• The Lord’s Supper.

All members of the church may participate in this commemorative supper instituted by Christ and partake of the bread and wine, which remind us of the death of Christ and His love which exists between Him and His church (1 Corinthians 11:17–34).

1. Penitence or repentance of sins committed and the forsaking of sin can only take place through the Word and the Spirit of God (Hebrews 4:12; Romans 1:10–17). The Word of God is proclaimed through the preaching of human instrumentalities called for this purpose (Romans 10:14–17; Luke 16:29–31). The difference between these and false ministers is characterized by the living out of the principles of Christ’s kingdom (John 8:31, 32). By the hearing of the divine Word, sinful man is aroused from spiritual death (Acts 2:37). The Word leads him to genuine faith, namely, to repentance for his evil works, which grieve him (Nehemiah 9:13; 2 Corinthians 7:10; Jonah 3:5–9). Because of fear of death, the sinner tries to escape (Acts 2:37), and the Word points him to the true Redeemer (Acts 4:12; John 3:36), where he perceives that his submission, occasioned only by fear of the Word of God, brings no redemption (Matthew 27:2–5; Daniel 3:28–30).
2. Submission (obedience) is a fruit of conversion. Repentance is the fruit of faith (James 2:16), and faith is the fruit of the Word of God (Romans 10:17). If one is not in perfect manner submissive to the Word of God, he is not fully converted, for he proves by his own works that he has not fully severed connections with sin (Matthew 5:19; James 2:10).
3. The new birth or new creature (John 3:3; 2 Corinthians 5:17). In order to be born of the Spirit, means that we are being led by the same, as a child obeys the father who has begotten him (Romans 8:9–13). The old leaven, the deviation from the spirit of the law, must be completely removed (Galatians 5:19–21; Colossians 3:5–10). As long as a person is not born again by the Spirit, he cannot partake of the life of Christ (John 7:38, 39).

We believe that baptism, according to the Holy Scripture, must be performed for the believers as long as the grace of Christ reigns on the earth (Matthew 28:18–29; Mark 16:15, 16). Only such souls may be baptized who believe in Jesus Christ as our personal Saviour; who believe in His teaching and the apostles and prophets in the Old and New Testaments, and who are converted concerning all things which the Word of God condemns (Matthew 28:19, 20; Acts 2:37, 38). Children who are not able to believe and cannot distinguish between good and evil are not admitted for baptism (Acts 19:1–12; 1 Peter 3:21). The act of baptism is performed by an ordained and authorized gospel worker, immersing the candidate once in the water in the name of the Father, the Son, and the Holy Spirit. This act of baptism represents the burial and resurrection of Jesus Christ and, in like manner, the burial of the old man and resurrection to a new life in Christ (Romans 6:2–5; Colossians 2:12).

Believers from other churches who have been baptized in the biblical manner and who in true faith in Christ confess that they have always been willing to walk in the commandments of God need no further baptism. Before one is baptized, it is necessary that a confession of the Principles of Faith be made (Acts 8:37, 38; Testimonies, vol. 6, pp. 95–97, “Examination of Candidates”).

In every case, acceptance into the church should be done carefully and after thorough examination. At the acceptance by baptism or by vote, every soul should have resigned from his or her former church or denomination.

Baptism is administered only once (Ephesians 4:5), while other means of grace like feetwashing, the Lord’s Supper, and prayer are repeated in the life of faith.

Baptism is only then performed a second time if, for the first time, it was not done in harmony with biblical rules, or was performed in unbelief (Acts 19:2–6).

We believe that by the partaking of the unleavened bread and unfermented wine, as it is served on the occasion of the Holy Supper, the death of Christ is symbolized. Through this partaking of bread and wine, we do not receive forgiveness of sin; this Communion Supper is only in commemoration of the sufferings and death of Jesus, and serves to strengthen the church and preserves her in meekness, love, and unity (1 Corinthians 10:16, 17; 11:27–29).

We believe that the bread symbolizes the body of Christ, as the Lord has said.

The Holy Supper can only be served to those who have been fellowshipped into church membership (Matthew 28:19, 20).

We believe that this service of Christ is binding upon all Christians (John 13:14, 15, 17). This service, which teaches humility, and which was introduced by Jesus for His church, is not merely a Jewish or oriental custom, but actually a new commandment. An ordinary washing of the feet took place at the entrance of a house, and this would not have caused astonishment to the disciples. Jesus told them,“What I do thou knowest not now; but thou shalt know hereafter” (John 13:7). His words thus verified that the feetwashing then became a sacred act, which was not to be performed only in spirit, but in reality. In John 13:17, all those are declared as happy who follow the example of Jesus in washing the feet of their brethren in the faith.

We believe that the great prophetic time period of the prophet Daniel (Daniel 8:14) ended in the year 1844 a.d., and that the “cleansing of the sanctuary” symbolizes the beginning of the investigative judgment in heaven (Ezekiel 4:6; Numbers 14:34; Daniel 9:24–27). The beginning of this time period commences, according to Ezra 7:11–26, in the year 457 b.c.

A few years prior to the end of this period, when Christ entered as High Priest into the most holy place of the heavenly sanctuary, there began a worldwide revival as preparation for Christ’s second coming. Faithful Advent believers recognized the message of Revelation 14:6–8 as being entrusted to them by God. Although the majority among the Christian denominations rejected the solemn message of preparation, and thus became Babylon (confusion), the second angel’s message, serving as a warning, prepared the way for the third (Revelation 14:9–12), and since then the holy requirements of God—His commandments—are being proclaimed to all mankind, all peoples, nations, and tongues, and the gathering of the last church for the coming of Christ is getting under way.

We believe that the message of Revelation 14:6–12 represents the last “present truth” of the plan of redemption. Beginning at the appointed time—1844—the same requires men today to the keeping of God’s commandments, especially to the Sabbath, and warns against the worship of earthly religious systems (the beast), which will enforce obedience through the state.

The object of this last message of grace is to prepare a people from among all nations to meet Jesus at His second coming, these shall be protected from the plagues falling upon apostatized Christendom as the wrath of God without mixture at the close of probation (Revelation 15:8; 16).

We believe that the present-day revival among the Advent people, who have backslidden from the threefold angel’s message, leads to the fulfillment of the following prophecy:

“‘And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully.’ . . .

“‘The commencement of that time of trouble,’ here mentioned, does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘later rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.”—Early Writings, pp. 85, 86.

“The message of the fall of Babylon, as given by the second angel, is repeated, with the additional mention of the corruptions which have been entering the churches since 1844. The work of this angel comes in at the right time to join in the last great work of the third angel’s message as it swells to a loud cry.”—Early Writings, p. 277.

Laodicea—the people of the judgment—as described by the faithful Witness in Revelation 3:14–22 as the Israel of the last days, is being called to a reformation by “serious trials of faith,” to proclaim the last warning in the fullness of the Spirit of God.

Since the loud cry is a continuation of the threefold angel’s message, and especially a strengthening of the third angel’s message, a rejection through weakening it and interpreting it erroneously must come prior to the last message.

In nearly all countries of the earth to which the threefold angel’s message has spread, the Advent people have, as a majority, so conformed and subjected themselves to the world in not living up to the principles and in preaching, that in “public declarations” to the authorities, the Sabbath, as well as other demands of God, have been utterly defiled/defamed.

All testimonies of the Spirit of God give evidence that the loyal Sabbath-keepers are as a result, to separate themselves from those who have thus thrown the banner of the last message into the dust.

We believe that Christ has spoken to His church in the Old and New Testaments through prophets (1 Peter 1:10, 11; Revelation 19:10; Colossians 1:15–20; 2 Chronicles 20:20).

All those desiring to keep God’s commandments will, without the warnings and enlightenment of the prophets, walk in darkness and stray from the path of God.

Every true church must have all spiritual gifts, among which is also the gift of prophecy (with visions and dreams). The gift of prophecy is the eye of the body (the church) (Ephesians 4:11–14; 1 Corinthians 12:6–11). As soon as a church loses this gift and disregards it, this church apostatizes and becomes darkened (Proverbs 29:18). There will be prophecy in the church until the second coming of the Lord (1 Corinthians 13:8–13; Matthew 28:20). Since the year 1844, when the last church was raised to the obedience of Christ, the same was blessed with a revelation of the divine will through Sister E. G. White.

Although God at this time could avail Himself only of a physically frail sister among His people, it has been often the case in the plan of redemption that faithful women were chosen for this sacred office (Exodus 15:21; Judges 4:4; 2 Kings 22:14–16; Luke 2:36; Acts 21:9).

The revelations of the prophets by divine counsel and aid have always been carefully preserved and kept close to His people (Habakkuk 2:2; Jeremiah 30:2).

Sister White writes concerning this, “The volumes of Spirit of Prophecy, and also the Testimonies, should be introduced into every Sabbath-keeping family, and the brethren should know their value and be urged to read them. It was not the wisest plan to place these books at a low figure and have only one set in a church. They should be in the library of every family, and read again and again.”—Testimonies, vol. 4, p. 390 (1880).

We believe that these testimonies of the Spirit do not stand above the Bible, nor form an addition to the same, but they are counsels of God to lead us into the truth of the divine Word. God shall give us additional testimonies only when the light already given has prepared us through sanctification for further revelations.

We believe that it is ordained by God, and that it is blessed and holy from paradise until the end of the world (Genesis 2:24; Hebrews 13:4; Ephesians 5:22, 23).

1. With it the human race should multiply, but not satisfy its lust (Genesis 1:27, 28).
2. With it husband and wife should help each other in love with their whole being (Ephesians 5:22–25).
3. That adultery and fornication would be prevented (1 Corinthians 7:1–9).

It is the will of God that a man should have only one wife, and a wife to have only one husband (Matthew 19:4–6; 1 Corinthians 6:16).

We believe that Christians should observe the principles of temperance (moral purity) that they may not sacrifice their physical and spiritual powers upon the altar of passion and base carnal desires.

The counsels given in God’s Word in this respect guide us to complete purity. Because of great temptations of Satan, the Holy Scriptures teach that according to physical tendency one should enter into married life (1 Corinthians 7:1, 2, 37, 38). In every case, acceptance of a church member into church fellowship is dependent upon a confession of “moral purity in Christ.”

We believe also that Christians should be united in marriage only with those of like faith. The Holy Scriptures and the Testimonies consider marriage with an unbeliever as a serious sin, and as separation from Christ. In such a case, Gospel Workers, pp. 498–502 (Church Discipline) must therefore be applied (1 Corinthians 7:39; Joshua 23:12, 13; Nehemiah 13:23–28).

Divorce is not in harmony with the will of God (Matthew 19:6–8; 1 Corinthians 7:10, 11).

Only in case of adultery and persecution by the one partner in marriage against the believer, is it permissible for one to separate, and to remain single until the death of the other partner (1 Corinthians 7:12, 13, 15).

By remaining unmarried in such separation, proof is furnished whether the reason for divorce was a matter of conscience, or whether sinful adultery, with the desire to marry another party, has been the cause (Romans 7:1–3).

We believe, furthermore, that marriage must be contracted in the sphere of civil order (Romans 13:1), and also in a religious manner (that is, before the registrar’s office and before the church).

Also all who intend to unite in wedlock should carefully consider this before God, and act with the counsel of their parents or guardians, and spiritual advisors. In view of the demands of the fifth commandment and the example of the patriarchs, this will prove a great blessing for the marriage institution in the church of the last days.

We believe that it is God’s will that every man should enjoy spiritual and physical health (1 Corinthians 6:1, 20). Whoever ruins his body through intemperance, and transgresses the laws of nature in his being, is sinning against God’s law, and must bear the temporal consequences and the judgments of God (1 Corinthians 3:16, 17).

For us health reform is not merely the acceptance and presentation of hygiene, medical, and vegetarian principles. Health reform is actually “the right arm of the third angel’s message” (Testimonies, vol. 1, p. 486).

As John the Baptist was to observe strict temperance before the first coming of Christ for the fulfillment of his special life mission, so in a special manner it is necessary for the people waiting for the second coming of Christ.

Temperance means to abstain from foods and drinks which are injurious to the body such as:

1. Flesh foods; fish; animal fats; alcoholic drinks, and such containing cocaine; sharp condiments; cheese; coffee; tea; indigestible baked foods; tobacco; opium; morphine and the like. We reject poisonous medicines, according to the Testimonies, and are against all vaccinations.*
2. Christian temperance also includes dress reform. Articles of luxury, fashion craze, unnecessary showy ornamentations, morally offensive dress, as cutting out parts of the dress or the using of transparent material, un-healthful and ill-fitting footwear, health-destroying lacing of the body, or the baring of neck and shoulders, are shameful for a Christian.

Yet, it is the Christian’s duty to set a good example in wearing healthful, neat, and suitable clothing.

We believe that all authorities are ordained of God, and that they as God’s servants are to be a protection for all those doing good (Romans 13:1–4).

We believe that we must fulfill our duties toward the government, not from compulsion but for conscience’ sake. It is therefore our duty to pay taxes and to honor the authority of the state (Romans 13:5–7; Titus 3:1–3; 1 Peter 2:13, 14, 17; Matthew 22:21).

We also believe that the government should allow each subject to freely practice his or her religious beliefs. Compulsion of conscience and the issuing of ordinances that are contrary to the word of God deprive the government of authority, because true Christians are then compelled to say, “We ought to obey God rather than men” (Acts 5:29–42; Daniel 3:8–30).

We also believe it is necessary to pray for the government, so that peace and order may be maintained among men, that every man may live his faith and that the gospel of Christ may not be hindered.

According to the teachings of Christ, we as His followers cannot participate in any political plan, war, uproar, and/or the shedding of blood.

We believe that the sealing means the restoration of the character of God through the gospel of Christ, based upon all the demands of His holy law, in a company of 144,000 in the time of the end.

The outer sign, or seal, of all true soldiers of God is the Sabbath. With it the willing obedience of all believers has ever been tested (Ezekiel 20:20).

The sealing work of the 144,000 began with the proclamation of the third angel’s message, which demands full obedience of the commandments of God, including the keeping of the Sabbath, before the second advent of Christ. From all nations, a people worshiping the King of heaven in willing obedience and free from all human entanglements is being gathered (Revelation 14:6–12).

We believe that the sealing will continue until the close of probation. The number of all that are sealed will then be 144,000. This spiritual Israel (perfect overcomers) has been chosen from all peoples, races, and tongues in a marvelous manner (Revelation 7:2–8; 14:1–5; 15:1–5; The Great Controversy, by E. G. White, pp. 637, 645, 648, 649).

All, meaning all the Sabbathkeeping overcomers since the end of the 2300 days in the year 1844, who died during the proclamation of the third angel’s message belong to the company of the 144,000.

The sleeping ones which were sealed will be united with the living sealed ones during the time of the plagues by a special resurrection before the coming of Christ, and after the closing of the covenant of peace, as the first fruits of the redemption, will be translated with the great multitude and be accepted by Christ (Daniel 12:2; Early Writings, p. 285; The Great Controversy, chapter 40, “God’s People Delivered”).

We believe that the church (congregation) is the divinely appointed union and assembly of the believers, an establishment from the beginning of the plan of redemption of Christ. Jesus Himself has again restored the “tabernacle of David” (Acts 15:16) rebuilding it through His work, and that of the apostles (Acts 20:28; 1 Corinthians 3:16–19).

Only by faith, conversion, and baptism can we become members of the church of Christ, or members of His body (1 Corinthians 12:13; Matthew 28:19, 20). Only after fulfilling these conditions can a believer participate in the holy ordinances and the washing of the feet, as well as in all other gifts of mercy the church has been endowed with.

We believe that no child of God, who has been enlightened by faith in the Word of God, can stand separate and independent from the blessings of the church and grow in the grace of God. All must learn by common teaching, experience, admonition, and comfort in the school of Christ, that is, His church, in order to be prepared for the church of eternity. No member of the body can live without the other, neither the members of Christ (1 Corinthians 12:12–26).

The unchanging measuring rod of Christ’s church is the law of God. By this means it has at all times been possible to recognize apostasy in the church and remain with the true body of Christ (Ephesians 2:20–22; Colossians 2:1–5; 1 Corinthians 3:9–11).

We believe that in accordance with God’s Word the church herself is to elect her own officers (Acts 6:1–6; 20:28; 13:1–5). The main officers of the church are:

1. The ordained minister (also named apostle).
2. The ordained elder (also named overseer or shepherd).
3. The ordained deacon (also named distributor of alms).

These, after having been duly examined for their worthiness and fitness, are ordained for their service by the church through prayer and the laying on of hands (1 Timothy 5:22; Titus 1:5).

As concerning their position, they remain subject first of all to the order and solemn obligations of the church, as do all members, with the exception that consideration, honor, and respect may be shown them by all members, which is due to their office and responsibility (1 Timothy 5:17, 19).

Ordination to these offices is performed according to the existing need. By virtue of this there is no capability or rank imparted, since these have to be proven to be in existence by prior service. By the act of ordination merely the authority of the church for greater responsibility is bestowed, and the blessing of God is invoked upon the office.

Only these ordained workers are appointed to lead out in the gospel work and the care of the church (organization of groups), to conduct baptism, and administer the holy ordinances.

This can be entered upon only if every soul who so desires has come to a thorough knowledge and conviction of the principles of our faith, and the church has no objection against such acceptance.

The church furthermore expects a testimony to be given before the assembly. By means of this testimony and the giving of the hand by the ordained worker, the acceptance into the church is confirmed (Acts 2:37, 38, 41; 1 Timothy 6:12). All members of the church meet each other as brethren and sisters in Christ, and greet each other, brother with brother, as also sister with sister with the holy kiss (2 Corinthians 13:12).

Life insurance is against Christ’s teaching, and therefore cannot be engaged in by the followers of Christ (1 Peter 1:17–19; Isaiah 53:4; Proverbs 17:16; Colossians 3:2–4; 1 Corinthians 6:19, 20; Testimonies, vol. 1, pp. 549–551).

Acceptance into the church necessitates also stepping out from every other religious organization, as well as from all secret societies and labor unions (2 Corinthians 6:14–18; Revelation 18:4; James 5:7–9; Testimonies, vol. 7, p. 84).

These are entirely based upon mutual love (John 13:34, 33). Every member of the church recognizes it as a privilege and a duty to be present at the washing of the feet, the holy ordinances, and the meetings to hear the Word (Sabbath School), the divine worship on the Sabbath, and also on other days.

Only sickness and circumstances beyond control are excuses for not attending (Psalms 116:18).

This is based upon the ordinance given by Jesus in Matthew 18:15, 16. This rule is to be respected by every member of the church very painstakingly, without respect to persons.

It is the duty of every member to receive the admonition of love (Proverbs 15:31, 32; 10:17). The act of disfellowshipment from the church alone gives the members and the church as such a right to regard as dissolved the mutual relationship as brethren and sisters in Christ.

This is, in like manner, based upon the ordinance of Christ (1 Corinthians 5:11–13). The church is obliged, before God, to disfellowship those members whose conduct is in open and continued contradiction to the principles of our faith.

As at the acceptance, it is only the church which is authorized to confirm a disfellowshipment in a lawful manner and in harmony with the Word of God (1 Timothy 1:19, 20; 1 Corinthians 5:1–13; Titus 3:10, 11; 1 Timothy 6:3–5).

We believe that the giving of tithe was ordered by God in the beginning of the plan of redemption. In the Old and New Testaments the giving of this tax to the church is to be for the service of the gospel (Genesis 14:18–20; Numbers 18:20–24; 1 Corinthians 9:7–14; 2 Corinthians 11:8).

Every believer has the privilege and duty to give tithe from all his property and income with which the Lord has blessed him (Nehemiah 13:10–12).

We believe that the tithe is not a gift, but that it is the sacred property of the Lord; to personally use the tithe for any good purpose, or to withhold it, is regarded by the Lord as a curse-worthy fraud (Malachi 3:6–18).

The tithe is to be given to the treasurer elected by the church, who writes out a receipt for every sum received, and the appropriations for the furtherance of the gospel are made according to the resolutions by the church for the sole purpose of spreading the gospel through the ministry. No one but the organized church is authorized to accept or appropriate the holy tithe for any given purpose.

We believe that these are offerings ordained by the Lord with which to help in and outside the church (Luke 6:30–36; Deuteronomy 15:1–15).

1. The First Day Offerings, according to 1 Corinthians 16:1–3, are ordained to be the offerings for the poor in the church. Every member, according to his or her ability, lays it aside for this purpose on the first day of the week (Galatians 6:9, 10), and hands this offering to the treasurer every month.
2. The Sabbath School Offering is a thank offering for the precious gems of truth which the Lord gives to us in the Sabbath School. These gifts serve in a special sense to spread the principles of our faith by word and in writing. The Sabbath School teacher gathers it at the close of the Sabbath School and gives it to the treasurer.
3. The Mission Offerings are freewill offerings of members and strangers, which are used for our missionary work.
4. The general collection is taken at the end of every meeting, and especially so after the Lord’s Supper has been celebrated. From these gifts, the rent, fuel for the meeting place, and all further needs of the local church and groups are to be paid.

We believe, according to the Word of God, that false and unnecessary oathtaking is an abomination before God (Matthew 5:34–37; James 5:12).

Ordinarily the language of the true Christian is “yes, yes; no, no.” Nevertheless, the required oath, in agreement with the gospel to call upon God as a witness that the spoken word is the truth, is sanctioned by God (Romans 1:9; 2 Corinthians 1:23, Galatians 1:20; Thoughts From the Mount of Blessing, pp. 66–69).

We believe that the commission of the Lord, “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen” (Matthew 28:19, 20), is especially valid today. We feel it our duty to participate in the spreading of the gospel by word and in writing to the whole world (Mark 16:15, 16; Ecclesiastes 11:1–6; Matthew 11:29, 30).

We believe that all church members have to submit themselves to the order of the church and to the arrangements of the leaders and officers, so long as these remain true to the principles of faith according to the Word of God (Hebrews 13:7, 17; 1 Thessalonians 6:12, 13).

We believe that it is very near (Luke 21:25–27; Matthew 24:3–14, 16, 27; 25:31). Christ will come with great power and glory (Matthew 24:30).

We believe that the second coming of Christ will be in person and visible (Matthew 24:30; Acts 1:8–11; Mark 13:26; 14:62). When this will occur, all those who have died in Christ will arise first, while the living will be translated (1 Thessalonians 4:15–17; 1 Corinthians 15:51, 52).

We know from the Holy Scripture that the dead are in an unconscious and inactive state until the hour of resurrection at Christ’s second coming (Ecclesiastes 9:5, 6; Psalm 146:4).

We also believe that man does not possess an immortal soul (Ecclesiastes 9:5, 6).

All who are in the prison house of the grave will be bodily resurrected. The righteous will be awakened at the first resurrection at the very time of Christ’s coming, but the unrighteous will arise at the end of the 1000 years; this is called the second resurrection (John 5:28, 29), Acts 24:15; 1 Thessalonians 4:15; Hebrews 11:13; Revelation 20:4–6).

We believe that after the second coming of the Lord in glory with His angels, the righteous, who partook of the first resurrection, will be caught up together with the Lord to heaven (1 Thessalonians 4:17). The ungodly will be destroyed by His coming (2 Thessalonians 1:6–8; 1 Peter 3:10; Revelation 6:14–16; 19:17–21; Isaiah 24:3–20). After the righteous have been caught up to heaven on the cloud toward the holy city, they will sit upon judgment thrones with the Saviour to judge the unrighteous during the time of a thousand years (1 Corinthians 6:3). The punishment of the ungodly will be in the lake of fire (Revelation 20:11–13). During this time the earth will also be devastated and no human being will be found upon it. At the conclusion of the judgment in heaven, the Saviour will come down with His saints upon the Mount of Olives, followed by the holy city, the New Jerusalem. A consuming fire will cleanse the whole earth, and at the second resurrection Satan and all the ungodly with him will be forever exterminated. The erection of the blessed and eternal “kingdom of peace” will then be completed (Zechariah 14:3–5; Malachi 4:1–3; Revelation 20:13–15; 21:8).

We believe that the old earth will be cleansed through fire, and that there will be a new earth and a new heaven. The new earth, together with the New Jerusalem (Revelation 21:1–4), called the holy city, will be the eternal heritage of the saints, a place where the redeemed shall live in eternal happiness (2 Peter 3:13; Isaiah 65:17, 18, 25; Psalm 37:11–29).