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Foundations of the Seventh-day Adventist Message and Mission

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    E. Summary

    In this chapter the early development of the Sabbatarian Adventist theology of mission has been described in the context of interaction between theological interpretations of the Disappointment and an agitation for the observance of the Sabbath. The new developments were the result of a further study of Christ’s heavenly ministry and created a sanctuary theology which provided an explanation for the delay of Christ’s return, vindicated the Midnight Cry of the Seventh Month movement, and opened up new dimensions in eschatology and soteriology. One aspect of the sanctuary theology, dealing with Christ’s role as the Bridegroom, made it possible to continue believing that the parable of the ten virgins had its fulfillment in the Midnight Cry. Another aspect was concerned with Christ’s function as High Priest and made it possible to affirm the termination of the 2300 days on October 22, 1844, indicating that the expected event was not the Second Advent but an inauguration of the antitypical Day of Atonement.FSDA 163.2

    During the new theological developments the validity of the observance of the Sabbath for Christians was a subject of discussion among Adventists. It was especially those who had accepted the sanctuary theology who saw the relevance of the Sabbath because this theology stressed the important role of the Decalogue in Christ’s post-Disappointment ministry which facilitated the acceptance of the Sabbath doctrine.FSDA 164.1

    Both Christ’s ministry after the Disappointment and the Sabbath doctrine provided a rationale for why Christ had not returned in 1844: Christ had to complete His atoning ministry in heaven and a restoration of the Sabbath had to take place among God’s people on earth before the Second Advent would occur. This explanation indicated to Sabbatarian Adventists the interrelationship between the Sabbath, the Advent experience, and the Second Coming. The third angel’s message was the special message which integrated the restoration of the Sabbath into the Advent experience and became the central thrust of their theology of mission. The Sabbath was a criterion in their ecclesiology, determining the true Israel of God, the Remnant, and separating them from all other Adventists for a unique mission.FSDA 164.2

    During most of the period under consideration the Sabbatarian Adventists devoted much of their time persuading other Adventists not to deny the past Advent experience but to accept the new understanding of Christ’s heavenly ministry and the Sabbath doctrine as the explanation of the Disappointment. One can discover a gradual shift in the understanding of the shut-door concept which prepared the minds of believers for a future mission among non-Adventists. From the contemporary sources one is forced to admit that the views of E. G. White had a profound influence on the new theological interpretations as well as the emerging missionary consciousness, making doubtful that without her influence the early Sabbatarian Adventists would have survived this period of turmoil.FSDA 164.3

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