Historic Adventism
[7] Following the 1919 Bible Conference, in which Ellen White's inspiration was discussed during two days, some defended against what they felt were attacks on her such as Holmes and Washburn, who wrote open letters decrying the alleged "new theology" and the "omega" apostasy of the Adventist church.
[10] It is widely accepted that present historic Adventism emerged in response to the Adventist-Evangelical discussions that occurred in the spring of 1955 to the fall of 1957.
Herbert Douglass has stated, most, if not all, of the so-called 'dissident' or 'independent' groups of the last 45 years are direct results of the explicit and implicit positions espoused by [Questions on Doctrine] on the atonement and the Incarnation.
Since 1971, several independent ministry groups have arisen within the Adventist church that have self-consciously embraced Andreasen's postlapsarian views and the accompanying theology of the final generation, which they believe is supported by the writings of Ellen White.
From the perspective of these groups, the prelapsarian view advocated by Questions on Doctrine and embraced by many Adventists is another sign of the apostasy that continues in the church.
[23] Since 1950, the "historic" wing of the church continues to hold this "fallen" view of Christ's human nature, though it is now a minority position among theologians and mainstream Adventism.
This belief in sinlessness arose particularly from M. L. Andreasen's interpretation of the investigative judgment doctrine, which is one of the pillars of Adventism and found in The Great Controversy by Ellen G.
[1] Historic Adventists have a differing perspective on the 1888 Minneapolis General Conference arguing that Ellen White in addition to have supported Jones and Waggoner, but also perfectionistic theology, which some say came from them.
It is closely related to "historic Adventism," but as one supporter claims, it differs in that it forms an extension or development of traditional Adventist beliefs, or takes them to their logical conclusion.
Walter Martin labeled most of the historic Adventists he encountered as "legalists," "worshippers of Ellen White" and the "lunatic fringe.
Hook says this turned many away, and some of the remaining merely "loved a religious dogfight," and converts "often generated dust storms of intolerance and became clones of militant dogmatism among their peers."
[33] Andy Nash wrote that while working at the Adventist Review, he was "often perplexed about how our ability to function at the magazine was disrupted by some folk on the conservative extreme."
In some people's minds it seems to be a time of the most unblemished and unassailable doctrinal positions, the highest possible moral standards, the deepest spiritual maturity, the best snowlike purity, the utmost in readiness to be translated.[...]
For instance: Methodist scholar Donald Dayton expressed some sympathies for historic Adventists in his paper presented at the Questions on Doctrine 50th anniversary conference.
[40] In addition to Hope International and the Hartland Institute,[41] there are a number of para-church organizations that assist in the articulation and defense of the Historic Adventists' views.
The description was used of a group of retired ministers opposed to Desmond Ford's teachings, particularly during his time as head of theology at Avondale College, and who urged for his dismissal.
"[46] The group was led[49] by James William Kent (1890 – May 5, 1983, Australia, aged 93), a "veteran Australian evangelist and administrator,"[50][51] who chaired a meeting of "concerned" individuals in Sydney in 1974.
[55] According to one author, Ford's understanding of righteousness by faith was the main issue,[49] while the report describes "concern about the teaching of theology at Avondale College, particularly in the area of the Sanctuary, the Age of the Earth, and Inspiration.
[58] According to Arthur Patrick, "Looking back on the painful saga of the 'Concerned Brethren' from 1974 to the present, it is apparent that a better application of essentials for effective pastoral care may have alleviated some of the controversy.
"[59] Also, "Following the conflicts that gained intensity in the 1950s, during the 1970s the Adventist Church in Australasia made significant progress in better understanding and presenting 'the everlasting gospel;' but it failed to win the support of certain older members.
In 1978, in a conversation on a Newcastle beach (NSW, Australia) between Dr Colin Standish and an Adventist layman, Carl Branster, the issues that had developed over Desmond Ford's theology and the banning of the old pastors from Adventist pulpits, hatched the idea that these men should be given the chance to speak to the laity without the impediments applied by the official church.
ALF held a series of weekend meetings at Vision Valley (owned by the Wesley Mission) outside Sydney, to which local and overseas conservative Adventist speakers were invited to speak.
The initial ALF Committee members were Carl Branster, Nelson Haora, Dr David Pennington, Wal Hansen, Hal Reid, Llewellyn Jones jnr and Bill Turner, all laymen and most of whom were past or current elders in the SDA church.
In order to maintain openness and a co-operative spirit with the official SDA church, the Greater Sydney Conference President was invited to attend all committee meetings.
{personal communication, David Pennington} Historic Adventists have a strong commitment to publishing, and often disseminate free literature to promote their views to the mainstream church and wider public.
