The document discusses the importance of understanding the theological thoughts of E.J. Waggoner, emphasizing his pivotal role in the Adventist movement and the endorsement of his message by Ellen G. White. It argues that Waggoner's writings contain essential truths about righteousness through faith and that the rejection of his ministry parallels biblical narratives of misunderstanding and opposition. Furthermore, the document posits that contemporary discussions around Waggoner's views, including allegations of pantheism, necessitate careful interpretation to uphold his theological significance in the context of Adventist beliefs.

1. Understanding Ellet Joseph Waggoner.
Aholiab Othniel
E J Waggoner Theological Society.
"Learn of me," said the greatest Teacher that the world has ever known. "Learn of me; for I am meek
and lowly in heart: and ye shall find rest unto your souls" (Matthew 11:29). It is not enough for us to
read the Word of God. The Scriptures are given for our instruction, and we are to search them carefully
and diligently. We are to study the Word of God, comparing one portion with another. Scripture is the
key that unlocks scripture. As we read and study and pray, there is beside us a divine Teacher, the Holy
Spirit, enlightening our understanding, that we may comprehend the great truths of God's Word. —
Pacific Union Recorder, February 23, 1905 YRP 55.5
Waggoner is the key that unlocks Waggoner.

2. INTRODUCTION.
Why is the correct understanding of E J Waggoner necessary? Why should we spend time out of our
busy schedule to devote time, energy and other resources in trying to decipher the theological thoughts
of E J Waggoner. Ultimately, what is the justification for presenting this book to the public? To those
with an Adventist background and have to some degree undertaken even a cursory investigation into
Adventist history, the reasons may be quite obvious.
Be that as it may, the intended audience (Christians in General), Adventist or non-Adventist still need to
know beyond superficial factors. Why it's important to devote time to become familiar with Waggoners
Writing.
Adventist believe in the prophetic Ministry of Ellen G White and it is to this authority first and foremost
that we find divine reason why the theological thoughts of E J Waggoner should engage our attention.
Anyone who peruses the pages of the book containing a compilation of E GW letters and articles related
to 1888 message will find abundant divine endorsement of the Ministry of E J Waggoner. Endorsement
which prophetically illuminates the eschatological character of his Ministry.
The following quotes may be taken as representative of the tenor of EGW thought to EJW:
The Lord in His great mercy sent a most precious message to His people through Elders Waggoner and
Jones. This message was to bring more prominently before the world the uplifted Saviour, the sacrifice
for the sins of the whole world. It presented justification through faith in the Surety; it invited the
people to receive the righteousness of Christ, which is made manifest in obedience to all the
commandments of God. Many had lost sight of Jesus. They needed to have their eyes directed to His
divine person, His merits, and His changeless love for the human family. All power is given into His hands,
that He may dispense rich gifts unto men, imparting the priceless gift of His own righteousness to the
helpless human agent. This is the message that God commanded to be given to the world. It is the third
angel's message, which is to be proclaimed with a loud voice, and attended with the outpouring of His
Spirit in a large measure. 1888 1336.2
My brother, why do you cherish such bitterness against Elder A. T. Jones and Elder Waggoner? It is for
the same reason Cain hated Abel. Cain refused to heed the instruction of God, and because Abel sought
God and followed His will, Cain killed him. God has given Brother Jones and Brother Waggoner a
message for the people. You do not believe that God has upheld them, but He has given them precious

3. light, and their message has fed the people of God. When you reject the message borne by these men,
you reject Christ, the Giver of the message. Why will you encourage the attributes of Satan? Why will
you and Brother Henry despise God's delegated ministers, and seek to justify yourselves? Your work
stands revealed in the sight of God. "Turn ye, turn ye, for why will ye die?" Ezekiel 33:11. 10LtMs, Lt 51a,
1895, par. 28
Such divine appellations to the Ministry of E J Waggoner should forever etch E J Waggoner into the
theological landscape of Every Adventist who truly believes in the Prophetic Ministry of Sister White and
the raison d’être of SDA. Are we not exhorted to hearken to "God's delegated" messengers as if to the
Lord? Are we not told in the most exalted language where and through whom the Lord has sent the
"Third Angels Message"? And for all souls oppressed by the evil one are we not pointed to the fountain
of true righteousness? Is not here where all sinners may find peace and obedience? Are not pointed to a
message that if when proclaimed will hasten the day when we shall see the blessed face of God our
saviour; the beatific vision.
With such clear trumpet sound, we are called upon to gather at the feet of Christ and listen to the
purest message from the lips of His delegates servants that we may have true righteousness without
which no one will see God. Let's abandon every theological enterprise which ignore, neglects or seeks to
malign the Ministry of this Messenger who spoke by divine unction.
An almost complete collection of Divine endorsement of the ministry of EJW may be found at this
website: The compilation was made by one Ralph H Blank, a total of 374 endorsement s.1
1 364 the message of the Spirit of God ... the message and the messenger (ibid.)
365 the fruit borne by the message (ibid.)
366 the message and the messenger whom God has sent (Review and Herald, July 25, 1893)
367 those upon whom sacred responsibility is laid … the servants of God (ibid.)
368 lips that have been touched with a live coal from off the altar (Review and Herald,
Aug. 8, 1893)
369 a feast of fat things (ibid.)
370 the heaven-sent refreshing of the shower of grace (Review and Herald, Feb. 13, 1894)
371 new light … the message ... the messenger .... whom God has sent with a message of
truth (Testimonies on Sabbath School Work, p. 60)
372 men have despised Christ in person of His messengers (Fundamentals of Christian Education, p. 472)
373 the true religion, the only religion of the Bible (Testimonies to Ministers, p. 468)

4. Those who have hearken to the prophetic Gift of EGW according to the biblical injunction: “And they
rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth,
Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the LORD
your God, so shall ye be established; believe his prophets, so shall ye prosper.” — 2 Chronicles 20:20
(KJV). This have indeed prospered in righteousness and seeking to share the blessed truth with others
they find a mass of rubbish strewn across their path that the work of building God's sanctuary by
championing the truths borne by E J Waggoner cannot be undertaken without removing the rubbish of
error, slander and misinterpretation. Opposition to E J Waggoner ministry has been a perennial one. And
men will be called from time to time to put forth the armour and champion for the truth borne by this
messenger of God to the end of time.
Ron Duffield an Adventist historian in his illuminating book, Wounded in the House of His Friends quotes
Taylor G Bunch in showing the perennial opposition to this message and what Israel must do:
In his studies, Bunch went into more detail than Daniells had. When he came to the
Kadesh-Barnea experiences of ancient Israel, Bunch applied it to the 1888 Minneapolis
Conference and its aftermath and the Church’s turning back into the wilderness of
wandering. Bunch claimed that “the message of righteousness by faith was preached with
power for more than ten years during which time the Minneapolis crisis was kept before
the leaders.” Quoting from Ellen White’s November 22, 1892 Review article, Bunch
declared that the “message brought the beginning of the latter rain.… Why did not the
latter rain continue to fall? Because the message that brought it ceased to be preached. It
was rejected by many and it soon died out of the experience of the Advent people and the
loud cry died with it. It can begin again only when the message that brought it then is
revived and accepted.” Just as Israel, standing on the borders of Caanan, had to come to
grips with their past, so Adventism, Bunch suggested, must “get a vision” of their past:
“Just before the end the Advent people will review their past history and see it in a
new light. We must study and understand the antitypes of the two Kadesh-Barnea
experiences of ancient Israel and profit by the mistakes of our fathers especially
374 a bright light shines upon our pathway (Gospel Workers, old edition, pp. 104, 105)

5. during the 1888 crisis. We must acknowledge and confess the mistakes of our fathers
and see to it that we do not repeat them and thus further delay the final triumph of
the Advent Movement. The history of the past must be reviewed and studied in the
light of these mistakes and their consequence in a long delay of the coming of Christ.
Such a vision will explain many puzzling questions and will greatly strengthen our
faith in the divine leadership of the Advent Movement2
What we glean from this statement is that we have to restudy the whole history of the 1888 message
and clear every obstacle that has been raised by oppositional forces that have been there from the start.
Indeed, the work of E J Waggoner has been called darkness itself. 3
And this was clearly foretold by Ellen
G White:
2 Ron Duffield, Wounded in the House of His Friends.
3 Despite Waggoner's personal moral aberration and defection from
organized Adventism, there is the myth that he remained basically
sound "in the faith."18 We will present explicit evidence that
Waggoner became lost in the fog of pantheism. Even those aware of
his pantheism generally accept the myth that it did not develop until
about 1900 or later.19 We will show that pantheistic sentiments
began appearing in Waggoner's writings in the early 1890's.
Further, there is the myth that the pantheistic sentiments in
Waggoner's works have no intrinsic, connection with his views on
the human nature of Christ, the mystical atonement, the
righteousness of God and "effective" justification. We believe that the historical record clearly
demonstrates that Waggoner's pantheism
was integral to his theological system.
There is also the myth that any of Waggoner's material can be
identified with the message of 1888 merely because he was the
author. But his theological thought gradually evolved. To ignore the

6. In every age seasons of spiritual revival and the outpouring of the Holy Spirit have been followed by
spiritual darkness and prevailing corruptions. Taking into account that which God has done in
opportunities and privileges and blessings in Battle Creek, the church has not made honorable progress
in doing her work, and God's blessing will not rest upon the church in advancing still more light until
they use the light as God has directed in His Word. The light that would shine in clear and distinct rays
will grow dim amid the moral darkness. The aggressive power of the truth of God is dependent upon the
cooperation of the human agent with God in piety in zeal, in unselfish efforts to get the light of truth
before others 8LtMs, Ms 45, 1893, par. 10
The Review and Herald, May 27, 1890: —
The third angel's message will not be comprehended, the light which will lighten the earth with its glory
will be called a false light by those who refuse to walk in its advancing glory. The work that might have
been done will be left undone by the rejecters of truth because of their unbelief 16LtMs, Ms 143, 1901,
par. 28 - 16LtMs, Ms 143, 1901, par. 30
This still underscores the necessity of understanding the ministry of E J Waggoner and presenting a
framework for true interpretation of his theological thoughts. We had seen that the Message borne by
Waggoner was the Third Angels message in verity and in the last quotation the messenger of the Lord
points out that the third Anges message will be called false Light. It then begs the question; In what
manner will it be called false Light? We may answer; In the numerous way that have ensured that
Waggoner is misunderstood, misinterpreted or ignored as unworthy of attention. Thus, it will be the
purpose of this present work to provide a proper framework for truly understanding the Thought of E J
Waggoner. A framework which will ensure that Waggoner is not misinterpreted or found guilty of error
by mere association. We will seek to let Waggoner Speak for himself and we shall grant him a latitude of
context as is appropriate in Biblical and EGW exegesis. The prophet recognizes this principle of
interpretation, for every unbiases investigator this is common sense but human nature needs constantly
to be reminded of this fact.
In order to sustain erroneous doctrines or unchristian practices, they seize upon passages of Scripture
separated from the context, perhaps quoting half of a single verse as proving their point, when the
remaining portion would show the meaning to be quite the opposite. With the cunning of the serpent,
they entrench themselves behind disconnected utterances construed to suit their carnal desires. Thus
do many willfully pervert the word of God. Others, who have an active imagination, seize upon the
figures and symbols of Holy Writ, interpret to suit their fancy, with little regard to the testimony of
Scripture as its own interpreter, and then they present their vagaries as the teachings of God's word.
4SP 343.3
difference between the early and late Waggoner is like failing to
distinguish between the early and later teachings of Luther. (MacMahon, The Myth and The Man: E J
Waggoner).

7. Whidden Woodrow in his biography of E J Waggoner (Physician of Good Hope to Agent of Division)
actually takes the statements of Waggoner out of context then makes a strawman of Waggoner
thoughts which he successfully knocks down.4
He would do well to follow the counsel in the previous
quote in interpreting the writings of Waggoner.
Yet another reason why it is doubly important to understanding the theological thought of E J Waggoner
is the present agitation within the Adventist movement. There has arisen today a Reformatory body
calling for a restoration of the doctrine of God as believed by our pioneers including E G White. Though
this movement had been latent through the latter half of the twentieth century. It has now burst forth
into the limelight and every Adventist will be called to pass a solemn judgement upon the message born
by these reformers of the twenty first century. What has the rise of the current non- trinitarian
movement have to do with understanding the theological thought of E J Waggoner? One line of
reasoning in response arises from what has been said before. The non-Trinitarian movement has to
show that it's an integral component of the third Angels message for it to bear any weight with
Adventist since the raison d'etre for Adventist is the third Angels message. Without such demonstration
it risk being a movement on the fringes of Adventist thought and will simply die off or be irrelevant to
mainstream Adventist. And it is just here that The Theological thought of E J Waggoner comes in. We
have seen beyond a shadow of doubt that his message was indeed the third angels’ message in verity.
5
Thus, the non- Trinitarian movement has merely to show that the Theological thought of E J Waggoner
is non-Trinitarian with a non- trinitarian soteriology to demonstrate the intimate connection between
4 Quite obviously, the key to understanding Waggoner’s position was the idea that God was “dwelling personally in the things of
nature” and that God is “an essence, pervading everything.” Ellen White called the concept “one of Satan’s most subtle
devices.” Is there clear evidence that her observations were justified and that Waggoner’s teachings were of the panentheistic
genre of thought?
After considerable reflection on the allegations of pantheism, Paul Penno, Jr., has provided a helpful summary of Waggoner’s doctrine of God during the last years
of his public ministry. After quoting Ellen White s previously cited warning to Waggoner, Penno makes the following points:
“Indeed, Waggoner had been incorporating detectable panentheism into his writings. ... In The Everlasting Covenant he wrote: ‘Nothing is
done merely to represent something else. . . . So in the Lord’s Supper we partake of the body of Christ, and not of a mere representation of His body. . . . It is utterly
useless to spend time arguing . . . that the priest has not the power to change the bread into the body of Christ; for the Scripture tells us that it is that already (E. J.
Waggoner, The Everlasting Covenant [London: International Tract Society, Ltd., 1900], pp. 254, 255).” After the citation from The Everlasting Covenant, Penno
continues his commentary on this somewhat elusive issue:
“Waggoner was not a pantheist. Pantheism believed God had no personality. Rather God was everything and everything was God. Waggoner was a panentheist.
Ellen White said this theory reduced God to an ‘essence. Waggoner believed everything was in God. God was immanently present in all things and yet He was
transcendent. This would tend to incorporate Satan and evil into God. Hence Ellen White labeled it spiritualism.”36
Penno s interpretation does seem to do the most justice to the documentary evidence from both the writings of Waggoner and Ellen White. Very clearly Waggoner
did present abundant evidence for his panentheistic views, especially from 1897 onward.
5 Several have written to me, inquiring if the message of justification by faith is the third angel's message, and I have answered,
"It is the third angel's message, in verity."—The Review and Herald, April 1, 1890 1SM 372.2

8. non-Trinitarian movement and the third angel’s message. In other words, The Non-Trinitarian
movement has to show that to embrace the third angels’ message as endorsement by the prophet of
the Lord to the remnant church is to embrace a Non-Trinitarian Deity and a Non-Trinitarian soteriology.6
The non-Trinitarian movement need to be reminded that the Doctrine of God per se is not the Gospel.
They may preach it ad infinitum yet the Latter rain and the second coming would just still be as afar or
even doubly so because of the continued delay. The Doctrine of God has to be packaged within the
Gospel and it is only as so packaged does God require us to share it with the world. It will not do to pick
in an ad hoc manner other doctrines without underscoring their relationship with the Doctrine of God.
The theological thought of Waggoner is a key in this undertaking. And thus, a framework for
understanding his thought is vital for Non-Trinitarian Adventists.
The non-Trinitarian movement has come under the libel of pantheism/ panentheism from without and
even within. Certain key question pertaining to omnipresence of the Father and the Son have not been
resolved adequately and this has led to schism within this movement. It is the authors belief that in
understanding the thought of Waggoner especially as pertains to the vital question of omnipresence and
the Nature of the Holy Spirit a dialogue that leads to harmony may be kindled. The non-Trinitarian
community should pass Judgement on the thought of Waggoner as either pantheistic/panentheistic or
not within the Domain of their own understanding of the Doctrine of God. They should not blindly be
depended on the verdict rendered by their Trinitarian Adventist counterparts.
In the search for a metaphysics based on pure biblical truth, the theological thought of E J Waggoner
stands peerless. The theological thought of E J Waggoner provides a biblical philosophy that illuminates
the Nature of God, The Nature of the World and the Nature of Man. Oblivious of heathen philosophies,
scholasticism, eastern mysticism and Christian Tradition at large, E J Waggoner sets forth a purely
biblical metaphysics which illumines the mystery of redemption. This stands preeminently above every
other contribution to theology made by E J Waggoner. No one understand E J Waggoner without
6 This has been noted by Kym Jones: Posted Nov 13, 2011 by Kym Jones in Adventist History: "True `Righteousness by Faith' has
been generally misunderstood and misapprehended by our
people. Indeed, the watershed Minneapolis Conference is an embarrassment to the General Conference, for the `1888 Message' was not a
Trinitarian message, for `the messengers ‘themselves were not Trinitarian. Therefore, simple logic implies that `the message' which finishes the
work (which Ellen White also endorsed as the `Loud Cry' and `the beginning of the Latter Rain) is that which was given by Elders Jones and
Waggoner, and cannot be given by a Trinitarian Church. This has dire consequences for our beloved Church, and leads to one wondering if `the
work' will instead be finished by finished by those who will not depart from the truth of the Father, the Son, and the `agape' love which they
impart to us by Their Spirit. There is no doubt that we should, as a people, be studying the germinal seeds of that message, for it is the `Loud
Cry' of the Fourth Angel, and prepares a people for translation through the outpouring of the Holy Spirit of God. Below is compilation which
Elder Wieland made of Ellen G. White endorsements of the `1888 message', as given to Waggoner & Jones. Although Elder Wieland remained a
committed Trinitarian until the day he died, his studies of the `1888Message' led him to conclude that the Holy Spirit is the personal presence
of Christ.

9. understanding his Metaphysics. Such doctrines such as the sanctuary7
, Covenant and justification by
Faith are just components and corollaries within his comprehensive metaphysics.
As opposed to Catholicism and orthodox churches which based her metaphysics from Plato and Aristotle,
As opposed to the Protestant Reformation8
with its lack of metaphysics E J Waggoner present a biblical
philosophy distilled from scripture itself. Thus, the philosophical theology of E J Waggoner avoids the
pitfalls9
of other systems of metaphysics that does not have the Bible as there norming norm.
7 Fernando Canale an Adventist theologian sees the Sanctuary as that which unlocks the inner logic of scripture. Though this is
true, we will posit that the Metaphysics of E J Waggoner is the metaphysics of the sanctuary. Since the Sanctuary was an object
lesson the Metaphysics of Waggoner is the reality of the symbol that was the sanctuary. "Hermeneutical Vision. In classical and
modern traditions of Christian theology, the hermeneutical light guiding theological interpretations and constructions is some
philosophical or scientific idea.89 In Biblical Adventism, however the hermeneutical light guiding biblical and systematic
theologies in their interpretations and constructions flows from the Sanctuary doctrine."(Journal of the Adventist Theological
Society, 16/1–2 (2005): 114–142. Article copyright © 2005 by Fernando Canale.)
8 Luther had eschewed any topics in the direction of the ontology of God and the Cosmos. He seemed to be majorly concerned
with the Justice of God and how sinful man relates to That justice. In His Commentary on Galatians, he warns: “True Christian
theology does not inquire into the nature of God, but into God’s purpose and will in Christ, whom God incorporated in our flesh
to live and to die for our sins. There is nothing more dangerous than to speculate about the incomprehensible power, wisdom,
and majesty of God when the conscience is in turmoil over sin. To do so is to lose God altogether because God becomes
intolerable when we seek to measure and to comprehend His infinite majesty........
When you argue about the nature of God apart from the question of justification, you may be as
profound as you like. But when you deal with conscience and with righteousness over against the law,
sin, death, and the devil, you must close your mind to all inquiries into the nature of God, and
concentrate upon Jesus Christ, who says, “Come unto me, all ye that labor and are heavy laden, and I
will give you rest.” Doing this, you will recognize the power, and majesty condescending to your
condition according to Paul’s statement to the Colossians, “In Christ are hid all the treasures of wisdom
and knowledge,” and, “In him dwelleth all the fulness of the Godhead bodily.” Paul in wishing grace and
peace not alone from God the Father, but also from Jesus Christ, wants to warn us against the curious
incursions into the nature of God. We are to hear Christ, who has been appointed by the Father as our
divine Teacher. (page 8 and 9). The protestant system of theology was decoupled from metaphysics at
its roots while the Catholic and orthodox systems are coupled with metaphysics albeit heathen
metaphysics. E J Waggoner system of Salvation is coupled with biblical metaphysics. These essential
differences must be borne in mind by anyone seeking to understand aright these systems of salvational
thought.
9 Fritz Guy in his Comments on Cobbs Natural theology based on Whitehead's metaphysics had this to say: "It is instructive to
recall that whenever philosophical categories have become, intentionally or by default, authoritative in a system of Christian
theology (as in Gnosticism and Deism), the system has become heretical. This is the historical part of the reason why some
theologians have been so skeptical of any kind of philosophical theology that they have (un- fortunately) denied its usefulness
altogether. Just as theological affirmations are never completely neutral ontologically, so metaphysical systems are never
completely neutral theologically. Therefore, any philosophy not consciously constructed in terms of specifically Christian
thought-and no important philosophy has been originally constructed in this way-will probably carry implications that are
hostile to Christian theology. So long as Cobb intends to write Christian theology, he ought to recognize that the "community of

10. The key to E J Waggoners metaphysics is simply and we can capture it in his own words:
The examination is simply this: It consists of only one question, Do you know the Lord Jesus Christ? That
is the examination question that admits one into the university course, the course in which one may
learn all things. When he knows the Lord, and knows the Spirit of God, then he has the key of knowledge
GCDB February 23, 1899, page 71.13
It is through the cross of Christ that we know God. His name is "I Am" — that is, the one who is. He is the
one who is, the one who was, and the one who is to come. It is being, being, being, all the time. He is
before all things, and all things are in him, and he is the beginning of everything that is. All things were
made by him, and without him was not anything. Therefore, there is nothing outside of him GCDB
February 23, 1899, page 71.26
But this third angel's message is out in the world to let all the world know that there is only one power,
and that is the power of God; that he is everything, and that all creation is nothing outside of him: that
God has all power, and that no man has any power. Therefore if a man has no power, you can see he has
no right to assume the exercise of power. That opens up another wide subject, does it not?
When you and I can recognize the life that is manifest, and keep our eyes upon it all the time, we have
the key that will unlock any gate in Doubting Castle; we have the key of all science; we have the key of
heaven; we have the key of all wisdom. The power that is manifested in all creation, -whatever name
men may give it, -is the power of God. "I am not ashamed of the gospel of Christ: for it is the power of
God unto salvation to everyone that believeth; to the Jew first, and also to the Greek. For therein is the
righteousness of God revealed." Everything that has and may choose his life will have power GCDB April
14, 1901, page 223.9 - GCDB April 14, 1901, page 223.1010
faith" provides not only its context but also, in an important sense, the criteria for its validity-in the form of scripture or
tradition or present experience or some com- bination of these. Where the implications of these criteria conflict with his
philosophical conclusions, he has only two theologically sound options: he can either subordinate the philosophical interests to
the theological, or he can learn to live with the tension between them. To ignore the necessity of rigorous criticism in the light
of theological norms, as he has apparently done, is to create a "natural theology" that is not genuine theology at all, and may
well go the way- ultimately-of Gnosticism and Deism. Thus, Adventist have in E J Waggoner a Biblically sound metaphysics, this
make him of prime importance to Adventist theologians just now when all systems of thoughts are offering different competing
worldviews.
10 Hasel has it that the center of the scripture is God and His Activity while For Canale it is the Sanctuary Doctrine. I suggest that
if these are distilled to their essence the key and centre of scripture is The Omnipresence of God as posited by E J Waggoner in
this quote in focus. "Center. At this point, a structural limitation of biblical theology as a scholarly discipline comes to mind.
Arriving at an integrated summary of the entire Bible as a coherent whole has proven difficult due to the textual nature of
exegetical methodology. Finding the elusive “center” of Scripture that may bring all the pieces of the biblical puzzle together
has been a major source of disagreement among scholars. Biblical scholars searching for the center of biblical theology find
little help in exegetical methodology. Apparently, they look for it by trial and error. They identify an important biblical motif and
play it as center to see how it works out in practice. Consistent with his affirmation of the sola-tota Scriptura principle, Hasel
remind us that the search for the center or key that may help us weave all parts of Scripture into a coherent whole must grow
out “of the biblical materials themselves.”58 For this reason, biblical theology should not follow the “Godman-salvation” grid

11. This key/center may appear to be in conflict with the center given by E G White that the Sanctuary
provides the key that harmonizes the biblical data. "The Key to a Complete System of Truth—The
subject of the sanctuary was the key which unlocked the mystery of the disappointment of 1844. It
opened to view a complete system of truth, connected and harmonious, showing that God's hand had
directed the great advent movement, and revealing present duty as it brought to light the position and
work of His people. —The Great Controversy, 423 (1888). Ev 222.2". This is very well, but it has to be
balanced by another quotation which refers us to the Omnipresence of God as everything to us as a
people. Omnipresence it should be noted is included in the understanding of the personality of God: The
sanctuary question is a clear and definite doctrine as we have held it as a people. You are not definitely
clear on the personality of God, which is everything to us as a people. You have virtually destroyed the
Lord God Himself 18LtMs, Lt 300, 1903, par. 7. The latter quotation suggests the primacy of the Doctrine
of the personality of God for it is " everything " to the seventh Day Adventist believer. The sanctuary and
the Personality of God should not be viewed as rival keys/ centers but they do agree in one thing the
Omnipresence of God. Thus, EGW and EJW are saying the same thing at different levels of resolution.
This interpenetration of the sanctuary doctrine and the personality of God has been captured in EGW
quotes where the two are coupled together in speaking about the foundations of our Faith: “Those who
seek to remove the old landmarks are not holding fast; they are not remembering how they have
received and heard. Those who try to bring in theories that would remove the pillars of our faith
concerning the sanctuary or concerning the personality of God or of Christ are working as blind men.
They are seeking to bring in uncertainties and to set the people of God adrift without an anchor YRP
235.4" The two doctrines are anchor points to the Adventist message. They react upon each other to
maintain a critical balance of Adventist Truth. This fact has been well captured by Denis Fortin an
Adventist Theologian from Andrews University:
Heaven is a real place. The first basic concept is that there is a real heavenly temple of which the earthly
sanctuary and its services were but a miniature
representation. In other words, since God himself showed Moses the original
heavenly temple as the pattern for the building of the earthly tabernacle, there is
systematic theologians use to bring together the contents of Scripture.59 Moreover, Hasel reviews the suggestions for the
center of biblical theology that leading Old Testaments scholars have formulated to play the integrative role of “center” of Old
Testament theology. He finds them wanting because “they are too narrow a basis on which to construct an OT [or biblical]
theology which does not relegate essential aspects of the OT [or biblical] faith to an inferior and unimportant position.”60
According to Hasel, “God is the dynamic, unifying center of the OT.”61 All the other suggestions for “center” have in common
an aspect of God or his activity for the world or man and so, inadvertently, point to God as center.62 However, since God is not
only the center of Old Testament theology but also, simultaneously, the center of both biblical and systematic theologies, a
disciplinary limitation of biblical theology comes to view. Let me explain. By the word “God,” we refer to both meaning in
biblical texts and a reality that operates in life. The first belongs to the textual field of investigation that biblical theology
explores. The second belongs to the ontological field of divine operations that fundamental and systematic theologies explore.
In Biblical Adventism both biblical and systematic theologies connect via their data (sola-tota Scriptura) and their center (God).
The “God” that is the center of biblical theology is not the meaning of a word but the nature and action of a reality. (Journal of
the Adventist Theological Society, 16/1–2 (2005): 114–142. Article copyright © 2005 by Fernando Canale.)

12. no doubt in Ellen White’s mind that the heavenly sanctuary is a real place. According to the account
given in Scripture, the earthly sanctuary was neither “invented” nor “devised” by Moses in the Sinai
desert. “That sanctuary in which
Jesus ministers in our behalf,” affirmed Ellen White, “is the great original, of
which the sanctuary built by Moses was a copy” (PP 357).
Heaven is the abiding place of a real God. This leads us to the second basic concept in Ellen White’s
thought: the heavenly sanctuary is the abiding place
of a real God. Like the biblical prophets,3
Ellen White believed God is a real
God and not simply an immaterial force or some metaphysical power. He truly
exists; He is a personal being. God is a transcendent being, not a pantheistic
influence in the universe11
Thus, Denis Fortin illustrates the fact that the sanctuary doctrines govern our understanding of the
immanence of God. It preserves our understanding of the Personality of God from all pantheistic species
of thought. Thus, whether the sanctuary or the Doctrine of God is the center or key it really and
essentially amounts to the same thing. They are opposite sides of the same coin.
Another line of reasoning that would lead to the same conclusion about the correlation between the
Doctrine of the sanctuary and the Personality of God stems from a Quote from the Spirit of Prophecy:
“The correct understanding of the ministration in the heavenly sanctuary is the foundation of our faith.
21LtMs, Lt 208, 1906, par. 4" The ministration of Christ in the heavenly sanctuary has two dimensions;
The ministration as regards the economy of redemption is a subset of His Cosmic mediation from the
same sanctuary. This thought was championed and buttressed by W W Prescott in his Sabbath School
lessons in 1913 about the Mediatorship of Christ. E J Waggoner also sees the cosmic mediation as the
underlying reason of mediation in redemption and this based on the qualification that Christ is
Omnipresent in the cosmos through His Spirit:”. It should be understood that Christ's work as Mediator
is not limited either as to time or extent. To be Mediator means more than to be intercessor. Christ was
Mediator before sin came into the world, and will be Mediator when no sin is in the universe, and no
need for expiation. "In Him all things consist." He is the very impress of the Father's being. He is the life.
Only in and through Him does the life of God flow to all creation. He is, then, the means, medium,
mediator, the way, by which the light of life pervades the universe. He did not first become Mediator at
the fall of man, but was such from eternity. No one, not simply no man, but no created being, comes to
the Father but by Christ. No angel can stand in the Divine presence except in Christ. No new power was
developed, no new machinery, so to speak, was required to be set in motion by the entering of sin into
11 Journal of the Adventist Theological Society, 9/1-2 (1998): 160-166.Article copyright © 2000 by Denis Fortin

13. the world. The power that had created all things only continued in God's infinite mercy, to work for the
restoration of that which was lost. In Christ were all things created, and, therefore, in Him we have
redemption through His blood. Colossians 1:14-17. The power that pervades and upholds the universe is
the power that saves us. "Now unto Him that is able to do exceedingly abundantly above all that we ask
or think, according to the power that worketh in us, unto Him be glory in the church by Christ Jesus
throughout all ages, world without end. Amen GTI 141.2"
Thus, the understanding of ministration of Christ is essentially allied to the Omnipresence of the Life of
Christ and this as the prophet to the remnant says is the foundation of our Faith.
" What has Christ done? - Purged sins. He "made purification of sins." Why was it that he by himself
should purge sin? - Because he bears all things himself - because in him all things consist - he has by
himself purged sin, and made a purification of sin. GCDB February 15, 1897, page 24.2"
This will become even more obvious if we see that in the counterfeit system of theology Satan has
established the Mystery of the Nature of God as the foundation teaching whence upon all other
doctrines and practice of the church are based. The Catholic Catechism captures this thought succinctly:
The mystery of the Most Holy Trinity is the central mystery of Christian faith and life. It is the mystery of
God in himself. It is therefore the source of all the other mysteries of faith, the light that enlightens
them. It is the most fundamental and essential teaching in the “hierarchy of the truths of faith.” * The
whole history of salvation is identical with the history of the way and the means by which the one true
God, Father, Son, and Holy Spirit, reveals himself to men “and reconciles and unites with himself those
who turn away from sin.” * - I. “In the Name of the Father and of the Son and of the Holy Spirit”, CCC
234
Thus, we can see that the mystery of the Nature of God is the centre/key that illumines and informs
both system but one system has a counterfeit God: The trinity.
We will now proceed with the help of God's Grace to establish a framework, a context, a
mesohermeneutics for understanding the theological thought of E J Waggoner.
Brother Henry, your heart has been at enmity with your brethren. You have had a great amount of light
and evidence, and have oft time been convicted by the Spirit of God, but your selfish, stubborn spirit has
refused to bow in humility before God and confess your wrongs. Your heart has become hardened, and I
am sorry to say that you and your associates have had so much light which you have refused to receive
that you will have no increased light until you retrace your steps. So long have you trifled with and
resisted the Holy Spirit of God, as did Pharaoh, that your peril is far greater than was his. Men of like
mind have sustained you, and those who know your danger yet have not set the danger before you,
have an account to render to God for keeping you in positions of trust, when if you had the power, you
would hurt and destroy the messengers and message God has sent. You would rejoice to discover in

14. them errors that you could make use of to depreciate all their work.
The Lord reads the heart as an open book. The men who are not connected with God have done many
things after the imagination of their own evil hearts. The Lord declares concerning them, "They have
turned unto Me their back, and not the face, though I taught them, rising up early and teaching them;
yet they have not hearkened to receive instruction." We are amid the perils of the last days, the time
will soon come when the prophecy of Ezekiel 9 will be fulfilled; that prophecy should be carefully
studied, for it will be fulfilled to the very letter. Study also the tenth chapter which represents the hand
of God as at work to bring perfect method and harmonious working into all the operations of his
prepared instrumentalities. The eleventh and twelfth chapters also should receive critical, thoughtful
attention. Let these prophecies be studied on your knees before God; unless you take up the stumbling-
blocks which by your own perverse spirit you have laid in the way of many who have been connected
with you, God will turn His face utterly from you and your associates 1888 1302.2 - 1888 1303.1
1.Basic Principles of Hermeneutics.
2.The architecture of Waggoners theological.
3.Detailed Analysis of Doctrinal Pillars pertinent to Waggoners worldview.
4.Everlasting Covenant.
5.Nature of God.
6. Begotteness of Christ.
7.The Nature of the word of God.
8.God - World Relationship
9.Pantheism/Panentheism: A Test Case.
10.In the Power of The Spirit- Justification by Faith.