In Seventh-day Adventist theology, there will be an end time remnant of believers who are faithful to God. The remnant church is a visible, historical, organized body characterized by obedience to the commandments of God and the possession of a unique end-time gospel proclamation. Adventists have traditionally equated this "remnant church" with the Seventh-day Adventist denomination.
A distinct but related concept is the eschatological remnant, which will manifest shortly prior to the second coming of Jesus. The "remnant church" is understood to act as a catalyst for the formation of this group. The eschatological remnant will consist of some (but not all) constituents of the present "remnant church", together with a cohort of believers from other (that is, non-Adventist) churches. Only members of the eschatological remnant will be saved through the end-times.
Traditionally, Adventists have also applied the symbol of "Laodicea" to themselves, a self-criticism as being "lukewarm" in the faith (Revelation 3:15–16).
The Adventist doctrine of the end-time remnant is based primarily upon Revelation 12:17, which states:
An estimated 90% of Adventists believe "The Adventist Church has a special mission to proclaim God’s last message to the world", according to estimates of local church leaders in a 2002 worldwide survey."Three Strategic Issues: A World Survey ". General Conference of Seventh-day Adventists, 2002. See question 38, on pages 20, 29 and elsewhere
Official statements The doctrine of the remnant is outlined in the 28 fundamental beliefs of the Adventist church, as follows.
Mission statement The Mission Statement of the church declares:
Church manual and baptismal vow The Seventh-day Adventist Church ManualSeventh-day Adventist Church Manual , 17th edition (revised 2005). contains a "summary of doctrinal beliefs" in its appendix that is designed especially for use in the instruction of candidates for baptism. The final point identifies the Adventist church with the "remnant":
The church manual also outlines two alternative baptismal vows for candidates who are entering into church membership. The final question of the traditional longer vow (question 13) asks the candidate:
Following baptism, the new member is presented with a "certificate of baptism and commitment" which contains a similarly worded statement, but expressed as an affirmation rather than a question.
In 2005, an alternative baptismal vow was approved at the General Conference Session. This alternative vow contains three statements of belief, and does not mention the remnant. However, it does still require acceptance of the Fundamental Beliefs. Which version to use is up to the discretion of the parties involved.
History In 1849, Joseph Bates asserted the Adventists were the remnant.A Seal of the Living God (New Bedford, Mass., 1849), pp. 45, 46. As quoted in "Foundations for Ellen White’s Prophetic Call " by Gerhard Pfandl. Adventist World September 2008
Gerhard Hasel was a recognized remnant scholar within Christian circles at large, and wrote on the theme of the remnant throughout the Old Testament.
Traditional position
The Seventh-day Adventist Church has traditionally identified itself as the end-time "remnant church" described in Revelation 12:17."Adventists frequently apply the expression 'remnant' to themselves." Richard Rice, Reign of God (2nd ed.): 261 Two of the identifying marks of the remnant listed in this verse are that they "keep the commandments of God" and have the "testimony of Jesus". It is held that the "commandments of God" refer to the Ten Commandments, which includes the fourth commandment regarding the seventh-day Sabbath. In addition, Revelation 19:10 equates "the testimony of Jesus" to the "Spirit of prophecy", which Adventists believe is a reference to the ministry and writings of Ellen G. White. The Adventist church therefore sees itself as unique in possessing these two identifying marks of the remnant church.
According to the historicist interpretation of Revelation traditionally employed by Adventists, the remnant church emerges after a period of 1,260 years (Revelation 12:6) during which the Papacy reigns over Christendom. This period ended in 1798. The Seventh-day Adventist Church formed shortly afterwards, in the period 1844–1863.
The remnant church has a divine mission which is symbolised in the three angels' messages. This mission is to proclaim the "everlasting gospel" to humanity, to call true believers out of false religion (represented by Babylon) and to prepare the world for the final end-time crisis. Even so, at the present time, the remnant church is a visible institution that is made up of both saved and unsaved individuals (in other words, membership in the Adventist church is not a guarantee of salvation).
Ellen White wrote,
At a time, known technically as the "close of probation", shortly before the second coming of Jesus, humanity will be polarized into two distinct groups. Adventists traditionally have taught that this polarization will occur over the Sabbath commandment. Those who are obedient to God in this final era will make up the "eschatological remnant" which will be saved through the final crisis. The eschatological remnant will have some continuity with the remnant church, in that there will be some Adventists who remain faithful in the crisis. However, it is understood that numerous Adventists will succumb to apostasy, thus departing from the remnant. At the same time, there will be numerous Christian believers from non-Adventist churches who will join the eschatological remnant and receive salvation.
Alternative interpretations Adventist scholar Ángel Manuel Rodríguez, who himself supports the traditional Adventist interpretation, has stated: "it is with great concern that some observe a tendency to de-emphasize or ignore this fundamental self-definition". Rodríguez identifies a number of different interpretations of the "remnant" that have gained popularity within contemporary Adventism. He proposes several reasons for the increasing redefinition of the concept, including increased contact with other Christians, the delay of the Parousia, theological education in non-Adventist universities, exposure to post-modern world views, and perceived apostasy in the Adventist church.
Similarly, in 2008, Roy Adams wrote in the Adventist Review, "Today we hesitate to claim we’re the remnant"."Thinking Aloud About Laodicea " by Roy Adams. Adventist Review v185 (28 August 2008), p. 5. Republished in Record v113 (20 September 2008), p. 9 (alternatively try this link)
In The Shaking of Adventism, Anglican Geoffrey Paxton described the mainstream belief as follows:
Wider remnant/remnant message In modern times some Adventists have broadened the "remnant" concept to include sincere Christians in other denominations. Such a broadening occurred as early as the publication of Questions on Doctrine.In 1957, where it is stated that "Seventh-day Adventists firmly believe that God has a precious remnant, a multitude of earnest, sincere believers, in every church, not excepting the Roman Catholic communion". "Who Constitute the 'Remnant Church'?" (Question 20) in Questions on Doctrine
Many Adventists who hold a "wider" concept of the remnant nevertheless consider that the Adventist church has a unique place in God's purpose for the end times. Questions on Doctrine acknowledged the Adventist church as "the visible organization through which God is proclaiming this last special message to the world". Adventists such as Ross Cole speak of Adventists as possessing the "remnant message". These views focus more on the message of the remnant, and not on the Adventist church as an institution.
According to Ron Corson, many "progressive" Adventists believe in "An inclusion of other Christians into the category termed the 'Remnant.'" See also the , and a , on Corson's website
Liberal views Some Adventists have re-interpreted the remnant concept significantly. Steve Daily rejects the identification of the "remnant" with any institution or denomination, and instead considers it to be an invisible entity. He argues for a "move from an ethnocentric remnant theology to a spirit of religious affirmation which acknowledges that the 'kingdom of God on earth' transcends every religious movement of mankind". Ángel Manuel Rodríguez criticizes Daily's position, claiming that "The level of discontinuity with traditional Adventism is so drastic that it is difficult to incorporate it into any meaningful dialogue."
Others have interpreted the remnant concept along sociological and political lines, for example Remnant and Republic: Adventist Themes for Personal and Social Ethics, edited by Charles W. Teel Jr.Remnant and Republic: Adventist Themes for Personal and Social Ethics, edited by Charles W. Teel, Jr. (Loma Linda, California: Center for Christian Bioethics, 1995) It is argued that the remnant has a duty to work towards social and political reform.This theme is taken up in part by Rice (pp. 256–257) and Roennfeldt (p. 300) Some who espouse these views deny that the remnant is a religious body to be identified with any particular church. Rodriguez again rejects such interpretations, asserting that they set aside "the biblical understanding of the remnant as fundamentally a religious entity".
Criticism of the remnant doctrine
Progressive Adventist criticism The progressive Adventist journals Spectrum and Adventist Today commonly publish articles and letters which deny this doctrine, instead claiming that the remnant is much wider than the Adventist church. Rodríguez believes that a tendency to reject the remnant concept is related to a tendency to reject the historicist method of interpreting prophecy.
Raymond Cottrell, writing about the challenges of producing the Seventh-day Adventist Bible Commentary, claimed that the remnant doctrine is not supported by the traditional prooftexts.
What should an editor do with 'proof texts' that inherently do not prove what is traditionally attributed to them—as, for example... and ... In most of these and a number of other passages, pastoral concern led us to conclude that the Commentary was not the place to make an issue of the Bible versus the traditional interpretation, much as this disappointed us as Bible scholars and would be a disappointment to our scholarly friends who know better."
Nathan Brown, then Record editor, has written in that magazine, "For many Adventists, the topic of the 'remnant'—and particularly various statements that have sounded like claims to be "the remnant church"—has been a source of discomfort, feeling a bit too much like arrogance or at best claims we would all struggle to live up to.""Chosen by Grace review by Nathan Brown. Record 114:32 (August 22, 2009), p. 8. A review of Chosen by Grace: Seventh Portraits of End-Time People by Stuart Tyner; (Pacific Press, 2009). Brown continues, "Tyner's emphasis on the nature and initiative of God is key to moving beyond this. When we recognise the story as really being about God, we are freed to humbly acknowledge His call to live as His people, as well as how we often fall short of that call."
Non-Adventist criticism