Sectarianism by John Nevins Andrews

Seventh-day Adventist Missionary Society · Oakland, California · Dec 6, 1883

Sectarianism.

By John Nevins Andrews

[Translated from the “Signes des Temps.”]

SOME have spoken against our journal accusing it of sectarianism, but this charge is wholly unjust. It is true that we set forth several doctrines not generally adopted by our fellow-men; and it is also true that we say that these doctrines are important. But this does not constitute our journal sectarian. If it be said that we are sectarian because the majority is against us, we reply that to be in the minority does not render any class of persons sectarian. If it does, then the true servants of God in all ages have been sectarian. Noah was in a minority, so was Lot. Caleb and Joshua were in the minority. It was thus with Elijah, and with all the prophets of God. St. Paul was in the minority at Athens. Those who stood up against the errors of Rome during the dark ages found themselves always in a minority. Nor does it constitute sectarianism to be earnest in the support of whatever we find plainly taught in the Bible. Unless error be equally as valuable as truth, the friends of truth are not only justified in earnestly advocating it, but they are under the most sacred obligation to be in earnest in its support.

The men whom we have enumerated as being always in the minority were not more distinguished by the fact that they were in the minority, than they were by the fact that they were thoroughly in earnest in behalf of those truths which the majority condemned. To earnestly advocate unpopular truth, and to be obliged to meet strong opposition from those in the majority, does not constitute men sectarian. Sectarianism is oftener found with those who are in the majority than with those who are in the minority. The question is not whether a doctrine is popular, but whether it is taught in the Bible.

Men are sectarian when they are actuated by selfish motives and by party spirit. They are sectarian when they seek to gain notoriety by establishing parties that shall honor them rather than reverence God. Men are sectarian when they hold the truth in unrighteousness; when instead of being converted by the truth themselves, they use the truth for the purpose of condemning others, or for any other motive than the glory of God. Thus men may be sectarian in making an evil use of the truth, though sectarianism is generally founded upon error. When men labor with pure motives in behalf of the cause of truth they are not sectarian even though all the world oppose them. But when men neglect to be converted by the truth themselves, and only use the truth for the purpose of vanquishing others, or when they advocate error and seek to draw away disciples after them, then they may be justly charged with sectarianism.

But we believe that this charge cannot with any justice be made against our journal. We do not claim infallibility. We do not affirm that we know all the truth. We do not assert that no man can be saved unless he believes just as we do. On the contrary we endeavor to recognize whatever we find of good in others, however widely they may differ from us in some things.

We strongly condemn error, but we carefully avoid judging men. We say to others, in presenting to them our doctrine, here are important truths, and here are the reasons which convince us that these things are true. We are responsible to God to make these things known to you, and we beseech you to act with regard to them as those that must give account. We say that every man is accountable to God, not only to obey the truth which he has learned, but also to use every means in his power to learn all the will of God, and that the Judgment at the last day will be with reference to the faithfulness or unfaithfulness with which men have acted in this respect.

The doctrines wherein we differ from others may be stated thus:—

1. That the prophetic scriptures show that the second advent and the day of Judgment must be now right at hand.

2. That the law of God is the perfect rule of morality, and that the gospel of Christ is not given for the purpose of abolishing the ten commandments, but to enable the Christian to fulfill the righteousness of the law.

3. That though men in all ages have been saved by the grace of God, that grace is not given for the purpose of excusing disobedience, but for the purpose of making obedience possible.

4. That it is the duty of every member of the human family to recognize God as the Creator of the heavens and of the earth, by observing the day which he sanctified as the memorial of his creative work.

5. That “God only hath immortality.” That men must seek for immortality by patient continuance in well-doing. And that immortality will be received by the righteous at the sound of the last trumpet. That men are neither rewarded nor punished till they have first been judged; and that at the day of Judgment the righteous will inherit eternal life, and the wicked experience the second death, by which they will be utterly devoured or consumed; after which there will be a clean universe, in which only holy beings will be permitted to live.

6. That the death, burial, and resurrection of our Lord Jesus Christ ought to be commemorated by the celebration of the holy supper and by burial with Christ in baptism.

7. Finally, that conversion to God, or the circumcision of the heart, consists in a miraculous change, wrought by the Holy Spirit, by which the law of sin is taken out of the heart, and the law of God is written in the heart; and that the grace of God will carry forward its transforming work through the entire life of the Christian, till he shall at last be perfect and entire, wanting nothing.

We believe that these things are true, and we know that if they are true they are very important. We war not against men, but against error, and we beseech all classes of our fellow-men to refrain from denouncing us as evil teachers till they have first weighed well the reasons which we offer in defense of our doctrine and our work. J. N. A.